A year ago today, I found out that I was, in fact, happy.
Tag Archives: social media
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It’s all good and well to label things “social media” but those of us who are social scientists need to speak up about some of the insight we can share.
If social scientists and social media peeps make no effort at talking with one another, social media will suffer and social scientists will be shut out of something important.
Actually, social media might provide one of the most useful vantage points to look at diverse social issues, these days. And participants social media could really benefit from some basic social analysis.
Let’s talk about this.
Will be participating in this year’s Podcamp Montreal. Last year’s event had a rather big impact on me. (It’s at #pcmtl08 that I “came out of the closet” as a geek!) At that time, I presented on “Social Acamedia” (Slides, Audio). Been meaning to do a slidecast but never got a round tuit.
My purpose, this year, is in a way to follow up on this blogpost of mine (from the same period) about “The Need for Social Science in Social Web/Marketing/Media.”
As it’s a BarCamp-style unconference, I’ll do this in a very casual way. I might actually not use slides or anything like that. And I guess I could use my time for a discussion, more than anything else. I’ll be missing much of the event because I’m teaching on Saturday. So my session comes in a very different context from last year’s, when I was able to participate in all sorts of things surrounding #pcmtl.
Yup. Come to think of it, a conversation makes more sense, as I’ll be getting condensed insight from what happens before. I still might start with a 15 minute spiel, but I really should spend as much time as possible just discussing these issues with people. Isabelle Lopez did a workshop-style session last year and that was quite useful.
The context for this year’s session is quite specific. I’ve been reorienting myself as an “informal ethnographer.” I eventually started my own podcast on ethnography, I’ve been doing presentations and workshops both on social media and on social analysis of online stuff, I was even able to participate in the creation of material for a graduate course about the “Social Web”…
Should be fun.
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Still thinking about touch devices, such as the iPod touch and the rumoured “Apple Tablet.”
Thinking out loud. Rambling even more crazily than usual.
Something important about those devices is the need for a real “Personal Digital Assistant.” I put PDAs as a keyword for my previous post because I do use the iPod touch like I was using my PalmOS and even NewtonOS devices. But there’s more to it than that, especially if you think about cloud computing and speech technologies.
I mentioned speech recognition in that previous post. SR tends to be a pipedream of the computing world. Despite all the hopes put into realtime dictation, it still hasn’t taken off in a big way. One reason might be that it’s still somewhat cumbersome to use, in current incarnations. Another reason is that it’s relatively expensive as a standalone product which requires some getting used to. But I get the impression that another set of reasons has to do with the fact that it’s mostly fitting on a personal device. Partly because it needs to be trained. But also because voice itself is a personal thing.
Cloud computing also takes a new meaning with a truly personal device. It’s no surprise that there are so many offerings with some sort of cloud computing feature in the App Store. Not only do Apple’s touch devices have limited file storage space but the notion of accessing your files in the cloud go well with a personal device.
So, what’s the optimal personal device? I’d say that Apple’s touch devices are getting close to it but that there’s room for improvement.
Originally, the PC was supposed to be a “personal” computer. But the distinction was mostly with mainframes. PCs may be owned by a given person, but they’re not so tied to that person, especially given the fact that they’re often used in a single context (office or home, say). A given desktop PC can be important in someone’s life, but it’s not always present like a personal device should be. What’s funny is that “personal computers” became somewhat more “personal” with the ‘Net and networking in general. Each computer had a name, etc. But those machines remained somewhat impersonal. In many cases, even when there are multiple profiles on the same machine, it’s not so safe to assume who the current user of the machine is at any given point.
On paper, the laptop could have been that “personal device” I’m thinking about. People may share a desktop computer but they usually don’t share their laptop, unless it’s mostly used like a desktop computer. The laptop being relatively easy to carry, it’s common for people to bring one back and forth between different sites: work, home, café, school… Sounds tautological, as this is what laptops are supposed to be. But the point I’m thinking about is that these are still distinct sites where some sort of desk or table is usually available. People may use laptops on their actual laps, but the form factor is still closer to a portable desktop computer than to the kind of personal device I have in mind.
Then, we can go all the way to “wearable computing.” There’s been some hype about wearable computers but it has yet to really be part of our daily lives. Partly for technical reasons but partly because it may not really be what people need.
The original PDAs (especially those on NewtonOS and PalmOS) were getting closer to what people might need, as personal devices. The term “personal digital assistant” seemed to encapsulate what was needed. But, for several reasons, PDAs have been having a hard time. Maybe there wasn’t a killer app for PDAs, outside of “vertical markets.” Maybe the stylus was the problem. Maybe the screen size and bulk of the device weren’t getting to the exact points where people needed them. I was still using a PalmOS device in mid-2008 and it felt like I was among the last PDA users.
One point was that PDAs had been replaced by “smartphones.” After a certain point, most devices running PalmOS were actually phones. RIM’s Blackberry succeeded in a certain niche (let’s use the vague term “professionals”) and is even beginning to expand out of it. And devices using other OSes have had their importance. It may not have been the revolution some readers of Pen Computing might have expected, but the smartphone has been a more successful “personal device” than the original PDAs.
It’s easy to broaden our focus from smartphones and think about cellphones in general. If the 3.3B figure can be trusted, cellphones may already be outnumbering desktop and laptop computers by 3:1. And cellphones really are personal. You bring them everywhere; you don’t need any kind of surface to use them; phone communication actually does seem to be a killer app, even after all this time; there are cellphones in just about any price range; cellphone carriers outside of Canada and the US are offering plans which are relatively reasonable; despite some variation, cellphones are rather similar from one manufacturer to the next… In short, cellphones already were personal devices, even before the smartphone category really emerged.
