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Cyberactivism and the #CleanURlake Protest

// Posted by on 11/02/2014 (10:07 PM)

For this experience, my group, which included myself, Elizabeth, and Brendan, decided to have students organize a protest—in two senses. The first component of the activity involved the establishment of an online campaign, including a Tumblr, Twitter, and Facebook

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For this experience, my group, which included myself, Elizabeth, and Brendan, decided to have students organize a protest—in two senses. The first component of the activity involved the establishment of an online campaign, including a Tumblr, Twitter, and Facebook account (CleanURlake). We also tried to start some hashtags, including one named after the accounts and #URecoli. Students also utilized Yik Yak, which was appropriate considering it is an anonymous social network, and much of our decision in class revolved around the concept of anonymity and the authenticity (or lack) thereof.
After laying the online groundwork and starting to spread the word, students were left with the responsibility of leading a physical protest in front of Boatwright Library. We simply asked students to come prepared, with signs, with evidence of research and a sufficiently strong knowledge of pollution in the lake, including the perturbingly high levels of E. Coli. We also offered flyers, which included the aforementioned hashtags, so as to pique students’ interest and perhaps even get them talking online. Below is a link to a YouTube video, which includes footage of the protest, as well as a few pictures from before, during, and after the protest, just to put the experience into perspective.
http://www.youtube.com/watch?v=HtXdv73Hcmk
The approach to this experience was wholly unique in terms of the fact that it was based so strongly around the concept of horizontalism, which stands firmly opposed to hierarchical structures of any kind. In our case, it was our intention to lead this experience by not necessarily taking the lead and acting as co-participants instead. One need not look too far to realize the inspiration for such a decision: In “Inside Occupy Wall Street,” Jeff Sharlet notes that Occupy’s “resistance to organized leadership has proved enduring… The evasion of organized leadership that for many began as a tactic—leaders are targets and weak links, subject to prosecution and co-option—has now grown into a principle.” We translated the horizontal proclivities of Occupy and other movements staged in both a physical and digital realm to the confines of our own class experience, so as to measure the viability of horizontalism and to determine whether it helps or hinders a movement.
To some extent, I am unsure whether or not our experience was a completely fair representation of horizontalism in activism. My group had left the horizontal aspect up to question, hoping to surprise students with the experience. Ultimately, that was a mistake. I think we were inspired by the previous group’s emphasis on surprising the class with their experience, and we decided to go a similar route, not wanting to give much information away ahead of time. However, what we did not consider—or at least what I did not consider—was simply the fact that group three’s experience thrived with the element of surprise. When students could not come in prepared to take part in a digital divide simulation, and when they were simply thrown into writing a response to the question of whether or not digital copyrighting perpetuates inequality, they were left with a more authentic experience. When a group like Occupy, or at least the individuals who get the proverbial ball rolling, decide that they want to lead demonstrations, they do so not on a whim, but over time. They prepare, and we should have recognized the importance of fully informing students so as to enable them to prepare as they needed. I believe that we did with regards to the physical protest, but we did not with regards to the social networking component. So was horizontalism successful in our case? Well, not as much, but one has to take into consideration the context of which I have herein spoken.
I firmly believe that in movements like Occupy, fighting for purely democratic values and fighting against hierarchical structures like those evident in capitalism—specifically the so-called New Economy’s nested hierarchies—it is fundamentally logical and necessary for the movement to be based around a structure that empowers all equally. For how can you criticize any hierarchy without ensuring that you do not propagate one of your own? Nonetheless, is horizontalism practical for movements like Occupy, and does it allow a movement to expand and mature at an optimally exponential rate? I would like to think so, but I have my doubts.
A large portion of class discussion involved another activist group, Anonymous, which initially emerged from the anonymous forum site 4Chan. In 2008, it made its first “big” move and targeted the Church of Scientology in Operation Chanology. Suddenly, a movement that had started with Internet trolls who rotated between using 4Chan’s random /b/ board, planning pranks on children’s games like Habba Hotel, and executing DDoS—or Distributed Denial of Service—attacks had matured into something much more politically powerful. Amassing almost 10,000 protesters worldwide, Anonymous proved it had the clout to effect some real change. What it didn’t have—and still doesn’t—is centralized leadership. Like Occupy, Anonymous is a horizontal movement. While that may reflect well simply as an indication of authenticity, as opposed to hypocrisy, the implications for Anonymous down the line were troubling. Suddenly, the movement was split, between those members of Anonymous who wished to return to the simple delights of trolling and the so-called “moralfags” who wanted to work for a social good. For all the wonderful things Anonymous seemed to be doing in movements like Operation Titstorm, which targeted the Australian government for its censorship of the Internet, there remained a sizable contingent very much like Lulzsec, an Anonymous splinter group which looked not to engage in noble campaigns, but rather to return to trolling. The group pulled such stunts as hacking into the CBS News website and posting a false story about Tupac Shakur (who was, they assured readers, in New Zealand, very much alive) for its coverage of whistleblower Chelsea Manning, with which it agreed. Protesting the actions of a government is one thing. Attacking a news source because you don’t like that they published certain information is another, and it contradicts the notion that you believe information should be free. If information is free, it should be freely publicized by media outlets, and freely editorialized upon by the writers thereof.
