So 2016 seems to be all about the workshops and Summer School so far!
On 1 February, my first day back from leave, I presented “Developing a Scholarly Web Presence and Using Social Media for Research Networking” at the Perth Research Bazaar (ResBaz) held at Murdoch University (slides available here). The talk was vey well received, with some great questions. Also, kudos to the organizers for the ease of parking!
Last week I had the great pleasure in facilitating several workshops with my collaborator Tim Highfield, updating our “Instagrammatics: Analysing Visual Social Media Workshop” (slides here) for the 2016 CCI Summer School on Digital Methods hosted by the fabulous folks at the QUT Digital Media Research Centre. This was a fabulous event, with participants from across the world, all exploring the nuances of Digital Media methods and research. Tim and I learnt just as much from our participants as we brought to the table, which makes events like this so very rewarding. And there may have been one or two moments of levity, too!
My chapter is a key part of my Ends of Identity project; here I start to think about ‘intimate surveillance’ which is where parents and loved ones digitally document and survey their offspring, from sharing ultrasound photos to tracking newborn feeding and eating patterns. Intimate surveillance is a deliberately contradictory term: something done with the best of intentions but with possibly quite problematic outcomes. Here’s the full abstract:
The moment of birth was once the instant where parents and others first saw their child in the world, but with the advent of various imaging technologies, most notably the ultrasound, the first photos often precede birth (Lupton, 2013). In the past several decades, the question is no longer just when the first images are produced, but who should see them, via which, if any, communication platforms? Should sonograms (the ultrasound photos) be used to announce the impending arrival of a new person in the world? Moreover, while that question is ostensibly quite benign, it does usher in an era where parents and loved ones are, for the first years of life, the ones deciding what, if any, social media presence young people have before they’re in a position to start contributing to those decisions.
This chapter addresses this comparatively new online terrain, postulating the provocative term intimate surveillance, which deliberately turns surveillance on its head, begging the question whether sharing affectionately, and with the best of intentions, can or should be understood as a form of surveillance. Firstly, this chapter will examine the idea of co-creating online identities, touching on some of the standard ways of thinking about identity online, and then starting to look at how these approaches do and do not explicitly address the creation of identity for others, especially parents creating online identities for their kids. I will then review some ideas about surveillance and counter-surveillance with a view to situating these creative parental acts in terms of the kids and others being created. Finally, this chapter will explore several examples of parental monitoring, capturing and sharing of data and media about their children, using various mobile apps, contextualising these activities not with a moral finger-waving, but by surfacing specific questions and literacies which parents may need to develop in order to use these tools mindfully, and ensure decisions made about their children’s’ online presences are purposeful decisions.
The answer, of course, is both. And 19-year-old Instagram model Essena O’Neill’s very public rejection of the inauthentic nature of social media last week can been read through both lenses.
On the one hand, O’Neill deleted her heavily trafficked Instagram, YouTube and Tumblr accounts, and re-directed her audience to her new blog decrying the artificiality of social media life. She was embraced by many for revealing the inner workings of a poorly understood social media marketplace. Deleting accounts with more half a million followers certainly does make a statement.
On the other hand, O’Neill’s actions have also been interpreted as a rebranding effort, shifting away from the world of modelling toward a new online identity as a vegan eco-warrior.
Influencing the influencers
O’Neill was – and largely remains – what is referred to by marketers as an “influencer” or by some academics as a “microcelebrity”.
Given the large numbers of followers, they are very attractive platforms for brands and marketers wanting to reach these “organic” social media audiences. Yet, while these social media channels often depict idyllic lives, O’Neill’s dramatic revelations have raised questions about the authenticity of many influencers.
Or, more specifically, questions about exactly what sort of money is changing hands, and how visible sponsored and paid posts ought to be on social media.
Clashes between authenticity and commerce have a long history on social media. A notable example occurred in 2009 when Nestlé courted influential “mommy bloggers”, effectively dividing the community between those happy to be flown to a Nestlé retreat and those who argued Nestlé’s history of unethical business practices in relation to breastfeeding were unforgivable.
More recently, influential YouTube star and fashion blogger Zoe “Zoella” Sugg faced a backlash following the revelations that her best-selling debut novel, Girl Online, was written at least in part by a ghostwriter.
Recognising these various tags and indicators requires a level of Instagram literacy that regular viewers will likely develop, but casual audiences could easily miss. Indeed, as Abidin and Mart Ots have argued, this lack of transparent standards can be understood as “the influencer’s dilemma”.
As Singaporean influencers have been around for a decade, some have aged sufficiently to shift from their own sponsored posts to endorsements featuring their children, becoming what Abidin describes as micro-microcelebrities.
Australia also has its own infant influencers, the most visible being PR CEO Roxy Jacenko’s daughter, four year old Instagram star Pixie Curtis. As a second generation influencers emerge, clear social norms about sponsorship and advertising transparency on Instagram become more pressing.
