Tag Archives: social networking

Social Influence Through Social Media: Not!

Online social networks are an unprecedentedly rich source of material for psychologists, social scientists and observers of human behavior. Now a recent study shows that influence through these networks may not be as powerful or widespread as first thought. The study, “Social Selection and Peer Influence in an Online Social Network,” by Kevin Lewis, Marco Gonzalez and Jason Kaufman is available here.

[div class=attrib]From the Wall Street Journal:[end-div]

Social media gives ordinary people unprecedented power to broadcast their taste in movies, books and film, but for the most part those tastes don’t rub off on other people, a new study of college students finds. Instead, social media appears to strengthen our bonds with people whose tastes already resemble ours.

Researchers followed the Facebook pages and networks of some 1,000 students, at one college, for four years (looking only at public information). The strongest determinant of Facebook friendship was “mere propinquity” — living in the same building, studying the same subject—but people also self-segregated by gender, race, socioeconomic background and place of origin.

When it came to culture, researchers used an algorithm to identify taste “clusters” within the categories of music, movies, and books. They learned that fans of “lite/classic rock”* and “classical/jazz” were significantly more likely than chance would predict to form and maintain friendships, as were devotees of films featuring “dark satire” or “raunchy comedy / gore.” But this was the case for no other music or film genre — and for no books.

What’s more, “jazz/classical” was the only taste to spread from people who possessed it to those who lacked it. The researchers suggest that this is because liking jazz and classical music serves as a class marker, one that college-age people want to acquire. (I’d prefer to believe that they adopt those tastes on aesthetic grounds, but who knows?) “Indie/alt” music, in fact, was the opposite of contagious: People whose friends liked that style music tended to drop that preference themselves, over time.

[div class=attrib]Read the entire article here.[end-div]

Life Without Facebook

Perhaps it’s time to re-think your social network when through it you know all about the stranger with whom you are sharing the elevator.

[div class=attrib]From the New York Times:[end-div]

Tyson Balcomb quit Facebook after a chance encounter on an elevator. He found himself standing next to a woman he had never met — yet through Facebook he knew what her older brother looked like, that she was from a tiny island off the coast of Washington and that she had recently visited the Space Needle in Seattle.

“I knew all these things about her, but I’d never even talked to her,” said Mr. Balcomb, a pre-med student in Oregon who had some real-life friends in common with the woman. “At that point I thought, maybe this is a little unhealthy.”

As Facebook prepares for a much-anticipated public offering, the company is eager to show off its momentum by building on its huge membership: more than 800 million active users around the world, Facebook says, and roughly 200 million in the United States, or two-thirds of the population.

But the company is running into a roadblock in this country. Some people, even on the younger end of the age spectrum, just refuse to participate, including people who have given it a try.

One of Facebook’s main selling points is that it builds closer ties among friends and colleagues. But some who steer clear of the site say it can have the opposite effect of making them feel more, not less, alienated.

“I wasn’t calling my friends anymore,” said Ashleigh Elser, 24, who is in graduate school in Charlottesville, Va. “I was just seeing their pictures and updates and felt like that was really connecting to them.”

[div class=attrib]Read the entire article here.[end-div]

[div class=attrib]Image: Facebook user. Courtesy of the New York Times.[end-div]

How to Make Social Networking Even More Annoying

What do you get when you take a social network, add sprinkles of mobile telephony, and throw in a liberal dose of proximity sensing? You get the first “social accessory” that creates a proximity network around you as you move about your daily life. Welcome to the world of a yet another social networking technology startup, this one, called magnetU. The company’s tagline is:

It was only a matter of time before your social desires became wearable!

magnetU markets a wearable device, about the size of a memory stick, that lets people wear and broadcast their social desires, allowing immediate social gratification anywhere and anytime. When a magnetU user comes into proximity with others having similar social profiles the system notifies the user of a match. A social match is signaled as either “attractive”, “hot” or “red hot”. So, if you want to find a group of anonymous but like minds (or bodies) for some seriously homogeneous partying magnetU is for you.

