BIBLIOTECA CLAY SHIRKY

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Comentário de Augusto de Franco em 16 setembro 2012 às 8:16

BIBLIOTECA CLAY SHIRKY já foi reorganizada

Comentário de Augusto de Franco em 17 fevereiro 2011 às 5:38

SHIRKY, Clay (2008): Here comes everybody (nova digitalização)

Comentário de Amauri Lobo em 18 janeiro 2011 às 13:17

Shirk was the best suprise on CIRS 2010. I remember the aproach and the dynamic on stage (and the fine presentation). Know I'll read him texts just here and for free! Thanks a lot...

Comentário de Augusto de Franco em 21 dezembro 2010 às 4:07

THE POLITICAL POWER OF SOCIAL MEDIA
Clay Shirky
Foreign Affairs
December 20, 2010

On January 17, 2001, during the impeachment trial of Philippine President Joseph Estrada, loyalists in the Philippine Congress voted to set aside key evidence against him. Less than two hours after the decision was announced, thousands of Filipinos, angry that their corrupt president might be let off the hook, converged on Epifanio de los Santos Avenue, a major crossroads in Manila. The protest was arranged, in part, by forwarded text messages reading, "Go 2 EDSA. Wear blk." The crowd quickly swelled, and in the next few days, over a million people arrived, choking traffic in downtown Manila.
The public's ability to coordinate such a massive and rapid response -- close to seven million text messages were sent that week -- so alarmed the country's legislators that they reversed course and allowed the evidence to be presented. Estrada's fate was sealed; by January 20, he was gone. The event marked the first time that social media had helped force out a national leader. Estrada himself blamed "the text-messaging generation" for his downfall.
Since the rise of the Internet in the early 1990s, the world's networked population has grown from the low millions to the low billions. Over the same period, social media have become a fact of life for civil society worldwide, involving many actors -- regular citizens, activists, nongovernmental organizations, telecommunications firms, software providers, governments. This raises an obvious question for the U.S. government: How does the ubiquity of social media affect U.S. interests, and how should U.S. policy respond to it?
As the communications landscape gets denser, more complex, and more participatory, the networked population is gaining greater access to information, more opportunities to engage in public speech, and an enhanced ability to undertake collective action. In the political arena, as the protests in Manila demonstrated, these increased freedoms can help loosely coordinated publics demand change.
The Philippine strategy has been adopted many times since. In some cases, the protesters ultimately succeeded, as in Spain in 2004, when demonstrations organized by text messaging led to the quick ouster of Spanish Prime Minister José María Aznar, who had inaccurately blamed the Madrid transit bombings on Basque separatists. The Communist Party lost power in Moldova in 2009 when massive protests coordinated in part by text message, Facebook, and Twitter broke out after an obviously fraudulent election. Around the world, the Catholic Church has faced lawsuits over its harboring of child rapists, a process that started when The Boston Globe's 2002 exposé of sexual abuse in the church went viral online in a matter of hours.
There are, however, many examples of the activists failing, as in Belarus in March 2006, when street protests (arranged in part by e-mail) against President Aleksandr Lukashenko's alleged vote rigging swelled, then faltered, leaving Lukashenko more determined than ever to control social media. During the June 2009 uprising of the Green Movement in Iran, activists used every possible technological coordinating tool to protest the miscount of votes for Mir Hossein Mousavi but were ultimately brought to heel by a violent crackdown. The Red Shirt uprising in Thailand in 2010 followed a similar but quicker path: protesters savvy with social media occupied downtown Bangkok until the Thai government dispersed the protesters, killing dozens.
The use of social media tools -- text messaging, e-mail, photo sharing, social networking, and the like -- does not have a single preordained outcome. Therefore, attempts to outline their effects on political action are too often reduced to dueling anecdotes. If you regard the failure of the Belarusian protests to oust Lukashenko as paradigmatic, you will regard the Moldovan experience as an outlier, and vice versa. Empirical work on the subject is also hard to come by, in part because these tools are so new and in part because relevant examples are so rare. The safest characterization of recent quantitative attempts to answer the question, Do digital tools enhance democracy? (such as those by Jacob Groshek and Philip Howard) is that these tools probably do not hurt in the short run and might help in the long run -- and that they have the most dramatic effects in states where a public sphere already constrains the actions of the government.
Despite this mixed record, social media have become coordinating tools for nearly all of the world's political movements, just as most of the world's authoritarian governments (and, alarmingly, an increasing number of democratic ones) are trying to limit access to it. In response, the U.S. State Department has committed itself to "Internet freedom" as a specific policy aim. Arguing for the right of people to use the Internet freely is an appropriate policy for the United States, both because it aligns with the strategic goal of strengthening civil society worldwide and because it resonates with American beliefs about freedom of expression. But attempts to yoke the idea of Internet freedom to short-term goals -- particularly ones that are country-specific or are intended to help particular dissident groups or encourage regime change -- are likely to be ineffective on average. And when they fail, the consequences can be serious.
Although the story of Estrada's ouster and other similar events have led observers to focus on the power of mass protests to topple governments, the potential of social media lies mainly in their support of civil society and the public sphere -- change measured in years and decades rather than weeks or months. The U.S. government should maintain Internet freedom as a goal to be pursued in a principled and regime-neutral fashion, not as a tool for effecting immediate policy aims country by country. It should likewise assume that progress will be incremental and, unsurprisingly, slowest in the most authoritarian regimes.
THE PERILS OF INTERNET FREEDOM
