Greetings from Dovercourt Park
Tuesday, May 12, 2020
I am waiting out the pandemic in a house overlooking Dovercourt Park in Toronto, doing a lot of art. Here is an example.
I will begin posting more about this in the near term future.
I am waiting out the pandemic in a house overlooking Dovercourt Park in Toronto, doing a lot of art. Here is an example.
I will begin posting more about this in the near term future.
I hope -- if you are eligible to vote in the US Presidential Election -- that you voted.
If you cast a vote that you now feel called upon to defend, I hope you think deeply about your civic responsibilities as a voter. A ballot is something much more serious than a Like button. But that is all water under the bridge now.
What sane and rational plans the US political class seems to have had are shattered on the ground. And although Hillary Clinton won the popular vote, garnering about 2 million votes more than her opponent, the geographical distribution of the votes has placed on the track to assume power in January Donald Trump, a man incapable of running a country in such a way that we would recognize it as the United States of America we thought we knew. His incoming cabinet is a motley crew, intent more on vandalizing government than running it.
They say hindsight is 20/20. I don’t think we have achieved that clarity of vision yet. However, one thing that is clear is that Obama’s election made many people overly optimistic. Obama himself allowed and cultivated a real death star of a national security apparatus, the NSA, to which he will, apparently, be handing Trump the keys on January 20th.
Did it not occur to Barak Obama or Hillary Clinton or to any of the architects of this system that their panopticon and their assassination drones might, one day, be in the hands of a vindictive narcissist with an enemies list? And that that day might be January 20th, 2017?
As for the rest of us, we squandered a lot of time that might have been used securing the social progress reflected by the election of America’s first black president.
In 2012, for example, Brian Stephenson gave an impassioned TED talk about ending mass incarceration. Mass incarceration is one of the most effective and permanent methods of voter suppression. The United States has the highest incarceration rate of any major country in the world. How can that be, in the land of the free?
There are three factors driving this: 1) The effectiveness of mass incarceration at suppressing the black and other minority vote; 2) the availability of prison labor; 3) the profits to be made by private prisons.
Obama did, by executive order, discontinue the federal use of private prisons.
The 13th amendment ending slavery has a loophole for the use of prison labor. Closing this loophole allowing slavery provided that the slaves are prisoners would reduce another economic incentive that drives mass incarceration.
But laws allowing prisoners to vote and restoring voting rights to those convicted of felonies would eliminate what may be the strongest factor driving mass incarceration: suppression of the vote.
For those not familiar with the timeline, the era of mass incarceration begins shortly after the passage of federal civil rights laws.
So what did my progressive friends talk about for most of the last eight years? There was a lot of talk about micro-aggressions, how nuances of phrase by otherwise well-meaning people might give offence. This gave way to discussions of the political battle over the Hugo Awards, this incursion being led by the writer Vox Day, a notorious racist. Eventually, awareness of micro-aggressions and awards gave way to discussion of macro-aggressions, the frequent shooting of unarmed black men by police, Black Lives Matter.
We had gone from discussing things like the nuances of who might be called a Person of Color and the relative merits of 2nd wave vs. 3rd wave feminism to whether it was OK to shoot unarmed people in the street. Perhaps we should have started with the matter of the shooting of unarmed people and worked in the other direction.
(Parenthetically: I remember -- some time between the micro-aggression era and the Hugo stuff -- trying to engage people I thought would be interested, who had been discussing on Facebook the abstract problem of mass incarceration, with the matter of the use of prison labor in my own community. Upon seeing the discussion, I went down the street with my camera and took pictures of actual prisoners tearing down a structure on the Essex County Fairgrounds three blocks from my house, and I posted this to the discussion. I really don’t know why no one much reacted on the occasions when I have raised this issue.)
I should have said more. We should have said more. But, in retrospect, I think we were worried about yet another member of the Bush family becoming president and had not imagined, instead, the rise to power of fascism. There were overtones of fascism in the GWB administration, but not like Trump.
Obstructionist Republicans have gamed the system so as to mostly immobilize the Obama presidency in his second term culminating in their refusal to hold hearings for his Supreme Court nominee no matter who he nominated. And the Democratic party offered no real solution to obstructionism except loyalty to the Democratic party in the next election. And I/we (or some large portion of us) trusted them, more or less.
