• ‘OK Boomer’ Marks the End of Friendly Generational Relations - The New York Times

    In a viral audio clip on TikTok, a white-haired man in a baseball cap and polo shirt declares, “The millennials and Generation Z have the Peter Pan syndrome, they don’t ever want to grow up.”

    Thousands of teens have responded through remixed reaction videos and art projects with a simple phrase: “ok boomer.”

    “Ok boomer” has become Generation Z’s endlessly repeated retort to the problem of older people who just don’t get it, a rallying cry for millions of fed up kids. Teenagers use it to reply to cringey YouTube videos, Donald Trump tweets, and basically any person over 30 who says something condescending about young people — and the issues that matter to them.

    #OK_boomer #Memes #Culture_numérique

  • How K-Pop Fandom Operates as a Force for Political Activism | Time

    illions of dollars in donations. Viral hashtag domination. Ticket interference at Trump rallies. These might sound like the actions of a highly-coordinated political or philanthropic campaign. In reality, it’s the work of a broad coalition of K-pop fans. Over the past few months, the power of K-pop fans to make their values known has become a hot topic of media conversation.

    But for those who have been paying close attention, the impact of K-pop’s fans on our present political discourse should not come as a surprise. Accustomed to mobilizing quickly online, and often holding progressive values, fans of K-pop groups like BTS, Stray Kids, Monsta X and Loona are uniquely prepared to organize and succeed in their choices of online activism. They have been known to deploy their influence over the years in the service of causes ranging from human rights campaigns to education programs, often in the names of the idols they support.

    The millions of supporters of different groups, both within the U.S. and beyond, are hardly a demographic or political monolith, however.

    “K-pop fans aren’t just K-pop fans. It’s not a binary; that’s dehumanizing,” says Tamar Herman, a pop correspondent for Billboard and author of the upcoming book BTS: Blood, Sweat & Tears. “It’s not just K-pop fans who are doing this. It’s Black people who are K-pop fans who are doing this, it’s allies who want to support Black Lives Matter who are K-pop fans who are doing this.”

    #K-pop #Mobilisation #Culture_numérique

  • What Happened to Urban Dictionary? | WIRED

    In time, however, the site began to espouse the worst of the internet—Urban Dictionary became something much uglier than perhaps what Peckham set out to create. It transformed into a harbor for hate speech. By allowing anyone to post definitions (users can up or down vote their favorite ones) Peckham opened the door for the most insidious among us. Racism, homophobia, xenophobia, and sexism currently serve as the basis for some of the most popular definitions on the site. In fact, one of the site’s definitions for sexism details it as “a way of life like welfare for black people. now stop bitching and get back to the kitchen.” Under Lady Gaga, one top entry describes her as the embodiment of “a very bad joke played on all of us by Tim Burton.” For LeBron James, it reads: “To bail out on your team when times get tough.”

    When I first discovered Urban Dictionary around 2004, I considered it a public good. The internet still carried an air of innocence then; the lion’s share of people who roamed chat forums and posted on LiveJournal had yet to adopt the mob instincts of cancel culture; Twitter was years away from warping our consumption habits and Facebook was only a fraction of the giant it is today. I was relatively new to what the internet could offer—its infinite landscapes dazzled my curious teenage mind—and found a strange solace in Urban Dictionary.

    My understanding of it hewed to a simple logic. Here was a place where words and phrases that friends, cousins, neighbors, and people I knew used with regularity found resonance and meaning. Before Urban Dictionary, I’d never seen words like hella or jawn defined anywhere other than in conversation. That they were afforded a kind of linguistic reverence was what awed me, what drew me in

    Urban Dictionary’s abandonment of that edict afforded it a rebel spirit. Early on, the beauty of the site was its deep insistence on showing how slang is socialized based on a range of factors: community, school, work. How we casually convey meaning is a direct reflection of our geography, our networks, our worldviews. At its best, Urban Dictionary crystallized that proficiency. Slang is often understood as a less serious form of literacy, as deficient or lacking. Urban Dictionary said otherwise. It let the cultivators of the most forward-looking expressions of language speak for themselves. It believed in the splendor of slang that was deemed unceremonious and paltry.

    But if the radiant array of terminology uploaded to the site was initially meant to function as a possibility of human speech, it is now mostly a repository of vile language. In its current form, Urban Dictionary is a cauldron of explanatory excess and raw prejudice. “The problem for Peckham’s bottom line is that derogatory content—not the organic evolution of language in the internet era—may be the site’s primary appeal,” Clio Chang wrote in The New Republic in 2017, as the site was taking on its present identity.

    Luckily, like language, the internet is stubbornly resistant to stasis. It is constantly reconfiguring and building anew. Today, other digital portals—Twitter, Instagram, gossip blogs like Bossip and The Shade Room, even group texts on our smartphones—function as better incubators of language than Urban Dictionary. Consider how Bossip’s headline mastery functions as a direct extension of black style—which is to say the site embraces, head on, the syntax and niche vernacular of a small community of people. The endeavor is both an acknowledgement of and a lifeline to a facet of black identity.

    That’s not to say Urban Dictionary is vacant any good, but its utility, as a window into different communities and local subcultures, as a tool that extends sharp and luminous insight, has been obscured by darker intentions. What began as a joke is no longer funny. Even those who operate on the site understand it for what it’s eroded into. The top definition for Urban Dictionary reads: “Supposed to [b]e a user-inputed dictionary for words. However, has become a mindless forum of jokes, view-points, sex, and basically anything but the real definition of a word.” Where Oxford and Merriam-Webster erected walls around language, essentially controlling what words and expressions society deemed acceptable, Urban Dictionary, in its genesis, helped to democratize that process. Only the republic eventually ate itself.