In January 2010, U.S. Secretary of State Hillary Clinton outlined how the United States would promote Internet freedom abroad. She emphasized several kinds of freedom, including the freedom to access information (such as the ability to use Wikipedia and Google inside Iran), the freedom of ordinary citizens to produce their own public media (such as the rights of Burmese activists to blog), and the freedom of citizens to converse with one another (such as the Chinese public's capacity to use instant messaging without interference).
Most notably, Clinton announced funding for the development of tools designed to reopen access to the Internet in countries that restrict it. This "instrumental" approach to Internet freedom concentrates on preventing states from censoring outside Web sites, such as Google, YouTube, or that of The New York Times. It focuses only secondarily on public speech by citizens and least of all on private or social uses of digital media. According to this vision, Washington can and should deliver rapid, directed responses to censorship by authoritarian regimes.
The instrumental view is politically appealing, action-oriented, and almost certainly wrong. It overestimates the value of broadcast media while underestimating the value of media that allow citizens to communicate privately among themselves. It overestimates the value of access to information, particularly information hosted in the West, while underestimating the value of tools for local coordination. And it overestimates the importance of computers while underestimating the importance of simpler tools, such as cell phones.
The instrumental approach can also be dangerous. Consider the debacle around the proposed censorship-circumvention software known as Haystack, which, according to its developer, was meant to be a "one-to-one match for how the [Iranian] regime implements censorship." The tool was widely praised in Washington; the U.S. government even granted it an export license. But the program was never carefully vetted, and when security experts examined it, it turned out that it not only failed at its goal of hiding messages from governments but also made it, in the words of one analyst, "possible for an adversary to specifically pinpoint individual users." In contrast, one of the most successful anti-censorship software programs, Freegate, has received little support from the United States, partly because of ordinary bureaucratic delays and partly because the U.S. government is wary of damaging U.S.-Chinese relations: the tool was originally created by Falun Gong, the spiritual movement that the Chinese government has called "an evil cult." The challenges of Freegate and Haystack demonstrate how difficult it is to weaponize social media to pursue country-specific and near-term policy goals.
New media conducive to fostering participation can indeed increase the freedoms Clinton outlined, just as the printing press, the postal service, the telegraph, and the telephone did before. One complaint about the idea of new media as a political force is that most people simply use these tools for commerce, social life, or self-distraction, but this is common to all forms of media. Far more people in the 1500s were reading erotic novels than Martin Luther's "Ninety-five Theses," and far more people before the American Revolution were reading Poor Richard's Almanack than the work of the Committees of Correspondence. But those political works still had an enormous political effect.
Just as Luther adopted the newly practical printing press to protest against the Catholic Church, and the American revolutionaries synchronized their beliefs using the postal service that Benjamin Franklin had designed, today's dissident movements will use any means possible to frame their views and coordinate their actions; it would be impossible to describe the Moldovan Communist Party's loss of Parliament after the 2009 elections without discussing the use of cell phones and online tools by its opponents to mobilize. Authoritarian governments stifle communication among their citizens because they fear, correctly, that a better-coordinated populace would constrain their ability to act without oversight.
Despite this basic truth -- that communicative freedom is good for political freedom -- the instrumental mode of Internet statecraft is still problematic. It is difficult for outsiders to understand the local conditions of dissent. External support runs the risk of tainting even peaceful opposition as being directed by foreign elements. Dissidents can be exposed by the unintended effects of novel tools. A government's demands for Internet freedom abroad can vary from country to country, depending on the importance of the relationship, leading to cynicism about its motives.
The more promising way to think about social media is as long-term tools that can strengthen civil society and the public sphere. In contrast to the instrumental view of Internet freedom, this can be called the "environmental" view. According to this conception, positive changes in the life of a country, including pro-democratic regime change, follow, rather than precede, the development of a strong public sphere. This is not to say that popular movements will not successfully use these tools to discipline or even oust their governments, but rather that U.S. attempts to direct such uses are likely to do more harm than good. Considered in this light, Internet freedom is a long game, to be conceived of and supported not as a separate agenda but merely as an important input to the more fundamental political freedoms.
THE THEATER OF COLLAPSE
Any discussion of political action in repressive regimes must take into account the astonishing fall of communism in 1989 in eastern Europe and the subsequent collapse of the Soviet Union in 1991. Throughout the Cold War, the United States invested in a variety of communications tools, including broadcasting the Voice of America radio station, hosting an American pavilion in Moscow (home of the famous Nixon-Khrushchev "kitchen debate"), and smuggling Xerox machines behind the Iron Curtain to aid the underground press, or samizdat. Yet despite this emphasis on communications, the end of the Cold War was triggered not by a defiant uprising of Voice of America listeners but by economic change. As the price of oil fell while that of wheat spiked, the Soviet model of selling expensive oil to buy cheap wheat stopped working. As a result, the Kremlin was forced to secure loans from the West, loans that would have been put at risk had the government intervened militarily in the affairs of non-Russian states. In 1989, one could argue, the ability of citizens to communicate, considered against the background of macroeconomic forces, was largely irrelevant.