Time will tell whether this will become successful and pervasive, or whether it will be consigned to the tech start-up waste bin of history. If magnetU becomes as ubiquitous as Facebook then humanity be entering a disastrous new phase characterized by the following: all social connections become a marketing opportunity; computer algorithms determine when and whom to like (or not) instantly; the content filter bubble extends to every interaction online and in the real world; people become ratings and nodes on a network; advertisers insert themselves into your daily conversations; Big Brother is watching you!

[div class=attrib]From Technology Review:[end-div]

MagnetU is a $24 device that broadcasts your social media profile to everyone around you. If anyone else with a MagnetU has a profile that matches yours sufficiently, the device will alert both of you via text and/or an app. Or, as founder Yaron Moradi told Mashable in a video interview, “MagnetU brings Facebook, Linkedin, Twitter and other online social networks to the street.”

Moradi calls this process “wearing your social desires,” and anyone who’s ever attempted online dating can tell you that machines are poor substitutes for your own judgement when it comes to determining with whom you’ll actually want to connect.

You don’t have to be a pundit to come up with a long list of Mr. McCrankypants reasons this is a terrible idea, from the overwhelming volume of distraction we already face to the fact that unless this is a smash hit, the only people MagnetU will connect you to are other desperately lonely geeks.

My primary objection, however, is not that this device or something like it won’t work, but that if it does, it will have the Facebook-like effect of pushing even those who loathe it on principle into participating, just because everyone else is using it and those who don’t will be left out in real life.

“MagnetU lets you wear your social desires… Anything from your social and dating preferences to business matches in conferences,” says Moradi. By which he means this will be very popular with Robert Scoble and anyone who already has Grindr loaded onto his or her phone.

[div class=attrib]Read the entire article here.[end-div]

[div class=attrib]Image: Facebook founder Mark Zuckerberg. Courtesy of Rocketboom.[end-div]

The Renaissance of Narcissism

In recent years narcissism has been taking a bad rap. So much so that Narcissistic Personality Disorder (NPD) was slated for removal from the 2013 edition of the Diagnostic and Statistical Manual of Mental Disorders – DSM-V. The DSM-V is the professional reference guide published by the American Psychiatric Association (APA). Psychiatrists and clinical psychologists had decided that they needed only 5 fundamental types of personality disorder: anti-social, avoidant, borderline, obsessive-compulsive and schizotypal. Hence no need for NPD.

Interestingly in mid-2010, the APA reversed itself by saving narcissism from the personality disorders chopping block. While this may be a win for narcissists by having their “condition” back in the official catalog, some suggest this is a huge mistake. After all narcissism now seems to have become a culturally fashionable, de rigeur activity rather than a full-blown pathological disorder.

[div class=attrib]From the Telegraph:[end-div]

… You don’t need to be a psychiatrist to see that narcissism has shifted from a pathological condition to a norm, if not a means of survival.

Narcissism appears as a necessity in a society of the spectacle, which runs from Andy Warhol’s “15 minutes of fame” prediction through reality television and self-promotion to YouTube hits.

While the media and social media had a role in normalising narcissism, photography has played along. We exist in and for society, only once we have been photographed. The photographic portrait is no longer linked to milestones like graduation ceremonies and weddings, or exceptional moments such as vacations, parties or even crimes. It has become part of a daily, if not minute-by-minute, staging of the self. Portraits appear to have been eclipsed by self-portraits: Tweeted, posted, shared.

According to Greek mythology, Narcissus was the man who fell in love with his reflection in a pool of water. According to the DSM-IV, 50-70 per cent of those diagnosed with NPD are men. But according to my Canadian upbringing looking at one’s reflection in a mirror for too long was a weakness particular to the fairer sex and an anti-social taboo.