    #Urban_dictionnary #Langage #Evolution_internet #Culture_numérique

  • Digital gardens let you cultivate your own little bit of the internet | MIT Technology Review

    Le retour des « pages personnelles »

    A growing number of people are creating individualized, creative sites that eschew the one-size-fits-all look and feel of social media

    Tanya Basu
    September 3, 2020
    digital garden illustration of wild plants with flowers growing around screensMs Tech | Wikimedia, Pixabay

    Sara Garner had a nagging feeling something wasn’t quite right.

    A software engineer, she was revamping her personal site, but it just didn’t feel like her. Sure, it had the requisite links to her social media and her professional work, but it didn’t really reflect her personality. So she created a page focused on museums, which she is obsessed with. It’s still under construction, but she envisions a page that includes thoughts on her favorite museums, describes the emotions they evoked, and invites others to share their favorite museums and what they’ve learned.

    “I’m going for a feeling of wonderment, a connection across time,” she says.

    Welcome to the world of “digital gardens.” These creative reimaginings of blogs have quietly taken nerdier corners of the internet by storm. A growing movement of people are tooling with back-end code to create sites that are more collage-like and artsy, in the vein of Myspace and Tumblr—less predictable and formatted than Facebook and Twitter. Digital gardens explore a wide variety of topics and are frequently adjusted and changed to show growth and learning, particularly among people with niche interests. Through them, people are creating an internet that is less about connections and feedback, and more about quiet spaces they can call their own.
    “Everyone does their own weird thing”

    The movement might be gaining steam now, but its roots date back to 1998, when Mark Bernstein introduced the idea of the “hypertext garden,” arguing for spaces on the internet that let a person wade into the unknown. “Gardens … lie between farmland and wilderness,” he wrote. “The garden is farmland that delights the senses, designed for delight rather than commodity.” (His digital garden includes a recent review of a Bay Area carbonara dish and reflections on his favorite essays.)

    The new wave of digital gardens discuss books and movies, with introspective journal entries; others offer thoughts on philosophy and politics. Some are works of art in themselves, visual masterpieces that invite the viewer to explore; others are simpler and more utilitarian, using Google Docs or Wordpress templates to share intensely personal lists. Avid readers in particular have embraced the concept, sharing creative, beautiful digital bookshelves that illustrate their reading journey.

    Nerding hard on digital gardens, personal wikis, and experimental knowledge systems with @_jonesian today.

    We have an epic collection going, check these out...

    1. @tomcritchlow’s Wikifolders: https://t.co/QnXw0vzbMG pic.twitter.com/9ri6g9hD93
    — Maggie Appleton (@Mappletons) April 15, 2020

    Beneath the umbrella term, however, digital gardens don’t follow rules. They’re not blogs, short for “weblogs,” a term that suggests a time-stamped record of thought. They’re not a social-media platform—connections are made, but often it’s through linking to other digital gardens, or gathering in forums like Reddit and Telegram to nerd out over code.

    Tom Critchlow, a consultant who has been cultivating his digital garden for years, spells out the main difference between old-school blogging and digital gardening. “With blogging, you’re talking to a large audience,” he says. “With digital gardening, you’re talking to yourself. You focus on what you want to cultivate over time.”

    What they have in common is that they can be edited at any time to reflect evolution and change. The idea is similar to editing a Wikipedia entry, though digital gardens are not meant to be the ultimate word on a topic. As a slower, clunkier way to explore the internet, they revel in not being the definitive source, just a source, says Mike Caulfield, a digital literacy expert at Washington State University.

    In fact, the whole point of digital gardens is that they can grow and change, and that various pages on the same topic can coexist. “It’s less about iterative learning and more about public learning,” says Maggie Appleton, a designer. Appleton’s digital garden, for example, includes thoughts on plant-based meat, book reviews, and digressions on Javascript and magical capitalism. It is “an open collection of notes, resources, sketches, and explorations I’m currently cultivating,” its introduction declares. “Some notes are Seedlings, some are budding, and some are fully grown Evergreen[s].”

    Appleton, who trained as an anthropologist, says she was drawn to digital gardens because of their depth. “The content is not on Twitter, and it’s never deleted,” she says. “Everyone does their own weird thing. The sky’s the limit.”

    That ethos of creativity and individuality was echoed by several people I spoke to. Some suggested that the digital garden was a backlash to the internet we’ve become grudgingly accustomed to, where things go viral, change is looked down upon, and sites are one-dimensional. Facebook and Twitter profiles have neat slots for photos and posts, but enthusiasts of digital gardens reject those fixed design elements. The sense of time and space to explore is key.

    Caulfield, who has researched misinformation and disinformation, wrote a blog post in 2015 on the “technopastoral,” in which he described the federated wiki structure promoted by computer programmer Ward Cunningham, who thought the internet should support a “chorus of voices” rather than the few rewarded on social media today.

    “The stream has dominated our lives since the mid-2000s,” Caulfield says. But it means people are either posting content or consuming it. And, Caulfield says, the internet as it stands rewards shock value and dumbing things down. “By engaging in digital gardening, you are constantly finding new connections, more depth and nuance,” he says. “What you write about is not a fossilized bit of commentary for a blog post. When you learn more, you add to it. It’s less about shock and rage; it’s more connective.” In an age of doom-scrolling and Zoom fatigue, some digital-garden enthusiasts say the internet they live in is, as Caulfield puts it, “optimistically hopeful.”

    While many people are searching for more intimate communities on the internet, not everyone can spin up a digital garden: you need to be able to do at least some rudimentary coding. Making a page from scratch affords more creative freedom than social-media and web-hosting sites that let you drag and drop elements onto your page, but it can be daunting and time-consuming.

    Chris Biscardi is trying to get rid of that barrier to entry with a text editor for digital gardens that’s still in its alpha stage. Called Toast, it’s “something you might experience with Wordpress,” he says.

    Ultimately, whether digital gardens will be an escapist remnant of 2020’s hellscape or wither in the face of easier social media remains to be seen. “I’m interested in seeing how it plays out,” Appleton says.

    “For some people it’s a reaction to social media, and for others it’s a trend,” Critchlow says. “Whether or not it will hit critical mass … that’s to be seen.”

