




Summary;
This essay looks at the way the Internet is evolving in its current “Web 2.0” manifestation and looks to where it might evolve beyond that. There is a particular focus on modern society’s relationship with the web and the way this effects their treatment of themes such as reality, identity, truth, secrecy and privacy. Looking at examples from popular culture, it considers new formats and models for future Internet behaviour.
What I REALLY meant to say was;
"This dissertation is the result of a misspent adolescence, wasted on the Internet. And after all, it's only the beauty on the Internet that really matters."
Keep it virtual. xxx
Introduction:
The term “Web 2.0” does not refer to any technical advancement, but instead to a change in the way software developers and end users are using the World Wide Web. The idea behind this new model for the Internet was that everyone would be equal and would have the opportunity to share their opinions or administrate their own websites. User generated content is an important aspect of this, where a site requires a certain amount of input from the user to create the content. Obvious examples of this change are social networking and media sites such as Facebook or MySpace, video-hosting sites like YouTube as well as blogs, Wikipedia and Google Maps’ Explore function. Most of these websites allow other users to comment on or reply to the original object.
In this essay I intend to explore these sites and their role in modern society, particularly focusing on the way they are affecting our relationship with themes such as identity, reality, truth, secrecy and privacy. In 2009, it was estimated that a quarter of the world’s population use the resource of the Internet. It has never been easier for people to connect across the world. Millions of strangers now have the ability to come together and share common experiences and interests. Thus far, people seem to be far more open on the Internet than would be socially acceptable in reality. There is something about the format, which allows people to lose their inhibitations.
I have held an interest in this subject ever since I was first linked to Frank Warren’s www.postsecret.com in 2005. This site asks users to send secrets on one side of a postcard to Warren’s home address and to use a certain amount of creativity in their efforts. Postsecret is the most popular example of a confessional site, but I am also interested in things like Twitter and Facebook, where it is easy to quickly display one’s life to the world, or online banking, which asks a person to trust the internet with all their finances – even when they are aware fraudulent “phishing scams” exist. I find it fascinating that the Internet offers a chance to change your identity, to become whomever you desire. This feature can be used innocently, in online games such as Second Life, where the user creates a persona, which can be as life like or as fanciful as they wish, or for the most sinister means such as fraud or for grooming.
Discussions such as this are so new – the internet was only set up in a meaningful way in the mid-1990s – that it can be quite difficult to find relevant, academic literature, which can be regarded as more than just opinion. A Google search of “Web 2.0” using the Timeline application yields results no older than mid-2005, with the majority falling between 2007 and 2008. As we begin to harness this new model of the Internet, and technologies adapt to work within in it we see new fascinating behaviours emerging. It is now we must decide whether these are an acceptable model for the future, or whether we should attempt to steer ourselves in a different direction.
1: The Death of the Professional & the Forming of New Identities.
As mentioned above, Web 2.0 does not represent a change in technology, merely a change in the behaviour of the Internet’s users and developers, which lead to the emergence of user-generated content sites. These websites require some form of input from the audience to make up a portion of their substance.
As these tools become more and more common to everyday use it is possible to see a shift towards the Internet being greatly edited and used by the amateur user. Is this change in power a positive or negative transformation?
During the summer of 2009, after the controversial election of President Mahmoud Ahmadinejad in Iran, the Iranian government imposed strict limits on foreign media within the country, requiring journalists to obtain permission before leaving their offices. As the majority of media in Iran is government controlled, protests against the government and the violence involved were going largely unheard. Iranian’s began Tweeting their experiences and soon ‘#iranelection’ was a Trending Topic (and remained so for a considerable time). Since then the hash-tag has never disappeared from Twitter (see Figure 1.)
Taken from www.trendistic.com/iranelection (01/11/09)
Soon, eyewitnesses were uploading their pictures and videos to sites such as Flickr and YouTube – many showing graphic scenes of violence and bloodshed. Users also began to overlay their avatars in green to show their support for those in Iran. So this seems like a positive shift towards users having greater power on the Internet – giving repressed people a voice, raising an awareness of the situation and letting others show their support. However, as was discussed on the 04/11/09 edition of Radio 4’s Moral Maze, which was about Twitter and its power to create protest and “mobs”, this wasn’t necessarily the positive, free protest of the Iranian people. It is known that many accounts Tweeting about the election were actually agent provocateurs working for the Iranian government, which were trying to give out misinformation. While it would seem that a large amount of attention was being drawn to the plight of the Iranian people by the movement, many of the Tweets coming from outside Iran clearly were ill-informed about the situation or were viral RTs (RT stands for “ReTweet” where one account holder reposts the Tweet of another, at marks it with “RT” to show this). Social media such as Twitter allows the user to express an opinion, or re-express the opinion of someone else, with little thought or consideration. On the other hand Twitter is often used as a place to bounce readers to news sites and blogs, which can help them, create more enlightened opinions on a subject. Those who argue for Twitter would say that the Iranian people would not be on the streets protesting if Twitter had not been there to organise and liberate them. Those opposed argue back saying that they were on the streets because they had been oppressed for 30 years.