So here we are. We are asked to recognize Trump’s election as “legitimate” and to acquiesce to some kind of “unity.” Trump himself claimed repeatedly and emphatically that the election was “rigged.” Week by week, during the election, more hacked information in the service of Trump was released to the public. So. If I understand this correctly we are to believe the proposition that Trump told lies about the integrity of the voting process as a condition of accepting the proposition that he will be the legitimate President of the United States. (This reminds me of the logical problem of judging the truth of the statement “I am lying.”) Why not just take him at his word?
Why should we recognize Trump’s legitimacy before Obama—whose legitimacy has constantly denied by the GOP despite his being democratically elected twice—is allowed to appoint Scalia’s replacement to the Supreme Court? Otherwise it would seem the legitimacy of a president entails being white.
And then there is the matter of the FBI’s interference with the democratic process, interceding on Trump’s behalf at the 11th hour. . . .
Recapping: we are asked by a political party that refuses to recognize the current sitting President as legitimate to accept the legitimacy of a President-Elect who claimed the election was rigged, who was helped extensively by hackers (possibly in the employ of a foreign government), who lost the popular vote, and whose dishonesty we are asked to take as a given.
Why would I do that? Why should any of us do that?
I think, instead, we should start securing voting rights, and agreement by all that it is not OK to shoot unarmed people in the street, and that the FBI has no place intervening in the Presidential election, and so on. And once all of this is accomplished, if the matter of Trump’s legitimacy is still on the table, we can take it up then.
Further reading: "Am I Free to Go?" by Kathryn Cramer on Tor.com, December, 2012.
Wise words from Quinnae Moongazer :
When I mention the icebox of unpublished posts and articles to friends and colleagues, I do so with a forced smile, pretending that it’s a heady combination of academic perfectionism and fear of being attacked by bigots that leads me to suppress them. There is more than a grain of truth to this. As many of my friends, loved ones, and sisters in struggle have demonstrated and written about, there is a lot to fear from the 4chan-esque world of angry young men with ample resentment towards those of us they perceive to be purloining some birthright of theirs. My academic work is devoted, in no small measure to explaining their behaviour (more on this in a bit).
But I am lying when I say they are the sole source of my hesitation.
The rest, often as not even the lion’s share, comes from fear of something with the power to cut even deeper– my own community. I fear being cast suddenly as one of the “bad guys” for being insufficiently radical, too nuanced or too forgiving, or for simply writing something whose offensive dimensions would be unknown to me at the time of publication. In other words, for making an innocently ignorant mistake.
Read the whole thing.
My 30th anthology came out a little over a month ago. It is a high profile book. I have enjoyed the PR immensely. But. A minority of the articles about the book mysteriously forget to mention my name even though it is on the cover, the title page, and the spine as specified by my contract.
For the first three or four, I ignored the omission and cheerfully retweeted mentions of the offending articles. I have been good humored. But The Chronicle of Higher Education should know better.
Continue reading "The Sin of Omission" »
Friday and Saturday, I spent a lot of time driving around Vermont. I also spent a lot of time thinking while driving. I was thinking about whether to expand on my most recent blog post and what it is safe to say. These were the most beautiful drives I have ever taken in Vermont.
The leaves were at peak and the air was still, so there were many reflections. (Unfortunatly, I didn't stop to take pictures.)
Continue reading "Driving around Vermont, Thinking" »
I have decided to come back to blogging. I am returning at a point of happiness and strength with a new book out which is successful in ways I had never imagined an anthology could be. I have been having an amazing time these past few weeks.
I find that I have made my decision to resume just at the moment when Kathy Sierra's blog post Why the Trolls Will Always Win, commemorating ten years of over-the-top harassment, is published in Wired.
Continue reading "Give Peace a Chance: My Return to Blogging" »
The New York Times has a mothering discussion centered around the question, "Has women’s obsession with being the perfect mother destroyed feminism?"
I read this exchange and it feels to me like it comes from a different planet than the one I have parented on. I am, in the vocabulary of this discussion, an attachment parent. I never found myself to be part of the kind of cultural hegemony implied by the NYT discussion. (Though, for a while I seemed to be the person the BBC Radio called to speak about public breast feeding.) Rather, I went about the matter of parenting my children while pursuing my career in science fiction, such as it is, without much feeling of being part of any larger movement.