    #Internet #Culture_numérique #Pages_personnelles #Blog

  • Trump on QAnon Followers: ’These Are People That Love Our Country’ - The New York Times

    WASHINGTON — President Trump on Wednesday offered encouragement to proponents of QAnon, a viral conspiracy theory that has gained a widespread following among people who believe the president is secretly battling a criminal band of sex traffickers, and suggested that its proponents were patriots upset with unrest in Democratic cities.

    “I’ve heard these are people that love our country,” Mr. Trump said during a White House news conference ostensibly about the coronavirus. “So I don’t know really anything about it other than they do supposedly like me.”

    “Is that supposed to be a bad thing or a good thing?” the president said lightly, responding to a reporter who asked if he could support that theory. “If I can help save the world from problems, I am willing to do it. I’m willing to put myself out there.”

    Mr. Trump’s cavalier response was a remarkable public expression of support for conspiracy theorists who have operated in the darkest corners of the internet and have at times been charged with domestic terrorism and planned kidnapping.

    “QAnon conspiracy theorists spread disinformation and foster a climate of extremism and paranoia, which in some cases has led to violence. Condemning this movement should not be difficult,” said Jonathan A. Greenblatt, the chief executive of the Anti-Defamation League. “It’s downright dangerous when a leader not only refuses to do so, but also wonders whether what they are doing is ‘a good thing.’”

    QAnon is a larger and many-tentacled version of the Pizzagate conspiracy theory, which falsely claimed that Hillary Clinton was operating a child sex-trafficking ring out of the basement of a Washington, D.C., pizza restaurant. In December 2016, a man who said he was on the hunt for proof of child abuse was arrested after firing a rifle inside the restaurant.

    QAnon supporters often flood social media pages with memes and YouTube videos that target well-known figures — like Mrs. Clinton and her husband, former President Bill Clinton, and the actor Tom Hanks — with unfounded claims about their links to child abuse. Lately, activists have used anti-child-trafficking hashtags as a recruitment tool.

    “It’s not just a conspiracy theory, this is a domestic extremist movement,” said Travis View, a host of “QAnon Anonymous,” a podcast that seeks to explain the movement. Mr. View said that Twitter and Facebook pages exploded with comments from gleeful followers after Mr. Trump’s comments.

    Mr. View pointed out that the president answered the question by supporting the central premise of the QAnon theory — that he is battling a cabal of left-wing pedophiles — rather than addressing the lack of evidence behind the movement.

    In recent weeks, platforms including Twitter and Facebook have rushed to dismantle a mushrooming number of QAnon-related accounts and fan pages, a move that people who study the movement say is too little and too late. On Wednesday, after a record amount of QAnon-related growth on the site, Facebook said it removed 790 QAnon groups and was restricting another 1,950 groups, 440 pages and more than 10,000 Instagram accounts.

    On Facebook alone, activity on some of the largest QAnon groups rose 200 to 300 percent in the past six months, according to data gathered by The New York Times.

    “We have seen growing movements that, while not directly organizing violence, have celebrated violent acts, shown that they have weapons and suggest they will use them, or have individual followers with patterns of violent behavior,” Facebook said in a statement, adding that it would also block QAnon hashtags like #digitalarmy and #thestorm.

    But the movement made the jump from social media long ago: With dozens of QAnon supporters running this year for Congress — including several who have won Republican primaries in Oregon and Georgia — QAnon is knocking on the door of mainstream politics, and has done so with the president’s help.

    For his part, the president has often reposted QAnon-centric content into his Twitter feed. And QAnon followers have long interpreted messages from Dan Scavino, the White House director of social media, as promoting tongue-in-cheek symbols associated with the movement.

    “I’m not surprised at all by his reaction, and I don’t think QAnon conspirators are surprised either. It’s terrifying,” Vanessa Bouché, an associate professor of political science at Texas Christian University, said in an interview. “In a democratic society, we make decisions based on information. And if people are believing these lies, then we’re in a very dangerous position.”

    #Qanon #Trump #Fake_news #Culture_numérique #Mèmes #Extrême_droite

  • The human cost of a WeChat ban: severing a hundred million ties | MIT Technology Review

    The US hurting itself

    There’s a reason why WeChat is the only platform still available for communicating with people in China. It’s because the Chinese government banned everything else. First it was Facebook and Google, then Telegram and WhatsApp. “It’s not as if there’s no fault on the Chinese side for this,” Webster says.

    But retaliating in turn is also not the solution. “If you think about what the US is doing, it’s basically learning from China,” says Youyou Zhou, a Chinese national who works as a journalist in the US and relies on WeChat to talk to sources and loved ones. “It’s establishing cyber sovereignty and claiming to protect user data in the US by using political action and legal means to fend off competition. It’s just not what you would expect a liberal and free country would do.”

    Over time, both Webster and Zhou worry that this cleaving will hurt the US. What’s happening in China right now, Webster says, is “legitimately very dark,” including the escalating oppression of Muslim Uyghurs in Xinjiang and the passage of the National Security Law in Hong Kong. But the Trump administration’s actions are against the US’s self-interests, he says. “If we set ourselves up for a new cold war and there’s no ability to monitor actual events in China, I think we could very well miss opportunities to have better outcomes in the long term. Essentially tearing down any connection between the two places is a recipe for enduring conflict.”

    #WeChat #USA-Chine #Fin_du_global_internet #Culture_numérique

  • « Nous devons apprendre à voir Internet comme un acteur politique »

    La psychologue Sherry Turkle, spécialiste du Web, estime que la pandémie, malgré des initiatives numériques désintéressées, n’a pas fait disparaître le risque que nous soyons manipulés par des technologies qui cherchent à capter notre attention.

    Avec la pandémie, le télétravail s’est largement répandu. Si jongler entre vie professionnelle et vie de famille n’est pas toujours facile, ne faut-il pas se réjouir d’être enfin libéré de l’emprise du bureau ?