I recall doubting Cindy Sherman’s Untitled Film Stills (1977-80): wasn’t she just a narcissist taking pictures of herself all day long? At least she was modest enough to use a remote shutter trigger. Digital narcissism has recently gained attention with Gabriela Herman’s portrait series Bloggers (2010-11), which captures bloggers gazing into their glowing screens. Even closer to our narcissistic norm are Wolfram Hahn’s portraits of people taking pictures of themselves (Into the Light, 2009-10).

[div class=attrib]Read the entire article here.[end-div]

[div class=attrib]Image: Cindy Sherman: the Early Works 1975-77. Courtesy of the Telegraph / Frieze.[end-div]

It’s Actually 4.74 Degrees of Kevin Bacon

Six degrees of separation is commonly held urban myth that on average everyone on Earth is six connections or less away from any other person. That is, through a chain of friend of a friend (of a friend, etc) relationships you can find yourself linked to the President, the Chinese Premier, a farmer on the steppes of Mongolia, Nelson Mandela, the editor of theDiagonal, and any one of the other 7 billion people on the planet.

The recent notion of degrees of separation stems from original research by Michael Gurevich at Massachusetts Institute of Technology on the structure of social networks in his 1961. Subsequently, an Austrian mathematician, Manfred Kochen, proposed in his theory of connectedness for a U.S.-sized population, that “it is practically certain that any two individuals can contact one another by means of at least two intermediaries.” In 1967 psychologist Stanley Milgram and colleagues validated this through his acquaintanceship network experiments on what was then called the Small World Problem. In one example, with 296 volunteers who were asked to send a message by postcard, through friends and then friends of friends, to a specific person living near Boston. Milgram’s work published in Psychology Today showed that people in the United States seemed to be connected by approximately three friendship links, on average. The experiment generated a tremendous amount of publicity, and as a result to this day he is incorrectly attributed with originating the ideas and quantification of interconnectedness and even the statement “six degrees of separation”.

In fact, the statement was originally articulated in 1929 by Hungarian author, Frigyes Karinthy and later popularized by in a play written by John Guare. Karinthy believed that the modern world was ‘shrinking’ due to the accelerating interconnectedness of humans. He hypothesized that any two individuals could be connected through at most five acquaintances. In 1990, playwright John Guare unveiled a play (followed by a movie in 1993) titled “Six Degrees of Separation”. This popularized the notion and enshrined it into popular culture. In the play one of the characters reflects on the idea that any two individuals are connected by at most five others:

I read somewhere that everybody on this planet is separated by only six other people. Six degrees of separation between us and everyone else on this planet. The President of the United States, a gondolier in Venice, just fill in the names. I find it A) extremely comforting that we’re so close, and B) like Chinese water torture that we’re so close because you have to find the right six people to make the right connection… I am bound to everyone on this planet by a trail of six people.

Then in 1994 along came the Kevin Bacon trivia game, “Six Degrees of Kevin Bacon” invented as a play on the original concept. The goal of the game is to link any actor to Kevin Bacon through no more than six connections, where two actors are connected if they have appeared in a movie or commercial together.

Now, in 2011 comes a study of connectedness of Facebook users. Using Facebook’s population of over 700 million users, researchers found that the average number of links from any arbitrarily selected user to another was 4.74; for Facebook users in the U.S., the average number of of links was just 4.37. Facebook posted detailed findings on its site, here.

So, the Small World Problem popularized by Milgram and colleagues is actually becoming smaller as Frigyes Karinthy had originally suggested back in 1929. As a result, you may not be as “far” from the Chinese Premier or Nelson Mandela as you may have previously believed.

[div class=attrib]Image: Six Degrees of Separation Poster by James McMullan. Courtesy of Wikipedia.[end-div]

Viewfinder Replaces the Eye

The ubiquity of point-and-click digital cameras and camera-equipped smartphones seems to be leading us towards an era where it is more common to snap and share a picture of the present via a camera lens than it is to experience the present individually and through one’s own eyes.