The strain for me was not a tension between motherhood and career, but rather the lack of support for the idea that with a little extra help from those around me I could remain a full participant in the intellectual and cultural life around me. I would get all the way to the convention, but in the end often couldn't get the support to allow me to attend any program items except those where I was a panelist.
This experience has left me deeply disappointed in the science fiction field's brand of feminism which should have understood what my parenting choices represented, but mostly didn't. Gradually, I stopped showing up at events like World Fantasy Con and ICFA because I could no longer ignore the professional disrespect this state of affairs implied.
Yesterday, received an evaluation from the school district of one of my children who has substantial learning disabilities which contained a sentence that makes me very proud. The evaluator remarked that my son seems to have a positive sense of self “rooted in close and supportive parental relationships.” And that is what I was trying to do.
I do not demand of other people that they do nearly all of their business travel in the company of children, or that they breastfeed while giving speeches, signing books, speak on panels, like I did. But in my life there would have been a lot less conflict between motherhood and career if there had been a little more recognition of the project of combining the two.
The idea articulated in the NYT that by doing what I did I have somehow been a threat to feminism makes me want to kick their editors in a particularly sensitive spot in the ankle.
I wrote this meditation on Web 2.0 on Facebook this morning, but after posting it there, decided it deserved a broader audience. This morning there was a BBC article entitled,"Network sites 'need help buttons'." It begins,
Major social networking websites have been criticised for not introducing a help button for children to report concerns about grooming and bullying.
One of the things on my to-do list is to return a NY State Trooper's call regarding an Internet harassment complaint I filed with Essex County, NY a couple of months ago. Existing mechanisms take a long time to work. So the problem of Internet harassment has been on my mind this morning.
Here is what I wrote about the BBC article.
It's not just kids that could benefit from a "Help" button on Web 2.0 sites. Pretty much every age group can. Social network sites like, say, LiveJournal are the killer ap for a wide range of cyberbullying tactics.Any system that allows for anonymity + closed group/mob formation should have a Help! button of the type suggested, and not one just for kids. This is one reason I tolerate the kids being on Club Penguin: There are easy-to-use mechanisms by which the kids can put a quick stop to harassment before it becomes anything damaging. Another Web 2.0 site that has fairly sophisticated mechanisms for such things is Wikipedia. The problem with Wikipedia's implementation is that because of its anarcho-collectivist social structure, sometimes the enforcers are the perceived aggressors. And also, it takes a while to learn the ropes, so while I know what to do about the jerk in Florida who vandalizes my Wikipedia talk page every morning, a new user wouldn't. On balance, so far, I regard Web 2.0 as a social disaster that destroyed much of what I thought was good about the Internet because of the harassment/bullying problems. Almost by accident, I did some amazingly effective Good Works using the internet circa 2005. What I/we did then would not be possible in 2009 because Web 2.0 nastiness is too corrosive of the public trust. I have been for a while in a state of mourning for the Web I lost. Partly, I was simply too naive to understand the risks I was taking and too pleased with myself when those risks paid off.
But nonetheless I think the web now is a very different place, and that Web 2.0 has catalyzed the Internet's general tendency to regress adults to the emotional level of 7th graders.
If I turned the computer off and went away for a year, would things be better when I came back? No, I think not.
Posthumans communicate electronically. Pay no attention to the geek behind the handle.
A posthuman outnumbers a human: their emergent relationship is often predator and prey.
Humans are single, identifiable individuals. Posthumans are legion; they are multi-headed hydra. When fully developed, they contain multitudes, as many identities as they need.
Posthumans are the heroes of their own stories.
Humans may have several social identities, usually dependent on contexts such as work, parenting, gaming. Posthumans have more.
Humans are cursed with continuous lives; posthumans are not. Posthumans can go underground with a keystroke. Bingo, another identity!
Posthumans are lonely, they are looking for love and companionship and attention. Self-love does not ease the ache for another, more satisfying identity. Perhaps even as a superhero.
Posthumans are disinhibited.
Posthumans are thrill-seekers, enjoying the rush of the group demagogic skydive.