    Votre question soulève plusieurs enjeux. A propos du travail multitâche, il faut rappeler que, malheureusement, nous ne savons pas faire plusieurs choses à la fois. Nous avons l’illusion d’y arriver, particulièrement lorsque nous travaillons à la maison. Mais notre cerveau ne peut faire qu’une tâche à la fois. La recherche est très claire sur un point : à chaque chose que nous ajoutons, notre capacité de concentration diminue, alors que nous avons l’impression d’être de plus en plus efficaces. C’est un tour que nous joue notre cerveau. Pour faire face, la solution la plus simple est de se montrer bienveillant envers soi-même, lorsque les choses à faire s’accumulent, il faut mieux diviser notre temps entre le travail, les enfants, les amis, etc.
    Article réservé à nos abonnés Lire aussi Une conversion au télétravail plutôt réussie, selon une étude

    Second enjeu, décrire le fait de travailler de la maison comme une libération revient à présenter le bureau comme un endroit qui n’a que des désavantages. Les choses ne sont pas si simples. Travailler à la maison apporte un supplément de flexibilité pour concilier vie professionnelle et vie familiale. Les parents peuvent optimiser leur temps, sachant qu’ils pourront profiter du sommeil des enfants pour se consacrer à leur travail. Sans avoir à se déplacer, on récupère aussi de précieuses minutes que l’on peut employer à des fins personnelles.

    Mais on risque aussi de voir s’affaiblir notre réseau professionnel, les décisions perdent aussi de leur collégialité et nous sommes moins créatifs. Et n’oublions pas que ce sont les femmes qui, plus que les hommes, paient le prix du travail à distance. Tirons néanmoins profit de cette expérience pour rendre les entreprises plus flexibles et mieux utiliser les technologies, les mettre davantage à notre service plutôt que l’inverse.

    Vous êtes généralement très critique à l’égard du Web et de ses possibilités dites « sociales ». Pourquoi ?

    Les différents modes de communication que nous employons sur nos téléphones, nos ordinateurs – textos, courriels, échanges sur des forums – font tous la même promesse : tout se passera sans difficulté, sans heurt ni « friction ». Ce discours, d’abord employé pour parler d’applications servant au transfert de fonds, est désormais utilisé pour des applications dites sociales. Nous nous sommes donc habitués à choisir la photo la plus flatteuse, à écrire plutôt que de téléphoner, à maîtriser beaucoup mieux notre expression que lors d’un échange fait de vive voix.

    Mais échapper – en amour, dans notre vie de famille, en amitié – à toute « friction », est-ce vraiment possible ou désirable ? C’est pourtant la vie que l’on nous a vendue en ligne, contredisant notre expérience dans le monde physique. Sur le plan politique, on a donc cru que la démocratie pouvait se contenter de ce monde numérique aseptisé. Nous vivons pourtant un moment d’intenses frictions, comme le mouvement Black Lives Matter ou la répression à Hongkong le démontrent. Si Internet doit être sans friction, alors cette technologie est en profond décalage avec l’époque.

    #Frictionless #Sherry_Turkle #Confinement #Internet #Culture_numérique

  • Randonautica: What Is It and Are the Stories Real? - The New York Times

    That is the gamble one takes with Randonautica, which claims to channel users’ “intentions” to produce nearby coordinates for exploration. Think: The law of attraction meets geocaching.

    Randonautica makes a few asks of users — “What would you like to get?” “Choose your entropy source” — before prompting them to “focus on your intent” while it fetches coordinates. This process relies on location settings and a random number generator, which, despite what the company says, cannot be directly affected by human thoughts.

    Since its release, Randonautica has been downloaded 10.8 million times from the App Store and Google Play, according to the research firm Sensor Tower. After a few months of rapid growth, much of it propelled by TikTok, its downloads have started to taper off, according to data from the analytics firm App Annie.

    In an interview in July, Mr. Lengfelder described Randonautica as “a multimedia storytelling platform” that encourages “performance art.” He said the overwhelming response has not surprised him.

    “I kind of figured it was inevitable,” he said. “Because basically what it is is like a machine that creates memes and legends, and it kind of virally propagates on its own.”

    So How Does It Work?

    On first use, Randonautica offers a brief intro and some tips (“Always Randonaut with a charged phone,” “Never trespass”) before prompting you to share your location.

    Then it will ask you to choose which type of point you would like it to generate (the differences between which only matter if you believe the app can read your thoughts) before fetching coordinates from a random number generator. The user can then open that location in Google Maps to begin their journey.

    Randonautica throws big words like “quantum” and “entropy” around a lot. Its creators believe that quantum random numbers are more likely to be influenced by human consciousness than non-quantum random numbers. This hypothesis is part of a theory Mr. Lengfelder refers to as “mind-machine interaction,” or M.M.I.: It posits that when you focus on your intent, you are influencing the numbers.

    “Basically if you’re looking for any kind of peer-reviewed, scientific consensus, that does not exist yet in the literature,” Mr. Lengfelder said in a TikTok video in June, speaking about the theory. Instead, he pointed to the work of Dean Radin, a prominent figure in the pseudoscientific field of parapsychology, and the Princeton Engineering Anomalies Research (PEAR) program, which has cited Dr. Radin’s research, as evidence.

    Randonautica claims that a 1998 PEAR experiment supported the idea that people can control random number generation with their thoughts. That study was published in the Journal of Scientific Exploration, which includes work about the paranormal, spirit possessions, poltergeists and questions about Shakespeare’s authorship. In the study, PEAR’s researchers wrote that the experiment was far from conclusive.

    “It looks like they saw some kind of correlation, but they admit that it was weak and it needed to have further research associated with it,” said Casey Schwarz, an experimental physicist and assistant professor at Ursinus College who reviewed Randonautica’s claims for this article. She said she did not know of any quantum system that could be influenced by human thoughts.

    Mr. Lengfelder dismissed such criticisms, stating that the app was not created to prove a hypothesis. “I would say it’s not some kind of academic science work,” he said. “We’re more like inventors than academic scientists.”