But why, then, did the states behind the Iron Curtain not just let their people starve? After all, the old saying that every country is three meals away from revolution turned out to be sadly incorrect in the twentieth century; it is possible for leaders to survive even when millions die. Stalin did it in the 1930s, Mao did it in the 1960s, and Kim Jong Il has done it more than once in the last two decades. But the difference between those cases and the 1989 revolutions was that the leaders of East Germany, Czechoslovakia, and the rest faced civil societies strong enough to resist. The weekly demonstrations in East Germany, the Charter 77 civic movement in Czechoslovakia, and the Solidarity movement in Poland all provided visible governments in waiting.
The ability of these groups to create and disseminate literature and political documents, even with simple photocopiers, provided a visible alternative to the communist regimes. For large groups of citizens in these countries, the political and, even more important, economic bankruptcy of the government was no longer an open secret but a public fact. This made it difficult and then impossible for the regimes to order their troops to take on such large groups.
Thus, it was a shift in the balance of power between the state and civil society that led to the largely peaceful collapse of communist control. The state's ability to use violence had been weakened, and the civil society that would have borne the brunt of its violence had grown stronger. When civil society triumphed, many of the people who had articulated opposition to the communist regimes -- such as Tadeusz Mazowiecki in Poland and Václav Havel in Czechoslovakia -- became the new political leaders of those countries. Communications tools during the Cold War did not cause governments to collapse, but they helped the people take power from the state when it was weak.
The idea that media, from the Voice of America to samizdat, play a supporting role in social change by strengthening the public sphere echoes the historical role of the printing press. As the German philosopher Jürgen Habermas argued in his 1962 book, The Structural Transformation of the Public Sphere, the printing press helped democratize Europe by providing space for discussion and agreement among politically engaged citizens, often before the state had fully democratized, an argument extended by later scholars, such as Asa Briggs, Elizabeth Eisenstein, and Paul Starr.
Political freedom has to be accompanied by a civil society literate enough and densely connected enough to discuss the issues presented to the public. In a famous study of political opinion after the 1948 U.S. presidential election, the sociologists Elihu Katz and Paul Lazarsfeld discovered that mass media alone do not change people's minds; instead, there is a two-step process. Opinions are first transmitted by the media, and then they get echoed by friends, family members, and colleagues. It is in this second, social step that political opinions are formed. This is the step in which the Internet in general, and social media in particular, can make a difference. As with the printing press, the Internet spreads not just media consumption but media production as well -- it allows people to privately and publicly articulate and debate a welter of conflicting views.
A slowly developing public sphere, where public opinion relies on both media and conversation, is the core of the environmental view of Internet freedom. As opposed to the self-aggrandizing view that the West holds the source code for democracy -- and if it were only made accessible, the remaining autocratic states would crumble -- the environmental view assumes that little political change happens without the dissemination and adoption of ideas and opinions in the public sphere. Access to information is far less important, politically, than access to conversation. Moreover, a public sphere is more likely to emerge in a society as a result of people's dissatisfaction with matters of economics or day-to-day governance than from their embrace of abstract political ideals.
To take a contemporary example, the Chinese government today is in more danger of being forced to adopt democratic norms by middle-class members of the ethnic Han majority demanding less corrupt local governments than it is by Uighurs or Tibetans demanding autonomy. Similarly, the One Million Signatures Campaign, an Iranian women's rights movement that focuses on the repeal of laws inimical to women, has been more successful in liberalizing the behavior of the Iranian government than the more confrontational Green Movement.
For optimistic observers of public demonstrations, this is weak tea, but both the empirical and the theoretical work suggest that protests, when effective, are the end of a long process, rather than a replacement for it. Any real commitment by the United States to improving political freedom worldwide should concentrate on that process -- which can only occur when there is a strong public sphere.
THE CONSERVATIVE DILEMMA
Disciplined and coordinated groups, whether businesses or governments, have always had an advantage over undisciplined ones: they have an easier time engaging in collective action because they have an orderly way of directing the action of their members. Social media can compensate for the disadvantages of undisciplined groups by reducing the costs of coordination. The anti-Estrada movement in the Philippines used the ease of sending and forwarding text messages to organize a massive group with no need (and no time) for standard managerial control. As a result, larger, looser groups can now take on some kinds of coordinated action, such as protest movements and public media campaigns, that were previously reserved for formal organizations. For political movements, one of the main forms of coordination is what the military calls "shared awareness," the ability of each member of a group to not only understand the situation at hand but also understand that everyone else does, too. Social media increase shared awareness by propagating messages through social networks. The anti-Aznar protests in Spain gained momentum so quickly precisely because the millions of people spreading the message were not part of a hierarchical organization.
The Chinese anticorruption protests that broke out in the aftermath of the devastating May 2008 earthquake in Sichuan are another example of such ad hoc synchronization. The protesters were parents, particularly mothers, who had lost their only children in the collapse of shoddily built schools, the result of collusion between construction firms and the local government. Before the earthquake, corruption in the country's construction industry was an open secret. But when the schools collapsed, citizens began sharing documentation of the damage and of their protests through social media tools. The consequences of government corruption were made broadly visible, and it went from being an open secret to a public truth.