The problem with Anonymous is also one of its strengths: that it remains so loyal to its horizontalist roots. When Lulzsec—which no longer exists—hacked the CBS News website, did Anonymous condemn their actions and work to ensure that such abuses of power would not occur again? There isn’t any leadership to do so. It remains contingent on individual members to make a choice, whether to use their movement for the forces of good, or to allow it to drift into the deeply troubling realm of intolerance and chaotic trolling. No leadership exists to steer it in any one direction, so the future is uncertain. Can horizontalism work? In certain cases, yes. It certainly has proved fruitful in select cases involving Anonymous. Operation Payback constitutes the group’s most successful endeavor by far, as its work with Telecomix—a coalition of Internet activists—helped to keep the Internet running in countries like Tunisia where governments had attempted to censor and block use by the populace. In many ways, in getting Middle Easterners in these countries back online, Anonymous played a central role in the overthrow of despotic regimes like that of Egyptian President Hosni Mubarak. It did so without any central command from the top, with the help of “hacktivists” all across the globe. But can Anonymous remain a movement dedicated to the liberation of oppressed peoples, and to fighting all institutions that work in any way to oppress or to suppress information? If its various factions allow it to be split, what is its strength? Can the solidarity inherent in the demonstrations of Operation Chanology be upheld going forward? The answer is certainly unknown. The movement’s choice to remain horizontal, even as it has gained more mainstream attention and effected more sweeping change, has proven wise, for the time being. For as much harm can be done by splinter groups, much can also be done by centralized leadership, if its power is abused.
Whether or not horizontalism worked for Occupy is also a point of contention. Though it served to the movement’s benefit for some of the same reasons as it has for Anonymous, could an organized command structure have provided more guidance? With actual leadership and an official platform, critics like the Wall Street Journal’s Gerald Seib, who complained that Occupy “doesn’t really take you to a particular bumper-sticker action,” may have been silenced, or at least pushed to engage in a substantial debate on the issues, as opposed to merely denouncing the organization’s framework. The problem with Occupy is that, unlike Anonymous, the change it effected isn’t exactly abundantly clear. Is America more wary of corporations—and the immense political influence and power they wield—today than it was five years ago? Likely not. Has Congress passed sweeping reform that keeps corporate influence in check and regulates the private sector more thoroughly? Most certainly not. Has economic inequality been reduced? Again, a resounding no. Then there is the biggest question: Does anyone care? Some people do, but do the majority of Americans feel compelled to become engaged and continue Occupy’s work? Perhaps, but I don’t really see them. Anonymous is the major force right now, and its primary emphasis has not been on economic inequality and corporate influence in the United States. So was Occupy destined to fail, or did horizontalism seal its fate? I work on the argument that Occupy “failed” simply from the standpoint that the aforementioned questions above have been answered with “no”s, even if the New York Times’ Charles Blow has written that the movement ingrained the notion of excessive inequality in the minds of Americans. We cannot be so sure. Even if it was not an abject failure, can it even remotely match up to movements like the women’s suffrage movement? As former Labor Secretary Robert Reich notes, the push to grant women the right to vote was able to sustain itself over the course of many years because they won small victories time and again that gave the movement hope. What small victories has the Occupy movement won that can keep it moving forward? At the moment, Zuccotti Park is devoid of Occupiers, and the physical demonstrations seem to have all but died out. So what exactly is the next step? Is there any? I would contend there is, but it will likely require the leadership of another movement, one that, if horizontalist, must doubtless use its horizontalism to its advantage, as opposed to allowing itself to drift into the anarchic realms of a platform-less, misunderstood campaign.
All of that being said, our experience certainly provides no clearer an answer to the question of horizontalism in activism. Surely, we, like the Occupiers, failed to use it optimally, to our advantage, which led to some initial confusion and disorganization. But I look past the first 30 minutes and to the subsequent 50, and I see glimmers of hope. The physical demonstration was small, as it should have been expected to be with only 7 students in the class, but an impact was clear. I was shocked to find that most students were unaware of the E. Coli levels in the lake. As I held my sign demanding “For your students’ sake clean up the lake,” I received questions like “What’s up with the lake?” People just didn’t know, in spite of a well-done—and relatively recent—piece of reporting by the Collegian. “I knew it was gross,” another student said, “but I didn’t know about the E. Coli. That’s really scary.” It really is. And I hope that that student, if he didn’t like us on Facebook or follow us on Twitter, at least went back to his room and did some research, or told a friend. I truly believe that what made our experience successful, in spite of early disorganization and the fact that we did not know how exactly to use horizontalism to our advantage, is the fact that we raised awareness of a serious issue with serious implications. Students who have fallen into the lake have subsequently become ill, but seemingly a majority of their peers were unaware of the presence of the bacteria and the dangers posed thereby. That we were able to connect with dozens of students and talk with them and open a dialogue is important. It means that any impact will be felt not simply during the experience, but after. And that is where I see more success. Students from the Collegian, hearing about our project, came out to write an article, which, once published, shot to the top of the list of most-read articles. It is precisely that sort of publicity that gets a conversation started, and that offers a reminder to those in command that students are informed and concerned and, more crucially, that they want to make a difference. I am unsure that change will be made, but I do sense that there is reason to believe we have started a conversation. On Yik Yak, our post ended up on the “hot” list, with over 40 up-votes. That becomes all the more impressive if one considers the fact that many of the “hot” list entries involve demeaning comments or jokes. We made the list by offering a positive comment and getting students thinking about a legitimate issue.