    An update coming in August will feature improved graphics and, Mr. Lengfelder said, a custom random number generator that would have a higher “rate of entropy.” “So technically our M.M.I. effects should be higher,” he said. Of course, as noted above, M.M.I. is a theory that is not supported by science.

    Daniel J. Rogers, a physicist who has worked with quantum random number generators, called Randonautica’s M.M.I. theory “completely absurd.”

    “There is no quantum physics here,” said Dr. Rogers, a founder of the Global Disinformation Index. “This is just people using big science words to sound magical. There is no actual science here.”
    ‘Do Not Go Randonauting’

    Randonauting became popular partly because of reverse psychology; young people approach it with a sense of foreboding. “Do not go randonauting” has become a popular title for videos.

    Some adults have expressed concerns about the app’s lack of safety precautions for children. Though Randonautica’s terms of use specify that anyone who is a minor must obtain parental consent to use the app, such consent is collected by email, making it easy for young users to bypass.

    Know and Tell, a child protection education program with the Granite State Children’s Alliance in New Hampshire, has posted on Instagram telling parents to keep young people off the app, or at least supervise their use.

    “It was very apparent that these were young teenagers that were going to undisclosed areas in the middle of the night,” said Jana El-Sayed, the outreach project manager for the Granite State Children’s Alliance. She described these circumstances as “a perpetrator’s dream.”

    #Randonautica #Fake_science #Culture_numérique #Mèmes

  • Was E-mail a Mistake? | The New Yorker

    The problem is that some of the computers might crash. If that happens, the rest of the group will end up waiting forever to hear from peers that are no longer operating. In a synchronous system, this issue is easily sidestepped: if you don’t hear from a machine fast enough, you can assume that it has crashed and ignore it going forward. In asynchronous systems, these failures are more problematic. It’s difficult to differentiate between a computer that’s crashed and one that’s delayed. At first, to the engineers who studied this problem, it seemed obvious that, instead of waiting to learn the preference of every machine, one could just wait to hear from most of them. And yet, to the surprise of many people in the field, in a 1985 paper, three computer scientists—Michael Fischer, Nancy Lynch (my doctoral adviser), and Michael Paterson—proved, through a virtuosic display of mathematical logic, that, in an asynchronous system, no distributed algorithm could guarantee that a consensus would be reached, even if only a single computer crashed.

    A major implication of research into distributed systems is that, without synchrony, such systems are just too hard for the average programmer to tame. It turns out that asynchrony makes coördination so complicated that it’s almost always worth paying the price required to introduce at least some synchronization. In fact, the fight against asynchrony has played a crucial role in the rise of the Internet age, enabling, among other innovations, huge data centers run by such companies as Amazon, Facebook, and Google, and fault-tolerant distributed databases that reliably process millions of credit-card transactions each day. In 2013, Leslie Lamport, a major figure in the field of distributed systems, was awarded the A. M. Turing Award—the highest distinction in computer science—for his work on algorithms that help synchronize distributed systems. It’s an irony in the history of technology that the development of synchronous distributed computer systems has been used to create a communication style in which we are always out of synch.

    Anyone who works in a standard office environment has firsthand experience with the problems that followed the enthusiastic embrace of asynchronous communication. As the distributed-system theorists discovered, shifting away from synchronous interaction makes coördination more complex. The dream of replacing the quick phone call with an even quicker e-mail message didn’t come to fruition; instead, what once could have been resolved in a few minutes on the phone now takes a dozen back-and-forth messages to sort out. With larger groups of people, this increased complexity becomes even more notable. Is an unresponsive colleague just delayed, or is she completely checked out? When has consensus been reached in a group e-mail exchange? Are you, the e-mail recipient, required to respond, or can you stay silent without holding up the decision-making process? Was your point properly understood, or do you now need to clarify with a follow-up message? Office workers pondering these puzzles—the real-life analogues of the theory of distributed systems—now dedicate an increasing amount of time to managing a growing number of never-ending interactions.

    Last year, the software company RescueTime gathered and aggregated anonymized computer-usage logs from tens of thousands of people. When its data scientists crunched the numbers, they found that, on average, users were checking e-mail or instant-messenger services like Slack once every six minutes. Not long before, a team led by Gloria Mark, the U.C. Irvine professor, had installed similar logging software on the computers of employees at a large corporation; the study found that the employees checked their in-boxes an average of seventy-seven times a day. Although we shifted toward asynchronous communication so that we could stop wasting time playing phone tag or arranging meetings, communicating in the workplace had become more onerous than it used to be. Work has become something we do in the small slivers of time that remain amid our Sisyphean skirmishes with our in-boxes.

    There’s nothing intrinsically bad about e-mail as a tool. In situations where asynchronous communication is clearly preferable—broadcasting an announcement, say, or delivering a document—e-mails are superior to messengered printouts. The difficulties start when we try to undertake collaborative projects—planning events, developing strategies—asynchronously. In those cases, communication becomes drawn out, even interminable. Both workplace experience and the theory of distributed systems show that, for non-trivial coördination, synchrony usually works better. This doesn’t mean that we should turn back the clock, re-creating the mid-century workplace, with its endlessly ringing phones. The right lesson to draw from distributed-system theory is that useful synchrony often requires structure. For computer scientists, this structure takes the form of smart distributed algorithms. For managers, it takes the form of smarter business processes.

    #Mail #Communication_asynchrone #Management #Culture_numérique

  • Rencontres : un tiers des Français pense qu’il est plus simple de se faire des amis en ligne qu’en réalité | CNEWS

    Le problème est toujours celui de la crédibilité de tels sondages quand on ne connaît pas les questions posées. Et puis, après avoir dit qu’internet permet une expansion de son moi réel, il fallait bien terminer sur les dangers et les prédateurs sexuels. On est sur Cnews, n’oublions pas.