The Chinese government originally allowed reporting on the post-earthquake protests, but abruptly reversed itself in June. Security forces began arresting protesters and threatening journalists when it became clear that the protesters were demanding real local reform and not merely state reparations. From the government's perspective, the threat was not that citizens were aware of the corruption, which the state could do nothing about in the short run. Beijing was afraid of the possible effects if this awareness became shared: it would have to either enact reforms or respond in a way that would alarm more citizens. After all, the prevalence of camera phones has made it harder to carry out a widespread but undocumented crackdown.
This condition of shared awareness -- which is increasingly evident in all modern states -- creates what is commonly called "the dictator's dilemma" but that might more accurately be described by the phrase coined by the media theorist Briggs: "the conservative dilemma," so named because it applies not only to autocrats but also to democratic governments and to religious and business leaders. The dilemma is created by new media that increase public access to speech or assembly; with the spread of such media, whether photocopiers or Web browsers, a state accustomed to having a monopoly on public speech finds itself called to account for anomalies between its view of events and the public's. The two responses to the conservative dilemma are censorship and propaganda. But neither of these is as effective a source of control as the enforced silence of the citizens. The state will censor critics or produce propaganda as it needs to, but both of those actions have higher costs than simply not having any critics to silence or reply to in the first place. But if a government were to shut down Internet access or ban cell phones, it would risk radicalizing otherwise pro-regime citizens or harming the economy.
The conservative dilemma exists in part because political speech and apolitical speech are not mutually exclusive. Many of the South Korean teenage girls who turned out in Seoul's Cheonggyecheon Park in 2008 to protest U.S. beef imports were radicalized in the discussion section of a Web site dedicated to Dong Bang Shin Ki, a South Korean boy band. DBSK is not a political group, and the protesters were not typical political actors. But that online community, with around 800,000 active members, amplified the second step of Katz and Lazarsfeld's two-step process by allowing members to form political opinions through conversation.
Popular culture also heightens the conservative dilemma by providing cover for more political uses of social media. Tools specifically designed for dissident use are politically easy for the state to shut down, whereas tools in broad use become much harder to censor without risking politicizing the larger group of otherwise apolitical actors. Ethan Zuckerman of Harvard's Berkman Center for Internet and Society calls this "the cute cat theory of digital activism." Specific tools designed to defeat state censorship (such as proxy servers) can be shut down with little political penalty, but broader tools that the larger population uses to, say, share pictures of cute cats are harder to shut down.
For these reasons, it makes more sense to invest in social media as general, rather than specifically political, tools to promote self-governance. The norm of free speech is inherently political and far from universally shared. To the degree that the United States makes free speech a first-order goal, it should expect that goal to work relatively well in democratic countries that are allies, less well in undemocratic countries that are allies, and least of all in undemocratic countries that are not allies. But nearly every country in the world desires economic growth. Since governments jeopardize that growth when they ban technologies that can be used for both political and economic coordination, the United States should rely on countries' economic incentives to allow widespread media use. In other words, the U.S. government should work for conditions that increase the conservative dilemma, appealing to states' self-interest rather than the contentious virtue of freedom, as a way to create or strengthen countries' public spheres.
SOCIAL MEDIA SKEPTICISM
There are, broadly speaking, two arguments against the idea that social media will make a difference in national politics. The first is that the tools are themselves ineffective, and the second is that they produce as much harm to democratization as good, because repressive governments are becoming better at using these tools to suppress dissent.
The critique of ineffectiveness, most recently offered by Malcolm Gladwell in The New Yorker, concentrates on examples of what has been termed "slacktivism," whereby casual participants seek social change through low-cost activities, such as joining Facebook's "Save Darfur" group, that are long on bumper-sticker sentiment and short on any useful action. The critique is correct but not central to the question of social media's power; the fact that barely committed actors cannot click their way to a better world does not mean that committed actors cannot use social media effectively. Recent protest movements -- including a movement against fundamentalist vigilantes in India in 2009, the beef protests in South Korea in 2008, and protests against education laws in Chile in 2006 -- have used social media not as a replacement for real-world action but as a way to coordinate it. As a result, all of those protests exposed participants to the threat of violence, and in some cases its actual use. In fact, the adoption of these tools (especially cell phones) as a way to coordinate and document real-world action is so ubiquitous that it will probably be a part of all future political movements.
This obviously does not mean that every political movement that uses these tools will succeed, because the state has not lost the power to react. This points to the second, and much more serious, critique of social media as tools for political improvement -- namely, that the state is gaining increasingly sophisticated means of monitoring, interdicting, or co-opting these tools. The use of social media, the scholars Rebecca MacKinnon of the New America Foundation and Evgeny Morozov of the Open Society Institute have argued, is just as likely to strengthen authoritarian regimes as it is to weaken them. The Chinese government has spent considerable effort perfecting several systems for controlling political threats from social media. The least important of these is its censorship and surveillance program. Increasingly, the government recognizes that threats to its legitimacy are coming from inside the state and that blocking the Web site of The New York Times does little to prevent grieving mothers from airing their complaints about corruption.