Posthumans live in constant fear of exposure as insignificant meat.
Posthumans argue against the unique identification of moral actors.
To protect them from predation, children are taught in elementary school how to become posthuman when going online. As with many top predators, by adolescence, these proto-posthumans with have learned the role of predator. Social networking plays a major and perhaps even Darwinian role in this socialization.
Posthumans hunt in legions. If no one else will hunt, posthumans become the legion.
Posthumans bear no responsibility for the past. For posthumans, electronic life is an organizing principle imposed on the past, which is chaos.
All the truth posthumans need is available online. And if it isn’t there, they can make something up and put it online.
For a human to seek a human's address and phone number, she looks in the phone book. For a human to seek a posthuman's address and phone number is stalking!
Humans privilege relationships formed in and founded on what they call "real life." Posthumans either deny a distinction between “real life” and online relationships, or disparage the idea that "meatspace" relationships have any privileged meaning.
Posthumans like to watch. They especially like to watch humans and other posthumans fighting.
Posthumans find inflicting pain easier than do humans. Posthuman demagogues easily replicate the results of the Milgram experiment again and again, since posthumans are drawn to such experiences.
Posthuman culture changes at a much more rapid pace than human culture, such that the social protocols of online communities less than five years old are often regarded as ancient and venerable traditions. Still, most bad ideas go back a long way.
Truth is the consensus of posthumans today. Tomorrow's truth will be different. There is no fact outside of constantly-shifting consensus truth.
Humans are limited to no more than 3 or 4 romantic entanglements at a time. Posthumans may pursue 15 or 20 simultaneously; those posthumans augmented by bots can pursue hundreds. For some posthumans, this can prove highly profitable, particularly those who specialize in widows and the elderly.
Posthumans can blogswarm from jail!
The posthuman condition is a happy state for registered sex offenders.
Posthumans have solved the problem of professional ethics: The ethics of posthumans are completely undiscussable. How dare you raise the issue of ethics!
Posthumans are becoming the natural prey of Intelligent Agents, currently in the service of humans and adept at parsing social networks and friends lists. Intelligent Agents perform due diligence.
A posthuman’s HR department already has the posthuman’s Charles Manson fanfic on file; is already aware of the disturbing themes in the posthuman’s Shirley Temple Second Life porn; the posthuman’s Flickr account has already been run by legal. Legal has advised management to let him dig himself in a little deeper.
Posthumans are losing security clearances for unexplained reasons.
Posthumans are now being investigated by the Securities and Exchange Commission.
Now posthumans lose their jobs.
Intelligent Agents take over. Truth is the consensus of corporately owned Intelligent Agent systems.
The era of Transhumanity is at hand.
History has ended. Posthumans have no history.
Copyright © 2009 by Kathryn Cramer.
The following is an unfinished essay drafted in July of 2007 in response to a panel I was on at Readercon in 2007. I could not lay hands on some crucial resources, such as the essay "Performance" by Don West (byline "D. West"). It appeared in Malcolm Edwards' fanzine TAPPEN, issue 5, 1982. Reprinted in DELIVERANCE, a 1992 collection of West's fanzine writing, in order finish it, and so I never did, though God knows, as we excavate the Hartwell basement archives, it may in time turn up.
I've decided to publish this unfinished draft, since my opinions on pseudonymity have recently attracted so much interest.
I am pretty good at communicating my thoughts to the science fiction field most of the time, both in essays and on panels. But once is a while, I find that I've said something I thought was clear, and that it really didn't communicate. In a number of cases in the past, this has lead to book projects or essays, for example my anthologies The Architecture of Fear and The Ascent of Wonder, or essays such as "Science Fiction and the Adventures of the Spherical Cow."
I seem to have just had such an experience, given comments I've heard or read about the panel at Readercon entitled "The Singularity Needs More Women." Such comments are for the most part not hostile, and it was not a hostile panel. Rather, I gather that some substantial portion of the audience did not get the connections I was trying to make between the science fictional notion of the Singularity and the here and now, specifically in relation to people's online construction of their identity.