On the digital front, though, I sense that the question Robert Reich posed to Occupy is the same question we should pose to ourselves: What is the next step? Students insist that they will continue running the Tumblr, Twitter, and Facebook accounts, but, in all honesty, I have my doubts. I do not see that as a failure of the experience. I see it instead, as an unusual sort of success. One of the central questions I wanted us to pose in this experience was whether or not online campaigns can last. We see countless examples in the media of campaigns like Kony 2012 that start a widespread conversation before abruptly dying out. Most likely, the online push for the Redskins name to be changed will prove to have a similar fate. Can online movements last, and if so, how? Anonymous surely provides an example of an online movement that has lasted, but it helps that its constituent members are hackers and that their daily routines often revolve around the use of computers and of the Internet. What of the movements like Occupy or CleanURlake, which are constituted not of hackers and 4Chan trolls, but of average students with average knowledge of computers whose schedules are jam-packed and who have more to worry about than a dirty lake or economic inequality? How does an online movement stay alive, winning small victories to give itself momentum, propelling itself forward whilst keeping its participants engaged and informed? Certainly, it is possible to keep an online movement alive, but we have yet to see one that lasts and makes a long-term change, or at least without corporate assistance. What perturbs me is that in searching for examples of successful online campaigns, I only find instances like that in which Google and other Silicon Valley giants teamed up to fight SOPA. Sure, millions took to Twitter and Facebook to voice their opinions, but political change only seems to be effected when corporations throw their hats in the ring. Only then, when money talks, does Washington listen. Nonetheless, I digress, and the central intention of my discussion here regards the social networking campaign our class vowed to keep running. If students fail to do so, it offers a pungent reminder that in many cases, the users of the Internet are too busy—or too disinterested—to use the freedom at their disposal to do something constructive. Students need to ask themselves why we move on so quickly, why we forget about the movements about which we once professed to care. I recognize that not every student in the class cares about the lake (though they should), and not every student will feel compelled to continuing working to have the lake cleaned. For those students who are concerned, though, we need to be asking these questions, and considering the implications.
Lasting online campaigns are rare, and that is for a reason. It is extremely difficult to perpetually keep participants in a campaign interested for months and years on end, and while I might contend that such is a problem springing not from any flaws in cyberactivism so much as from the individuals engaged therein, it is difficult to ignore the point that Reich brings up when discussing women’s suffrage. What allowed that movement to survive for years? What kept its participants engaged? Why didn’t it fizzle out after a few months like Kony 2012? The active engagement in physical protests undoubtedly plays a role. Simply liking a Facebook page or retweeting a tweet requires a few seconds of effort. Making a sign, organizing a demonstration, and working actively to engage passersby requires hours, if not days, of work. The convenience of digital technology is a double-edged sword, ultimately creating an inclination of cyberactivism to be rendered merely “slacktivism” and encouraging the sort of mass acquiescence—as individuals fall victim to the notion that change can ever be a click away—that keeps movements from enduring.
In all of this discussion, what has been thus far left out is the concept of pranking in relation to activism, as well as the Internet meme. How do these concepts fit into the lessons taken from our experience? Most certainly they are not irrelevant to the topic at hand, playing a pivotal role in cyberactivism. Christine Harold in “Pranking Rhetoric: ‘Culture Jamming’ as Media Activism,” contends that “[p]arody derides the content of what it sees as oppressive rhetoric, but fails to attend to its patterns” (191). As a proposed solution, she looks to pranking. Unlike parody, pranks “do not oppose traditional notions of rhetoric, but they do repattern them in interesting ways… strategically augmenting and utilizing the precious resources the contemporary media ecology affords” (208). For the most part, I concur with Harold’s analysis. The Barbie Liberation Organization is more successful than something like Adbusters’ “Blackspot” sneaker campaign because instead of directly attempting to send a message, utilizing mainstream corporate techniques, the B.L.O. sends no direct message and offers only an altered version of an existing product, in effect subverting the system, using it for its own purposes, as opposed to attempting to work against it. In the digital realm, pranking is often seen in the form of Internet memes. Limor Shifman in “Memes in a Digital World: Reconciling with a Conceptual Troublemaker,” notes that “[s]ocial norms, perceptions, and preferences are crucial in memetic selection processes,” and indeed she is correct (366). The study of memetics is crucial to engaging in a thorough sociological examination of the users of the Internet. When Chris Crocker’s “Leave Britney Alone” video is rendered something homophobic, contradicting the purposes for which it was created, that says something about the people who make those videos, watch them, and give their up-votes. What does it say that so many people responded by, in essence, cynically trolling Crocker’s video? What does it say about trolling, the Internet’s version of pranking?
Indeed, pranking can do much good, and certainly it has the potential to do more than mere parody, as Harold contends, but on the Internet, has it done that good? Show me a political meme or a meme intended to bring about some important social change, and I’ll show you five like one of President Obama with the words “Where the white women at?” below it. Sure, trolling doesn’t have to be racist, sexist, or generally prejudicial in any way. There is nothing inherent within trolling or pranking that makes it so, but nonetheless it remains a force for a great deal of very ugly, very negative things, when it could be serving as a force for so much good. And this is the point at which we begin to recognize just how ugly and negative much of trolling has become. When the perpetrators of Internet death and rape threats are dismissed as “juvenile pranksters,” as Amanda Hess notes in “Why Women Aren’t Welcome on the Internet,” we should pay attention. Because that wording isn’t accidental. Yes, dismissing it as pranking trivializes the issue, but this brand of trolling—this insidiously hostile, violent, misogynistic brand—is what pranking on the Internet has become for too many individuals, and that is far from what it should be. When the Biotic Baking Brigade shoved a pie in the face of Bill Gates, it was irrefutably puerile behavior, but it came with a message—albeit an indirect one. As Gates wiped pie off of his face, he was brought down to everyone else’s level. Sure, maybe some people think such a stunt is immature. Maybe others disagree with the potential message of such an action, but the point is that there was a constructive message, not merely something derisive, like threatening to brutally rape and murder a feminist. That may be an unfortunate manifestation of what pranksters on the Internet have become, but it’s not the same pranking of which Harold writes. The very act of pranking—and the foundation thereof—has been perverted.
