First Contagion paper – Translating social media: promises and problems for critical human geography

As one or two readers of this blog will know, I was a Co-I on the Contagion project led by Prof Steve Hinchliffe between September 2013 and May of this year (2015). The project investigated the idea and the performances of ‘contagion’ across several domains, including in relation to social media and in relation to disease. The first paper from the work on social media was recently completed and I’m happy to share some information here…

Those who found my brief post for the LSE’s ‘Impact’ blog concerning what I called the ‘political economy of Twitter data’ may find this paper of particular interest.

The paper’s title is Translating social media: promises and problems for critical human geography – ‘translation’ here addresses the (positive and negative) methodological potentials of the adaption and adoption of social media data and techniques (some of which are ‘black-boxed’) and their attendant epistemological assumptions.

The authors of the paper are myself, Rebecca Sandover (who was RA on the project and wrote some interesting blogposts concerning cognate issues) and Steve Hinchliffe.

Here is the abstract:

This article interrogates the promise as well as the critical implications of how social media reshape geographical research and in doing so offers an intervention into the emerging geographies of social media. The article is structured in three substantive parts: First, we introduce the promise of social media research through an initial exploration of how those media are ineluctably entangled in changes within social, economic and political fields. Second, the translations of data in social media research are addressed through the applications and techniques involved. Third, we focus upon issues relating to access to data and the ethics of gathering and interrogating social media data. This provides a basis for subsequent discussion of the theoretical implications of digital data methods and the performances of socialities online. This article signals how, through the exploration of different techniques, critical social media studies can speak to Rose’s (2015) challenge to chart the complexities of digitally–mediated cultural performances, interpretations and movements through the investigation of data attributes.

We have submitted this paper for review, so we’ll have to see what happens…

If you’d like to know more or would like a copy of the paper please feel free to get in touch.

Imogen Heap on inventing new [blockchain] contracts for publishing/selling music digitally

This interview/article in Forbes with Imogen Heap offers an interesting insight into what some artists are beginning to think about in relation to how on earth one creates a ‘fair’ mechanism of reward/recognition of work as an artist in a world where one’s work is subject to near infinite digital reproducibility.

This, to me (in my naivety), seems to represent one of the more compelling and believable implementations of what the blockchain can enable. It’s worth checking out Heap’s articulation of Mycelia (the blockchain powered music publishing system she hopes to help create).

For years I’ve been so frustrated with the deep opacity of the music industry stopping me from really making the most out of my career and connecting the dots. The ‘black boxes,’ the NDAs, the endless contracts and statements. In the last few years, auditing labels and publishers seems to have become the norm, as it’s apparent how consistently the books don’t match up. You can pretty much guarantee you’ll find something, but it’s not always intentional; it’s just the deals, trigger points, and percentages are so complex – even more when mergers and acquisitions occur – that it’s hard to get it right every time, if you’re human!

[Mycelia…]

Its success will come from the adoption of millions of music lovers. A grand scale ongoing, collective project like no-other. To document, protect and share that which we love and build a place for it to grow, enabling future generations of artists to blossom as well as honouring those of the past.

Open source, a living, breathing, smart, decentralised, transparent, adaptable, useful, shining home for our love of music. A home which allows creativity to flow, connect and facilitate collaboration on so many levels, many of which just haven’t been possible. With this grand library of all music forming the basis upon which all music businesses from digital radio to tour bookings can then grow and thrive from. Empowering the artists, turning and landing the industry finally on its feet.

Inspired by the largest living organisms on earth, ancient, unseen, core to life itself, Mycelium (plural Mycelia) can stretch for miles, beneath the surface.

Each artist acting like its own Mycelium, in full animated dialogue with others on the global network.

Mycelia is huge, as it holds all music related information ever recorded anywhere ever ever ever but this organism stretches across our planet between hundreds of thousands of personal computers. It is the world’s greatest and most treasured library and it belongs to the two collective parties who solely make music complete. The music makers and their audience.

Read the whole piece here.

Reblog> 10 bitcoin myths

This is worth a read, from The Institute of Network Cultures:

10 Bitcoin Myths

By Eduard de Jong, Geert Lovink and Patrice Riemens

“Pigs will fly, but not in the next 100 million years.” Johan Sjerpstra

1. “Bitcoin is a peer-to-peer system.”

