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Marshall McLuhan: RSS is No Longer King

A small thought experiment: The video above was made on May 18, 1960 and features Marshall McLuhan. The subject is ‘literary man’ and ‘electronic man.’ It’s a description of the transition from the solitary world of the book to the tribal world of electronic media. Watch the video above and substitute the words “RSS” for “Book” and “Tw*tter” for “Electronic Media.” Think about the message in the characteristics of these two kinds of media.

Of course any reference to McLuhan’s work in public is a risk.

What are we doing when we use RSS? Are we solitary or social? Can we share using the electronic method– by hyperlink? Or do we share like we do with a book, by making a copy, or loaning the book itself. While the RSS feed has a location in the Network’s name space, the item we’d like to share must be xeroxed, put in an envelope and mailed.

When McLuhan talks about his idea that the ‘Medium is the Message‘ he immediately refers to the qualities of space as they relate to our senses. Think about how RSS and Tw*tter manifest in the space of the Network. If the value of a node in a Network is its capacity for connection to other nodes, then what is the value of RSS in light of the social web? In what sense can RSS be said to take advantage of a network effect?

It must have been a strange experience to be Marshall McLuhan in 1960. The world was compelled to listen, held rapt, but unable to grasp his meaning. They knew there was something there, but it seemed continually just over the horizon.

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Identity and The Orders of Simulacra

exoskeleton_hand

A few thoughts that need to be captured before they return from whence they came. I’ve been re-reading Baudrillard’s Simulations— thinking about it in light of the possibility of Internet Identity. Online identity is already a concept that’s overloaded; it’s become a blank slate on which entrepreneurs, privacy advocates and open source geeks project their hopes, dreams and ambitions. Binding code to the soul to create a hard link posits a kind strong symbolic order that we’ve seen before in the pre-industrial era.

The simulacrum is never that which conceals truth–it is the truth which conceals that there is none. The simulacrum is true.

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Baudrillard looks at three orders of appearance and examines them with regard to mutations of the law of value:

  • Counterfeit is the dominant scheme of the “classical” period, from the Renaissance to the industrial revolution
  • Production is the dominant scheme of the industrial era
  • Simulation is the reigning scheme of the current phase that is controlled by code.

In the first period an individual (an identity) is assigned a place of rank, or caste, irrevocably– class mobility is non-existent. Baudrillard calls this strong ‘symbolic order’ a ferocious hierarchy. There is a strong binding between an individual and a set of signs. The binding of identity is assigned by the circumstances of birth; Identity and signs are not arbitrary in this schema.

The industrial era puts an end to the problem of uniqueness, or the importance of the point of origin. Signs and objects are produced on a massive scale (two or n identical objects). The key phrase for me was: “In a series, objects become undefined simulacra one of the other. And so, along with the objects, do the men that produce them.” In the industrial schema, you are what you do. Identity is useful with regard to the role it plays in production– workers are interchangeable parts in the machinery of production.

“Leibniz, that mathematical spirit, saw in the mystic elegance of the binary system that counts only the zero and the one, the very image of creation. The unity of the supreme Being, operating by binary function in nothingness, would have sufficed to bring out of it all the beings.”

McLuhan

In the age of simulation, there is no labor involved in producing copies. In a sense, there is no original digital artifact– it is a copy at its origin. When we look to origin, we look to the code of DNA. Identity is linked to the curration of collections of simulations.

Identity is generally thought to be an inward quality of a person. Through this sketch, we can hold it up and look at it as an external binding of a system of signs, a kind of exoskeleton. And as we look at the mutations in the binding point of identity, we can see that it matches the mutations in the instantiations of value.

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Cluetrain: Any Dream That Ships Without A Mouse, Ships Broken

cluegang

On the tenth anniversary of the Cluetrain Manifesto, Doc Searls had some thoughts about clue number 71. Click the link and read them yourself, it’s worth the effort. My takeaway was that we have lived in a world where we have to subscribe to vendors, but vendors don’t have to subscribe to  us.

71. Your tired notions of “the market� make our eyes glaze over. We don’t recognize ourselves in your projections—perhaps because we know we’re already elsewhere.

In prehistoric times, there were three networks that locked down the channels of attention. These focused audiences provided a large target to whom they could sell the equipment required to enact the American dream. It was a dream pre-dreamed for us by professionals experienced in the business of dreaming dreams.

When the audiences began wandering off, spending their attention on dreams not listed in the handbook– the new imagery was incorporated. The channel had one direction so it seemed as though the dream manufacturers had tuned in to the spirit of the times. New images appeared in the dreams, although something wasn’t quite right.

