Posts Tagged ‘Facebook’

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“Museum of Me”: Architecting Identity and Walter Benjamin’s Historical Materialism

June 13, 2011

A museum is defined as a building in which objects of historical, scientific, artistic, or cultural interest are stored and displayed. Already known for being the architects of what is inside your computer, Intel is now branching out to what is inside of you. Specifically, this is being achieved through an application that filters your Facebook activity and regurgitates it into a virtual “Museum of Me” (or you, depending). On the cool side of the spectrum, it is pretty fascinating to see the lineage of relationships, portraits, and taste. Aesthetically, the “Museum of Me” paints a pretty picture of who you are, or who you would like to think you are.

The Intel App creates a video tour of your Museum. Featuring your name, photos, friends, likes, and networks, the video is a visual summary of everything you have ever clicked on while logged into Facebook. If the information were to be presented outside of a “museum” context, such as for corporation research or consumer profiling, the shear amount of information available would be overwhelming. Not to mention the horror if the “Museum of Me” were being used as a visual introduction to potential employers. In short, the “Museum of Me” project articulates just how impossible it now is to filter which parts of your identity your friends, family, businesses, and employers have the ability to access.

But does this breaking down of filters mean that we are able to more consistently be who we are? For some it is enough, but for others the “Museum of Me” fails to fit. And here are the reasons why:

If history is a narrative constructed from selected cultural artifacts, the question is who, or what, is to decide what is significant? In “On the Concept of History” Walter Benjamin asserts the importance of blasting historic structures and reveling in the pieces, separate from an architected structure. In this regard, he states the following:

The historical materialist cannot do without the concept of a present which is not transition, in which time originates and has come to a standstill. For this concept defines precisely the present in which he writes history for his person. Historicism depicts the ‘eternal’ picture of the past; the historical materialist, an experience with it, which stands alone. He leaves it to others to give themselves to the whore called ‘Once upon a time’ in the bordello of historicism. He remains master of his powers: man enough, to explode the continuum of history.”

Central to the concept of historical materialism is the paradox of the transition of time, where time is simultaneously beginning and ending. If time is constantly narrowing and expanding, then the experience of the present cannot be roped into a single narrative (there must be at least two for the beginning and end of time, if not an infinite amount of other possible twists and turns!). In contrast, Historicism argues for the limitation of historical perspective and an authoritarianism to interpretation. More crassly, Benjamin likens the historian who writes an objective history from a set perspective to a whore who gives up the goods for capitalist interests. In contrast, the historical materialist blasts the narrative of history and through this action ascends his power.

Now, how does this relate to Intel’s “Museum of Me”? Intel has created an App to reflect the activities, faces, friends, and likes that are logged into the Facebook world. This is a historical narrative of your life, and on a literal level is accurate. Intel is not lying and the narrative has been built on tangible evidence. However, when a blast of historical materialism is applied, there is no more Museum, simply refuse from the explosion. A discarded photo, or shard of familiarity no longer represents the set narrative. However, the potential for meaning has been exponentially expanded. Because authentic significance is simultaneously a beginning and an end of time, the encounter with historic artifacts is unlimited once the form of Historicism has been dissolved.

In terms of identity, one of the joys of Facebook is that it allows the individual to create a public face. To make photo portraits, post relevant articles, network, search, and comment to our hearts delight. However, is this the entire picture? One narrative says yes, but for some this is not enough. The narrative deconstructs, the spiral toward Self shifts, and suddenly we are once again left with the Other—unknown possibilities abound.

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Le Livre de Visage: Philistine, Bohemian, and Eligere

June 4, 2011

Le Livre de Visage, or Le Facebook, is a unique cultural phenomenon. Not only does it remind us of the ancient social hierarchy of the Philistine, Bohemian, and Eligere, but so does it articulate the hierarchy of social needs closeted within. Undeniably attractive, the rough beast of cyber globalization slouches toward the Bethlehem of our intellectual heritage.

Philistinism:
likeWhile the term Philistine has historical roots straight back to the Bronze Age and the Canaanites, the use of Philistine has become a social moniker. According to the Urban Dictionary a Philistine is:

A conformist in everything they do. A person who is obsessed with sports, sex, and Motor vehicles. They listen to whatever everyone else is listening to, wear whatever everyone else is wearing, and avoid anything that is in the least bit unusual, unique, or eccentric (06/04/2011, http://www.urbandictionary.com/define.php?term=philistine&defid=2046655).

While Philistine might be equated with a modern concept of social conservativism, it may be adder that the Philistine favors materialism and the unthinking conventional forms of life, art that has a cheap and easy appeal.