I'm not going to try to rehash what was said on the panel, but rather explore what I was getting at from a different angle. —K
In a way, this was an impossible panel: We were invited into the hazardous quicksand of feminist identity politics to indulge in fantasies about what things would be like if this were only cleared away, if only all gender-related constraints on our identities were removed. We mostly didn't go there. And inasmuch as we did go there, it has not made people happy.
One continuing theme I find myself wanting to talk about at Readercon is that we already live in an unrecognizably transformed world; social changes have been worked upon us that we are unable to recognize or articulate. On this panel, I used the example of online identity and pseudonymity; in previous years my example has been how suburbia as it actually exists has become unrecognizable and that its social codes have been transformed in unrecognized ways, transformations that often are not a liberation.
Both the the Singularity and Transhumanity are social concepts. The core issue of the topic of Singularity and its relationship to gender is the extent to which one believes gender can and will be transcended through technology. And a key element in these concepts is our inability to recognize a transformed society and our transformed species: The Singularity is supposed to be an unrecognizable transformation. One thing usually said on panels about the Singularity and science fiction is that if such thing is truly unrecognizable, then one can't really write fiction about it. This panel was no exception.
A couple of works I should have talked about and didn't: Frederick Pohl's story "Day Million," a story about social identity in the far future that David Hartwell and I described in an introduction as "a story set in a future so distant and different that we can only glimpse it in mysterious reflections and intriguing images," and Bruce Sterling's Schizmatrix. A "Day Million" moment in Schizmatrix is when a man proposes to his ex-wife and so much has changed in their post-human existence that she accepts his proposal without knowing she's married this man before.
"Day Million" is of course deeply entangled in the subculture of science fiction's Futurians, which had its geographical center in New York City, and later in Milford, Pennsylvania. The post-Futurian sf sub-culture centered around the influential Milford writing workshop, held in Milford.
For a while in the 1980s, I lived in Milford, Pennsylvania and worked for Virginia Kidd, a literary agent and the ex-wife of SF writer James Blish. Before taking the job, I read Damon Knight's The Futurians to catch up on the back gossip. (I discovered later, after many conversations, that there is no one canonical account of the Futurian era: each person has their own -- most are fascinating -- and they mostly don't match.)
One key element of Futurian society was choosing a name. Many of the Futurians changed their names in order to change their lives. Virginia Kidd's first name on her birth certificate was not "Virginia." James Allen, another agent with the Virginia Kidd Agency once told me how Virginia counseled him to change his name when he became a literary agent. Virginia's good friend and client, Judith Merril (who was also Fred Pohl's ex-wife), told me over dinner how she came to change her last name to Merril. (She subsequently wrote this up for her autobiography.)
No one knew who the heck Lester del Rey was until several years after his death. He left behind a substantial estate and after several years of attempts to sort out the inheritance, it was apparently revealed that his name was Leonard Knapp.
Such name changes were partly pragmatic, since many were Jewish and could expect a more successful career under a non-Jewish name. And at least one member of that generation was looking to avoid back child-support. But there was also a substantial element of social fantasy. One thing I tried to understand over many such conversations was exactly why the Futurians perceived changing one's name as such a powerful act. I interpret "Day Million" as a partial expression the fantasy of only apparently real identity, or perhaps of the Modernist idea of a mask identity.
I see the current popularity of the concepts of the Singularity and trans-humanity as closely tied to online experimentation with the fantasy of apparent identity. Examples I used on the panel included Wikipedia admins who insist on the use of a pseudonym and claim that all attempts to decipher it amount to stalking; and Second Life, which requires you to adopt a pseudonym when you register -- you must select your last name from a pull-down menu and may only specify a first name; and the vast social wasteland of online dating, an unfolding disaster in human relations on a huge scale. My strong anti-pseudonymity message is not something people are all that receptive to at the moment.
The science fiction community strongly influenced the early evolution of the Internet because so many techies read sf and are involved in the sf community, and sf's ideas about pseudonymity and the adoption of a fannish name and persona seem to me to have influenced Internet fashion. Cyberpunk sf was especially influential upon the shape of Internet social space: from William Gibson we have the very name of cyberspace, which as I recall he described in the 80s as that place you are when you're on the telephone — except that now 100 million people might overhear your call,which is recorded and archived.