The Chinese system has evolved from a relatively simple filter of incoming Internet traffic in the mid-1990s to a sophisticated operation that not only limits outside information but also uses arguments about nationalism and public morals to encourage operators of Chinese Web services to censor their users and users to censor themselves. Because its goal is to prevent information from having politically synchronizing effects, the state does not need to censor the Internet comprehensively; rather, it just needs to minimize access to information.
Authoritarian states are increasingly shutting down their communications grids to deny dissidents the ability to coordinate in real time and broadcast documentation of an event. This strategy also activates the conservative dilemma, creating a short-term risk of alerting the population at large to political conflict. When the government of Bahrain banned Google Earth after an annotated map of the royal family's annexation of public land began circulating, the effect was to alert far more Bahrainis to the offending map than knew about it originally. So widely did the news spread that the government relented and reopened access after four days.
Such shutdowns become more problematic for governments if they are long-lived. When antigovernment protesters occupied Bangkok in the summer of 2010, their physical presence disrupted Bangkok's shopping district, but the state's reaction, cutting off significant parts of the Thai telecommunications infrastructure, affected people far from the capital. The approach creates an additional dilemma for the state -- there can be no modern economy without working phones -- and so its ability to shut down communications over large areas or long periods is constrained.
In the most extreme cases, the use of social media tools is a matter of life and death, as with the proposed death sentence for the blogger Hossein Derakhshan in Iran (since commuted to 19 and a half years in prison) or the suspicious hanging death of Oleg Bebenin, the founder of the Belarusian opposition Web site Charter 97. Indeed, the best practical reason to think that social media can help bring political change is that both dissidents and governments think they can. All over the world, activists believe in the utility of these tools and take steps to use them accordingly. And the governments they contend with think social media tools are powerful, too, and are willing to harass, arrest, exile, or kill users in response. One way the United States can heighten the conservative dilemma without running afoul of as many political complications is to demand the release of citizens imprisoned for using media in these ways. Anything that constrains the worst threats of violence by the state against citizens using these tools also increases the conservative dilemma.
LOOKING AT THE LONG RUN
To the degree that the United States pursues Internet freedom as a tool of statecraft, it should de-emphasize anti-censorship tools, particularly those aimed at specific regimes, and increase its support for local public speech and assembly more generally. Access to information is not unimportant, of course, but it is not the primary way social media constrain autocratic rulers or benefit citizens of a democracy. Direct, U.S. government-sponsored support for specific tools or campaigns targeted at specific regimes risk creating backlash that a more patient and global application of principles will not.
This entails reordering the State Department's Internet freedom goals. Securing the freedom of personal and social communication among a state's population should be the highest priority, closely followed by securing individual citizens' ability to speak in public. This reordering would reflect the reality that it is a strong civil society -- one in which citizens have freedom of assembly -- rather than access to Google or YouTube, that does the most to force governments to serve their citizens.
As a practical example of this, the United States should be at least as worried about Egypt's recent controls on the mandatory licensing of group-oriented text-messaging services as it is about Egypt's attempts to add new restrictions on press freedom. The freedom of assembly that such text-messaging services support is as central to American democratic ideals as is freedom of the press. Similarly, South Korea's requirement that citizens register with their real names for certain Internet services is an attempt to reduce their ability to surprise the state with the kind of coordinated action that took place during the 2008 protest in Seoul. If the United States does not complain as directly about this policy as it does about Chinese censorship, it risks compromising its ability to argue for Internet freedom as a global ideal.
More difficult, but also essential, will be for the U.S. government to articulate a policy of engagement with the private companies and organizations that host the networked public sphere. Services based in the United States, such as Facebook, Twitter, Wikipedia, and YouTube, and those based overseas, such as QQ (a Chinese instant-messaging service), WikiLeaks (a repository of leaked documents whose servers are in Sweden), Tuenti (a Spanish social network), and Naver (a Korean one), are among the sites used most for political speech, conversation, and coordination. And the world's wireless carriers transmit text messages, photos, and videos from cell phones through those sites. How much can these entities be expected to support freedom of speech and assembly for their users?
The issue here is analogous to the questions about freedom of speech in the United States in private but commercial environments, such as those regarding what kind of protests can be conducted in shopping malls. For good or ill, the platforms supporting the networked public sphere are privately held and run; Clinton committed the United States to working with those companies, but it is unlikely that without some legal framework, as exists for real-world speech and action, moral suasion will be enough to convince commercial actors to support freedom of speech and assembly.
It would be nice to have a flexible set of short-term digital tactics that could be used against different regimes at different times. But the requirements of real-world statecraft mean that what is desirable may not be likely. Activists in both repressive and democratic regimes will use the Internet and related tools to try to effect change in their countries, but Washington's ability to shape or target these changes is limited. Instead, Washington should adopt a more general approach, promoting freedom of speech, freedom of the press, and freedom of assembly everywhere. And it should understand that progress will be slow. Only by switching from an instrumental to an environmental view of the effects of social media on the public sphere will the United States be able to take advantage of the long-term benefits these tools promise -- even though that may mean accepting short-term disappointment.