In order to transfer value from one Bitcoin account to another, the owner of bitcoins uses the services of a collective of operators known as ‘miners’ who validate the transaction on the Bitcoin distributed database also known as “the ledger.” The relationship between these operators and an individual user, i.e. owner of bitcoins, is hence one between merchants and customer and not one of equals. Only miners are, and then only operationally speaking, peers, since they all perform the same software program. However, they are also, and mostly, in competition which each other because they need revenue to pay for the equipment they operate. Also, any time an update to the database is made, only a single miner is actually adding the transaction records with bitcoin value transfers to the ledger, and gets the financial rewards for doing this. In this way, the incentive for miners to support each other is limited, and one cannot speak of a peer-to-peer relationship in the traditional sense.

Over the time Bitcoin has been operational the inherent hierarchical relation between miners and users has become more pronounced by an ever rising technical and financial barrier to becoming a miner. Investments and operating costs of the necessary equipment rise in tandem with the continuously increasing difficulty of adding a new record to the database that is built into the bitcoin protocol.

Conclusion: Bitcoin is not a peer-to-peer system, but an on-line merchant-customer transaction market place.

2. “Bitcoin does away with intermediaries and fees.”

To make a payment using bitcoins a Bitcoin user needs a “Bitcoin exchange” and these exchanges charge a fee. The sole exception is if the user is a data base operator (a.k.a miner), having aggregated some bitcoins by mining and exclusively pays other users that have decided to keep bitcoins.

There is an other intermediary in Bitcoin, the operators of the distributed data base, the Bitcoin miners. A miner also needs to charge for its labor and expenses. For the time being, a miner is rewarded with newly created bitcoins–that is why updating the database is called ‘mining’. By design, the available amount of bitcoins that can be mined is restricted, and it is expected to be exhausted somewhere around 2040. After exhausting the lode miners can only earn money by explicitly charging a fee.

Conclusion: De-facto, Bitcoin users need to engage services of intermediaries and do pay fees for their transactions.

3. “Bitcoin is an alternative currency.”

An alternative currency, by definition, is designed to _entirely_ displace and replace existing currencies. Complementary currencies intend to _partially_ displace and replace existing currencies, usually in a local setting.

By design, Bitcoin is an alternative currency. Real world observation however, shows that most transactions in bitcoins translate, either at the point of purchase, or at the point of sale, in transactions in existing currencies. Only miners can create bitcoins, non-miners need to acquire them, usually by way of purchase.

In practices Bitcoin transactions are often intended to avoid high transfer fees or bypass local restrictions in making international payments. In such cases, bitcoins are purchased, swiftly change hands, and are just as fast converted again in another currency. In this cash-in Cash-out scheme Bitcoin operates then as a facilitator in the circulation of existing currencies and not as a replacement of these. Cash-in cash-out has been shown the most common mode of operation in bitcoins. A Bitcoin transaction can also be speculative in purpose, to hoard bitcoins expecting a raise in their value. In this case bitcoin can be considered an alternative to other currencies, comparable to an speculative investment in dollars or in commodities, like iron ore, gold or grain.

Conclusion: Bitcoin does not actually operate as an alternative currency.

4. “Bitcoin is not a fiat currency.”

In practice, acceptance of Bitcoin payments takes place before the (irrevocable) recording of the transaction in the distributed database. That is, without formal confirmation of its validity. Apparently, the parties involved in payments in bitcoins _believe_ in their eventual recording. The payee therefore trusts the _eventual_ availability of received funds.

This looks distinctly similar to the way traditional instruments of payments, such as coins, banknotes and bank transfers, operate. The users trust, based on experience and social convention, the correct operation of the system such that received funds are available for further spending. This ‘systemic trust’ in traditional, fiat, currency is underpinned by a mix of technical features such as hard to copy bank notes, fraud detection software in financial institutions and government imposed and enforced regulations.

Conclusion: Where in practice the ‘systemic trust’ in Bitcoin is no different from that of traditional currencies, Bitcoin operates _de facto_ as a fiat currency.

5. “Bitcoin is anonymous.”

The central database with transactions in bitcoins is publicly accessible. This is an essential Bitcoin design property to, at least in theory, allow any party to participate as processing node (miner) in order to get involved in updating the distributed database. The parties in a transaction are identified by unique numbers, and a payment transaction is linked through this number to the transaction wherein the spend value was received.