Quinn Norton argues that “[t]rolls gonna troll,” and that we ought to ask what “[c]ivil inattention, the custom we have of ignoring people you don’t know in public space in order to give them privacy” looks like on the Internet, and I recognize the point she is making. I believe it is an important one. But is there ever an acceptable context in which we can feel free to casually throw around terms like “/b/tard Faggot?” Should we simply ignore those who choose to use such terminology and recognize that “trolls gonna troll?” I don’t think so. Because we can choose to hide those ugly elements of the Internet from ourselves, but in the end, you cannot quarantine ideas on the Web. Slowly but surely, those ideas propagate. They manifest themselves in new and surprising ways, in new and surprising locations. The trolls who call each other faggots end up making memes that circulate around the Web and influence the thought patterns of unassuming social networkers and Internet users generally, who alter or mimic those memes and disseminate potentially prejudicial ideas themselves. So maybe it seems reasonable to simply advocate that people “don’t feed the trolls,” but inaction and a refusal to combat the dangerous ideas being promoted by trolls will only serve to worsen the problem. Indeed, it has. It should not come as any surprise that the same individuals who were online referring to women as “bitches” and objectifying them in dreadful ways ended up harassing female writers, sexualizing them and fantasizing about rape. Certainly, to go from simply objectifying to threatening to rape someone is not a simple transition. You don’t objectify on Monday and make a death or rape threat on Tuesday. The problem, in my estimation, is that by choosing to look away, only considering the context collapse of the Internet as opposed to the wrongful nature of trolls’ words, we are encouraged those actions, words, and ideas. We have fed the trolls by refusing to feed them. We have afforded them an anarchic space to chaotically destroy, piece by piece, without oversight or discretion, surely enough egging one another on, encouraging each other’s sexism, encouraging each other’s racism, encouraging the very idea that a woman with whom you disagree can deserve to be raped or slaughtered. Not all pranksters are sexists or racists, nor are all trolls. Doubtless most do not threaten to rape or kill. But there is a sizable contingent prevalent within that community that does, and to dismiss it as anything other than a problem would be a grave error. Pranking is a wonderful tool to be used by concerned citizens and activists across the globe, and it should be used wisely, for the right reasons, in the appropriate ways. But an overarching problem with the Internet is becoming evident: As with Anonymous, there simply is not enough control over the troll community to ensure that the actions being taken are constructive, healthy, and for the betterment of society. Such is an important understanding that I will return to shortly. It informs my cautious stance on the unit as a whole.
Nonetheless, while I would stop short of advocating for government oversight of trolls, fearing that we would infringe upon their freedom of speech, I also agree with Norton to the extent that these issues must inevitably be handled “IRL.” A troll who perpetuates harmful ideas does not simply pull those ideas out of nowhere. Those ideas come from parents, or from students in school who heard it from their parents. Those ideas are promoted as the education fails to adequately combat prejudice. Numerous studies indicate college graduates are less prejudiced on average than high school graduates. What is the public education system doing wrong, and what are colleges doing correctly? If we can answer those questions, and if we can reform education meaningfully—as opposed to having politicians issue their hollow calls for a “dialogue”—we would see a change, and that would have positive ramifications for the Internet and for the women who are now terrorized by spiteful trolls. The true solutions to the problems with online pranking and trolling lie to a large extent in real-world solutions. Does cyberactivism have a role to play, however, and is it an effective enough force to effect such consequential change?
Before I answer that question, however, I digress once more, simply for the purposes of answering an important question that I posed to the class. Mark Poster in “Information Please” is troubled by the discourse of human rights. The “inherent problem in the term ‘human rights,” Poster writes, is “that it requires a string of supplements to account for its impossibility” (69-70). From the inception of the notion of such rights, it has been tied closely to citizenship, as was the case in the French Revolution. That definition of citizen is no longer relevant or valid. Globalization and the post-national world of the digital age have both redefined citizenship in such a way that fighting for human rights may serve not to liberate individuals, but to legitimize Western hegemony and leave countless in the same—or worse—position they are presently. As a solution, Poster proposes the concept of netizenship. He explains that the netizen is “the formative figure in a new kind of political relation, one that shares allegiance to the nation with allegiance to the Net and to the planetary political spaces it inaugurates” (78). Norton suggests a similar solution to the problems women face on the Internet, with the concept of cyborgs, a closely-related notion. So looking back and recognizing the pivotal role the netizen plays in this unit, I asked the class: Were we acting as netizens?
For me, the answer is yet to be determined. I believe that, as a class, we shared an allegiance to the nation—or, on a smaller scale, to the University of Richmond and the well-being of its students—as well as an allegiance to the Net, with our emphasis on a social networking campaign. The question largely hinges on the issue of whether or not students continue the push. Is one a true netizen if he or she engages in activism—both cyberactivism and IRL activism—and then simply stops? Netizenship is an active concept. The title “netizen” is earned by someone who engages in the community actively and often, who does more than simply just raise awareness of an issue, but takes an active role in educating and recruiting others to engage themselves as well. A netizen not only stands in front of a library with signs, but goes further, standing up and questioning those in power, expanding their efforts, pushing to win the small victories their movement must win. The netizen continues to build online movements, continually developing ways to keep participants engaged. If students continue to build this movement, I believe they can call themselves netizens. If they—as I fear will be the case—leave it at this and do nothing more with the lake, we could not accurately classify ourselves as such. That is a valuable lesson, and if students fail to actively engage going forward, I see it not as a failure of the experience so much as a success in and of itself. Netizenship is not a term to throw around as so many do. It is something that must be taken seriously, and if one wishes to act as a netizen, he or she must take the initiative in earning that title. I hope that in reflecting on the experience, students are coming to the same realization.
All of this discussion is great, but a final question remains: Does cyberactivism even work? Can it work just as well as it might for a clean lake movement as it might for something more sweeping, like ending misogyny on the Web? As always, I will not pretend to have all the answers. This issue is enormously complex, to such an extent that as I try to wrap my head around all of the most complicated questions, I have difficulty untangling the web of contradictions that any possible answer presents. Nonetheless, I will try my best to provide some semblance of a response here that gets to the heart of the issue both adequately and accurately. I believe cyberactivism can work, but I question whether some of our most noteworthy cyber movements have been pushing for the right things.