There is one important difference between Futurian beliefs about only apparently real identities and the current online version of disposable personae or identity: The Futurians chose a name and tended to stick with it for the rest of their lives, whereas online identities are much usually more ephemeral. Also the Futurians used such names in person, whereas online aliases are mostly intended for use in electronic communication in cyberspace.
A significant transitional figure is James Tiptree, Jr. (aka Alice Sheldon aka Racoona Sheldon), a mother of the cyberpunk movement. She was a client of Virginia Kidd's. After her death, I accepted a couple of her posthumous awards on behalf of the Kidd agency. My husband, David Hartwell, was her editor and one of the few people in science fiction who ever met her in person. (Philip K. Dick, another writer who prefigured cyberpunk, is in some ways an opposite figure to Tiptree. He was concerned with distinguishing the authentic from the "only apparently real." )
Alice Sheldon used her real name in her everyday life, but used an alias for her writing and correspondence in the science fiction field. Her true identity and gender were only revealed after the death of her mother, a well-known writer. Her fascination with the power of pseudonymity seems to have its origins not in the Futurian subculture, but in that of the CIA. She was briefly employed by the CIA and was the wife of a high ranking CIA official, Huntington Sheldon. The Sheldons were part of the intelligence subculture that founded the CIA.
(Perhaps the origin of the false identity as it is used in the "intelligence" community is the Romantic spy and criminal fiction of the 19th and early 20th century: in the Robin Hood stories, Richard the Lion-Hearted supposedly sneaked back into England to depose the bad king.)
Tiptree had a tremendously seductive literary voice and persona. But while the science fiction field may have benefited from her adoption of an alias, since it arguably enabled her to write a highly regarded body of fiction, it is not clear that she herself benefited. Her adoption of the Tiptree pseudonym apparently started as a joke, and took on the role in her life of an addictive drug. Her life did not end well: She had chronic problems with depression and ended her life by shooting her husband and then herself. Tiptree is an icon in feminist sf as someone who liberated her writing voice by adopting a male pseudonym. In the context of a discussion of trans-humanity and gender, she perhaps represents feminist hopes for liberation from the constraints of older constructions of female social identity.
Though Tiptree and Phil Dick are in some ways opposites as literary figures -- Tiptree as icon of the power of pseudonymity, and Dick as an icon of the technological relevance of Kierkegaardian authenticity -- both writers are intensely concerned with alienation, which seems to me one of the core issues of Internet constructions of personal identity.
The argument can be made that the adoption of the alias James Tiptree, Jr. allowed Alice Sheldon a truer expression of her inner voice than society would have allowed for someone named Alice Sheldon, and that the adoption of an alias was a form of authenticity. This argument is rarely used with regard to adoption of aliases today, with one notable exception: The strange case of Laura Albert aka J. T. Leroy. Albert, an author who lost a civil suit claiming fraud brought by a movie company, gave some very interesting testimony:
Ms. Albert herself, in testimony from the stand, suggested that JT LeRoy was far more than a pseudonym in the classic Mark Twain-Samuel Clemens mold. She offered the idea that JT LeRoy was a sort of “respirator” for her inner life: an imaginary, though necessary, survival apparatus that permitted her to breathe.
The portrait of Alice Sheldon in her biography suggests some similarities to Albert. Interestingly, the end of the New York Times article about the ruling against Albert suggests that she is now "liberated" from her pseudonym.
Despite the many arguments that are made about the necessity of Internet pseudonymity for reasons of privacy, alienation is much more important to the core ethical issues of online communities and their strivings toward a trans-humanity, a transcendence of all constraining circumstance. While we are no more intelligent and perhaps no less powerful online than we are in person, we can certainly make ourselves seem unrecognizable and estrange ourselves from our genders of birth, our ages and educational levels (see the Essjay controversy), our marital status (as is widely practiced on dating sites), etc. While this is not true trans-or post-humanity, it represents at least a kind of fantasy of trans-human existence, easier than a make-over or reinventing yourself under your own name. Much as we would like science fiction to be about the future, it is so often about the present.
For the most part, writers such as Charles Stross and Cory Doctorow who are concerned with the Singularity subject matter, do not try to conceal the connection of their writing to the here and now.
We did, I think, get at that issue toward the end of the panel: How gendered popular types of Internet communications truly are; how much more flamboyant gender expression sometimes is online than in real life, and on the darker side, how much more overt and nasty online enforcement of gender codes can be.