Comentário de Augusto de Franco em 11 junho 2010 às 5:34

Clay Shirky's COGNITIVE SURPLUS: how the net lets us share and do more than ever

Cory Doctorow, Boingboing at 5:50 AM Thursday, Jun 10, 2010

Clay Shirky's second book, The Cognitive Surplus, picks up where his stellar debut, Here Comes Everybody left off: explaining how the net's lowered costs for group activity allow us to be creative and even generous in ways that we never anticipated and haven't yet fully taken account of.

Shirky's hypothesis is that a lot of the 20th century stuff we used to take for granted -- most people didn't want to create media, people didn't value homemade and amateur productions, no one would pitch in to create something for others to enjoy unless they were being paid -- weren't immutable laws of nature, but accidents of history. The Internet has undone those accidents, by making it possible for more people to make and do cool stuff, especially together.

Cognitive Surplus fizzes with great insights about how people use networks and interact with each other. For example, Shirky dismisses generational explanations for technology use and misuse. He rejects the idea that kids today value their privacy less than their forebears because they put all their personal info on Facebook, proffering this explanation instead: the older generation kept its info off of Facebook in the 1980s because Facebook didn't exist then, not because they possessed the wisdom to abstain from oversharing. Likewise, there's nothing inherent about being a senior citizen that makes it implausible that you'll use email -- which is why there are so many elderly emailers today.

But the meat of the argument is about how the best explanation for many of the group phenomena we see online, from ICanHazCheezburger to Wikipedia, is that people like sharing with each other and collaborating. Not always, of course. But there are architectures of participation that encourage the kind of sharing and generosity that enriches us all, and by experimenting with them, we can create media and social change that harnesses millions of people to help and amuse each other.

Shirky is very good on the connection between trivial entertainments and serious business, from writing web-servers to changing government. Lolcats aren't particularly virtuous examples of generosity and sharing, but they are a kind of gateway drug between zero participation and some participation. The difference between "zero" and "some" being the greatest one there is, it is possible and even likely that lolcatters will go on, some day, to do something of more note together. These sections are a warm and compelling rebuttal to people who argue that the net is a fad or a toxic waste heap, and his systematic argument is so well-reasoned that it might as well be a road-map for winning frustrating arguments about the net.

The last chapter of the book is a kind of roadmap for building your own structures for enabling participation, drawn from Clay's long history of teaching and consulting, and it's as practical as the rest is theoretical.

Cognitive Surplus continues to prove that Clay Shirky is one of the best thinkers and advocates the net has. It's a delight to read and will change how you think about the future.

The Cognitive Surplus: Creativity and Generosity in a Connected Age

Comentário de Luis Fernando Guggenberger em 19 maio 2010 às 9:55

Meu speak english é tanto quanto catastrófico, estou fazendo aulas particulares para aperfeiçoá-lo o mais rápido possível, por isso, me coloquei um desafio de começar a traduzir e disponibilizar para a Biblioteca da Escola-de-Redes o livro Here Comes Everybody - The power of organizing without organizations. Mas sozinho eu já percebi que vou demorar muito tempo para traduzi-lo, alguém está disposto a fazermos um grupo de trabalho colaborativo aqui na E-R para tradução?

Comentário de Augusto de Franco em 20 janeiro 2010 às 7:18

A resposta de Danna Boyd ao texto do Clay Shirky:

whose voice do you hear? gender issues and success

Danah Boyd, Apophenia (19/01/09)

Growing up, I loved to debate. With anyone. My debating tone used to drive my mother batty because she thought I was yelling at her. Exasperated, I would often bark back that I was simply debating. Over the years, I realized that my debating tone is one of such confidence that people believe me to be stating facts, not opinions. My mother interpreted it as yelling; my classmates interpreted it as arrogance. I also began to realize that it was the same tone as that of my male peers. I never apologized for my opinions, never deflated them with "I may be wrong but I think..." I asserted. Confidently. And loudly.

Why am I telling you this? Clay Shirky's "A Rant About Women" has provoked all sorts of conversations in the blogosphere and on Twitter. And Tom Coates rightfully pointed out that one interpretation of Shirky is the problematic encouragement of self-promotion and lies. While a lot has been said on this topic, I feel the need to speak up and say more. Because, as I said, I'm loud.

I'm terrible about self-promotion. I get all squeamish about the whole thing. I'm dreadful at throwing my name into the ring when there is an open call for something that I want. The idea of nominating myself for an award makes me want to vomit. And I'm TERRIBLE about taking compliments; I blush and run away. But there's one thing that I'm damn good at that has gotten me pretty darn far in this lifetime: speaking confidently. I can walk into a room and be a ball full of butterflies and speak assertively. I sound like I know what I'm talking about even when the voice in my head is having a panic attack. And the weird thing is that, because I'm a woman, people read my assertiveness either as arrogance or expertise, even when I'm just stating my opinion. Why? Because women don't do that. Women don't talk like that.

There's nothing that upsets me more than deception. As a teenager, I had my world spun apart by lies. So you're not going to find me engaged in trickery. But what I've found is that people interpret my assertiveness as dishonesty and this still baffles me. It's as though, because I'm a woman, if I don't apologize for every thought I have and I'm proven wrong, I must've been lying because I convinced someone of an untruth. Confidence, when misinterpreted, can be interpreted all sorts of problematic ways.

Amidst the questions of women's assertiveness, we must also call into questions our interpretations of the messages they put forward. Cuz many women are immediately labeled "bitch" the moment they speak with the kind of assertiveness that would be considered average for men. And that double standard also sucks. If I'm honest with myself, I've definitely gone out of my way to look young and cute and fuzzy and lovable in order to avoid that label. And to smile even when I don't feel like smiling. Because, in many environments, if I look as serious as I feel, my message does not get across. Of course, this can also be a costly signal because plenty of other folks have dismissed me for being young. I've found that it's a sin to be young in academia while it's a sin to be a serious woman in the tech industry. Needless to say, my identity development is mighty confused.