Roberta Smith over at the New York Times laments this growing trend, which we label “digitally-assisted Killroy-was-here” syndrome, particularly evident at art exhibits. Ruth Fremson, New York Times’ photographer, chronicled some of the leading offenders.

[div class=attrib]From the New York Times:[end-div]

SCIENTISTS have yet to determine what percentage of art-viewing these days is done through the viewfinder of a camera or a cellphone, but clearly the figure is on the rise. That’s why Ruth Fremson, the intrepid photographer for The New York Times who covered the Venice Biennale this summer, returned with so many images of people doing more or less what she was doing: taking pictures of works of art or people looking at works of art. More or less.

Only two of the people in these pictures is using a traditional full-service camera (similar to the ones Ms. Fremson carried with her) and actually holding it to the eye. Everyone else is wielding either a cellphone or a mini-camera and looking at a small screen, which tends to make the framing process much more casual. It is changing the look of photography.

The ubiquity of cameras in exhibitions can be dismaying, especially when read as proof that most art has become just another photo op for evidence of Kilroy-was-here passing through. More generously, the camera is a way of connecting, participating and collecting fleeting experiences.

For better and for worse, it has become intrinsic to many people’s aesthetic responses. (Judging by the number of pictures Ms. Fremson took of people photographing Urs Fischer’s life-size statue of the artist Rudolf Stingel as a lighted candle, it is one of the more popular pieces at the Biennale, which runs through Nov. 27.) And the camera’s presence in an image can seem part of its strangeness, as with Ms. Fremson’s shot of the gentleman photographing a photo-mural by Cindy Sherman that makes Ms. Sherman, costumed as a circus juggler, appear to be posing just for him. She looks more real than she did in the actual installation.

Of course a photograph of a person photographing an artist’s photograph of herself playing a role is a few layers of an onion, maybe the kind to be found only among picture-takers at an exhibition.

[div class=attrib]Read the entire article here.[end-div]

[div class=attrib]Image: Visitors at the Venice Biennale capture Urs Fisher’s statue. Courtesy of Ruth Fremson / The New York Times.[end-div]

The Adaptive Soundscape: Musak and the Social Network DJ

Recollect the piped “musak” that once played, and still plays, in many hotel elevators and public waiting rooms. Remember the perfectly designed mood music in restaurants and museums. Now, re-imagine the ambient soundscape dynamically customized for a space based on the music preferences of the people inhabiting that space. Well, there is a growing list of apps for that.

[div class=attrib]From Wired:[end-div]

This idea of having environments automatically reflect the predilections of those who inhabit them seems like the stuff of science fiction, but it’s already established fact, though not many people likely realize it yet.

Let me explain. You know how most of the music services we listen to these days “scrobble” what we hear to Facebook and/or Last.fm? Well, outside developers can access that information — with your permission, of course — in order to shape their software around your taste.

At the moment, most developers of Facebook-connected apps we’ve spoken with are able to mine your Likes (when you “like” something on Facebook) and profile information (when you add a band, book, movie, etc. as a favorite thing within your Facebook profile).

However, as we recently confirmed with a Facebook software developer (who was not speaking for Facebook at the time but as an independent developer in his free time), third-party software developers can also access your listening data — each song you’ve played in any Facebook-connected music service and possibly what your friends listened to as well. Video plays and news article reads are also counted, if those sources are connected to Facebook.

Don’t freak out — you have to give these apps permission to harvest this data. But once you do, they can start building their service using information about what you listened to in another service.

Right now, this is starting to happen in the world of software (if I listen to “We Ah Wi” by Javelin on MOG, Spotify can find out if I give them permission to do so). Soon, due to mobile devices’ locational awareness — also opt-in — these preferences will leech into the physical world.