What did smartphones add? Basically, a few PDA/PIM features and some form of Internet access or, at least, some form of email. “Whoa! Impressive!”
Actually, some PIM features were already available on most cellphones and Internet access from a smartphone is in continuity with SMS and data on regular cellphones.
What did Apple’s touch devices add which was so compelling? Maybe not so much, apart from the multitouch interface, a few games, and integration with desktop/laptop computers. Even then, most of these changes were an evolution over the basic smartphone concept. Still, it seems to have worked as a way to open up personal devices to some new dimensions. People now use the iPhone (or some other multitouch smartphone which came out after the iPhone) as a single device to do all sorts of things. Around the World, multitouch smartphones are still much further from being ubiquitous than are cellphones in general. But we could say that these devices have brought the personal device idea to a new phase. At least, one can say that they’re much more exciting than the other personal computing devices.
But what’s next for personal devices?
Any set of buzzphrases. Cloud computing, speech recognition, social media…
These things can all come together, now. The “cloud” is mostly ready and personal devices make cloud computing more interesting because they’re “always-on,” are almost-wearable, have batteries lasting just about long enough, already serve to keep some important personal data, and are usually single-user.
Speech recognition could go well with those voice-enabled personal devices. For one thing, they already have sound input. And, by this time, people are used to seeing others “talk to themselves” as cellphones are so common. Plus, voice recognition is already understood as a kind of security feature. And, despite their popularity, these devices could use a further killer app, especially in terms of text entry and processing. Some of these devices already have voice control and it’s not so much of a stretch to imagine them having what’s needed for continuous speech recognition.
In terms of getting things onto the device, I’m also thinking about such editing features as a universal rich-text editor (à la TinyMCE), predictive text, macros, better access to calendar/contact data, ubiquitous Web history, multiple pasteboards, data detectors, Automator-like processing, etc. All sorts of things which should come from OS-level features.
“Social media” may seem like too broad a category. In many ways, those devices already take part in social networking, user-generated content, and microblogging, to name a few areas of social media. But what about a unified personal profile based on the device instead of the usual authentication method? Yes, all sorts of security issues. But aren’t people unconcerned about security in the case of social media? Twitter accounts are being hacked left and right yet Twitter doesn’t seem to suffer much. And there could be added security features on a personal device which is meant to really integrate social media. Some current personal devices already work well as a way to keep login credentials to multiple sites. The next step, there, would be to integrate all those social media services into the device itself. We maybe waiting for OpenSocial, OpenID, OAuth, Facebook Connect, Google Connect, and all sorts of APIs to bring us to an easier “social media workflow.” But a personal device could simplify the “social media workflow” even further, with just a few OS-based tweaks.
Unlike my previous, I’m not holding my breath for some specific event which will bring us the ultimate personal device. After all, this is just a new version of my ultimate handheld device blogpost. But, this time, I was focusing on what it means for a device to be “personal.” It’s even more of a drafty draft than my blogposts usually have been ever since I decided to really RERO.
So be it.
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[Started working on this post on December 1st, based on something which happened a few days prior. Since then, several things happened which also connected to this post. Thought the timing was right to revisit the entry and finally publish it. Especially since a friend just teased me for not blogging in a while.]
I’m such a strong advocate of transparency that I have a real problem with secrecy.
I know, transparency is not exactly the mirror opposite of secrecy. But I think my transparency-radical perspective causes some problem in terms of secrecy-management.
“Haven’t you been working with a secret society in Mali?,” you ask. Well, yes, I have. And secrecy hasn’t been a problem in that context because it’s codified. Instead of a notion of “absolute secrecy,” the Malian donsow I’ve been working with have a subtle, nuanced, complex, layered, contextually realistic, elaborate, and fascinating perspective on how knowledge is processed, “transmitted,” managed. In fact, my dissertation research had a lot to do with this form of knowledge management. The term “knowledge people” (“karamoko,” from kalan+mogo=learning+people) truly applies to members of hunter’s associations in Mali as well as to other local experts. These people make a clear difference between knowledge and information. And I can readily relate to their approach. Maybe I’ve “gone native,” but it’s more likely that I was already in that mode before I ever went to Mali (almost 11 years ago).
Of course, a high value for transparency is a hallmark of academia. The notion that “information wants to be free” makes more sense from an academic perspective than from one focused on a currency-based economy. Even when people are clear that “free” stands for “freedom”/«libre» and not for “gratis”/«gratuit» (i.e. “free as in speech, not free as in beer”), there persists a notion that “free comes at a cost” among those people who are so focused on growth and profit. IMHO, most the issues with the switch to “immaterial economies” (“information economy,” “attention economy,” “digital economy”) have to do with this clash between the value of knowledge and a strict sense of “property value.”
But I digress.
Or, do I…?
The phrase “radical transparency” has been used in business circles related to “information and communication technology,” a context in which the “information wants to be free” stance is almost the basis of a movement.
I’m probably more naïve than most people I have met in Mali. While there, a friend told me that he thought that people from the United States were naïve. While he wasn’t referring to me, I can easily acknowledge that the naïveté he described is probably characteristic of my own attitude. I’m North American enough to accept this.