Backlash is at least as characteristic as liberation of rapid social change generated by technological change. Is the Internet fad for pseudonymity a form of backlash or of liberation? The popular claim that a protected pseudonymity is necessary to protect people from stalking suggests that pseudonymity is a backlash against unwanted transparency. David Brin claims that transparency is "freedom's best defense." I think I agree with him.
Before the panel, I was asked by the convention program chair whether I was pro- or anti- the notion of the Singularity, ostensibly because this was anticipated to be an anti-Singularity panel. I'm not sure whether the above discussion makes me pro- or anti-Singularity. I believe we are already in the midst of rapid transformation that is rendering the world unrecognizable, already in the midst of a rising inadequation of the mind to the world.
There is another word for this: alienation. And perhaps that is what we should be talking about.
Or maybe not. From Charles Stross's Singularity! A Tough Guide to the Rapture of the Nerds, a definition of the Singularity:
The SIingularity is what happens when reality throws a divide-by-zero error or you extrapolate a curve to a straight line. Or something. Maybe it's what an Italian rock star says when you give him a wedgie. Who knows? All I know is that Vernor Vinge invented it -- damn him! (If it wasn't for those meddling computer science professors I could still be writing about PixieDust ...)
Anyway. You don't need to understand all that stuff to write about the SIngularity. What you need to understand is that after the SIngularity things will be cool. We'll all be PostHumans or UpLoading ourselves into our pocket calculators, there'll be lots of ArtificialIntelligence to help fight outbreaks of GreyGoo, and if there are annoying folks you don't want to have around you can just tell them to go TRanscend.
It's the hot new topic for wish-fulfillment adventure and escapism. And there'll be jam for tea every day.
As the Mad Hatter said, "Have more tea."
(to be continued at some point . . .)
UPDATE: Two accounts of the panel, one from Laura, in the audience, with several unattributed quotes about mobbing:
Program Item Name Something Is Wrong on the Internet! Track(s) Feminism and Other Social Change Movements (Reading, Viewing, and Critiquing Science Fiction) Description What keeps you going at 4 a.m. when there's so much fail, and only you and your fellow Internet drama addicts stand against it like stubborn superheroes? Let's talk about why Internet drama is important to us as activists and as fans, why we engage or disengage, and what it all means when ideas and personalities clash in public discussion of sf/f books, tv, fic, and culture. Location Capitol B Schedule Sun 10:00 - 11:15AM Panelists M: Vito Excalibur, Piglet, Liz Henry, Julia Sparkymonster
Hint of a fail is when a person says “There is a mob after me!”
. . . and . . .
If you never shut up about things, then you will continue to be mobbed.
And one from Liz Henry:
danny: what seems to spark a particularly bad reaction is a bunch of people's reactions being called a "mob" - it is not a mob it is a lot of individuals having their own valid reactions.
After some thought, I have decided to change my comments policy. When I first began this blog, I ran an open comment section where comments posted immediately. I really hated to have to permanently turn on comment moderation. I liked the spontaneity of an open comments section, but it had been heavily abused both by spammers and by malicious people. So with some regret I began requiring that comments be held for approval.
Today, I go one step further and have the courage of my convictions. I will no longer publish pseudonymous comments. Yes, some of my best friends are pseudonymous, and all kinds of people say they have all kinds of good reasons for not using their real names. And I've had lovely, insightful, valuable comments from people who don't use their real names online. But I've had a lot more abuse and harassment from the pseudonymous, and on occasion my trust and willingness to believe that someone had a good reason for concealing their identity has been horribly abused. Enough is enough.
On average, people behave worse when given the opportunity to conceal their identities. You yourself may well always be on your best behavior when undercover, but you give cover to others' dreadful behavior and to loathsome creeps. I will no longer be offering up web space to pseudonymity, though I will not be purging the site of past comments left under the previous policy.
I am getting incredibly sick of having to use special tools to sort out who is speaking. I don't care if your hundred best friends know you by the name of a Tolkien character or some such, if I don't know who you are and you aren't willing to share that information, I am no longer willing to publish your comments. If you need the witness protection program, you are in the wrong place.