But as most Bitcoin transactions effectively constitute a payment in traditional currency at one end or the other, or both, they involve well known parties that exchange bitcoins for and against these currencies, the Bitcoin exchanges. Hence, payments in bitcoins can be traced as the value flows between these exchanges. Identification to the humans involved in a payment, e.g. by law enforcement, are therefore _potentially_ possible.

Conclusion: Bitcoin is not an electronic form of cash and does not protect privacy.

6. “Bitcoin is secure and cannot be hacked.”

Security for electronic payments has several parts: first to make sure that only the rightful owner can make a payment, secondly to make sure that the intended recipient actually receives the moneys paid and finally that only money can be paid that is actually owned by the payer and hence can not be spend twice.

In the Bitcoin sphere a payer uses a password to initiate a payment from her computer. The password unlocks a private cryptographic key stored on the computer to send cryptographically protected messages to be recorded in the Bitcoin database to make the payment. Yet, computers can be hacked, and a hacker can gain control of the private key and hence initiate a fraudulent payment. A loss of the private key, for instance by a crashed hard disk, does not just lose access to the money, it actually loses all the moneys controlled. Indeed one of the design features of Bitcoin is that payments, once made, cannot be reversed or recalled.

For the ordinary user, this represents a much higher level of risk than in traditional banking, where losing the bank card or PIN does usually not result in losing the whole balance held in the bank account.

On the functional side, the operators of the processing nodes in the distributed implementation of the shared Bitcoin database use an protocol, to agree on the next version of the database. This is required to correctly incorporate the payment transactions made since the last update. The software in each of the processing nodes must verify the correctness of the transactions by inspecting previous transactions where the payer has received the value to be spend. Yet, servers can be hacked (e.g. with a virus) and the continued operations can therefor not be guaranteed.

By design, the blockchain protocol does not guarantee that all past transactions remain stored for ever or can be available to each of the processing nodes (miners) for inspection in a fail-safe way. The protocol does also not guarantee that a processing node actually verifies the transactions it records. The blockchain protocol cannot prevent that fraudulent transactions get recorded, and does not provide a way to remove or correct fraudulent transactions.

Conclusion: using Bitcoin is more risky than the traditional payment infrastructure.

7. “Bitcoin operates without trust.”

Bitcoin literature is adamant that the Bitcoin set-up successfully substitutes ‘objective’ ‘algorithmic’ trust for less reliable, because human error and trickery-prone, ‘subjective’ institutional or political trust.

As described previously, the blockchain protocol used to synchronize updates to the Bitcoin central database (or ledger) does not guarantee the correctness of the updates made. Most processing nodes that update the database, use the same open source implementation, the Bitcoin ‘miner’ program. This program includes verification of transactions, but transaction verification by the miner program might be compromised either accidentally, by a software bug, or maliciously, e.g. by a virus, or by a miner intent on undue gains. Users engaging in Bitcoin transactions implicitly trust that the miner programs continues to operate correctly, that the equipment is protected against virus attacks and that the miners will not subvert it.

Also, protection of the stored value at the level of the individual owner is not very strong in the Bitcoin set-up. As a consequence, Bitcoin service providers have emerged offering enhanced payment security, in the form of managing their clients’ wallets. This service can be provided both online and with physical tokens like smart cards. Making use of ‘wallet providers’ evidently entails trust in the continued correct and honest operations of the online service or of the physical device.

Conclusion: Bitcoin substitutes one form of ‘subjective’ trust in traditional institutions for another in new organizational forms.

8. “Bitcoin is politically neutral.”

British prime minister Margaret Thatcher, in a famous ‘last words’ speech against the Euro, affirmed that decisions about money and currency are all essentially political in nature. In this context politics must be understood as more than what politicians do, essential politics is about the citizens and the state they live in. The decision that is embodied in Bitcoin’s design to limit the issuable volume of bitcoins to 21 million units can only be seen as political.

Other characteristic Bitcoin features, such as it rewards for early adopters and big operators, its essentially deflationary and hoarding-inducing nature (also due to the designed scarcity of bitcoins), its rejection of regulatory oversight and consumer protection and of state intervention generally, all resonate with political beliefs of “techno-libertarians”. Conversely, it is difficult to imagine how Bitcoin could effectively function in a capitalism-unfriendly political dispensation.