    Les Français se sentent bien dans leur « moi » virtuel pour faire des rencontres, que celles-ci soient sentimentales, amicales ou professionnelles. Voici le constat dressé par une étude publiée ce lundi 29 juin par Arlington Research pour Kaspersky.

    Sans surprise, près de sept sondés sur dix (71,2 %) estiment que « l’usage des technologies numériques les aide à se sentir plus proches de leurs familles et amis », rapporte ce document que CNEWS s’est procuré en avant-première. Surtout, les Français sont 13,2 % à considérer que la technologie encourage à préférer des amitiés virtuelles à des relations réelles.

    « Un chiffre qui rejoint celui de nos voisins allemands (13 %), mais qui reste en deçà des Britanniques, pour qui cette proportion monte à 18 %. Toutefois, les Espagnols sont moins de 10 % à y croire. Ce qui reste finalement en adéquation avec les différences culturelles », souligne Tanguy de Coatpont, directeur général France de Kaspersky, spécialisé dans la cybersécurité.

    Mais les rencontres virtuelles sont aujourd’hui bien installées. Près d’un tiers des répondants (32,6 %) disent avoir « davantage confiance en eux et être plus sociables lors de rencontres virtuelles ». Une réflexion qui est même encore plus installée chez la jeune génération, toujours connectée. Ainsi, 40 % des jeunes issus de la génération Z et même 44 % des millenials y croient.
    Les célibataires moins intéressés que les familles

    Plus étonnant, l’étude démontre que les célibataires ne sont pas les champions des relations virtuelles. Au contraire, c’est dans le cercle familial que chaque membre du foyer préfère construire son « avatar » pour aller à la rencontre de nouvelles personnes. Ainsi, « 36,7 % des personnes vivant dans l’entourage d’enfants, qu’ils soient parents ou non, trouvent qu’il est plus facile de se présenter à leur avantage, via les réseaux sociaux », explique l’étude. L’idée pour les membres d’un même foyer serait ici d’échapper au regard des autres pour se construire une identité différente sur les réseaux et les forums en ligne.

    Le sondage souligne d’ailleurs que 49,2 % des personnes vivant seules « ne considèrent pas qu’il soit plus aisé ou rassurant d’offrir une représentation d’eux-mêmes de façon virtuelle ». « Vivre seul ne serait donc pas en soi un catalyseur de ces nouvelles "rencontres" virtuelles », ajoute le document.
    Des français peu méfiants

    Et si les Français semblent à l’aise avec leur double numérique, ils sont bien souvent trop confiants. « Ils n’ont pas conscience des risques qu’ils encourent. Or, le monde virtuel a des conséquences dans le réel », prévient Tanguy de Coatpont, qui invite d’ailleurs les internautes à se rendre sur le site gouvernemental cybermalveillance.gouv.fr. Tentatives d’escroquerie, rançonnage, cyberharcèlement, vol de photos intimes, pédophilie... « Il faut avoir conscience de tous les risques liés à Internet et avoir de bons réflexes, comme utiliser un logiciel pour gérer ses mots de passe et ne jamais avoir les mêmes, toujours avoir conscience que les personnes avec qui on discute peuvent mentir et si l’on n’a pas confiance à 100 % ne jamais rien donner. De même, après avoir rencontré une personne virtuellement, si vous décidez de la voir vraiment, prévenez toujours une personne de votre entourage avant votre rendez-vous. Enfin, si vous êtes victime n’hésitez pas à porter plainte auprès de la police ou de la gendarmerie. Il y a toujours un membre des forces de l’ordre formé pour prendre en charge les victimes de problèmes en ligne », rappelle Tanguy de Coatpont.

    #Culture_numérique #Comportement #Rencontres

  • Nos missions - Siana

    Organiser l’émergence et la diffusion des cultures numériques

    Siana, l’imaginaire des technologies est un centre de ressources pour les cultures numériques en Essonne. Il s’agit d’une proposition atypique qui rassemble – de manière conviviale et festive – la création artistique contemporaine, la recherche en sciences humaines, l’innovation technologique et le plus large public.
    Implantée à Evry depuis sa création en 2005, l’association touche l’ensemble du territoire Sud-Francilien et propose d’y organiser l’émergence des cultures numériques :

    Favoriser les coopérations locales entre les équipements culturels, les établissements d’enseignement supérieur et de recherche et les associations d’éducation populaire autour des TIC
    Inscrire sa programmation artistique dans les grands rendez-vous franciliens et internationaux consacrés aux arts numériques
    Construire de nouvelles modalités d’échanges entre les artistes et les scientifiques en favorisant l’égale prise en compte des sciences de l’ingénieur et celles des sciences sociales comme facteurs d’innovation et de progrès humain.

    Pour cela Siana développe 4 axes de travail complémentaires et transversaux :


  • On Instagram, Black Squares Overtook Activist Hashtags | WIRED

    The posts had completely overtaken the #blacklivesmatter hashtag, “flooding out all of the resources that have been there for the last few years,” says Williams. “It’s really frustrating to have carved out this area of the internet where we can gather and then all of a sudden we see pages and pages and pages of black squares that don’t guide anyone to resources.” Around 1 am on the West Coast, Williams tweeted about it. “Do not post black squares with the hashtag #BlackLivesMatter. You’re [unintentionally] quite literally erasing the space organizers have been using to share resources. Stop it. Stop.”

    Social media has played a critical role in organizing against racism and police brutality in the US. Online, anyone can start a social movement; platforms like Twitter and Instagram have made it possible to broadcast messages to massive audiences and coordinate support across cities. Before the mainstream media reported on the shooting of Michael Brown in 2014, on-the-ground reports had already spread throughout Twitter. The police shooting of Philando Castile in 2016 was brought to light as soon as his girlfriend, Diamond Reynolds, broadcast a video to Facebook Live. The #blacklivesmatter hashtag itself originated with a Facebook post by Alicia Garza in 2013, after George Zimmerman was acquitted of fatally shooting Trayvon Martin.