If anything was made abundantly clear in our experience, it is that cyberactivism requires a very careful balance between the physical aspect of protestation and the digital component. Simply forming Twitter accounts, Facebook accounts, and Tumblr accounts does nothing for a movement if no awareness can be raised. Surely, infrastructure is in place on the Web that enables individuals to raise awareness digitally, but such infrastructure remains inadequate. Physical protests are required to get people talking, to inform them of the problems, to get them to follow your account or like your page, or give you an up-vote on Yik Yak. Cyberactivism is nothing without a physical component as well. If such a balance is ensured, and if participants in a movement engage both in social networking campaigns as well as actual public demonstrations, cyberactivism can be something quite powerful. Anonymous’ efforts in the aforementioned Operation Payback constitute the most hopeful example, especially considering the fact that their efforts came without corporate assistance. A grassroots campaign can be led, and cyberactivism can be an effectual force, if handled correctly and used to fight for the right things. But are we fighting for what’s right?
I don’t ask this question because I see the world in a black-and-white matter. So much of the world is but a mater of interpretation. What is “right” is surely a subjective question. But I pose it because of points that Jaron Lanier makes. Lanier, who was a pioneer of virtual-reality technology and is now a research scholar at Microsoft, has turned against the Web—more specifically, against the concept of cyberutopianism and a fully democratic Web. Americans love the word “democracy,” to such an extent that we throw it around injudiciously. Do we, however, understand what it means? Sure, it sounds wonderful when Anonymous declares that information should be free, but what are the implications of free information? Lanier suggests, “once we made information free… middle-class people… were consigned to the bread lines.” I am not sure I fully agree with Lanier’s argument, in that the purported demise of the middle class has not simply emerged from a vacuum. The availability of free music did not simply render the middle class a relic of the past. Such is an oversimplification of complicated economic issues, including wealth distribution in the United States and trends over the past several decades. Lanier may be making a somewhat valid point, but he misses the mark in oversimplifying and looking past other factors in the problem of which he speaks. Where I concur almost wholeheartedly with him, however, is in his assertion that anonymity constitutes an “enabling and foreshadowing of mob rule, not a growth of democracy.” I say I agree almost wholeheartedly, because I think he misses a more accurate definition of democracy. What is actually the difference between mob rule and democracy? The United States is not a democracy by its nature. It was not founded to be one. On the contrary, it was intended to be a republic. Sometimes, that seems to be forgotten, especially when democracy is a term with such positive connotations, and an easy one to throw around at that. I have never been a proponent of pure democracy in the non-digital realm, so why have I been so enticed by it online? When I ask whether cyberactivism is being used correctly, I mean to refer to this issue. When Anonymous pushes for a—in the words of Artie Vierkant—Post-Internet world, in which objects are not specifically owned by anyone and may always be in flux, are they pushing for the right thing? When Christopher Poole promotes anonymity on 4Chan as a representation of people’s most authentic selves, is he pushing for the right thing? When we push for a freer, “more democratic” Internet, are we pushing for the right thing, or are we just instilling anarchy? Online, what keeps a democratic Internet from becoming an Internet of mob rule? What exactly is the difference if no one is in control but the people themselves? What kind of Internet would we see if our cyberactivism led us to a point at which no one were in control but the people, if nations themselves were rendered a thing of the past and we were beholden only to the Internet, as some cyberutopian theorists have posited will happen? What then will we expect to see? Will it be the democracy of which we have spoken but do not understand, or will it be something else, something uglier, something more dangerous?
By no means am I fully anti-democracy, but I far prefer the notion of a republic to that of a pure democracy from the standpoint that I am unsure whether it is wise to entrust the people alone with the power to control something like the Web. I doubt that cyberactivism will ever be powerful enough to eschew government and corporate control, but nonetheless, the fact that organizations like Occupy and Anonymous—which represent arguably the foremost examples of netizenship—push for a fully democratic Internet and the minimization of government and corporate controls should lead us to ask if that is an appropriate and prudent course of action. So much of what we have discussed heretofore—government surveillance, economic inequality in the New Economy, cyberutopianism—involves the notion of a democratic Web, and I personally have often taken a stance very much in favor of democratization. In no way am I arguing that that is wrong necessarily, so much as one should consider the implications. Cyberactivism, if used to effect such potentially harmful change, may not be the positive force it could be. Cyberactivists must be cautious, realizing for example that while the NSA’s extensive surveillance of the Web is unacceptable and unconstitutional, the inability of governments to regulate the Internet leaves women at risk when they receive death threats. Pure democracy is nothing simple, and though Lanier is certainly not completely correct, he is making an important argument that cannot be neglected.
As always, the class experience raised innumerable questions, only a few of which I have been able to discuss here. I am proud of the experience; in spite of the disorganization of the opening half hour—a result of our mishandling of horizontalism and our failure to adequately inform the class of our horizontal intentions, I think the class was left with an immensely valuable lesson. I hope that they have engaged in it fully to realize the connections to the unit as a whole, and I hope, in the end, that while they may recognize the potential of cyberactivism, they also recognize the need to carefully consider that for which we use cyberactivism to advocate. Much of the class discussion heretofore has led us to this point, at which we explore cyberactivism as a potential solution to problems that may have been thus far encountered. Individuals like Lanier encourage us to ask ourselves whether falling in line behind groups like Anonymous, rather than questioning some of their motives and their philosophy, is the most prudent decision. Cyberactivism is indeed a powerful force, and it can be used for so much good. We need to be making sure, then, that we aren’t allowing it to be rendered something much more destructive.