My dedication to transparency was tested by an apparently banal set of circumstances, a few days before I drafted this post. I was given, in public, information which could potentially be harmful if revealed to a certain person. The harm which could be done is relatively small. The person who gave me that information wasn’t overstating it. The effects of my sharing this information wouldn’t be tragic. But I was torn between my radical transparency stance and my desire to do as little harm as humanly possible. So I refrained from sharing this information and decided to write this post instead.
And this post has been sitting in my “draft box” for a while. I wrote a good number of entries in the meantime but I still had this one at the back of my mind. On the backburner. This is where social media becomes something more of a way of life than an activity. Even when I don’t do anything on this blog, I think about it quite a bit.
As mentioned in the preamble, a number of things have happened since I drafted this post which also relate to transparency and secrecy. Including both professional and personal occurrences. Some of these comfort me in my radical transparency position while others help me manage secrecy in a thoughtful way.
On the professional front, first. I’ve recently signed a freelance ethnography contract with Toronto-based consultancy firm Idea Couture. The contract included a non-disclosure agreement (NDA). Even before signing the contract/NDA, I was asking fellow ethnographer and blogger Morgan Gerard about disclosure. Thanks to him, I now know that I can already disclose several things about this contract and that, once the results are public, I’ll be able to talk about this freely. Which all comforts me on a very deep level. This is precisely the kind of information and knowledge management I can relate to. The level of secrecy is easily understandable (inopportune disclosure could be detrimental to the client). My commitment to transparency is unwavering. If all contracts are like this, I’ll be quite happy to be a freelance ethnographer. It may not be my only job (I already know that I’ll be teaching online, again). But it already fits in my personal approach to information, knowledge, insight.
I’ll surely blog about private-sector ethnography. At this point, I’ve mostly been preparing through reading material in the field and discussing things with friends or colleagues. I was probably even more careful than I needed to be, but I was still able to exchange ideas about market research ethnography with people in diverse fields. I sincerely think that these exchanges not only add value to my current work for Idea Couture but position me quite well for the future. I really am preparing for freelance ethnography. I’m already thinking like a freelance ethnographer.
There’s a surprising degree of “cohesiveness” in my life, these days. Or, at least, I perceive my life as “making sense.”
And different things have made me say that 2009 would be my year. I get additional evidence of this on a regular basis.
Which brings me to personal issues, still about transparency and secrecy.
Something has happened in my personal life, recently, that I’m currently unable to share. It’s a happy circumstance and I’ll be sharing it later, but it’s semi-secret for now.
Thing is, though, transparency was involved in that my dedication to radical transparency has already been paying off in these personal respects. More specifically, my being transparent has been valued rather highly and there’s something about this type of validation which touches me deeply.
As can probably be noticed, I’m also becoming more public about some emotional dimensions of my life. As an artist and a humanist, I’ve always been a sensitive person, in-tune with his emotions. Specially positive ones. I now feel accepted as a sensitive person, even if several people in my life tend to push sensitivity to the side. In other words, I’ve grown a lot in the past several months and I now want to share my growth with others. Despite reluctance toward the “touchy-feely,” specially in geek and other male-centric circles, I’ve decided to “let it all loose.” I fully respect those who dislike this. But I need to be myself.
4 Comments | tags: attention economy, émotions, consumer research, contracts, digital economy, donsow, donsoya, drafts, freelance ethnographer, freelance ethnography, home visits, humanists, hunters, Idea Couture, immaterial economies, information economy, information management, karamoko, Mali, market research, Morgan Gerard, NDAs, Non-Disclosure Agreements, Online teaching, part-time faculty, part-time teaching, private-sector ethnography, radical transparency, secrecy, sensitivity, sharing, social media, Teaching, touchy-feely, transparency | posted in Academia, Anthropology, applied anthropology, bloggers, cluefulness, Clueing, comment-fishing, Empowerment, enthusiasm, Ethnography, expertise, fieldwork, friends, friendship, geek culture, hedonism, humanism, informality, information, intellectuals, knowledge, knowledge management, knowledge people, mindshare, musings, naïve, naïveté, openness, optimism, personal, personal life, Placeholders, professionals, qualitative research, Québec, ramblings, research, researchers, respect, shameless plug, soapbox, success in life, trusting people, wishful thinking
Seems like “influence” is a key theme in social media, these days. An example among several others:
Some people are more “important” than others.
It’s an attention economy: you need to pay attention to get attention.
This is one thing journalism tends to “forget.” Relationships between journalists and “people” are asymmetrical. Before writing this post, I read Brian Storm’s commencement speech for the Mizzou J-School. While it does contain some interesting tidbits about the future of journalism, it positions journalists (in this case, recent graduates from an allegedly prestigious school of journalism) away from the masses. To oversimplify, journalists are constructed as those who capture people’s attention by the quality of their work, not by any two-way relationship. Though they rarely discuss this, journalists, especially those in mainstream media, typically perceive themselves as influencers.
Attention often has a temporal dimension which relates to journalism’s obsession with time. Journalists work in time-sensitive contexts, news are timely, audiences spend time with journalistic contents, and journalists fight for this audience time as a scarce resource, especially in connection to radio and television. Much of this likely has to do with the fact that journalism is intimately tied to advertising.