I’m talking about the kids who used to sit around on the quad listening to that station. The more interesting option for mainstream users is music selections that automatically shift in response to the people in the room. The new DJs? Well, they will simply be the social butterflies who are most permissive with their personal information.

Here are some more apps for real-world locations that can adapt music based on the preferences of these social butterflies:

Crowdjuke: Winner of an MTV O Music Award for “best music hack,” this web app pulls the preferences of people who have RSVPed to an event and creates the perfect playlist for that group. Attendees can also add specific tracks using a mobile app or even text messaging from a “dumb” phone.

Automatic DJ: Talk about science fiction; this one lets people DJ a party merely by having their picture taken at it.

AudioVroom: This iPhone app (also with a new web version) makes a playlist that reflects two users’ tastes when they meet in real life. There’s no venue-specific version of this, but there could be (see also: Myxer).

[div class=attrib]Read the entire article here.[end-div]

[div class=attrib]Image: Elevator Music. A Surreal History of Muzak, Easy-Listening, and Other Moodsong; Revised and Expanded Edition. Courtesy of the University of Michigan Press.[end-div]

Which Couch, the Blue or White? Stubbornness and Social Pressure

Counterintuitive results show that we are more likely to resist changing our minds when more people tell us where are wrong. A team of researchers from HP’s Social Computing Research Group found that humans are more likely to change their minds when fewer, rather than more, people disagree with them.

[div class=attrib]From HP:[end-div]

The research has practical applications for businesses, especially in marketing, suggests co-author Bernardo Huberman,  Senior HP Fellow and director of HP’s Social Computing Research Group.

“What this implies,” he says, “is that rather than overwhelming consumers with strident messages about an alternative product or service, in social media, gentle reporting of a few people having chosen that product or service can be more persuasive.”

The experiment – devised by Huberman along with Haiyi Zhu, an HP labs summer intern from Carnegie Mellon University, and Yarun Luon of HP Labs – reveals several other factors that determine whether choices can be reversed though social influence, too. It’s the latest product of HP Lab’s pioneering program in social computing, which is dedicated to creating software and algorithms that provide meaningful context to huge sets of unstructured data.

Study results: the power of opinion
Opinions and product ratings are everywhere online. But when do they actually influence our own choices?

To find out, the HP team asked several hundred people to make a series of choices between two different pieces of furniture.  After varying amounts of time, they were asked to choose again between the same items, but this time they were told that a certain number of other people had preferred the opposite item.  (Separately, the experiment also asked subjects to choose between two different baby pictures, to control for variance in subject matter).

Analysis of the resulting choices showed that receiving a small amount of social pressure to reverse one’s opinion (by being told that a just few people had chosen differently) was more likely to produce a reversed vote than when the pressure felt was much greater (i.e. where an overwhelming number of people were shown as having made a different choice).

The team also discovered:

– People were more likely to be influenced if they weren’t prompted to change their mind immediately after they had expressed their original preference.
– The more time that people spent on their choice, the more likely they were to reverse that choice and conform to the opinion of others later on.

[div class=attrib]More of this fascinating article here.[end-div]

Friending the Dead Online

Accumulating likes, collecting followers and quantifying one’s friends online is serious business. If you don’t have more than a couple of hundred professional connections in your LinkedIn profile or at least twice that number of “friends” through Facebook or ten times that volume of Twittering followers, you’re most likely to be a corporate wallflower, a social has-been.

Professional connection collectors and others who measure their worth through numbers, such as politicians, can of course purchase “friends” and followers. There are a number of agencies online whose purpose is to purchase Twitter followers for their clients. Many of these “followers” come from dummy or inactive accounts; others are professional followers who also pay to be followed themselves. If this is not a sign that connections are now commodity then what is?

Of course social networks recognize that many of their members place a value on the quantity of connections — the more connections a member has the more, well, the more something that person has. So, many networks proactively and regularly present lists of potential connections to their registered members; “know this person? Just click here to connect!”. It’s become so simple and convenient to collect new relationships online.

