The Wonder(and)full World of Pretend and Make-Believe

According to Turkle, the idea of the self is constructed and reconstructed. This to me sounds much like the panopticon of Foucault. In this way, our identity must be influenced by our relationship with social media.

Though her work is dated, it seems that many current researchers are always referencing back to her works. While she notes that internet use (or what she called back then – playing in the MUDS) can be cathartic and provide personal and interpersonal insight, I wonder how that plays into the construction of my online, and ultimately offline identity. Through ‘mudding’, it seems that  “’you are who you pretend to be’” (147) by a process of a “projection of inner fantasies” (148). Perhaps people are drawn to social media and information communication technology as they can hide behind a screen while working out the personal, as opposed to the possibilities of dealing face-to-face.

Additionally, Turkle posits that while “…role-playing games enable people to work through issues of identity” (145), boundaries get blurred between what is real and what is online. But what strikes me is the whole notion of “you are who you pretend to be”…the key word being pretend. As I make sense of social media and the authenticity of the performance of identity, need I say more about pretend?! Wait a second, is this some kind of euphemism for “Fake it til you make it”?! I’ll admit, in certain circumstances, like the first day of a new job, I most certainly fake the best of myself to make it seem to my employer and co-workers that I know how to work the photocopier, but that doesn’t speak volumes of the authenticity of my identity….does it?

In relating to notions of gender, Turkle explains how construction of gender is more heightened and aware as well as enforced through ‘mudding’. Through the ability to don avatars, people are allowed the opportunity to pretend to be someone else they’re not, such as a female when in real life they are male. Through this act, mudding allows for reflection and catharsis, and allows for people to work through these issues and realize them…but is this successful? Or are we further perpetuating stereotypes? If I pretend to portray myself as a rocker from a metal band online, how do I act – like Gene Simmons? Is that portrayal not a stereotype, or an authentic and accurate representation of all rockers from metal bands?

Black, white, female, male, dog…it doesn’t matter….right?

It has come to my privileged attention that I often forget that only a small fraction of the world’s population actually has access to the internet and information communication technology. That said, it leads me to wonder what kinds of narratives the internet conveys…I’m thinking along the lines of the ideologies of the White, Euro-centric, and patriarchal.

Returning to Foucault, Balsamo points that “…it does appear that virtual reality technologies are implicated in the production of a certain set of cultural narratives that reproduce dominant relations of power. Perhaps a better approach for evaluating the meaning of these new technologies is to try to elaborate the ways in which such technologies and, more importantly, the use of such technologies, are determined by broader social and cultural forces” (123) and “In short, what the VR encounters really provide is an illusion of control over reality, nature, and especially over the unruly, gender- and race-marked, essentially mortal body” (127). Yet, in looking at Race in Cyberspace, “neither the invisibility nor the mutability of online identity make it possible for you to escape your ‘real world’ identity completely. Consequently, race matters in cyberspace precisely because all of us who spend time online are already shaped by the ways in which race matters offline, and we can’t help but bring our own knowledge, experiences, and values with us when we log on” (5).

I’ve mentioned  before that perhaps we are disillusioned into feeding into the craze that is the internet. I must also make a reminder towards Eric McLuhan’s parallels of the traps of information communication technology as Plato’s Allegory of the Cave. But dammit, I love me some internet. It’s just such a strange feeling, like being duped by a shady, yet convincing salesperson. I know that I really don’t have control, in fact, everything I write, post, and look at the internet is all tracked, but then again…it’s all so easy. to. just. succumb.

“By analogy, the fact that virtual realities offer new information environments does not guarantee that people will use the information in better ways. It is just as likely that these new technologies will be used primarily to tell old stories – stories that reproduce, in high-tech guise, traditional narratives about the gendered, race-marked body” (132). Computer, you’ve seemed to trick me again. First, with the illusion of control thing, and now by telling me that the internet in fact is recycling narratives? We live in a binary narrative world with binary modes of thinking, with that in mind, it is ironic to share that early technological communication began with binary codes ie: 1 and o — very sexually symbolic of male and female if you ask me, thus metaphorically gendering technology.

Something else keeps coming to mind. Oh yes, something along the lines of: “I’m just a girl, computers are so confusing with all the gadgets and buttons. I’m scared I’m going to mess something up!” Without furthering this, I will on the surface let you come to your own conclusions of the computer, and hence the internet being gendered (can you guess…male?!).

“Cyberspace and race are both constructed cultural phenomena, not products of ‘nature’; they are made up of ongoing processes of definition, performance, enactment, and identity creation” (10). While the notion of anonymity is thought to be present online, why should race, or gender, or able-ism, or any ism, or if you’re a dog, matter? Gender and race is naturalized and normalized, produced and reproduced, and has taken over technology. That is all.