As I write this post, I hear on a radio talk show a short discussion about media coverage of Africa. The topic wakes up the africanist in me. The time devoted to Africa in almost any media outside of Africa is not only very limited but spent on very specific issues having to do with Africa. In mainstream media, Africa only “matters” when major problems occur. Even though most parts of Africa are peaceful and there many fabulously interesting things occuring throughout the continent, Africa is the “forgotten” continent.
A connection I perceive is that, regardless of any other factor, Africans are taken to not be “influential.” What makes this notion especially strange to an africanist is that influence tends to be a very important matter throughout the continent. Most Africans I know or have heard about have displayed a very nuanced and acute sense of “influence” to the extent that “power” often seems less relevant when working in Africa than different elements of influence. I know full well that, to outsiders to African studies, these claims may sound far-fetched. But there’s a lot to be said about the importance of social networks in Africa and this could help refine a number of notions that I have tagged in this post.
5 Comments | tags: ADHD, Africa, amateurs, attention, attention economy, attraction, authority, bloggers, blogosphere, branding, brands, Brian Storm, buzzphrases, Buzzwords, capital, celebrities, centrism, clueful, Clueing, confidence, cultural capital, culture, distributed authority, distributed trust, egocentric, expertise, experts, fame, fans, filters, gatekeepers, glamour, goodwill, groupthink, hegemony, hierarchy, importance, influence, information economy, Institutions, J-Schools, journalism, journalists, knowledge management, knowledge people, knowledge workers, landminds, landmines, lead, leaders, legitimacy, mainstream, mainstream media, Mario Asselin, media outlets, MediaStorm, memes, memetic marketplace, microblogging, mindshare, Mizzou, moral enterpreneurs, name, network centrality, network effect, network graph, non-deterministic, non-linear, notoriety, personal brands, political capital, popularity, professionals, puce à l'oreille, qualitative analysis, ranking, ranks, rating, recognition, relevance, renommée, renown, repercussions, reputation, scale, social butterflies, social butterfly effect, social capital, social marketing, social media, social network analysis, social networks, social science, sociocentric, sphere, stars, statistics, stratification, tagfest, tags, talent, transmission, trends, trendsetters, trendsetting, trust, Twinfluence, Twitority, Twitter, Twitter Grader, viral marketing, voice | posted in A, acquaintances, advertising, advice, advocacy, Africa, arrogance, audience, cluefulness, Clueing, comment-fishing, cultural awareness, cultural capital, cultural diversity, diversity, Empowerment, ethnocentrism, expertise, friendship, globalisation, grassroots, groupthink, hegemony, humanism, individualism, information, innovation, Institutions, journalism, knowledge, knowledge management, knowledge people, localization, location-specific, market economy, marketing, mass media, memes, metaphors, mindshare, moral enterpreneurs, nationalism, networking, new media, news, online communities, openness, Places, prestige, public, rants, readership, shameless plug, soapbox, social butterflies, social butterfly effect, social capital, social networking, social networks, sociocentrism, sophistication, success in life, tagging, tags, trends, trusting people, tv, U.S. exceptionalism, U.S. media, voice, wishful thinking
A friend sent me a link to the following video:
In that video, a man is “sent to the doghouse” (a kind of prison for insensitive men) because he offered a vacuum cleaner to his wife. It’s part of a marketing campaign through which men are expected to buy diamonds to their wives and girlfriends.
The campaign is quite elaborate and the main website for the campaign makes interesting uses of social media.
For instance, that site makes use of Facebook Connect as a way to tap viewers’ online social network. FC is a relatively new feature (the general release was last week) and few sites have been putting it to the test. In this campaign’s case, a woman can use her Facebook account to connect to her husband or boyfriend and either send him a warning about his insensitivity to her needs (of diamonds) or “put him in the doghouse.” From a social media perspective, it can accurately be described as “neat.”
The site also uses Share This to facilitate the video‘s diffusion through various social media services, from WordPress.com to Diigo. This tends to be an effective strategy to encourage “viral marketing.” (And, yes, I fully realize that I actively contribute to this campaign’s “viral spread.”)
The campaign could be a case study in social marketing.
But, this time, I’m mostly thinking about gender.
Simply put, I think that this campaign would fare rather badly in Quebec because of its use of culturally inappropriate gender stereotypes.
As I write this post, I receive feedback from Swedish ethnomusicologist Maria Ljungdahl who shares some insight about gender stereotypes. As Maria says, the stereotypes in this ad are “global.” But my sense is that these “global stereotypes” are not that compatible with local culture, at least among Québécois (French-speaking Quebeckers).
See, as a Québécois born and raised as a (male) feminist, I tend to be quite gender-conscious. I might even say that my gender awareness may be somewhat above the Québécois average and gender relationships are frequently used in definitions of Québécois identity.
In Québécois media, advertising campaigns portraying men as naïve and subservient have frequently been discussed. Ten or so years ago, these portrayals were a hot topic (searches for Brault & Martineau, Tim Hortons, and Un gars, une fille should eventually lead to appropriate evidence). Current advertising campaigns seem to me more subtle in terms of male figures, but careful analysis would be warranted as discussions of those portrayals are more infrequent than they have been in the past.
That video and campaign are, to me, very US-specific. Because I spent a significant amount of time in Indiana, Massachusetts, and Texas, my initial reaction while watching the video had more to do with being glad that it wasn’t the typical macrobrewery-style sexist ad. This reaction also has to do with the context for my watching that video as I was unclear as to the gender perspective of the friend who sent me the link (a male homebrewer from the MidWest currently living in Texas).