So, it comes a no surprise that a number of networks recommend friends and colleagues that have since departed, as in “passed away”. Christopher Mims over at Slate has a great article on the consequences of being followed by the dead online.

[div class=attrib]From Technology Review:[end-div]

Aside from the feeling that I’m giving up yet more of my privacy out of fear of becoming techno-socially irrelevant, the worst part of signing up for a new social network like Google+ is having the service recommend that I invite or classify a dead friend.

Now, I’m aware that I could prevent this happening by deleting this friend from my email contacts list, because I’m a Reasonably Savvy Geek™ and I’ve intuited that the Gmail contacts list is Google’s central repository of everyone with whom I’d like to pretend I’m more than just acquaintances (by ingesting them into the whirligig of my carefully mediated, frequently updated, lavishly illustrated social networking persona).

But what about the overwhelming majority of people who don’t know this or won’t bother? And what happens when I figure out how to overcome Facebook’s intransigence about being rendered irrelevant and extract my social graph from that site and stuff it into Google+, and this friend is re-imported? Round and round we go.

Even though I know it’s an option, I don’t want to simply erase this friend from my view of the Internet. Even though I know the virtual world, unlike the physical, can be reconfigured to swallow every last unsavory landmark in our past.

[div class=attrib]More from theSource here.[end-div]

[div class=attrib]Images courtesy of Wikipedia / Creative Commons.[end-div]

Ravelry 1, Facebook 0

Facebook with its estimated 600-700 million users, multi-billion dollar valuation, and its 2,500 or so employees in 15 countries is an internet juggernaut by most measures. But, measure a social network by the loyalty and adoration of its users and Facebook is likely to be eclipsed by a social network of knitters and crocheters.

The online community is known as Ravelry. It was created by a wife-and-husband team and has four employees, including the founders, and boasts around 1.5 million members.

[div class=attrib]From Slate:[end-div]

The best social network you’ve (probably) never heard of is one-five-hundredth the size of Facebook. It has no video chat feature, it doesn’t let you check in to your favorite restaurant, and there are no games. The company that runs it has just four employees, one of whom is responsible for programming the entire operation. It has never taken any venture capital money and has no plans to go public. Despite these apparent shortcomings, the site’s members absolutely adore it. They consider it a key part of their social lives, and they use it to forge deeper connections with strangers—and share more about themselves—than you’re likely to see elsewhere online. There’s a good chance this site isn’t for you, but after you see how much fun people have there, you’ll wish you had a similar online haunt. The social network is called Ravelry. It’s for knitters (and crocheters).

Ravelry’s success is evidence in favor of an argument that you often hear from Facebook’s critics: A single giant social network is no fun. Social sites work better when they’re smaller and bespoke, created to cater to a specific group. What makes Ravelry work so well is that, in addition to being a place to catch up with friends, it is also a boon to its users’ favorite hobby—it helps people catalog their yarn, their favorite patterns, and the stuff they’ve made or plan on making. In other words, there is something to do there. And having something to do turns out to make an enormous difference in the way people interact with one another on the Web.

[div class=attrib]More from theSource here.[end-div]

Small Change. Why the Revolution will Not be Tweeted

[div class=attrib]From The New Yorker:[end-div]

At four-thirty in the afternoon on Monday, February 1, 1960, four college students sat down at the lunch counter at the Woolworth’s in downtown Greensboro, North Carolina. They were freshmen at North Carolina A. & T., a black college a mile or so away.

“I’d like a cup of coffee, please,” one of the four, Ezell Blair, said to the waitress.

“We don’t serve Negroes here,” she replied.

The Woolworth’s lunch counter was a long L-shaped bar that could seat sixty-six people, with a standup snack bar at one end. The seats were for whites. The snack bar was for blacks. Another employee, a black woman who worked at the steam table, approached the students and tried to warn them away. “You’re acting stupid, ignorant!” she said. They didn’t move. Around five-thirty, the front doors to the store were locked. The four still didn’t move. Finally, they left by a side door. Outside, a small crowd had gathered, including a photographer from the Greensboro Record. “I’ll be back tomorrow with A. & T. College,” one of the students said.