Conclusion: like any other monetary system, Bitcoin, in its technical design reflects explicit or implicit political choices.

9. “Bitcoin is a sustainable system.”

The whole Bitcoin set-up is, and especially the functioning of the distributed implementation of its central database with the compute-intensive blockchain protocol, is dependent on increasingly sophisticated and trouble-free network infrastructure resulting in an ever increasing consumption of resources. This clearly is at variance with the ever more forceful, and inescapable calls for less consumption, foremost in the energy sector.

Conclusion: Bitcoin does not fit well in the required transition to sustainability. This contrasts with traditional financial institutions that can reduce energy consumption a pace with improvements in IT technology.

10. “Bitcoin can scale to world size.”

Both the limited number of possible units of bitcoins and inherently severe technical limits to the operational speed of the blockchain protocol pose such insurmountable obstacles to a global economy that would run exclusively with bitcoins. In the absence of governance of bitcoin, even a technical modification to increase transaction capacity are very hard to implement.

For consumer payment transactions, for instance, it is hard to conceive how the blockchain protocol in Bitcoin can be made to operate effectively at the same speed and volume as systems maintained by, e.g., VISA, Mastercard, AmEx, JCB and such.

As shown in Argentina or Greece Bitcoin can be useful in some specific situations. In these cases it has been a mediator between traditional monetary systems. For Bitcoin to ‘scale up’ to a true global scale, while maintaining (a semblance of) stability and security would for quite some time to come require such large amount of resources as to defeat any short or medium term perspective of attainability.

Conclusion: As Yanis Varoufakis, the economist and former finance minister in Greece, formulated it: “Bitcoin is not capable of ‘powering’ an advanced, industrial society.”

Amsterdam, November 30, 2015

(The authors thank Boudewijn de Kerf for a quick review, while keeping
full responsibility for the substance of the argument.)

*.exe ~ Executions: conversations on code, power & death (version 0.1)

This event in Aarhus, this week, with Wendy Chun and Geoff Cox as ‘keynotes’ looks really good!

Executions: conversations on code, power & death (version 0.1)

Keynote presenters: Wendy Chun and Geoff Cox

Venue: Aarhus Institute of Advanced Studies (AIAS) | Høegh-Guldbergs Gade 6b, bygning 1630, Aarhus

When: December 3rd and 4th, 2015

This event investigates the cultural, material and political implications of execution. Software permeates our environment. We co-exist in an increasingly datafied present in which algorithms and abstract coded processes execute across different scales, materialising and operating at the micro and macro levels of our actions.

The aim of this event is to open up the concept of execution, both from a particular perspective of code and its execution, and more generally towards a wider discussion in relation to datafied culture and everyday life. How can we understand the affective, embodied, performative, programmed processes of execution in the world today? By gathering together researchers working with diverse artistic practices, we hope to encourage a critical curiosity and engagement with the theme of execution.
Topics will include:

execution as power / execution as decision / execution as performed instruction set / execution as enunciation / execution as critique / execution as temporal performance / execution as participation / execution as cruelty / indigestion/incorporation as execution / tuning as execution
In autumn 2015 and spring 2016, two-day events will take place (in Aarhus, Denmark and Malmö, Sweden respectively) that include keynote talks by Wendy Chun (Brown University) and Geoff Cox (Aarhus University), as well as workshops on the theme of execution.

These events are instantiations of an on-going discussion by the critical software thing group, a collection of researchers with a common interest in exploring, reflecting on and working with code.

See the dedicated wiki for more…

CFP> Streams of Consciousness: Data, Cognition and Intelligent Devices, Apr 2016

This looks interesting:

Streams of Consciousness

Data, Cognition and Intelligent Devices

21st and 22nd of April 2016

Call for Papers

consc

“What’s on your mind?” This is the question to which every Facebook now responds. Millions of users sharing their thoughts in one giant performance of what Clay Shirky once called “cognitive surplus”. Contemporary media platforms aren’t simply a stage for this cognitive performance. They are more like directors, staging scenes, tweaking scripts, working to get the best or fully “optimized” performance. As Katherine Hayles has pointed out, media theory has long taken for granted that we think “through, with and alongside media”. Pen and paper, the abacus, and modern calculators are obvious cases in point, but the list quickly expands and with it longstanding conceptions of the Cartesian mind dissolve away. Within the cognitive sciences, cognition is now routinely described as embodied, extended, and distributed. They too recognize that cognition takes place beyond the brain, in between people, between people and things, and combinations thereof. The varieties of specifically human thought, from decision-making to reasoning and interpretation, are now considered one part of a broader cognitive spectrum shared with other animals, systems, and intelligent devices.