As Tom rightfully pointed out, there are many layers on top of this. It's easy to move into a binary of Men vs. Women, but race, ethnicity, nationality, accent, sexuality, religion, class, and any form of cultural background you can imagine play into this at every level. Just look at the biases you have when you're interviewing someone of a different background... the expectations you have. And imagine what they're experiencing trying to give the right impression when they know they're being interpreted along a standard that they cannot possibly live up to. If you need to think about this issue a bit more and don't want to read scholarly materials, there's Gladwell. I have the privilege of being white, a native American English speaker, being able to speak geek and academic and street speak depending on context, being able-bodied, and relatively attractive in a heteronormative way without being too attractive. But I can imagine plenty of configurations and impressions that would automatically be rejected. We can't forget about those folks.

While I strongly support any and all efforts to get women to speak with confidence about what they do and who they are, assimilation won't get us to be where we should be. Far too many academic women tried this, a practice that I always thought of as out-manning the men. It was a survival mechanism for them but dear god it's terrifying. We don't want that in other industries too. What we want is diversity.

Diversity is one of those sticky terms that people seem to boil down to creating a Benetton ad. Diversity isn't about some magical collection of five differently colored skin tones. It's about bringing different perspectives and backgrounds to the table and creating an environment that values what can be gained from different voices who've taken different paths. Skin color (or gender performance) is often interpreted as a reasonable substitute for this and, for many reasons, it has been historically. But bringing in a woman whose attitude and approach is just as masculine as the men isn't going to help your team break outside of its current mindset. They key is to bring people who think differently than you. Of course, that's darn tricky. Because you need need similarity AND diversity to be successful. But this is a rant for another post.

In thinking about creating parity, we all need to look around and account for our biases. Whose voices are you listening to because they're the loudest or the most like yours? Are you going out of your way to seek out people who approach the world differently than you? Everyone needs to make an effort to make visible what has become invisible.

At the same time, I do think that we also all have a responsibility to make an effort to get our voices heard by people who are different than us. This is especially true for women and other marginalized populations. Sure, it's a burden to have to speak back to power over and over and over and over again. But that's also a valuable skill. Making a conscious decision to break expectations tingles at the soul, but the doors that are opened can be awe-some.

I would love to see more women stand up and say "me!" and I vow to continue to help younger women assert themselves. But let this not push the onus entirely to women. We need men as allies, men who both encourage women to speak up and who consciously choose to spotlight women who are talented. But, more importantly, we need men (and anyone with privilege) to consciously and conscientiously account for their own privilege and biases and to actively work to highlight and embrace diverse voices of all kinds. Your interpretation of others is just as (if not more) important in creating change as their efforts to impress you. The privileged cannot expect the disenfranchised to assimilate, as tempting as that may be. And even if that were possible, it wouldn't give us the society we want anyhow.

"i am not an angry girl / but it seems like i've got everyone fooled / every time i say something they find hard to hear / they chalk it up to my anger / and never to their own fear" -- Ani Difranco

Comentário de Augusto de Franco em 20 janeiro 2010 às 6:03

Um texto recente de Clay Shirky que está gerando polêmica:

A Rant About Women

Clay Shirky, www.shirky.com (15/01/10)

So I get email from a good former student, applying for a job and asking for a recommendation. “Sure”, I say, “Tell me what you think I should say.” I then get a draft letter back in which the student has described their work and fitness for the job in terms so superlative it would make an Assistant Brand Manager blush.

So I write my letter, looking over the student’s self-assessment and toning it down so that it sounds like it’s coming from a person and not a PR department, and send it off. And then, as I get over my annoyance, I realize that, by overstating their abilities, the student has probably gotten the best letter out of me they could have gotten.

Now, can you guess the gender of the student involved?

Of course you can. My home, the Interactive Telecommunications Program at NYU, is fairly gender-balanced, and I’ve taught about as many women as men over the last decade. In theory, the gender of my former student should be a coin-toss. In practice, I might as well have given him the pseudonym Moustache McMasculine for all the mystery there was. And I’ve grown increasingly worried that most of the women in the department, past or present, simply couldn’t write a letter like that.

This worry isn’t about psychology; I’m not concerned that women don’t engage in enough building of self-confidence or self-esteem. I’m worried about something much simpler: not enough women have what it takes to behave like arrogant self-aggrandizing jerks.

Remember David Hampton, the con artist immortalized in “Six Degrees of Separation”, who pretended he was Sydney Poitier’s son? He lied his way into restaurants and clubs, managed to borrow money, and crashed in celebrity guest rooms. He didn’t miss the fact that he was taking a risk, or that he might suffer. He just didn’t care.

It’s not that women will be better off being con artists; a lot of con artists aren’t better off being con artists either. It’s just that until women have role models who are willing to risk incarceration to get ahead, they’ll miss out on channelling smaller amounts of self-promoting con artistry to get what they want, and if they can’t do that, they’ll get less of what they want than they want.

There is no upper limit to the risks men are willing to take in order to succeed, and if there is an upper limit for women, they will succeed less. They will also end up in jail less, but I don’t think we get the rewards without the risks.

* * *

When I was 19 and three days into my freshman year, I went to see Bill Warfel, the head of grad theater design (my chosen profession, back in the day), to ask if I could enroll in a design course. He asked me two questions. The first was “How’s your drawing?” Not so good, I replied. (I could barely draw in those days.) “OK, how’s your drafting?” I realized this was it. I could either go for a set design or lighting design course, and since I couldn’t draw or draft well, I couldn’t take either.

“My drafting’s fine”, I said.