By the end of the video, however, I reverted to my Québécois sensibility. I also reacted to the obvious commercialism, partly because one of my students has been working on engagement rings in our material culture course.
But my main issue was with the presumed insensitivity of men.
Granted, part of this is personal. I define myself as a “sweet and tendre man” and I’m quite happy about my degree of sensitivity, which may in fact be slightly higher than average, even among Québécois. But my hunch is that this presumption of male insensitivity may not have very positive effects on the perception of such a campaign. Québécois watching this video may not groan but they may not find it that funny either.
There’s a generational component involved and, partly because of a discussion of writing styles in a generational perspective, I have been thinking about “generations” as a useful model for explaining cultural diversity to non-ethnographers.
See, such perceived generational groups as “Baby Boomers” and “Generation X” need not be defined as monolithic, monadic, bounded entities and they have none of the problems associated with notions of “ethnicity” in the general public. “Generations” aren’t “faraway tribes” nor do they imply complete isolation. Some people may tend to use “generational” labels in such terms that they appear clearly defined (“Baby Boomers are those individuals born between such and such years”). And there is some confusion between this use of “historical generations” and what the concept of “generation” means in, say, the study of kinship systems. But it’s still relatively easy to get people to think about generations in cultural terms: they’re not “different cultures” but they still seem to be “culturally different.”
Going back to gender… The JC Penney marketing campaign visibly lumps together people of different ages. The notion seems to be that doghouse-worthy male insensitivity isn’t age-specific or related to inexperience. The one man who was able to leave the doghouse based on his purchase of diamonds is relatively “age-neutral” as he doesn’t really seem to represent a given age. Because this attempt at crossing age divisions seems so obvious, I would assume that it came in the context of perceived differences in gender relationships. Using the logic of those who perceive the second part of the 20th Century as a period of social emancipation, one might presume that younger men are less insensitive than older men (who were “brought up” in a cultural context which was “still sexist”). If there are wide differences in the degree of sensitivity of men of different ages, a campaign aiming at a broad age range needs to diminish the importance of these differences. “The joke needs to be funny to men of all ages.”
The Quebec context is, I think, different. While we do perceive the second part of the 20th Century (and, especially, the 1970s) as a period of social emancipation (known as the “Quiet Revolution” or «Révolution Tranquille»), the degree of sensitivity to gender issues appears to be relatively level, across the population. At a certain point in time, one might have argued that older men were still insensitive (at the same time as divorcées in their forties might have been regarded as very assertive) but it seems difficult to make such a distinction in the current context.
All this to say that the JC Penney commercial is culturally inappropriate for Québécois society? Not quite. Though the example I used was this JC Penney campaign, I’m thinking about broader contexts for Québécois identity (for a variety of personal reasons, including the fact that I have been back in Québec for several months, now).
My claim is…
Ethnographic field research would go a long way to unearth culturally appropriate categories which might eventually help marketers cater to Québécois.
Of course, the agency which produced that JC Penney ad (Saatchi & Saatchi) was targeting the US market (JC Penney doesn’t have locations in Quebec) and I received the link through a friend in the US. But it was an interesting opportunity for me to think and write about a few issues related to the cultural specificity of gender stereotypes.
4 Comments | tags: assertiveness, Baby Boomers, Brault et Martineau, cultural specificity, diamonds, domesticity, engagement rings, ethnographic research, Facebook Connect, gender consciousness, gender relationships, gender roles, gender stereotypes, generation gap, Generation X, generational culture, generational differences, generations, global stereotypes, JC Penney, kinship systems, male insensitivity, male sensitivity, Maria Ljungdahl, marketing campaign, material culture, private ethnography, Québécois, Quebec Culture, Quebec women, Quebeckers, Quiet Revolution, Saatchi and Saatchi, sensitivity, sexism, Share This, social marketing, social media, spouses, subservience, Tim Hortons, Un gars une fille, US-specific, wives | posted in advocacy, applied anthropology, beer in media, cluefulness, comment-fishing, consumerism, cultural awareness, cultural identity, ethnocentrism, Ethnography, Francophones, French, gender, globalisation, localization, market economy, marketing, mass media, musings, personal life, Placeholders, qualitative research, Québec, ramblings, research, shameless plug, social change, sociocentrism, stereotypes, tv, U.S. exceptionalism, U.S. media, United States, Web 2.0, Websites
“Nor do I play one online!”
The “I am not a ” phrase is often used as a disclaimer when one is giving advice. Especially in online contexts having to do with law, in which case the IANAL acronym can be used, and understood.
I’m not writing this to give advice. (Even though I could!) I’ve simply been thinking about social media a fair deal, recently, and thought I’d share a few thoughts.
I’ve been on the record as saying that I have a hard time selling my expertise. It’s not through lack of self-confidence (though I did have problems with this in the past), nor is it that my expertise is difficult to sell. It’s simply a matter of seeing myself as a friendly humanist, not as a brand to sell. To a certain extent, this post is an extension of the same line of thinking.
I’m also going back to my post about “the ‘social’ in ‘social media/marketing/web'” as I tend to position myself as an ethnographer and social scientist (I teach anthropology, sociology, and folkloristics). Simply put, I do participant-observation in social media spheres. Haven’t done formal research on the subject, nor have I taught in that field. But I did gain some insight in terms if what social media entails.
Again, I’m no guru. I’m just a social geek.