By next morning, the protest had grown to twenty-seven men and four women, most from the same dormitory as the original four. The men were dressed in suits and ties. The students had brought their schoolwork, and studied as they sat at the counter. On Wednesday, students from Greensboro’s “Negro” secondary school, Dudley High, joined in, and the number of protesters swelled to eighty. By Thursday, the protesters numbered three hundred, including three white women, from the Greensboro campus of the University of North Carolina. By Saturday, the sit-in had reached six hundred. People spilled out onto the street. White teen-agers waved Confederate flags. Someone threw a firecracker. At noon, the A. & T. football team arrived. “Here comes the wrecking crew,” one of the white students shouted.

By the following Monday, sit-ins had spread to Winston-Salem, twenty-five miles away, and Durham, fifty miles away. The day after that, students at Fayetteville State Teachers College and at Johnson C. Smith College, in Charlotte, joined in, followed on Wednesday by students at St. Augustine’s College and Shaw University, in Raleigh. On Thursday and Friday, the protest crossed state lines, surfacing in Hampton and Portsmouth, Virginia, in Rock Hill, South Carolina, and in Chattanooga, Tennessee. By the end of the month, there were sit-ins throughout the South, as far west as Texas. “I asked every student I met what the first day of the sitdowns had been like on his campus,” the political theorist Michael Walzer wrote in Dissent. “The answer was always the same: ‘It was like a fever. Everyone wanted to go.’ ” Some seventy thousand students eventually took part. Thousands were arrested and untold thousands more radicalized. These events in the early sixties became a civil-rights war that engulfed the South for the rest of the decade—and it happened without e-mail, texting, Facebook, or Twitter.

The world, we are told, is in the midst of a revolution. The new tools of social media have reinvented social activism. With Facebook and Twitter and the like, the traditional relationship between political authority and popular will has been upended, making it easier for the powerless to collaborate, coördinate, and give voice to their concerns. When ten thousand protesters took to the streets in Moldova in the spring of 2009 to protest against their country’s Communist government, the action was dubbed the Twitter Revolution, because of the means by which the demonstrators had been brought together. A few months after that, when student protests rocked Tehran, the State Department took the unusual step of asking Twitter to suspend scheduled maintenance of its Web site, because the Administration didn’t want such a critical organizing tool out of service at the height of the demonstrations. “Without Twitter the people of Iran would not have felt empowered and confident to stand up for freedom and democracy,” Mark Pfeifle, a former national-security adviser, later wrote, calling for Twitter to be nominated for the Nobel Peace Prize. Where activists were once defined by their causes, they are now defined by their tools. Facebook warriors go online to push for change. “You are the best hope for us all,” James K. Glassman, a former senior State Department official, told a crowd of cyber activists at a recent conference sponsored by Facebook, A. T. & T., Howcast, MTV, and Google. Sites like Facebook, Glassman said, “give the U.S. a significant competitive advantage over terrorists. Some time ago, I said that Al Qaeda was ‘eating our lunch on the Internet.’ That is no longer the case. Al Qaeda is stuck in Web 1.0. The Internet is now about interactivity and conversation.”