That’s the kind of behavior I mean. I sat in the office of someone I admired and feared, someone who was the gatekeeper for something I wanted, and I lied to his face. We talked some more and then he said “Ok, you can take my class.” And I ran to the local art supply place and bought a drafting board, since I had to start practicing.

That got me in the door. I learned to draft, Bill became my teacher and mentor, and four years later I moved to New York and started doing my own design work. I can’t say my ability to earn a living in that fickle profession was because of my behavior in Bill’s office, but I can say it was because I was willing to do that kind of thing. The difference between me and David Hampton isn’t that he’s a con artist and I’m not; the difference is that I only told lies I could live up to, and I knew when to stop. That’s not a different type of behavior, it’s just a different amount.

And it looks to me like women in general, and the women whose educations I am responsible for in particular, are often lousy at those kinds of behaviors, even when the situation calls for it. They aren’t just bad at behaving like arrogant self-aggrandizing jerks. They are bad at behaving like self-promoting narcissists, anti-social obsessives, or pompous blowhards, even a little bit, even temporarily, even when it would be in their best interests to do so. Whatever bad things you can say about those behaviors, you can’t say they are underrepresented among people who have changed the world.

Now this is asking women to behave more like men, but so what? We ask people to cross gender lines all the time. We’re in the middle of a generations-long project to encourage men to be better listeners and more sensitive partners, to take more account of others’ feelings and to let out our own feelings more. Similarly, I see colleges spending time and effort teaching women strategies for self-defense, including direct physical aggression. I sometimes wonder what would happen, though, if my college spent as much effort teaching women self-advancement as self-defense.

* * *

Some of the reason these strategies succeed is because we live in a world where women are discriminated against. However, even in an ideal future, self-promotion will be a skill that produces disproportionate rewards, and if skill at self-promotion remains disproportionately male, those rewards will as well. This isn’t because of oppression, it’s because of freedom.

Citizens of the developed world have an unprecedented amount of freedom to choose how we live, which means we experience life as a giant distributed discovery problem: What should I do? Where should I work? Who should I spend my time with? In most cases, there is no right answer, just tradeoffs. Many of these tradeoffs happen in the market; for everything from what you should eat to where you should live, there is a menu of options, and between your preferences and your budget, you’ll make a choice.

Some markets, though, are two-sided — while you are weighing your options, those options are also weighing you. People fortunate enough to have those options quickly discover that it’s not enough to decide you want to go to Swarthmore, or get money out of Kleiner Perkins. Those institutions must also decide if they will have you.

Some of the most important opportunities we have are in two-sided markets: education and employment, contracts and loans, grants and prizes. And the institutions that offer these opportunities operate in an environment where accurate information is hard to come by. One of their main sources of judgment is asking the candidate directly: Tell us why we should admit you. Tell us why we should hire you. Tell us why we should give you a grant. Tell us why we should promote you.

In these circumstances, people who don’t raise their hands don’t get called on, and people who raise their hands timidly get called on less. Some of this is because assertive people get noticed more easily, but some of it is because raising your hand is itself a high-cost signal that you are willing to risk public failure in order to try something.

That in turn correlates with many of the skills the candidate will need to actually do the work — to recruit colleagues and raise money, to motivate participants and convince skeptics, to persevere in the face of both obstacles and ridicule. Institutions assessing the fitness of candidates, in other words, often select self-promoters because self-promotion is tied to other characteristics needed for success.

It’s tempting to imagine that women could be forceful and self-confident without being arrogant or jerky, but that’s a false hope, because it’s other people who get to decide when they think you’re a jerk, and trying to stay under that threshold means giving those people veto power over your actions. To put yourself forward as someone good enough to do interesting things is, by definition, to expose yourself to all kinds of negative judgments, and as far as I can tell, the fact that other people get to decide what they think of your behavior leaves only two strategies for not suffering from those judgments: not doing anything, or not caring about the reaction.

* * *

Not caring works surprisingly well. Another of my great former students, now a peer and a friend, saw a request from a magazine reporter doing a tech story and looking for examples. My friend, who’d previously been too quiet about her work, decided to write the reporter and say “My work is awesome. You should write about it.”

The reporter looked at her work and wrote back saying “Your work is indeed awesome, and I will write about it. I also have to tell you you are the only woman who suggested her own work. Men do that all the time, but women wait for someone else to recommend them.” My friend stopped waiting, and now her work is getting the attention it deserves.

If you walked into my department at NYU, you wouldn’t say “Oh my, look how much more talented the men are than the women.” The level and variety of creative energy in the place is still breathtaking to me, and it’s not divided by gender. However, you would be justified in saying “I bet that the students who get famous five years from now will include more men than women”, because that’s what happens, year after year. My friend talking to the reporter remains the sad exception.

Part of this sorting out of careers is sexism, but part of it is that men are just better at being arrogant, and less concerned about people thinking we’re stupid (often correctly, it should be noted) for trying things we’re not qualified for.

Now I don’t know what to do about this problem. (The essence of a rant, in fact, is that the ranter has no idea how to fix the thing being ranted about.) What I do know is this: it would be good if more women see interesting opportunities that they might not be qualified for, opportunities which they might in fact fuck up if they try to take them on, and then try to take them on. It would be good if more women got in the habit of raising their hands and saying “I can do that. Sign me up. My work is awesome,” no matter how many people that behavior upsets.

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