With this ability for amateurs to take control of the web, there is clearly a loss of professional opinion – informed experts, professional journalists and newspapers, web designers and official sites all lose out. And we lose their expertise. While it may be liberating for the man on the street, or rather behind his computer, to express his opinion – “the opinion of the people” (which it is so often not) – he has no real knowledge of what it is to practise professional journalism. Usually this information will be at least second hand, or mere opinion, rather than the more reliable first hand experience that a journalist has the resources to find. In his book The Cult of the Amateur (2007) – an exploration of the way the Web 2.0 revolution has handed the web to the narcissistic citizen - Andrew Keen gives his opinion of this shift;
“For the real consequence of the Web 2.0 revolution is less culture, less reliable news, and a chaos of useless information. One chilling reality in this brave new digital epoch is the blurring, obfuscation and even disappearance of truth.” (2007: p.16)
He also warns that this model of media breaks the world into “a billion personalised truths, each seemingly equally valid and worthwhile” (2007: p.17).
Of course there are examples of professionals and experts abusing the opportunity the Internet presents for them to pretend to be amateurs. For example, a video appeared on YouTube, parodying Al Gore’s documentary An Inconvenient Truth (2006), mocking its serious message. This seemingly homemade video, which has at the time of writing received 602,000 views, turned out to have originated from DCI Group, a conservative Washington, D.C. lobbying firm whose clients include ExxonMobil.
Many commentators claim that the Internet is having a detrimental effect on society. The tagline of Keen’s book reads:
“How blogs, MySpace, YouTube and the rest of today’s user-generated media are killing our culture and economy” (2007)
As mentioned above, Keen’s work focuses particularly on the opportunity Web 2.0 gives its users to consider themselves, and be considered as experts or professionals, and to feed their egos. Keen appeared on the BBC4 show It’s Only A Theory (BBC4, 17/11/2009) arguing his theory that “User generated media is killing our culture and economy” – and specified that he is focusing his attention on sites such as Facebook and YouTube. His theory stated that our society is suffering and that the Internet has become merely “a platform for our feelings”, suggesting that we had a great opportunity in the Internet, but we have wasted it on Web 2.0 interaction. As an example he asked the panelists to imagine that they selected members of the audience and asked them to produce the show – “it would be a farce” quipped Keen. His argument followed that there are two main problems with the Internet – that it is a technology which allows us to express ourselves freely, without thought or with prior knowledge of a subject, and secondly that we are consuming less mainstream media such as newspapers and television, which tends to come from an informed perspective.
If it was discovered that an article, in a national newspaper, posing as a researched piece, was written by a naïve member of the public, speaking only from their own opinions and hearsay, there would be public outcry and the paper would have to publish an apology or an explanation. Writing in his book Here Comes Everybody (2008), Clay Shirky, talks about the publishing and journalistic worlds of the past,
“…we have a professional class of truth-tellers who are given certain latitude to avoid co-operating with the law. We didn’t have to worry, in defining those privileges, that they would somehow become general, because it wasn’t like just anyone could become a publisher.” (2008: p.71)
Shirky then admits that, in the current version of the Internet, anyone can become a publisher. Viewers are (generally) aware that the majority of blogs, YouTube channels, Wikipedia and Twitter feeds are run and updated by amateurs (of course, professional journalists, scientists etc also update and maintain information on these sites, but are a minority compared to the overall population of the Internet). However most still demonstrate an instinctive trust in these sources. We know that sites such as Wikipedia are written and moderated by amateurs but most would admit that it is their first port of call in understanding a subject. The word “wiki” is Hawaiian for “fast”, but has become a meme on the Internet for a collective knowledge. Rather than a factually accurate account of the subject, Wikipedia gives a quick snapshot of it, in a language understandable by the average citizen, even if it is not very academic. Traditionally, we are taught from the moment we begin to read that most written media – textbooks, newspapers, non-fiction books, journals – are intrinsically correct. Of course, free-thinking is encouraged, but the sense that the author knows their subject well, and thus has an elevated status above us, always lingers. It may be the transfer of these paper-based skills to the relatively new platform of the Internet, which causes users to trust online sources.
When one uses the Internet, a strange thing is happening. With face-to-face interaction, and even with a phone call it is possible to know something about the person with which you are communicating. If you can see them then you can make a guess at their age, can read their body language and make assumptions about their character based on the information your eyes have collected. When speaking on the phone things such as accent and tone of voice give away personality traits and basic personal information. The Internet however provides a completely anonymous communication platform. This puts an interesting spin on our ideas of trust, truth and privacy.
