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"Livehoods offer a new way to conceptualize the dynamics, structure, and character of a city by analyzing the social media its residents generate. By looking at people's checkin patterns at places across the city, we create a mapping of the different dynamic areas that comprise it. Each Livehood tells a different story of the people and places that shape it. "
"Since there is, in principle, no reason why third parties should not pay individuals for the use of their data, we introduce a realistic market that would allow these payments to be made while taking into account the privacy attitude of the participants. And since it is usually important to use unbiased samples to obtain credible statistical results, we examine the properties that such a market should have and suggest a mechanism that compensates those individuals that participate according to their risk attitudes. Equally important, we show that this mechanism also benefits buyers, as they pay less for the data than they would if they compensated all individuals with the same maximum fee that the most concerned ones expect. "
"Today, Bernardo Huberman and Christina Aperjis at HP Labs in Palo Alto, say there is an alternative. Why not pay individuals for their data? TR looked at this idea earlier this week.
Setting up a market for private data won't be easy. Chief among the problems is that buyers will want unbiased samples--selections chosen at random from a certain subgroup of individuals. That's crucial for many kinds of statistical tests."
"Ah, poor Google. So full of really smart people, so detached from reality. I say this with great respect for my many friends and colleagues who work there. Your fundamental inhumanity is your tragic flaw, and the thing that made you so good providing search is going to doom you in the social space."
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Most software is terrible at this. Not only do I often spend too much time on things I don't care about, I often have no way of spending more time (in a meaningful way) on things I DO care about. Software tends to strip emotion out of the delivered artifact and make everything soulless. The exceptions here are things like certain games, like World of Warcraft, where I can immediately tell if another player has spent a ton of time on their character because I can see them wearing epic drops that can only come from months or years of play. Even a lot of social network sites only recognize and reward activity, even though a user might spend hours and hours on the site reading things without commenting.
"The Blackberry Project (formerly known as the Friendship Project) is an ongoing longitudinal study examining teen behavior and sociability, which first recruited its subjects in 2003 (starting with 281 third and fourth graders from 13 Dallas public schools) and relied on yearly laboratory and home observation and surveys for data collection. Then, in 2009, the subjects (now entering 8th grade) were provided with BlackBerry devices with unlimited text and data plans paid for by the investigators. The devices were configured so that the content of all text messages, e-mail messages, and instant messages was saved to a secure server to be mined by the researchers — over 500,000 messages a month are being archived. "
"It turns out, they say, that various online behaviors are a good indicator of personality type. For example, conscientious people are more likely to post asking for help such as a location or e-mail address; a sign of extroversion is an increased use of emoticons; the frequency of status updates correlates with openness; and a measure of neuroticism is the rate at which blog posts attract angry comments.
Based on these correlations, these guys say they can automatically predict personality type simply by looking at an individual's social network statistics. "
Be awesome on social media. Easily add great articles, pictures and videos to your Buffer and we automagically share them for you through the day!
"I am somewhat.. persistent.. in my efforts to get every single PhD student I meet on, and using, Twitter. Surprisingly, although my generation is labelled as being, 'social networkers' the vast majority of people I know and meet are not on Twitter. Facebook yes. Twitter no. Twitter is for weirdos and celebrity stalkers. "
"Twitter and other constant-contact media create social proprioception. They give a group of people a sense of itself, making possible weird, fascinating feats of coordination. "
"For at least five years, we've been working with the same operating logic in the consumer technology game. This is what it looks like:
There will be ratings and photos and a network of friends imported, borrowed, or stolen from one of the big social networks. There will be an emphasis on connections between people, things, and places. That is to say, the software you run on your phone will try to get you to help it understand what and who you care about out there in the world. Because all that stuff can be transmuted into valuable information for advertisers.
That paradigm has run its course. It's not quite over yet, but I think we're into the mobile social fin de siècle."
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The thing about the advertising model is that it gets people thinking small, lean. Get four college kids in a room, fuel them with pizza, and see what thing they can crank out that their friends might like. Yay! Great! But you know what? They keep tossing out products that look pretty much like what you'd get if you took a homogenous group of young guys in any other endeavor: Cheap, fun, and about as worldchanging as creating a new variation on beer pong.
Now, there are obviously exceptions to what I'm laying out. What I'm talking about here is the startup culture that I've seen in literally dozens of cities. This culture has a certain logic. There are organizing principles for what is considered a "good" idea. These ideas are supposed to be the right size and shape. There is a default spreadsheet that we expect ideas to fit onto.
"And, given all the new platforms that exist solely for the purpose of satisfying curiosity, the web is also a reminder of our perpetual knowledge. The answers, for the most part, are there for us; we just need to take the step of asking the questions. So while it's easy to make fun of the people who broadcast their ignorance, it's much better to celebrate them. They're a collective reminder that, with the world's knowledge newly at our fingertips, the only thing worse than ignorance is indifference."
"Twitterbombing is a tactic that forces us to think about the ethics of attention. We may believe that Reese and Athene are engaged in a deeply important cause – does that mean we’re ethically justified in asking someone else to pay attention? What’s the difference between asking a friend for their attention, and someone you don’t know? A public figure versus a media curator, versus someone who simply has a lot of Twitter followers? "
"What if all the bad things that media critics have been said about passivity for the past century or two are now equally applicable to all the demands to interact, to participate? What if interactivity is now one of the central hinges through which power works? In many moments today, the most compliant gesture we can make is to consent to interact on the terms presented to us by our software and machines. "
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Some of my favorite social thought from the 1970s and 1980s emphasizes a point analogous to Lunenfeld’s: activity, participation, interaction, interconnection—these will be the solutions to the alienation of the modern world. In writing on music, especially, the language turns utopian. Charles Keil (1994) argued persuasively that musical meaning is formed through participation in musical events, and not in the text or score. Christopher Small (1977) waxed poetic about a world where the distinction between musician and non-musician no longer existed, and Jacques Attali imagined a world of “composition”—expanded out from avant-garde jazz—where the means of creativity inhered in each person (1985, 135).
Yet that same rhetoric works differently today.4 Active participation is now a privileged mode of consumerism. As Jodi Dean has written, “our deepest commitments—to inclusion, equality and participation within a public—bind us to practices whereby we submit to global capital” (Dean 2002, 151). Contemporary media beg for and sometimes demand active participation. They ask their users to intertwine them with as many parts of their lives as possible. It is not just so-called social media (a misnomer if there ever was one—since all media are by definition social). Magazines and newspapers implore us to write back and explore on multiple platforms. TV shows ask us to go online and participate in discussions and games, books get their own Facebook pages where readers are asked to “like” them, software companies put together “street teams” of users willing to promote them in a manner analogous to what concert promoters used to do.
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The demand to participate can become coercive, exhausting the very collective faculties it officially celebrates. While interactivity can be imagined as the “like” or “retweet,” it also encompasses the “agree to terms” button. The supposedly democratic call to dialogue and participation can turn sour when people have good reasons and desires to retreat.
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