These are strong, and puzzling, claims. Why does it matter who is eating whose lunch on the Internet? Are people who log on to their Facebook page really the best hope for us all? As for Moldova’s so-called Twitter Revolution, Evgeny Morozov, a scholar at Stanford who has been the most persistent of digital evangelism’s critics, points out that Twitter had scant internal significance in Moldova, a country where very few Twitter accounts exist. Nor does it seem to have been a revolution, not least because the protests—as Anne Applebaum suggested in the Washington Post—may well have been a bit of stagecraft cooked up by the government. (In a country paranoid about Romanian revanchism, the protesters flew a Romanian flag over the Parliament building.) In the Iranian case, meanwhile, the people tweeting about the demonstrations were almost all in the West. “It is time to get Twitter’s role in the events in Iran right,” Golnaz Esfandiari wrote, this past summer, in Foreign Policy. “Simply put: There was no Twitter Revolution inside Iran.” The cadre of prominent bloggers, like Andrew Sullivan, who championed the role of social media in Iran, Esfandiari continued, misunderstood the situation. “Western journalists who couldn’t reach—or didn’t bother reaching?—people on the ground in Iran simply scrolled through the English-language tweets post with tag #iranelection,” she wrote. “Through it all, no one seemed to wonder why people trying to coordinate protests in Iran would be writing in any language other than Farsi.”

Some of this grandiosity is to be expected. Innovators tend to be solipsists. They often want to cram every stray fact and experience into their new model. As the historian Robert Darnton has written, “The marvels of communication technology in the present have produced a false consciousness about the past—even a sense that communication has no history, or had nothing of importance to consider before the days of television and the Internet.” But there is something else at work here, in the outsized enthusiasm for social media. Fifty years after one of the most extraordinary episodes of social upheaval in American history, we seem to have forgotten what activism is.

[div class=attrib]More from theSource here.[end-div]

Social networking: Failure to connect

[div class=attrib]From the Guardian:[end-div]

The first time I joined Facebook, I had to quit again immediately. It was my first week of university. I was alone, along with thousands of other students, in a sea of club nights and quizzes and tedious conversations about other people’s A-levels. This was back when the site was exclusively for students. I had been told, in no uncertain terms, that joining was mandatory. Failure to do so was a form of social suicide worse even than refusing to drink alcohol. I had no choice. I signed up.

Users of Facebook will know the site has one immutable feature. You don’t have to post a profile picture, or share your likes and dislikes with the world, though both are encouraged. You can avoid the news feed, the apps, the tweet-like status updates. You don’t even have to choose a favourite quote. The one thing you cannot get away from is your friend count. It is how Facebook keeps score.

Five years ago, on probably the loneliest week of my life, my newly created Facebook page looked me square in the eye and announced: “You have 0 friends.” I closed the account.

Facebook is not a good place for a lonely person, and not just because of how precisely it quantifies your isolation. The news feed, the default point of entry to the site, is a constantly updated stream of your every friend’s every activity, opinion and photograph. It is a Twitter feed in glorious technicolour, complete with pictures, polls and videos. It exists to make sure you know exactly how much more popular everyone else is, casually informing you that 14 of your friends were tagged in the album “Fun without Tom Meltzer”. It can be, to say the least, disheartening. Without a real-world social network with which to interact, social networking sites act as proof of the old cliché: you’re never so alone as when you’re in a crowd.

The pressures put on teenagers by sites such as Facebook are well-known. Reports of cyber-bullying, happy-slapping, even self-harm and suicide attempts motivated by social networking sites have become increasingly common in the eight years since Friendster – and then MySpace, Bebo and Facebook – launched. But the subtler side-effects for a generation that has grown up with these sites are only now being felt. In March this year, the NSPCC published a detailed breakdown of calls made to ChildLine in the last five years. Though overall the number of calls from children and teenagers had risen by just 10%, calls about loneliness had nearly tripled, from 1,853 five years ago to 5,525 in 2009. Among boys, the number of calls about loneliness was more than five times higher than it had been in 2004.

This is not just a teenage problem. In May, the Mental Health Foundation released a report called The Lonely Society? Its survey found that 53% of 18-34-year-olds had felt depressed because of loneliness, compared with just 32% of people over 55. The question of why was, in part, answered by another of the report’s findings: nearly a third of young people said they spent too much time communicating online and not enough in person.

[div class=attrib]More from theSource here.[end-div]