The direct prompt for this blogpost is a friend’s message in which he asked me for advice on the use of social media to market his creative work. Not that he framed his question in precisely those terms but the basic idea was there.
As he’s a friend, I answered him candidly, not trying to sell my social media expertise to him. But, after sending that message, I got to think about the fact that I’m not selling my social media expertise to anyone.
One reason is that I’m no salesman. Not only do I perceive myself as “too frank to be a salesman” (more on the assumptions later), but I simply do not have the skills to sell anything. Some people are so good at sales pitches that they could create needs where they is none (the joke about refrigerators and “Eskimos” is too much of an ethnic slur to be appropriate). I’ve been on the record saying that “I couldn’t sell bread for a penny” (to a rich yet starving person).
None of this means that I haven’t had any influence on any purchasing pattern. In fact, that long thread in which I confessed my lack of salesman skills was the impulse (direct or indirect) behind the purchase of a significant number of stovetop coffee devices and this “influence” has been addressed explicitly. It’s just that my influence tends to be more subtle, more “diffuse.” Influence based on participation in diverse groups. It’s one reason I keep talking about the “social butterfly effect.”
Coming back to social media and social marketing.
First, some working definitions. By “social media” I usually mean blogs, podcasts, social networking systems, and microblogs. My usage also involves any participatory use of the Internet and any alternative to “mainstream media” (MSM) which makes use of online contacts between human beings. “Social marketing” is, to me, the use of social media to market and sell a variety of things online, including “people as brands.” This notion connects directly to a specific meaning of “social capital” which, come to think of it, probably has more to do with Putnam than Bourdieu (PDF version of an atricle about both versions).
Other people, I admit, probably have much better ways to define those concepts. But those definitions are appropriate in the present context. I mostly wanted to talk about gurus.
I notice guru-like behaviour in the social media/marketing sphere.
I’m not targetting individuals, though the behaviour is adopted by specific people. Not every one is acting as a “social media guru” or “social marketing guru.” The guru-like behaviour is in fact quite specific and not as common as some would think.
Neither am I saying that guru-like behaviour is inappropriate. I’m not blaming anyone for acting like a guru. I’m mostly distancing myself from that behaviour. Trying to show that it’s one model for behaviour in the social media/marketing sphere.
It should go without saying: I’m not using the term “guru” in a literal sense it might have in South Asia. That kind of guru I might not distance myself from as quickly. Especially if we think about “teachers as personal trainers.” But I’m using “guru” in reference to an Anglo-American phenomenon having to do with expertise and prestige.
Guru-like behaviour, as noticed in the social media/marketing sphere, has to do with “portraying oneself as an expert holding a secret key which can open the doors to instant success.” Self-assurance is involved, of course. But there’s also a degree of mystification. And though this isn’t a rant against people who adopt this kind of behaviour, I must admit that I have negative reactions to any kind of mystification.
There’s a difference between mystery and mystification. Something that is mysterious is difficult to explain “by its very nature.” Mystification involves withholding information to prevent knowledge. As an academic, I have been trained to fight obscurantism of any kind. Mystification seems counterproductive. “Information Wants to be Free.”
This is not to say that I dislike ambiguity, double-entendres, or even secrets. In fact, I’m often using ambiguity in playful manner and, working with a freemasonry-like secret association, I do understand the value of the most restrictive knowledge management practises. But I find limited value in restricting information when knowledge can be beneficial to everyone. As in Eco’s The Name of the Rose, subversive ideas find their way out of attempts to hide them.
Another aspect of guru-like behaviour which tends to bother me is that I can’t help but find it empty. As some would say, “there needs to be a ‘there’ there.” With social media/marketing, the behaviour I’m alluding to seems to imply that there is, in fact, some “secret key to open all doors.” Yet, as I scratch beneath the surface, I find something hollow. (The image I have in mind is that of a chocolate Easter egg. But any kind of trompe-l’œil would work.)
Obviously, I’m not saying that there’s “nothing to” social media/marketing. Those who dismiss social media and/or social marketing sound to me like curmudgeons or naysayers. “There’s nothing new, here. It’s just the same thing as what it always was. Buy my book to read all about what nonsense this all is.” (A bit self-serving, don’t you think?)
And I’m not saying that I know what there is in social media and marketing which is worth using. That would not only be quite presumptuous but it would also represent social media and marketing in a more simplified manner than I feel it deserves.
I’m just saying that caution should be used with people who claim they know everything there is to know about social media and social marketing. In other words, “be careful when someone promises to make you succeed through the Internet.” Sounds obvious, but some people still fall prey to grandiose claims.
Having said this, I’ll keep on posting some of thoughts about social media and social marketing. I might be way off, so “don’t quote me on this.” (You can actually quote me but don’t give my ideas too much credit.)
8 Comments | tags: blogs, guru, gurus, Pierre Bourdieu, podcasts, Robert Putnam, social capital, social marketing, social media, social networking services, social networking systems, tech guru, tech gurus, user-generated content | posted in advice, arrogance, blogs, cluefulness, Clueing, comment-fishing, critical thinking, cultural capital, Ethnography, expertise, friendliness, friendship, geek culture, geekness, geeks, hedonism, humanism, hype, knowledge people, mindshare, musings, networking, Placeholders, professionals, professors, ramblings, shameless plug, social butterfly effect, social capital, social dynamics, social networks, success in life, trusting people
Some raw notes on why PRI’S The World (especially “The World Tech Podcast” or WTP) is having issues with social media. It may sound bad, for many reasons. But I won’t adapt the tone.