Australian newly launched marketing company Tribe has positioned itself as a broker between influencers – “someone with 5000+ real followers” on Facebook, Twitter or Instagram – and brands.
As Tribe notes, the ACCC does not currently require individuals on social media to reveal paid posts. However, it does recommend influencers add #spon to sponsored posts to flag identify paid content.
The difference between a recommendation and a rule aside, while a quick search reveals some 47,000 Instagram images tagged with #spon, many of these are not sponsored posts.
Of the top #spon tagged posts on Instagram yesterday (9 November), they feature influencers spruiking tea, videogames, resorts, beer and a mobile service provider along with two pets sponsored by a dog show and, as seems fitting, a dog food company.
An explicit marker like #spon would at least make sponsored posts identifiable, but no such norm currently exists, and even Tribe only “strongly recommends” rather than mandates its use.
In a post ironically titled “How To Make $$$ on Social Media”, Essena O’Neill notes that she was charging A$1,000 to feature a product on her Instagram feed, a fact she did not disclose until her recent rejection of her social media modelling past.
O’Neill’s own authenticity might not be helped by the fact that she took to Vimeo – another social media platform – and her own blog, to denounce social media.
This could be read as a clear reminder that social media isn’t inherently morally charged: the value of communication platforms depends in large part on what’s being communicated.
Moreover, as O’Neill’s actions have inspired other Instagram users and influencers to add “honest” captions about the constructedness of their images, if nothing else O’Neill has provoked a very teachable moment, potentially increasing the media literacy of many social media users.
Traditional media industries have long had regulations that ensure advertising and other content are clearly differentiated. While regulating social media is challenging, calling for social media influencers to self-regulate should not be.
Far from damaging their influence, such transparency may just add to what audiences perceive as their authenticity.
At this year’s Association of Internet Researcher’s Conference (#ir16) in Phoenix, Arizona, Tim Highfield has kindly presented our collaborative work looking at birth and death on Instagram via the #ultrasound and #funeral hashtags.
At this week’s fantastically engaging CCI Digital Methods Summer School held at Swinburne University in Melbourne, Tim Highfield and I presented a workshop about analysing visual social media, focusing on Instagram data collection and anaylsis. It was based, in part, on our recent First Monday paper, but also looked beyond that at ways of surfacing research questions and approaches. We were pleased with the interest in the workshop, and really positive responses to it, so we’ve shared the slides here:
There will be more on Instagram from us later this year, but if you’re working on Instagram I’d love to hear what you’re doing; either leave a comment here or ping me an email if you want to get in touch.
Today First Monday published A Methodology for Mapping Instagram Hashtags by Tim Highfield and myself. This methodology paper explains the processes behind the various media we’ve been tracking as part of the Ends of Identity project, although the utility of the methods go far beyond that. Beyond technical questions, we’ve included some important ethical and privacy questions that arose as we started to explore Instagram mapping. Here’s the abstract:
While social media research has provided detailed cumulative analyses of selected social media platforms and content, especially Twitter, newer platforms, apps, and visual content have been less extensively studied so far. This paper proposes a methodology for studying Instagram activity, building on established methods for Twitter research by initially examining hashtags, as common structural features to both platforms. In doing so, we outline methodological challenges to studying Instagram, especially in comparison to Twitter. Finally, we address critical questions around ethics and privacy for social media users and researchers alike, setting out key considerations for future social media research.
If you’re interested, Axel Bruns did a great liveblog summary of the paper, and for the truly dedicated there is an mp3 audio copy of the talk. The paper itself is in the process of being written up and should be in full chapter form in a month or so; if you’d like to look over a full draft once it’s written up, just let me know.
Instead of blowing my own trumpet further, though, I’d rather talk about two recent open access developments that are far more interesting. The first is a truly outstanding collaboration by a group from the Association of Internet Researchers (and the Selfies Research Network on Facebook) who’ve created an open access, Creative Commons licensed, Selfies course. Each of the six weeks covers a particular perspective or area relating to selfies, with readings, provocations, suggested assignments and, of course, selfie activities. The breadth of ideas, and structured learning activities, make this a great course in its own right, but even more impressively it’s explicitly presented as material that can be used, explored, utilised and built on by other educators across a range of disciplines and levels. This sort of collaboration and sharing epitomises the very best of open access education, and it doesn’t hurt that the people behind it are some of the smartest thinkers about online culture around today.
So, kudos and well done to the talented group who’ve created this amazing resource, namely: Theresa Senft (New York University, USA); Jill Walker Rettberg (University of Bergen, Norway); Elizabeth Losh (University of California, San Diego, USA); Kath Albury (University of New South Wales, Australia); Radhika Gajjala (Bowling Green State University, USA); Gaby David (EHESS, France); Alice Marwick (Fordham University, USA); Crystal Abidin (University of Western Australia, Australia); Magda Olszanowski (Concordia University, Canada); Fatima Aziz (EHESS, France); Katie Warfield (Kwantien University College, Canada); and Negar Mottahedeh (Duke University, USA).