Today, the technology we mostly think through, with and alongside are computers. We routinely rely on intelligent devices for any number of operations, but this is no straightforward “augmentation”. Our cognitive capacities are equally instrumentalized, plugged into larger cognitive operations from which we have little autonomy. Our cognitive weaknesses are exploited and manipulated by techniques drawn from behavioural economics and psychology. If Vannevar Bush once pondered how we would think in the future, he received a partial response in Steve Krug’s best selling book on web usability: Don’t Make Me Think! Streams of Consciousness aims to explore cognition, broadly conceived, in an age of intelligent devices. We aim to critically interrogate our contemporary infatuation with specific cognitive qualities – such as “smartness” and “intelligence” – while seeking to genuinely understand the specific forms of cognition that are privileged in our current technological milieu. We are especially interested in devices that mediate access to otherwise imperceptible forms of data (too big, too fast), so it can be acted upon in routine or novel ways.

Topics of the conference include but are not limited to:

  • data and cognition
  • decision-making technologies
  • algorithms, AI and machine learning
  • visualization, perception
  • sense and sensation
  • business intelligence and data exploration
  • signal intelligence and drones
  • smart and dumb things
  • choice and decision architecture
  • behavioural economics and design
  • technologies of nudging
  • interfaces
  • bodies, data, and (wearable) devices
  • optimization
  • web and data analytics (including A/B and multivariate testing)

Please submit individual abstracts of no longer than 300 words. Panel proposals are also welcome and should also be 300 words. Panel proposals should also include indvidual abstracts. The deadline for submissions is Friday the 18th of December and submissions should be made to cimconf@warwick.ac.uk. Accepted submissions will be notified by 20th of January 2016.
Streams of Consciousness is organised by Nathaniel Tkacz and Ana Gross. The event is supported by the Economic and Social Research Council.

Ash, Kitchin, Leszczynski on what ‘digital’ means for geography

Saw this only this morning, blogged over on The Programmable City website. Looks like a fairly comprehensive description of a set of issues within geography.

New paper: Digital Turn, Digital Geography?

James Ash, Rob Kitchin and Agnieszka Leszczynski have published a new paper entitled ‘Digital Turn, Digital Geography?‘ available as Programmable City Working Paper 17 on SSRN.

Abstract

In this paper, we examine the relationship between the digital and geography. Our analysis provides an overview of the rich scholarship that has examined: (1) geographies of the digital, (2) geographies produced by the digital, and (3) geographies produced through the digital. Using this material we reflect on two questions: has there been a digital turn in geography? and, would it be productive to delimit ‘digital geography’ as a field of study within the discipline, as has recently occurred with the attempt to establish ‘digital anthropology’ and ‘digital sociology’? We argue that while there has been a digital turn across geographical sub-disciplines, the digital is now so pervasive in mediating the production of space and in producing geographic knowledge that it makes little sense to delimit digital geography as a distinct field. Instead, we believe it is more productive to think about how the digital reshapes many geographies

I would say, having only skim-read the paper, that it does sort of perpetuate a disquiet I’ve felt for some time about how a particular ind of discursive regime, with a particular set of power brokers, is being built around the “geographies” prefixed with ‘algorithmic’; ‘data’; ‘digital’… perhaps there are some others… and what that might mean… maybe its just that there are only a few people that actually write stuff about this and they all know each other… anglophone geography is after all quite a small discipline. Maybe I’m a part of that too, with the little I’ve written on the subject. However, its evident in other disciplinary contexts too, such as the way in which particular people seem to be the leading lights in ‘digital sociology‘.

Maybe I’m just performing my own anxiety about career, struggling to write myself and being on probation in an institution with rather lofty expectations, but maybe there’s also something to my observation about the politics of being a researcher of a modish subject. Perhaps people who do stuff on the ‘anthropocene’ and anthropogenic climate change feel similarly, perhaps not… Perhaps I’m also damaging my own ‘career’ by blogging like this. Who knows… I certainly don’t mean it as a slight to the authors of the above paper, or anyone else.