No offense intended.
Thing is, I don’t really care about WTP, The World, or even the major media outlets behind them (PRI, BBC, Discovery).
Reason for those notes: WTP host Clark Boyd mentioned that their social media strategy wasn’t working as well as they expected. Seemed like a nice opportunity to think about social media failures from mainstream media outlets.
My list of reasons is not exhaustive and it’s not really in order of importance.
Social media works best when people contribute widely. In other words, a podcaster (or blogger, etc.) who contributes to somebody else’s podcast (blog, etc.) is likely to attract the kind of mindshare afforded social media outlets. Case in point, I learnt about WTP through Erik Hersman because Afrigadget was able to post WTP content. A more efficient strategy is to actually go and contribute to other people’s social media.
The easiest way to do it is to link to other people, especially other blogs. Embedding a YouTube video can have some effects but a good ol’ trackback is so much more effective. In terms of attention economy, the currency is, well, attention: you need to pay attention to others!
Clark Boyd says WTP isn’t opposed to interacting with listeners. Nice… Yet, there hasn’t been any significant move toward interaction with listeners. Not even “letters to the editor” which could be read on the radio programme. No button to leave audio feedback. Listeners who feel they’re recognized as being interesting are likely to go the social media route.
While it’s a technology podcast, WTP is formatted as a straightforward radio news bulletin. “Stories” are strung together in a seamless fashion, most reports follow a very standard BBC format, there are very few “conversations” with non-journalists (interviews don’t count as conversations)… Such shows tend not to attract the same crowd as typical social media formats do. So WTP probably attracts a radio crowd and radio crowds aren’t necessarily that engaged in social media. Unless there’s a compelling reason to engage, but that’s not the issue I want to address.
What’s probably the saddest part is that The World ostensibly has a sort of global mission. Of course, they’re limited by language. But their coverage is even more Anglo-American than it needs to be. A far cry from Global Voices (and even GV tends to be somewhat Anglophone-centric).
The fact that WTP is part of The World (which is itself produced/supported by PRI, BBC, and Discovery) is an issue, in terms of social media. Especially given the fact that WTP-specific information is difficult to find. WTP is probably the one part of The World which is savvy to social media so the difficulty of finding WTP is made even more noticeable by the lack of a dedicated website.
WTP does have its own blog. But here’s how it shows up:
The main URL given for this blog? <tinyurl.com/wtpblog> Slightly better than <http://tinyurl.com/6g3me9> (which also points to the same place). But very forgettable. No branding, no notion of an autonomous entity, little personality.
Speaking of personality, the main show’s name sounds problematic: The World. Not the most unique name in the world! 😉 On WTP, correspondents and host often use “the world” to refer to their main show. Not only is it confusing but it tends to sound extremely pretentious. And pretention is among the trickiest attitudes in social media.
A strange dimension of WTP’s online presence is that it isn’t integrated. For instance, their main blog doesn’t seem to have direct links to its Twitter and Facebook profiles. As we say in geek circles: FAIL!
To make matters worse, WTP is considering pulling off its Facebook page. As Facebook pages require zero maintenance and may bring help listeners associate themselves with the show, I have no idea why they would do such a thing. I’m actually having a very hard time finding that page, which might explain why it has had zero growth in the recent past. (Those who found it originally probably had friends who were adding it. Viral marketing works in bursts.) WTP host Clark Boyd doesn’t seem to have a public profile on Facebook. Facebook searches for WTP and “The World Tech Podcast” don’t return obvious results. Oh! There you go. I found the link to that Facebook page: <http://www.new.facebook.com/home.php#/group.php?gid=2411818715&ref=ts>. Yes, the link they give is directly to the new version of Facebook. Yes, it has extra characters. No, it’s not linked in an obvious fashion.
That link was hidden in the August 22 post on WTP’s blog. But because every post has a link with “Share on Facebook” text, searching the page for “Facebook” returns all blogposts on the same page (not to mention the “Facebook” category for posts, in the right-hand sidebar). C’mon, folks! How about a Facebook badge? It’s free and it works!
Oh, wait! It’s not even a Facebook page! It’s a Facebook group! The difference between group and page seems quite small to the naked eye but ever since Fb came out with pages (a year or so ago), most people have switched from groups to pages. That might be yet another reason why WTP isn’t getting its “social media cred.” Not to mention that maintaining a Facebook group implies just a bit of time and doesn’t tend to provide direct results. Facebook groups may work well with preestablished groups but they’re not at all effective at bringing together disparate people to discuss diverse issues. Unless you regularly send messages to group members which is the best way to annoy people and generate actual animosity against the represented entity.
On that group, I eventually learn that WTP host Clark Boyd has his own WTP-themed blog. In terms of social media, the fact that I only found that blog after several steps indicates a broader problem, IMHO.
And speaking of Clark Boyd… He’s most likely a great person and an adept journalist. But is WTP his own personal podcast with segments from his parent entity or is WTP, like the unfortunately defunct Search Engine, a work of collaboration? If the latter is true, why is Boyd alone between segments in the podcast, why is his picture the only one of the WTP blog, and why is his name the domain for the WTP-themed blog on WordPress.com?
Again, no offence. But I just don’t grok WTP.
There’s one trap I’m glad WTP can avoid. I won’t describe it too much for fear that it will represent the main change in strategy. Not because I get the impression I may have an impact. But, in attention economy, “the squeaky wheel gets the grease.”