People, No Photos Please! Can’t Catch a Break…

In retrospect to a previous post of the artist Robert Williams and his painting Symbiotic Mediocrity, Young makes references to author Gary Shteyngart and his novel Super Sad True Love Story, and how the people in the novel walk around like living avatars. I picture us the same way thus reminding me of Robert Williams. Rather than seeing and identifying someone by their face, I see them through their social media profile.

To sum up Young, she states that “…the boundary between what we share online and what we keep private seems to be moving in one direction only, toward being more public…Perhaps you will start to look as if you have something to hide if you don’t want to be public” (p. 113). Furthermore, Young points out that we are “…now routinely encouraged to have well-curated online identities, even if that shiny, impersonal simulacrum of a self doesn’t really reflect the real you” (p. 113). Which I thought was interesting in how it plays into our lives. It seems that we are breeding, enabling, and promoting the idea that it’s okay to be fake, so long as you share something…anything, so that you don’t seem suspect to the masses that you might be hiding a secret.

This leads me into Steeves and the perception of privacy. She states that technology has enabled privacy to die. As we are in the habit and obsession of documenting everything, we leave “virtual tracks” which ultimately is surveillance without the intrusion. We are willingly letting outsiders monitor us. Think Google and Gmail, if you’re signed in, it tracks everything you look up. Yet Steeves also maintains a Foucauldian view that surveillance is needed as a means of regulation as it “…increases security, reduces crime, cuts costs, and fuels the information economy” (p. 342). BUT! She counters this view by saying that “The right to privacy is not about secrecy; it’s about autonomy” (p. 342). Thus, it’s not about keeping things tight-lipped and classified, but rather, it’s about the right to being our own beings as individuals with agency.

Hmm, what about Trudeau’s famous quote: “The state has no business in the bedrooms of the nation”. With technology, social media, and the internet, it HAS in a sense entered the bedroom. Only, things don’t seem so private anymore. Agree? Disagree?

To further our right to privacy and autonomy, Steeves argues that “Privacy, the right to be free from being watched, spied upon, and tested, is a human right because it is an essential part of human dignity and autonomy. Life without privacy makes it impossible to enjoy the dignity and freedom that human rights seek to protect” (346). However I can’t help but consider the circumstances of the internet and social media. On the one hand there’s the invisibility of “watchers” ie: media dogs that track us online such as Google. On the other hand are the masses, us as watchers of each other – the ease of photographing and videotaping with smartphones, posting on YouTube, you get the picture. No matter where we turn, big brother is watching, God is watching, Santa is watching, and we are watching. I can’t catch a break!

Steeves argues that information given “freely” online is too valuable as a market tool. Furthermore, the government and institutions will argue in favour and position that its beneficial to the public ie: crime reduction. Steeves also points out that while there are legislative practices that claim to protect privacy, there is a loophole. “Consent” has to be given to allow for the access of private information, but that consent is hidden as part of the agreement that allows us to use the service in the first place – it’s built into the package of signing up. So if we refuse consent then we can’t even use the service. This not only extends to online, but also with banks, employment etc. Yet, a lot of these services also have online applications like mobile cellular online banking. Which you need to sign in through email, or your Facebook, or your cell phone number. Ultimately, the bank (or whatever it is you signed up for) now has access to your email and phone information, and anything else you’ve “agreed” to.

Convenient, yes. Safe and sound, could be – although that’s up for debate. Feeling a little naked from leering eyes, that’s probably more like it. Thus, is there such a thing as privacy anymore?

Ode to Marshall McLuhan

I have been dropping references to McLuhan here and there, so it is probably about time I ramble on my thoughts about him. As such, this post will look at The Playboy Interview and some of my readings from his book Understanding Media. Living in a post colonial, post industrial, globalized (the list can go on) country (and world) , what does that mean for me?

It was Marshall McLuhan who recognized the facets of technology and the nature of living in a “global village”. However, I can probably bet that when he coined the term “global village”, he wasn’t referring to the one that exists today. What McLuhan meant was that the world as we know it is shrinking. Where it may have at one point taken months to travel across “the pond”, our world became more globalized thanks to the advances in technology.

McLuhan also posited that three basic technological advances has forever reshaped the way we physically see things, thus understand, and ultimately interact: the invention of the phonetic alphabet, the movable type, and the telegraph. What he also warns is that although we are making human progress, we are also enslaving ourselves to it. Forever married in sickness and in health – technology becomes an extension of our bodies til death do us part.