“How I learned to stopped worrying and to love discipline“

Critical reflection on the ‘sharing economy'(?)

“Sharing is caring“, The Circle – David Eggers.

“the question of work time outside employment is posed with renewed vigour, having been totally ignored by the law reducing the working week to thirty-five hours, just as it ignored the exhaustion  of the consumerists industrial model, a model within which production and consumption constitute a functional opposition, but one that has now become obsolete”, For a New Critique of Political Economy – Bernard Stiegler.

I have had a bunch of tabs open in my browser with they intention of writing something about the ‘sharing economy’ and how one might begin to ask questions of the kinds of words we use to variously describe reconfigurations of labour/work in relation to peer-to-peer, precarious work, casualisation and (perhaps) the slow dissolution of labour movements but (as one can easily guess) I just don’t have the time to make something coherent about this… so here’s some notes, off the top of my head, with some pointers to things that may be worth reading…

In the Grauniad (as it struggles to contend with a Labour party that is significantly to the left of it) there was a piece by Alex Hern arguing that the term the ‘sharing economy’ should “die”. His argument is that what the ‘sharing economy’ supposedly denotes is no kind of sharing but rather the continuation of unequal labour relations between those with wealth and those in need of work – an example is TaskRabbit: a system to hire temporary labour, such as caterers, cleaners or someone to stand in the queue for the latest iPhone (probably without needing to ensure competitive remuneration, because people who are willing to stand in a queue for you are probably in a precarious position).

I have some sympathies with the argument  – it’s a reworking of the ‘precariat’ argument, best expressed by Guy Standing, in which the rejigging of the economy has created a new class of worker that is reliant upon ‘precarious’ (temporary, difficult and unpredictable) forms of work. However, reducing it to worrying over terminology seems to miss a broader point: regardless of what you call it, any attempt at novel economic activity will attract those who seek to be exploitative.

Before going on to think about how to address this state of affairs, it is worth noting that some have tried to think about how/why we are in such a situation. Izabella Kominska (on the FT website) offers a good overview of some of the ways in which economists have thought about post-Fordism ~ the kinds of automation that are (and are not) happening in manufacturing, the movements of labour (offshoring etc.) and why we don’t have the amount of leisure time and levels of productivity promised by greater automation.

Indeed, in order to extract more profit in an economy of apparently ever-increasing abundance many argue that it is only through business/industry clawing back a more exploitative relation with the labour force that they can continue to extract the levels of profit to which we have all become accustomed. We can look to the likes of the Italian post-Fordists, such as Berardi, Lazzarato, Terranova and Virno; to net critics such as Morozov; and to Bernard Stiegler for articulations of these latest forms of proletarianisation [you don’t have to agree, I’m just pointing out this is an argument that contextualises the ‘sharing economy’]. It is in this context of a decline in the amount of work – a decline of ‘careers’ and a growth of ‘jobs’, that Melissa Gregg articulates the need to rethink our words for labour and to critically think about what might underlie the push for a ‘sharing’ economy.

It is in this context that one might formulate a critique of the ‘sharing economy’ –– the talismans of this novel form of economic practice, the likes of Uber, TaskRabbit and Airbnb, all extract value out of people either rendering their traditional working capacities more ‘flexible’ (or precarious) or by those people seeking to monetise other parts of their lives, e.g. where they live, the stuff they own, or their ‘leisure time’.

The proponents of these kinds of work argue that this offers ‘flexibility’ – work when you want, how you want etc. but one might counter this with the argument that as flexible labour you have to be opportunistic and so you are precisely not working when you want but rather when there is a demand for your work.

Likewise, many of the kinds of ‘work’ that are offered through the ‘sharing economy’ platforms necessarily constitute unequal power relations. The two principal actors in the contract of ‘sharing’ work are not equal: the ‘sharing’ systems rely on creating competition, and thus a ‘scarcity’ of work such that the ‘customer’ has choice and the ‘worker’ doesn’t. The third actor, the platforms themselves, are also seeking to extract value out of the ‘sharing’ of labour by acting as the mediator, which means the system itself is always geared to the creation of a margin.