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Is Cybercrime a Dominant Threat?

// Posted by on 02/25/2013 (2:20 AM)

 

 

In class on tuesday we had a very interesting conversation about the online group that goes by the name Anonymous. Located on the Anonymous twitter is their mission statement which says “We are Anonymous, We are legion, We… Read more

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In class on tuesday we had a very interesting conversation about the online group that goes by the name Anonymous. Located on the Anonymous twitter is their mission statement which says “We are Anonymous, We are legion, We never forgive, We never forget, Expect us. As official accounts do not exist, we’re an Anonymous account amongst many.” Anonymous is a hacktivist group of an unknown number of people who are very gifted with hacking computers and accounts. The group was creted over the internet thanks to the website 4chan, whos mission statement is “4chan is a simple image-based bulletin board where anyone can post comments and share images. There are boards dedicated to a variety of topics, from Japanese animation and culture to videogames, music, and photography. Users do not need to register an account before participating in the community. Feel free to click on a board that interests you and jump right in!”  This is the platform that the members of Anonymous first met and started the  group.

Anonymous is  a very interesting idea, members of the group pretty much pick and choose things they agree with and things they are against, and if they dont agree with someone or a company, they will hack it. The hacks can be mild such as taking over a site and changing things such as the pictures or information on the website, to a more intense hack such as shutting down a site for a few days. Anonymous is known most for  things such as Project Chanology, a youtube video that protested the church of scientology, their attack on the Department of Justice website, and their take down of the Master Card and Visa websites. Anonymous is a very serious group that as the potential to hack many important government documents and big businesses. This bring up the question, should we be scared, and if so what can we do?

This group has the potential to fight for things that ordinary people cant. It also has the power to abuse their hacking skills for legitimate online terrorism. The ordinary human has nowhere near the internet and computer prowess that the members of anonymous have, which makes us not only vulnerable but completely helpless if they decide to hack one of our computers.

Thinking about it we are all at risk from them and other hackers. How does the average person stop a cyberattack from such a powerful group? The sad but true reality is that we really are powerless. if Anonymous decides to hack your computer there is pretty much nothing you can do to stop it. Its a scary thought, to know that we are hopeless to the whims of an online group.