Oops! I said too much… 😦
I said I don’t care about WTP. It’s still accurate. But I do care about some of the topics covered by WTP. I wish there were more social media with a modicum of cultural awareness. In this sense, WTP is a notch above Radio Open Source and a few notches below Global Voices. But the podcast for Global Voices may have podfaded and Open Source sounds increasingly U.S.-centric.
7 Comments | tags: advice, Afrigadget, Anglo-American, Anglocentrism, BBC, Christopher Lydon, Clark Boyd, correspondents, Discovery Channel, Erik Hersman, Ethan Zuckerman, Facebook groups, Facebook pages, geek cred, Global Voices, humour, Jesse Brown, newsradio, Old Media, podfading, PRI, Radio Open Source, Search Engine CBC, social media, The World (PRI), TinyURL, troubleshooting approach | posted in arrogance, audience, audio, blog comments, blogosphere, CBC, cluefulness, Clueing, comment-fishing, community-building, cultural awareness, customer service, geek crowd, geek culture, globalisation, Institutions, journalism, marketing, Marshall McLuhan, mass media, media, mediascape, mindshare, new media, online communities, podcasting, ramblings, rants, social, social butterfly effect, social capital, social networks, social publishing, Tech, wishlists, WordPress.com, YouTube
Been thinking about names again.
As it so happens, my master’s thesis was on proper names. I mainly focused on anthroponyms (personal names) and toponyms (place names), but the connection is obvious between Lexicon’s work and what I have done in the past.
In the past, I have mostly worked in a semiotic framework. The discipline of semiotics has lost some of its mainstream prominence but semiotic approaches are in fact quite common in social sciences, humanities, and marketing. My own training in semiotics has helped me integrate language sciences and music studies with symbolic anthropology and ethnographic approaches. Calling myself a “semiotician” might not seem like an excellent strategy to get a good job. But my training in semiotics can be quite useful in many contexts.
Within semiotics, I have mostly focused on names and on music. My master’s thesis was on proper names used in Malian praise-songs and my Ph.D. dissertation has involved both names and music in those same praise-singing performance contexts. As it so happens, there are clear connections (in my mind) between proper names and some musical patterns used in those praise-songs. The significance of both types of signs goes beyond some simplified explanations of meaning.
From a semiotic perspective, names are simply fascinating. As verbal signs, they are deeply significant. Not just meaningful by virtue of an arbitrary (or partially motivated) connection with an object. But significant through a more complex process of semiosis. More than other verbal signs, names can evoke a complex reality on their own. They resonate in a specific context. And they are salient across language boundaries.
In the Bamanan-speaking performance contexts I’ve observed, proper names have special significance. For instance, those who are praised are those who have made a name for themselves. Simply calling out someone’s last name is equivalent to praising that person. Mentioning a place name in a praise-singing performance is a way to refer to events which have taken place at that location, often requiring listeners to possess some priviledged information about those events. Naming someone is a way to make that person social. Someone’s first name can have a deep impact on their character. Given the social structure, it’s often important to live up to one’s name and maintain a good name for the family as a whole.
What’s more, names (and musical patterns) are more motivated than the typical linguistic sign. As such, names can more easily participate in sound symbolism than other words. In this, names can resemble onomatopoeia and ideophones (which happen to be more frequent in African languages than in other linguistic contexts). In fact, some names share with sound symbolism the presence of non-typical morphophonological features for the language in which they are used. For instance, some English-speakers try to pronounce my first name as it is in French (/alεksãdr/), which implies a sequence of sounds which isn’t typical in English. Of course, I tend to go by “Alex” and a lot of people use the English version of my name (and spell it “Alexander”). But the point remains that even my first name can have some features reminiscent of sound symbolism, when used in a different language.
Lots more that I’ve discussed in both my master’s thesis and my Ph.D. dissertation. Going back to this fascination for names is a way for me to tie some loose ends.
What does it all have to do with brand names? Quite a lot, actually, and it’s easy to realize. As some experts in social marketing tend to say, personal names often act like personal brands. “Branding yourself” is a market-driven approach to making a name for yourself. In Mali, people talk about the “publicity” aspect of the performance events I have been studying. In different parts of Africa (and in Brazil), people literally pay for the priviledge of being mentioned in song, because these mentions can be quite advantageous as “personal branding and marketing.”
One thing which attracts me to Lexicon specifically is the emphasis on cross-cultural communication. For very obvious reasons, Lexicon needs to make sure that the brand names it designs can have appropriate effects in a wide variety of linguistic and cultural contexts. We can all think of cases in which brand names had negative connotations in a language other than the one in which they were designed. But Lexicon’s approach seems to go much further. Beyond preventing the branding faux-pas which can have very detrimental effects on the product’s adoption, Lexicon works on the deeper integration of names in diverse cultural contexts.
Since I chersih human diversity, I’m deeply moved by examples of cultural awareness. In any context.
7 Comments | tags: advertising, anthroponyms, Bamanan, brand names, cross-cultural communication, Ethnography, evocation, evocative power, graduate research, Humanities, intellectual stimulation, language sciences, Lexicon Branding, Mali, marketing, meaning, music studies, naming, naming research, personal branding, praise-songs, proper names, publicity, resonance, salience, semiosis, Semiotics, significance, social media, social sciences, Symbolic anthropology, toponyms, West Africa | posted in shameless plug
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