    But the same megaphone that can amplify messages can also distort them. As recent protests have spread across American cities following the death of George Floyd, who died in police custody in Minneapolis, organizers have worked tirelessly to share images and information across social media, urging followers to take action. Now, activists say that all those black squares have drowned out the information that matters.

    Soon, though, the idea spread beyond the music industry. Kylie Jenner posted a black square to her Instagram feed. So did Fenty Beauty, Rihanna’s makeup brand, along with an announcement that the brand would not be conducting business on June 2. “This is not a day off. This is a day to reflect and find ways to make real change,” the company said in an Instagram post. Then it introduced a new hashtag: “This is a day to #pullup.”

    By Tuesday morning, thousands of people had begun garnishing their posts with the #blackoutday and #blacklivesmatter hashtags. Thousands of others used #blackouttuesday, or added it to their posts retrospectively, so as to avoid detracting from the information posted to #blacklivesmatter. Still, many have criticized the act of posting the black squares at all. “My Instagram feed this morning is just a wall of white people posting black screens,” the writer Jeanna Kadlec tweeted. “like ... that isn’t muting yourself, babe, that’s actually kind of the opposite!”

    Some activists have wondered if tagging the black square posts with #blacklivesmatter began as a coordinated effort to silence them, which other people failed to recognize when they jumped on the bandwagon. (As of Tuesday afternoon, WIRED has not independently confirmed the existence of any coordinated campaigns.)

    Williams, who noticed the flood of black squares as early as 1 am on Tuesday, also raised suspicions. “For it to jump from #theshowmustbepaused to #blackoutday to #blacklivesmatter is very, very odd to me,” they say. Whether or not the posts were coordinated or entirely spontaneous, “it’s clear to organizers and activists that this fucked us up,” says Williams. “Five or six years of work, all those resources, all that work and documentation—and now we have millions of black squares?”

    #Censure #Instagram #BlackLivesMatter #Memes #Culture_numérique

  • K-Pop Fans Thwarted the Dallas Police Department App During Black Lives Matter Protests | InStyle

    Trop fun : une app de dénonciation vidéo mise en place de la police de Dallas rendue inopérante par les fans de K-pop qui ont noyé le système avec des vidéos de leurs groupes préférés.

    Legions of K-pop fans stepped up to show the Dallas Police Department that they wouldn’t stand for police brutality during the city’s Black Lives Matter protests. According to Paper, the Dallas PD rolled out an app called iWatchDallas so that citizens could submit videos of “illegal activity.” The department didn’t expect the app to be flooded with K-pop videos, however. During the weekend’s Black Lives Matter protests, Twitter users called on one another to submit music video clips, fan-cam videos, and instructional dance videos set to huge names like BTS, NCT 127, and BLACKPINK.

    Users implored each other to overload the app so that anyone scanning the videos would be overwhelmed with K-pop, not possibly incriminating evidence.

    i got a video for you pic.twitter.com/VVDkRRmsfO
    — anahi (@belispeek) May 31, 2020

    I got footage of a criminal right here

    — see pinned📌Jimin’s Little Spoon⁷ (@heatherhellrasr) May 31, 2020

    Paper reports that the app actually crashed and the Dallas PD tweeted that “due to technical difficulties,” the app was temporarily down. The magazine also notes that this may be the very first instance of using fancams in such a manner, writing that it was the “first direct action-related use of fancams.” For those unfamiliar, fancams are generally user-created video clips that showcase a single member of a K-pop group or a solo artist, usually so that viewers can see performances from many different angles.

    pigs are using this app to have people send in videos so they can identify those in protests. if we can swarm these pages, they won’t be able to find anything on anyone. how about we put our fancamming into good use and upload so many fancams it floods the app? pic.twitter.com/760nGHwmHZ
    — lee hoseok knows acab 🐰 (@leehsk93) May 31, 2020

    It’s not all K-pop fans are doing. Dazed adds that many Twitter fan accounts for BTS and BLACKPINK have halted their usual activity. Instead of tweeting about their favorite acts and promoting new material like BLACKPINK and Lady Gaga’s “Sour Candy,” K-pop Twitter is making space for discussions on police violence and Black Lives Matter protests.

    #Memes #Fancams #K-pop #Culture_fan #Culture_numérique

  • Oeuvrer à l’émergence d’un « autre numérique » est-il une impasse ?

    Il y a des livres qui vous font profondément réfléchir. C’est certainement le cas des livres les plus critiques à l’encontre des enjeux technologiques – et ils sont nombreux. Les arguments de ceux qui s’opposent à la numérisation sont bien plus pertinents et nécessaires que les arguments de ceux qui vous promettent du bonheur numérique ou qui continuent à soutenir que l’innovation technologique tient du progrès sans observer concrètement ses limites et ses effets délétères.

    Le nouveau livre publié par les éditions La lenteur – Contre l’alternumérisme (La Lenteur, 2020, 128p.), signé de l’étudiante en philosophie Julia Laïnae, membre des Décâblés, et de l’informaticien Nicolas Alep, membre de Technologos -, est assurément un livre qui interroge les arguments de ceux qui espèrent d’un autre numérique dont je suis. En cela, il est assurément nécessaire de nous y confronter.

    Comme le disait récemment Félix Tréguer : cela fait 40 ans qu’on nous propose de miser sur la transparence, l’auditabilité, l’éthique, la réglementation pour protéger nos libertés… sans y parvenir. Ce petit livre interroge les horizons politiques que nous avons à construire en commun. Nous invite à arrêter des machines. Reste à savoir si nous souhaitons toutes les arrêter ? Et si ce n’est pas toutes, lesquelles ? Il interroge nos possibilités d’actions qui effectivement se réduisent à mesure que le numérique innerve la société tout entière. Il nous adresse une question de fond : à défaut de ne pouvoir ou de ne devoir jamais peser sur les choix technologiques, devons-nous nous radicaliser plus avant ? Contre l’alternumérisme est un livre qui nous amène à douter, à interroger le numérique que nous défendons. Ce n’est pas une petite vertu !