We talked in class about  increasing globalization due to amazing new technologies that are constantly being invented and upgraded. Culture around the world is revolutionizing to a digital world as technology continues to improve. I am interested to see how hackers, online criminals, and groups like Anonymous evolve as well. Will they become more efficient at identity left, hacking computers for information, and taking over websites as a personal vendetta. The group Anonymous is sure to be around for a while and with their future hacks unknown it will be interesting the path they decide to take.

 


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A Case For A Faceless Internet

// Posted by on 01/20/2013 (9:24 PM)

Internet anonymity is very important to me. If I have an awkward question, I want to ask a group of like-minded people on Reddit under a pseudonym like “LaxPlayer22″ and not under my real name. It’s simply a privacy issue.… Read more

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Internet anonymity is very important to me. If I have an awkward question, I want to ask a group of like-minded people on Reddit under a pseudonym like “LaxPlayer22″ and not under my real name. It’s simply a privacy issue.

Recently, Google has been working towards a complete removal of any kinds of anonymity with their products, which started with Google+ and the inability to use anything except a verifiable name. In fact, YouTube now shows a prompt every so often that asks people if want to use their real name. Actually, “asks” isn’t the right word, because there isn’t even an option to click “no”; you must hit a button that says you’ll “think about it later” in order for the message to go away. Google claims that it is a way to potentially deter people from making obscene, rude, or hateful comments. While this may sound nice in theory, the ability to post anonymously is also one of the best features the internet has to offer.

I did a little bit of research on the subject of anonymity and came across a definition posted on the Electronic Frontier Foundation’s website. The page is mostly descriptive, but I found this passage to be particularly striking: “[the] long-standing rights to anonymity and the protections it affords are critically important for the Internet. As the Supreme Court has recognized the Internet offers a new and powerful democratic forum in which anyone can become a ‘pamphleteer’ or ‘a town crier with a voice that resonates farther than it could from any soapbox.’” Our ability to converse anonymously on the internet is extremely important because it PROMOTES openness. People are able to share and converse with ease, knowing that their voice is virtually disconnected from any living body. If the internet were to suddenly turn upside down and require individuals to use their real names or revealing titles, entire networks and forums would collapse. The open communities that Brand references in Turner’s book would cease to operate due to the inability to share with mental ease. Millions of people would also find themselves in legal trouble, since their Pirate Bay accounts and other forms of Torrenting usernames would be connected back to them.

The ramifications of the removal of anonymity are endless. The main point is that being able to post and share on the internet is a gift that, while safe for now, is something that the public must fight for if they want to continue operating under aliases (yes, I know that last word sounds a bit sketchy; I’m just tired of saying “anonymous”).

I know Professor Rosatelli said we’d be talking about 4Chan later on in the semester, so I may be jumping the gun with this video. However, I think it’s an excellent TED talk that reveals the pros and cons of anonymity by using 4Chan as an example. It’s incredibly funny, and for those of you who don’t know what the website is, this should be eye-opening.

http://www.youtube.com/watch?v=a_1UEAGCo30

By: Andrew Jones


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Anonymous = Weak

// Posted by on 04/02/2012 (5:55 PM)

Chris Poole, the inventor of 4chan, stated in a TED talk that anonymity allows people to “be themselves” online, but this is not at all what it actually does.  In actuality, it allows people to do whatever they want… Read more

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Chris Poole, the inventor of 4chan, stated in a TED talk that anonymity allows people to “be themselves” online, but this is not at all what it actually does.  In actuality, it allows people to do whatever they want and to hide behind the wall of anonymity.  There are no repercussions, there are no limits, people can do whatever they want, but they are not actually themselves; they are anonymous.

Rather than being proud of themselves and owning up to their own opinions, they can hide behind the mask of anonymity.  Rather than standing up for themselves, they are weak and cannot put their name with their thoughts.  And this separation of their thoughts and their name, their identity, demonstrates that they are not themselves.

Mattathias Schwartz, a NY Times writer asked in an article, “Does free speech tend to move toward the truth or away from it?”  Of course free speech moves towards the truth; when people have the ability to say what they want, when they want, where they want, they are more likely to state what they believe to be true and pertinent.  Free speech moves towards the truth, until people have the mask of anonymity.   When there is no knowledge of the identity of the author, no authenticity of authorship; the writer can write whatever.  This ability is free speech, but it allows for the dissemination of lies without repercussions.

This topic was something I had thought about for a while, but it was not until learning about 4chan that I began to see what anonymity truly brings.  Maybe 4chan isn’t for me, maybe I should just stick with Facebook, which is all about identity and censorship, rather than the freedom to post anything anonymously.

Is there a benefit to anonymity or does it truly just give weak people a mask to hide behind?  Why don’t users of 4chan share their names with their posts?  I guess I would be ashamed of posting most of the things on that site too.