Anti-virus software and data protection firm, Sophos, conducted a probe into identity theft via Facebook (published on 07/12/09). In their investigation they created two Facebook profiles, both with names based on anagrams of the words “false identity”. “Daisy Felettin”, 21, displayed a picture of a rubber duck as her profile picture. “Dinette Stonily”, 56, was represented by two cats lying on a rug. Facebook users were randomly chosen in their respective age-groups and 100 friend requests were sent out to each profile. Within two weeks, 95 users had accepted the friend requests from these false profiles. This proved to be an even higher rate than when the experiment was first done two years previously with a plastic frog. Eight users added Dinette without being asked. Of those who befriended the profiles 89% of the 20-somethings and 57% of the 50-somethings gave away their full date of birth. On top of this, just under half of the 20-somethings and just under a third of the 50-somethings gave out personal information about their friends and family. Paul Ducklin, Head of Technology at Sophos’ Sydney offices, who conducted the study said,
“Our honeymoon period with social networking sites ought to be over by now – but many users still have a ‘couldn’t care less’ attitude to their personal data.”
| Information | Daisy | Dinette |
| Friends accepting | 46% | 41% |
| Total friends gained | 46 | 49 |
| | | |
| Full d.o.b. (D/M/Y) | 89% | 57% |
| Partial d.o.b. (D/M) | 9% | 35% |
| Email address | 100% | 88% |
| College or workplace | 74% | 22% |
| Town or suburb | 50% | 43% |
| Full address | 4% | 6% |
| Phone number | 7% | 23% |
| IM screen name | 13% | 18% |
| Family and friend data | 46% | 31% |
| Average no. of friends | 220 | 932 |
So why do people readily accept complete strangers as friends on the Internet? The design and concept of social networking sites tends to be inherently narcissistic. Users are usually represented by photographs of themselves, there is often a ‘status feed’ where they can update thoughts, feelings or activities, and they are asked to list their hobbies and interests. There are reams of applications to show how well travelled you are, to test your knowledge of popular culture or to test your IQ. Less of a communication tool, social networking often acts as an advert. There is a pressure to prove how cool, how funny, pretty or intelligent you are and of course, how many friends you have.
On top of this, the amount of information people are giving freely is alarming, a perfect hotbed for identity theft. Many social network users are sharing all of this data with criminals, who themselves are only traceable through their IP address – and even that can be concealed with free software such as Tor (ironically Tor describe themselves as “free software and an open network that helps you defend against a form of network surveillance that threatens personal freedom and privacy, confidential business activities and relationships, and state security known traffic analysis.”)
Hopefully in the coming years this trend of sharing too much information will stop. To make this happen, user-generated content sites will have to change their formats to some extent in an effort to protect the identities of their users. Currently people are positively encouraged to tell all, but there is a pressing need for the format of these sites to mature.
2. Posthuman Futures & Virtual Realites.
Paula Rabinowitz’s essay Soft Fictions and Intimate Documents: Can Feminism Be Posthuman? proposes that women are in fact “posthuman” as until the recent achievements of the feminist movement history has been recorded in terms of “Man” and from a male perspective. Reading this led me to question whether the interface of one’s computer could be regarded as a “posthuman”. A remote user, a stranger, gives the machine a voice – but they are so distant to us that they are dehumanised and we are less sensitive to the reality. Do we trust these posthuman machines because we feel they cannot betray us? Or perhaps it is just much easier to confess to a faceless machine, as they do not appear to judge our behaviour. If we consider them “posthuman”, outside conventional human society, then perhaps they can sympathise with our unconventional secrets.
We know, in the back of our minds, that when we converse with a screen, we are conversing with a human somewhere. Perhaps the distance we feel from them liberates us on the Internet. Our personal lives will not affect those of strangers, or perhaps they will and we hope that our victories and failures might inspire them. Are online confessors and groups are seeking something they cannot find in their everyday lives? In general, there is an increase in overlap between social and online lives – social networking sites provide opportunities for “real life” friends to come together – Facebook for example has an ‘Events’ application to make easier the organising of events, parties, protests etc and a more intimate e-mail service which makes it simple to add several contacts to a conversation for inviting guests, to say, a dinner party. The organising of ones social life using Internet tools is increasingly becoming a mainstream activity amongst teenagers and twenty-something’s (although it is interesting to note that the average age of a Facebook user is 33). In the past, socialising via the Internet carried a certain stigma; it was the domain of online role-playing gamers or the lonely. But there is a growing feeling that the Internet should not replace real life, merely be an aid to it, and as people become more familiar with Internet life and real life crossing over and merging there is a chance for these tools to become more useful and creative. So we find ourselves at a crossroads, where the Internet could either stall in its current format, or evolve further onto different platforms and to form new functions. The technologies of the moment, smart phones and tablets, do bring the Internet to new spaces – perhaps the posthuman cyborg is not far away.