Seen as a precarious form of work, the ‘sharing economy’ has been labelled otherwise as the ‘gig economy’ and there’s been some interesting discussions about what such work means to us in terms of our mental and physical health. For example, these two pieces in the FT:

The silent anxiety of the sharing economy
New ‘gig’ economy spells end to lifetime careers

Both of which have lots of links to follow up.

The other aspect of an emerging critique of the ‘sharing economy’ is precisely the ‘platform‘ nature of the kinds of systems that are seeking both to further and to profit from these apparently new forms of work. As sebastian olma suggests in a piece for the Institute of Network Cultures:

These are digital platforms that roughly do two things: either making the old practice of re- and multi-using durable goods more efficient or expanding market exchange into economically uncharted territory of society.

Olma argues (as do other) that what these platforms do is render available to the market things that have not been previously…

They stand for a digitally enabled expansion of the market economy, which…is the opposite of sharing.

This is what Sascha Lobbo (amongst others – Gary Hall is good on this) has argued constitutes not a ‘sharing economy’ but a ‘platform capitalism’. Rather than marketplaces, platforms are a kind of generic connective infrastructure, what Olma calls an ‘ecosystem’, that connects customers and companies to anything, not just specific goods or services. He argues that

While it is absolutely true that internet marketplaces and digital platforms can reduce transaction costs, the claim that they cut out the middleman is pure fantasy.

the old ‘middlemen’ [sic.] are replaced by more powerful gatekeepers: “monopolies with an unprecedented control over the markets they themselves create”, through the quasi-autonomous systems (what get popularly referred to as ‘algorithms’) that facilitate such things as Uber’s “surge pricing“. In this way every transaction becomes an auction, which is tipped in the favour of the platform, and the worker is rendered always to some extent precarious.

Indeed, the reality of working in such systems is not only possibly very stressful, as argued in the FT piece linked a bit earlier, but also doesn’t even necessarily offer the positive outcomes that the proponents claim. As Sarah Kessler, a Fast Company journalist, noted in her extensive report of her attempt to become one of the ‘sharing economy’ workforce:

For one month, I became the “micro-entrepreneur” touted by companies like TaskRabbit, Postmates, and Airbnb. Instead of the labor revolution I had been promised, all I found was hard work, low pay, and a system that puts workers at a disadvantage.

This critique presents some interesting challenges to those who espouse alternative modes of working and performing economic activities, such as the P2PFoundation, and Stiegler’s push for an ‘economy of contribution‘ through Ars Industrialis. However, the ‘platform capitalism’ of Uber et al. is not the only way to run such a system.

Rather than resort to a gatekeeper model we might alternatively look to the (supposedly) radical transparency of the blockchain – in this way I’m left with some (probably quite muddled) questions:

  • What kind of economy/ economics is performed when the transactional infrastructure is decentralised?
    • Can you actually do without an intermediary (‘middleman’ [sic])?
    • Does a blockchain infrastructure facilitate enough of a commons to make a ‘no transaction cost’ economy possible?
  • Can we reduce ‘sharing’ to an issue of the negotiation of trust (not to be exploited), solvable by the blockchain?

There must be more/better questions but my brain is fried… I hope that this is at least useful for me to return to as a set of loose notes and perhaps even useful for others vaguely interested in such things. Likewise, as usual, if you’re better informed and want to pitch in – please do leave comments 🙂

Reblog> New paper: Locative media and data-driven computing experiments @syperng & @robkitchin

A really interesting paper by Sung-Yueh Perng, Rob Kitchin and Leighton Evans, definitely worth a read.

New paper: Locative media and data-driven computing experiments

Sung-Yueh Perng, Rob Kitchin and Leighton Evans have published a new paper entitled ‘Locative media and data-driven computing experiments‘ available as Programmable City Working Paper 16 on SSRN.

Abstract

Over the past two decades urban social life has undergone a rapid and pervasive geocoding, becoming mediated, augmented and anticipated by location-sensitive technologies and services that generate and utilise big, personal, locative data. The production of these data has prompted the development of exploratory data-driven computing experiments that seek to find ways to extract value and insight from them. These projects often start from the data, rather than from a question or theory, and try to imagine and identify their potential utility. In this paper, we explore the desires and mechanics of data-driven computing experiments. We demonstrate how both locative media data and computing experiments are ‘staged’ to create new values and computing techniques, which in turn are used to try and derive possible futures that are ridden with unintended consequences. We argue that using computing experiments to imagine potential urban futures produces effects that often have little to do with creating new urban practices. Instead, these experiments promote big data science and the prospect that data produced for one purpose can be recast for another, and act as alternative mechanisms of envisioning urban futures.