When you control a uni-directional channel, you can overplay your hand. But, of course, the channel doesn’t really only go one way. And what can be co-opted by one set of players, can result in subliminal blow back on another frequency.

Tw*tter has distracted a sizable section of the audience from the crumbling remnants of the prehistoric attention focusing machines. The new channels are now being flooded with celebrities to refocus the audience’s attention. The analysts and consultants are conspiring to brew up a formula that can painlessly transport the brands to the new medium with their self-dreamed power and status intact. It doesn’t do to tell the powerful that the basis of their power is dissolving without providing an escape route to the next peak poking through the clouds.

The brands have sent their robots to follow me on Tw*tter. They’ve analyzed my tweets and have determined that I’m a customer– or potentially could be one. They’re listening to my broadcasts and sifting through them to build a profile to create an automated relationship. The polarity of the channel has been reversed. The brand subscribes to me– but I’ve yet to set the terms of that subscription. I can choose to reciprocate and subscribe– or I can block a brand that gets out of hand. The brand has its legacy communications channel that can be correlated with the new channel. They’re hoping this new combination will be more powerful than ever.

We are what we do with our attention.
John Ciardi

The cognitive surplus of our attention has been held spellbound for decades. Ten years ago, when Doc Searls said “we know we’re already elsewhere,” he paired that with the reaction “our eyes glaze over.” In other words, we withdraw from the world with which we’re confronted. In the ten years since, we now listen to Clay Shirky say, “any dream that ships without a mouse, ships broken.”

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Adam Smith, Power Laws and the Social Networks of the Ant Colony

painted_ant

To support a conjecture in the world of humans, we often point to the natural world as some kind of final arbiter. “You see, this is the way it works in nature, therefore this is the way it is.” Aesop’s fable about the Ant and the Grasshopper has been used in this way in political circles for years. The social behavior of ants and bees has also been of particular interest to those of us thinking about the complex digital social networks emerging all around us. We take the folk wisdom of Aesop as gospel, and using that tool, we make an attempt at interpretation. Ants are industrious, collective and coordinated. If only people could join together in such a natural kind of cooperation. It’s only our human foibles that prevent this return to Eden.

Meanwhile, Anna Dornhaus, a professor of ecology and evolutionary biology, has been painting ants. She does this so that she can track the individual behavior of a particular ant. Despite the anthropomorphism of Aesop’s fable, we tend to think of ants as a swarm of ants– as a collective. In a fascinating profile of Dornhaus by Adele Conover in the NY Times, we discover that:

“The specialists aren’t necessarily good at their jobs,� said Dornhaus. “And the other ants don’t seem to recognize their lack of ability.�

Dr. Dornhaus found that fast ants took one to five minutes to perform a task — collecting a piece of food, fetching a sand-grain stone to build a wall, transporting a brood item — while slow ants took more than an hour, and sometimes two. And she discovered that about 50 percent of the other ants do not do any work at all. In fact, small colonies may sometimes rely on a single hyperactive overachiever.

A few days ago I was re-reading Clay Shirky’s blog post on Power Laws and Blogging which describes the distribution of popularity within the blogosphere. In his book, Here Comes Everybody, he expands this idea of self-organizing systems and power law distributions to describe how things generally get done in social networks like Wikipedia. Aspects of the process have also been described by Yochai Benkler and called commons-based peer production.

Shirky’s work combined with Dornhaus’s gives you a view into the distribution of labor within the commons of a social network. Benkler’s “book” The Wealth of Networks is a play on Adam Smith’s The Wealth of Nations, and in Dornhaus’s experiments we find some interesting contrary data to Smith’s conjecture:

My results indicate that at least in this species (ants), a task is not primarily performed by individuals that are especially adapted to it (by whatever mechanism). This result implies that if social insects are collectively successful, this is not obviously for the reason that they employ specialized workers who perform better individually.

As Mark Thoma notes, Adam Smith cites three benefits from specialization:

  1. The worker would become more adept at the task.
  2. The time saved from not changing tasks.
  3. With specialization, tasks can be isolated and identified, and machinery can be built to do the job in place of labor.

As we begin to think about the characteristics of “swarming behavior” within digital networks, we can now start to “paint the ants” and look much more closely at how things get done within the swarm. Digital ants may all behave identically, but ants as we find them in nature behave unpredictably. Rilke notes that “we are the bees of the invisible,” but is a bee simply a bee?

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