Science fiction writers have tackled ideas of posthumanism for a century, from George Orwell’s Thought Police of Nineteen Eighty-Four (1949) to the Borg of Star Trek: The Next Generation (1987-1994), and within the past decade several have slowly brought it into pop culture and mainstream entertainmen. Robert Venditti, the writer of The Surrogates (2005-2006), a five issue graphic novel, which has recently been made into a film, was inspired by several reports of people who lost either their partners or jobs due to their addiction to the Internet or their online personas. He created a world in which everyone lives their lives, from the comfort of their own homes, by sending out humanoid, robotic, remotely controlled versions of themselves, “surrogates”, to interact with other surrogates. Venditti is quoted as saying;
"It dawned on me that if you were somehow able to create a persona and send it out into the real world—where it could go to work for you, and run your errands, and so on—then you would never have to go back to being yourself."
These posthuman, walking, talking avatars, can of course be created to be more attractive and any pain they experience is not experienced by their humans. Set in 2054, this concept feeds the fears of many Internet sceptics – that the masses are living increasingly through their online personas, to the detriment of their real lives. The film was set in 2017, bringing forward the potential of this reality to a mere 7 years from now.
Various other authors and directors have used online worlds as inspiration for their work. James Cameron, best known for directing Titanic (1997), spent 15 years developing new camera technology, with his private funds, to bring to life the planet Pandora for his most recent work, Avatar (2009). The film sees a paraplegic former marine, Jake Sully, given the chance to take over from his dead identical twin brother in a mission to a distant planet, rich in a valuable material, to study the indigenous population. The DNA of his brother has been mixed with that of the native Na’vi to create a humanoid ‘avatar’, which can be controlled remotely by the respective human (or one with identical DNA, i.e. an identical twin.) While Cameron has stated that the inspiration for the avatars was the Hindu belief that gods can come to Earth in the form of an avatar, and not the modern use the word - a picture or icon, which represents a person’s online persona - it is easy to draw parallels between the latter and the avatars of the film. We see that Sully becomes increasingly comfortable in his avatar body, and progressively more reluctant to return to his human body. In his avatar he regains the ability to walk, learns to fly pterodactyl-like creatures and falls in love. He also turns against his own species in order to help the natives save their home. The bio system of Pandora is interconnected, in a similar way as neurons in a brain, or computers networked to create the Internet. Na’vi can “upload” thoughts and memories to the bio system through ports in an appendage that grows from their heads. So whilst being real, it is as if they exist in our virtual worlds. The humans plugged into avatars have the ability to disconnect from this world, as an Internet user could disconnect. By the end of the film, Sully decides to leave his human body behind, to let it die, and live forever in his avatar body, by essentially uploading himself to the planets bio system, and then downloading into the avatar. Leaving behind the human body, the one in which all his experiences, pre-avatar, had been felt, and moving his consciousness to the machine, the avatar, is an unimaginable act. James Cameron has created a human future, much like Robert Venditti has with The Surrogates, in which the posthuman becomes a possibility, where humans can live in manufactured bodies forever in a virtual world. Posthuman experiences such as these are a clear extension of our current relationship to virtual lives.
Other examples of pop culture and science fiction using our increasing reliance on the virtual to create a horrifying version of the future include the television series Dollhouse (2009-2010), created by Joss Whedon, writer and director of Buffy the Vampire Slayer (1997-2003). The show follows life in Los Angeles’ Dollhouse – a place where young people who have usually experienced some trauma give their bodies over to a company for five years. Their minds are then wiped and stored on disc, to be downloaded again once their contract is up. The company can then upload new personalities to the minds of the “dolls”. Dollhouse clients pay large sums of money to have these dolls programmed to any personality specification. This mixture of slavery, prostitution and the questionable morals of the company and its clients of course lead to disaster, and the first season finale (titled “Epitaph One”) depicts a world, ten years in the future, where any technology which transmits a signal, i.e. televisions, radios, telephones, can be used to wipe the minds of the public and install new personalities. This splits the world in to two tribes – those who are themselves, and those who are part of the doll army. Finally, in an emergence of a theme prevalent in science fiction, society breaks down and there is little chance of survival, as we know it.
All of these examples present a future where the human sense of self will be consumed by machines or technology and the introduction of a collective consciousness. This alludes to the fears of some commentators that our personal lives and privacy of thoughts are being compromised in the digital world.