Keywords: Data analytics, computing experiments, locative media, location-based social network (LBSN), staging, urban future, critical data studies

The paper is available for download here.

Reblog> The Facebook Liberation Army at Discovery Festival: live deleting of facebook accounts

From the Institute of Network Culture blog… This is a nice playful response to the ways in which we can see uses of social media as ‘work’:

The Facebook Liberation Army at Discovery Festival: live deleting of facebook accounts

On Friday 25 September the Facebook Liberation Army made fresh calls to arms at the Discovery Festival in the science centre Nemo, Amsterdam.

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Armed with pamphlets, zines and instructions on how to leave Facebook the resistance came disguised as Mark Zuckerberg. Many new rebels were enlisted in the Facebook Liberation Army and alternatives to social media platforms were discussed.

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As well as offering advice on alternatives to Facebook the army also presented zines from The immaterial Labor union – a collective aimed to galvanize the workers of Facebook – initiated by Lidia Pereira. The evening was a resounding victory with even some people deciding to deactivate their Facebook accounts right their and then, serving to go on with their lives without negotiating Facebook’s terms of service.

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Reblog> Affect and Social Media Symposium #2 cfp

Tony Sampson has posted this, may be of interest to people who see this blog –

Affect and Social Media Symposium #2 – cfp

Wednesday 23rd March 2016

1-8pm

University of East London, Docklands Campus, Room EB. G.06

Call for 15min Presentations/Position Papers

Following on from the success of last year’s Affect and Social Media research symposium, the emotionUX lab in the School of Arts and Digital Industries at UEL, and in collaboration this year with Cass School of Education and Communities at UEL, will be hosting a second event continuing to explore the relation between social media, affect, feelings and emotions.

Numerous studies from various fields have described interactions with social media in terms of emotional, affective and feely experiences. It is claimed that habitual access to Facebook can have a negative impact on mood and subjective well-being (Kross et al, 2013). Likewise, emotional states experienced on social media can be transferred to others through emotional contagion, ‘leading people to experience the same emotions without their awareness’ (Kramer, 2014). Similarly, positive emotions, like joy, are regarded as more likely to spread than negative ones (Berger and Milkman, 2010).

This year’s call for 15min presentations/position papers asks contributors to explore emotional, affective and feely experiences with social media. More specifically, we ask contributors to investigate how social media ‘work[s] in concert with bodies in the production of emotional and affective activity’ (Ellis and Tucker, 2015: 177).

We welcome proposals on a wide variety of themes that cross disciplinary boundaries. For example”¦

  • Addiction and social media
  • Affective contagion
  • Affect theory relating to social media
  • Care, emotions and social media
  • Methodologies relating to emotion, affect and social media
  • Consumption, emotions and affect on social media
  • Education, emotions and social media
  • Emotional and affective contagions
  • Emotional social media design (theory and practice)
  • Ethical considerations
  • Felt experiences on social media
  • Social gaming and emotions
  • HCI and emotion
  • Learning, emotion and social media
  • Marketing, emotion and social media
  • Networked emotions
  • Online emotional ethnographies
  • Pervasive computing and emotion
  • Emotions and privacy
  • Emotions and security
  • Sharing emotions
  • Emotions and trust
  • The politics of emotional user experiences

Please send a title, brief outline (100words) and institutional affiliation to t.d.sampson@uel.ac.uk and E.Theodotou@uel.ac.uk

Activities  Deadlines
Abstract Submission 15th December 2015
Acceptance notification 15th January 2016
Registration for presenters Details to follow
Registration for all participants Details to follow

 

Fees and registration

(Refreshments, after symposium drinks and nibbles and attendance certificate included in all registration types)

Type Fee
Presenters Free
UEL students/academics Free
External students £3
External academics/participants £5

Please keep an eye out for follow up emails regarding registration

Updates will also appear on the Virality blog and EmotionUX news page

https://viralcontagion.wordpress.com/

http://emotionuxlab.co.uk/news/