While I do not dispute your right to use an alias on the Internet, cyberspace is large, and if you need to do that, you can do it elsewhere.
Continue reading "New Comments Policy: I will no longer publish pseudonymous comments." »
Via Teresa Nielsen Hayden, I have come across a fascinating meditation on pseudonymity, originally from Suler, J.R. and Phillips, W. (1998). The Bad Boys of Cyberspace: Deviant Behavior in Multimedia Chat Communities. CyberPsychology and Behavior, 1, 275-294, presented here in what I gather is condensed form.
Getting Known Through Anonymity
Much has been said lately about how anonymity on the internet "disinhibits" people. Feeling relatively safe with their real-world identity hidden, they say and do things they otherwise wouldn't normally say or do in "real life." In some cases, that seems to be a good thing. People may be more honest, open, generous, and helpful. In other cases, however, the nasty side of a person gets unleashed. Hence the snert.
I'd like to give a slightly different spin to this "disinhibition through anonymity" concept. My basic premise is this: NO ONE WANTS TO BE COMPLETELY ANONYMOUS. No one wants to be totally invisible, with no name or identity or presence or interpersonal impact at all. Everyone wants and needs to express some aspect of who they are, to have others acknowledge and react to some aspect of their identity. In some cases, it's a benign feature of who you are. In some cases, not. Anonymity on the internet allows people to set aside some aspects of their identity in order to safely express others. Snerts need someone to react to and affirm their offensive behavior. This need is a bit different than simply catharting their frustrated drives, as the "eros-ridden" idea suggests. Snerts are trying to express some unresolved and warded-off feature of their troubled identity in an (often desperate) attempt to have it acknowledged. Unfortunately, they do it in a way that abuses other people. Under ideal conditions, they may be able to accept and work through those inner feelings and self-concepts that torture them. If not, they will continue to vent that ooze through their online snert identities, while safely dissociating it from their "real world" identity.
Does greater anonymity result in greater deviance? It's an interesting question. Because greater anonymity usually is associated with less accountability for one's actions, the answer would seem to be "yes." In the world of Palace, new users must register (pay) for the software before they can permanently acquire the ability to give themselves names and create custom avatars. Until then, their name is a number ("Guest 232") and their avatar a generic smiley face. The greater anonymity for guests does seem to result in their misbehaving more often than members. But members misbehave too. So there are other factors at work.
The higher prevalence of misbehavior among anonymous users may be more than just a "disinhibiting" effect. Rather than the anonymity simply "releasing" the nasty side of a person, the person may experience the anonymity - the lack of an identity - as toxic. Feeling frustrated about not being known or having a place in the group, the new user acts out that frustration in an antisocial manner. They need to feel that they have SOME kind of impact on others. It's not unlike the ignored child who starts acting "bad" in order to acquire attention from the parent, even if it's scolding and punishment. The squeakiest wheel. Humans, being humans, will almost always choose a connection to others over no connection at all, even if that connection is a negative one. Some snert guests may think (perhaps unconsciously) that their misbehavior is a justified retaliation against a community that they feel has stripped away their identity and alienated them. They reject because they feel rejected.
I happened across an on-line questionnaire apparently by C. George Boeree, a professor in the Psychology Department at Shippensburg University, which claims to test your degree alienation. I score as only moderately alienated in most of the categories of alienation, but score very highly for "cultural alienation." Interestingly the term "cultural alienation" seems to be primarily used to study the effects of colonialism upon the indigenous population, like so:
The experience of colonial domination shows that, in the effort to perpetuate exploitation, the colonizers not only creates a system to repress the cultural life of the colonized people; he also provokes and develops the cultural alienation of a part of the population, either by so-called assimilation of indigenous people, or by creating a social gap between the indigenous elites and the popular masses.
(Amilcar Cabral, "National Liberation and Culture." Originally delivered on February 20, 1970 as part of the Eduardo Mondlane Memorial Lecture Series at Syracuse University.)
It is interesting to me that the incursion of million-dollar-house people into our corner of suburbia would provoke in me an alienation similar to that of the colonized. I tried the test on my son, and while he had no scores in the "high" range, most of his scores indicated moderate alienation, and one of his highest scores was cultural alientation.
Boeree's page on Conformity and Obediance is also interesting.