Yet, going back to the notion of McLuhan’s “global village”, this certainly more than ever rings true today. Information communication technology and social media has now connected me to my next door neighbour, as well as my online neighbour who lives half way across the world. We literally are living in a GLOBAL VILLAGE as I participate with the online community, coming together, sharing my thoughts-rambles-feelings-emotions-ideas-frustrations and on and on. Just as my best friend can comment and give me suggestions on my choice outfits for a date, a stranger can also pipe in giving me his or her fashion advice. If I’m outraged about a service from a company, I can shout it out on an online discussion board sharing my feelings with others in the same boat in my surrounding city, but also worldwide. So yes, I live participating everyday connected whether I know it or not, with others around the world sharing ourselves to each other in our global village. In my opinion, this is awesomely scary.

McLuhan speaks of a de-tribalized man, and the decentralizing nature of technology making references of our central nervous system. As I make meaning of this, I realize that what he means is this. When the human body is attacked, the body autopilots to safeguard the core: the central nervous system. So, the computer works like a virus. Our body then works to fight off the intruder, not only leaving our outer extremities exposed, but leaves at risk our core an open target. Thus, de-centralizing our whole being and suspending us into a trance-like numbness: narcosis.

As we are closing ourselves off through the use of media and technology, I draw parallels to Karl Marx and his atheist belief and view in religion as he saw religion as “the opium of the people“. Opium as we know is used to relieve pain. But is also addictive. Like opium, religion and technology are like an addictive drug that disillusions its users. Technology is now moving instantaneously. While we were able to slowly adapt, understand, and see the patterns of newly introduced technology, the internet is so fast paced that we are swept up along with it, taking our understandings and the ability to fully grasp and comprehend its true form and nature. We haven’t had the time to settle down with it. While it may seem like our relationship with the internet and social media are very much like an old married couple, we are still in the “getting to know you honeymoon” stages.

“Subliminal and docile acceptance of media impact has made them prisons without walls for their human users” (20). Prisons Mr. McLuhan? So you’re saying media has a totalizing panoptic effect? Foucault and Goffman are rolling in their graves.

So it seems, technology as both blessing and a curse.

Lastly, what struck me from McLuhan was this: “The future of works consists of earning a living in the automation age” (346). Scary thought. That we will soon be seeking jobs that serve technology, rather than thinking technology as serving us. This is starting to sound like a sci-fi movie. While technology seemingly frees us up for more leisure time, we are spending it back into technology which then enslave and bind us to a vicious cycle.

Sambot

I’ve been feeling a lot lately like a robot. Like I am one with my cell phone and gadgets. Of course, this sense might have been heightened when this past week I’ve been lugging around a heart monitor that looks like a walk-man (does anyone even remember walk-mans?!) on my hip. Doctor’s orders are to wear for two weeks, and press a button that emits an obnoxious noise for 30 seconds every time my heart feels a little off.

Those 30 seconds of noise is perhaps the most uncomfortably self-consciously aware moment where I feel like I have “E”‘s written on both my eyes while I chant “error” on repeat.

Where am I going with this? Well, the week prior, I was at Rogers looking at upgrading my phone since my contract was nearing its completion. Ironically, this fiasco took a whole day and much to my dismay of a day wasted, I walked out with nothing new, upgraded or renewed. Turns out, Rogers seemed to be having technical connectivity issues where their server was down a couple of days.

No big deal? I actually felt a little bad for the customer service reps that were stuck working those technical difficulty days. They were inundated with antsy, aggressive, short-tempered, and irritated people who were left in a limbo that Rogers would give them a call as soon as they were able to get access to their information. They were doing the best they can, but as always, that’s never enough for the dissatisfied customer.

I don’t know the whole Rogers situation during that period, but what I did overhear from customers (and around town as my ears perked up) was that they had problems sending text messages, or frequent dropped calls, trouble connecting to the internet, or *gasp* the TV wasn’t working.

This brought me to the Surrealist painting by Robert Williams: “Symbiotic Mediocrity” as pictured above. We seem to have relinquished our own being over to telecommunicative technology.

Plugged in. Like the painting, McLuhan was right about technology as extensions of man.

But is being plugged in constantly more disturbing and creepy, or Williams’ Foucauldian and Goffman-like portrayal of how we are actively participating in watching each other? Add to that the notion of social media and how we watch and “follow” each other through that…

I grew up before cell phones had been full-fledged available to the masses. While I once remember sticking my finger in the proper number and moving the rotary dial ring, I can’t even muster and fathom what it was like before, and how I had got on without instantly texting someone to let them know I am running late.

Yes, I’ll admit, I have fallen to the luxuries of communication culture. Computer, you win again.

Sam 2, Computer 2