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Anonymous Netizens

// Posted by on 02/28/2012 (11:18 PM)

So I just finished reading through Vanessa Grigoriadis article “4chan’s chaos theory. Two things struck me about the article. The first is how applicable Mark Poster‘s term netizen is. Anonymous is the perfect physical example of this… Read more

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So I just finished reading through Vanessa Grigoriadis article “4chan’s chaos theory. Two things struck me about the article. The first is how applicable Mark Poster‘s term netizen is. Anonymous is the perfect physical example of this theoretical concept. Poster says that a netizen is a person who is has an “allegiance to the net”. I would say that Anonymous definitely does have an allegiance to the net. And they use the internet to fight for transparency in government and free speech. You also have to take the global nature of Anonymous into account. As I was reading the article what kept catching my attention was all of the different countries that were involved. The trolls are citizens of all different countries, and police forces in many of those countries are actively pursing them.

Poster also talks about how the internet is a decentralized web and exchanges cannot be controlled by the nation-state. Not that Christopher Poole is the government, but when he banned Anonymous’ calls to rally on 4chan, they simply moved off the site and had the same communications through other social media.

I think if anyone is worthy of Poster’s term it is the members of Anonymous and the trolls who have created a trans-culture on 4chan. Poster also says that there is the potential for netizens to create a global democracy. Even Grigoriadis admits that with their ability to shut down corporations websites and hack political leaders e-mails, “Anonymous is part of the democratic revolution”. But shes adds the caveat, “just don’t piss them off”. Because along with the ability to protect freedoms of speech and to demand that corporations maintain policies that are fair to their consumes, Anonymous also has the ability to viciously attack its enemies and not be held accountable for it.

There are several examples of the work of Anonymous in the article, but this is just another example of how Anonymous can work to the benefit of society. In this video, news reporters desrcibe how the arrest of pedophile Chris Forcand was made possible through Anonymous’ “internet vigilantism”.

 

But in other cases, Anonymous has used its power to harass individuals for the “lolz”. For example, Mckay Hatch is a teenage boy from California who runs a website called the No Cussing Club. Anonymous members made all of Mckay Hatch’s private information public so that he and his family could be sent hate mail and bullied. This video from abc talks about the death threats that Hatch received.

So the issue at hand, and I think the issue worth talking about is that, Anonymous is enjoying almost unlimited power. As netizens, there is no “net” law limited them or telling them what they can and cannot do. There is of course the laws of the nations that they live in, but Anonymous members have shown time and time again that they operate above the system and they are smarter than the guys trying to catch them. I think we’re entering into the global community that Poster described and right now is the tricky stage where netizens are actively establishing how that space will be defined. The overall power that Anonymous has is very threatening to me and the fact that they can use it to viciously, and sometimes idiotically, attack whomever they please is scary. But maybe in a way it is like the rights we have defined for us in the constitution. Americans have always had the right to speak out against their government and its leaders if they so choose. Anonymous is simply showing us a way to do that that has a little more weight. Its a whole new way of holding our politicians accountable. We don’t like what you’re doing, fine we’ll hack your e-mail and post it on the web. Maybe they are just shifting the power structure and giving more power to the individual.

Power to the people?


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Internet Lingo

// Posted by on 02/13/2012 (11:29 PM)

We’ve talked a lot in class about how culture is America’s biggest export. Included in the catagory of culture is language. So I starting thinking about language and how it is shaped by the network. Well the answer is pretty… Read more

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We’ve talked a lot in class about how culture is America’s biggest export. Included in the catagory of culture is language. So I starting thinking about language and how it is shaped by the network. Well the answer is pretty obvious. The web exports language to anyone who has access but it also creates language. Out of the web an entire system of communication has developed. There are hundreds, if not thousands of new words, slangs, and abbreviations that have been created by web users. About two years ago BBC published an article called How the Interent is Changing Language. In the article, author Zoe Klienmann discuss how words which were created in or for the network, like “google”, have become accepted in are everyday vocabulary and have even been added to the dictionary.

According to the dictionary to “google” is to: ” to search the Internet for informationabout (a person, topic, etc.): We googled the new applicantto check her background.”

Klienmann goes on to talk about acronyms that have been created due to txting (and instant messaging , although she does not acknowledge this), and words that were created on cult websites like 4chan.

Klienmann also talks about the testimony of 4chan creator, Christopher Poole, in a Tenesse court case. What I find particularly funny about the testimony is that the lawyers questioning Poole have no idea what any of the internet lingo means. Klienmann includes a link to the testimony but I have included one here as well. If you scroll down to page 12 you can read a funny exchange where the lawyer essentially has no idea what he’s talking about. He clearly is not a netizon. I feel like this example shows how the internet is access based and anyone who wants to can have a hand in developing the web and creating culture. The lawyer does not subscribe to this culture but there are millions of other people who do.

For more about internet lingo being added to the dictionary, check out this video of Ellen. (skip to 00:56).

 

 

And this comprehensive list of words and abbreviations used in the network.

Also, the latest edition of WIRED talks about this topic as well in an article called “Use Your Own Words”. The article talks about how the auto correct software of phones is fighting against users attempts to create new lingo. In a sense auto-correct is hindering the creation of new culture. There is a hilarious website dedicated to showing the abuses of auto-correct software called Damn You AutoCorret!.

The article goes on to argue that grammatical rules are continuously evolving so users should be encouraged to alter the language as they choose. The creation of language should be a “bottom-up” process inspired by the creativity of all who speak the langauge.


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