Bohemianism:

gypsyIn contrast to the Philistine, Bohemianism is the practice of the unconventional life. Intentionally, or unintentionally, the Bohemian lacks permanent ties and is often described as being wanderers, or adventurers. Bohemia is a counter-culture group that has inspired the evolution of art, literature, and music by existing outside of what is predictable, or the established norm.

Originating in the Gypsy culture stemming from Bohemia, the romanticized life of the Gitano vagabond has been applied to the avant-garde thinkers throughout western society. Bohemianism exists as both an organic and constructed reaction to the values of Philistinism.

Eligere:

Directly related to the commonly used elite, the Latin eligere is translated as “to elect.” The Eligere exist in a status above the proletariat classes (including both Philistine and Bohemian). An exceptional, privileged group that wields considerable power within a community. Power being defined as including physical, spiritual, intellectual, and financial factors.

The views, opinions, and desires of the Eligere should be taken more seriously than that of the under classes. Conventional life is directly influenced by their behavior. However, the lifestyle of the Eligere remains allusive and unattainable by the majority. A good example of this phenomenon is fashion—unaffordable and inaccessible fashion trends reach the masses when they are passé to the Eligere. In commerce, the Eligere are the most successful bourgeoisie. Intellectually, popular culture is vulgar.

Le Facebook:

Originating from the exclusivism of the Harvard Eligere, Facebook is founded on the concept of being either in or out. Evolving to include all that have obtained a .edu email address it was not long before the distinction of education was eliminated and the Facebook world was opened to the world. Now, it carries the reputation of being a tool to organize revolutions in third world countries and is developing online commute technology for the everyday worker.

Clearly used for the boorish pursuit and dissemination of sex, drugs, gossip, popular culture, and the like, Facebook indulges the user in the simplicity of primal purpose. No longer the epic, a post is founded on the verb “to be” which is not much more complicated than the grunt of a Neanderthal. The obvious use of Facebook as a channel for managing, communicating, and reinforcing philistine desires has clearly been accepted by both individuals and corporations.

However, the news bite synthesis of information linked to larger expository writing, the mixed media capabilities, and the instantaneous exposure to the perspectives of a global community allow for creativity and the breaking down of what is known or expected behavior. As a new tool and forum of exploration, the creative potentials for Facebook are incredible. Whether one is dealing with digital media or merely looking for rare, likeminded collaborators, there is great potential for a person to travel far beyond the ordinary. While it is unclear what the path of bohemia looks on Facebook, it is also clear that there is still a space for unconventionality.

Amongst the Eligere, the original purpose of Facebook was for networking and defining social circles. The limited access of Facebook is over, and so is the private, elected party. The concept of “friend” has been deconstructed into the ambiguity of shared popular culture fetishes. Instead of developing more intimacy through written conversation, approval is asserted by the eloquent “like” or “poke.” The Eligere now exist outside of Facebook. To participate is to reveal your true philistine roots. The Eligere have others to manage their online identity, if they choose to participate at all.

Dislocating Identity and Mad Narcissus:

Just as Narcissus became enchanted and doomed by the reflection of his own image, so has Facebook raised questions of how one’s identity is comprehended when observed separate from the Self. The postmodern concerns of authorship have returned: who (or what) is the author, text, and audience? On Facebook, intertextuality, or the boundaries between what is Other and Self are broken. Imagine a mirror. The mirror is broken into a hundred pieces. When one is able to meet the eyes of your reflection in one fragment of mirror, a hundred eyes of the other you look on from the sideline. They are all you, but the filter of choice in how you represent yourself is not stable. Unconsciously, consciously, or compulsively, Facebook reveals your identity from angles that are quickly becoming more and more difficult to self regulate.

While the triumvirate of  social classes (Philistine, Bohemian, and Eligere) exist as the sign posts of cultural identity, they also reflect the internal struggle of identity that is being carried out by the individual: when to conform, how to create, and what to keep exclusive.

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Facebook and the Move Toward Accountability

April 30, 2010

The days of anonymity, faceless criticism and random bitchiness are numbered as Facebook, Yelp, LinkedIn and a variety of other online profile sites become intertwined. No longer do comments fade into the abyss, rather they stay linked to staged and candid profile picks, uncensored friend comments, and a variety of moody updates. The boundaries between family, friends, colleagues, and professional networks are fading faster than we are able to perceive new ways of filtering our interactions.

How is the consolidation of online identities changing how we interact online? Will this affect how we view our online characters? Will there be a more authentic link between the lived self and the web-self, or will the veil between cyber and soul remain obscured?