    #Culture_numérique #Alternumérisme #Techno_critique

  • Les élèves et leur environnent numérique d’apprentissage en confinement - M.Utéza

    Je vous propose donc une séance diagnostique qui s’appuie sur le cadre de référence des compétences numériques publié à la rentée 2019. Elle est adaptable à différents niveaux mais voici le déroulé prévu pour les 6e 5e qui seront les premiers à revenir.

    « Ensuite, pour relancer le groupe classe tout en créant des liens entre les élèves, nous allons réaliser ensemble un questionnaire. Il s’agit, maintenant que nous avons délimité leurs environnements, de tenter de faire percevoir les défis qu’ils recèlent.
    As-tu rencontré à un moment des soucis avec les outils utilisés ? »

    #EMI #culture_numérique #PIX #séance


    Comment maintenir la notion de « séance de cinéma » durant le confinement.


    En ces temps d’enfermement, quoi de mieux que de revisiter ensemble des utopies collectives pour préparer l’après ?

    Installé comme résident au sein des Grands voisins depuis la création du lieu, le réalisateur Bastien Simon y recueille les paroles de ceux.celles qui y vivent sur toute la durée de l’expérience. Ce faisant, il nous fait découvrir la formidable utopie contemporaine de ce tiers lieu au cœur de Paris où vivent en communauté des artistes, des réfugié.e.s, des précaires. À contre-courant des us et coutumes d’une époque capitaliste où le chacun pour soi prime au détriment du lien social, le réalisateur aime à croire qu’il existe encore des personnes prêtes à proposer d’autres alternatives, d’autres voies possibles et imaginables. De ce bric-à-brac organisé porté par des associations qui orientent le fonctionnement du lieu, le documentaire ne passe rien sous silence, zappant à brûle-pourpoint d’une AG administrative à une fête débridée.

    La e-séance sera suivie d’une e-rencontre avec le réalisateur Bastien Simon, par laquelle le public sera invité à interagir.


    e-SÉANCE • LE CAFÉ DES IMAGES SUR LA TOILE ★ COMMENT ÇA MARCHE ? La salle coupole, la salle à fleurs et la salle Tati vous manquent trop ? Pas de panique ! Depuis le 14 mars 2020, votre cinéma a temporairement fermé ses portes.

    Avec cette expérience innovante, le Café des images et la Vingt-cinquième heure vous proposent un dispositif de séances de cinéma comme à la maison, autour du film LES GRANDS VOISINS, accessibles aux spectateur.rice.s géolocalisé.e.s à 40km autour du Café des images, avec un partage des recettes entre distributeur, exploitant et réalisateur pour la rencontre. Le bonus : une e-rencontre avec le réalisateur Bastien Simon le vendredi 10 avril 2020 à 20h30 !

    Prix : 5€ par e-séance | 6€ pour la e-séance + rencontre
    Partage : 2€ distributeur + 2€ salle + 1€ plateforme (+ 1€ réalisateur pour la rencontre)

    Pour prendre son billet, c’est ici !
    1. Clic sur le petit billet en haut à droite 2. Choisir sa séance 3. Prendre son billet
    Attention : on peut se connecter 1h avant la e-séance. La séance commence à l’heure !
    Vous avez un problème pour prendre votre billet ? Contact : e-cinema@25eheure.com

    #Confinement #Internet #Culture_numérique #Cinéma

  • Why does it suddenly feel like 1999 on the internet? - MIT Technology Review

    It’s like turning the clock back to a more earnest time on the web, when the novelty of having a voice or being able to connect with anyone still filled us with a sense of boundless opportunity and optimism. It harkens back to the late 1990s and early 2000s—before social media, before smartphones—when going online was still a valuable use of time to seek community.

    You see it in the renewed willingness of people to form virtual relationships. Before social media soured us and made us aloof and dismissive, we used to take the internet’s promise of serendipitous connection more seriously. Now casually hanging out with randos (virtually, of course) is cool again. People are joining video calls with people they’ve never met for everything from happy hours to book clubs to late-night flirting. They’re sharing in collective moments of creativity on Google Sheets, looking for new pandemic pen pals, and sending softer, less pointed emails.

    You see it in the rekindling of old relationships. Before sentimentality was replaced by an annual Facebook friends spring cleaning, it was a treat to keep in touch with middle school classmates and rediscover primary school teachers. Now we’re back to cherishing faraway old friends; after all, there’s no longer much difference between hanging out with them and those closer to home. People are going analog, too: sending postcards, leaving voicemail messages for family, putting together care packages.

    All these factors are certainly among the reasons online interactions at least appeared more peaceful. By juxtaposition, they also make the modern internet feel a whole lot louder. But while innovations like browsers and the explosion of bandwidth increased room for discourse and disagreement, they also expanded accessibility and have made our lives far more resilient to disruption. Without these updates, in other words, we would be far more isolated in our social distancing now. “The internet allows us to maintain a sense of normalcy and support one another and come together,” says Sullivan. In essence, it has provided a way for us to remain human.

    When this is all over, will the internet be a kinder, gentler place?

    Leah Lievrouw, a professor at UCLA who’s studied social change and the internet, says that what’s emerging is an unprecedented sense of community. “We’re seeing that we don’t have to be physically present to mobilize,” she says. “It’s not that the physical infrastructure is doing this. It’s what we do with that technology.”

    #Coronavirus #Culture_numérique

  • Opinion | What We Pretend to Know About the Coronavirus Could Kill Us - The New York Times

    Article passionnant sur l’enjeu des fausses informations, sur la différence de temps entre la réflexion et la science d’un côté et les outils de l’information de l’autre. Les fausses informations se construisent sur la multiplicité des données disponibles. En ajoutant des chiffres et des courbes, les fake news adoptent un « effet de réel » qui les rend crédibles. Une vieille technique littéraire largement exploitée par la science fiction depuis Jules verne.

    (complément : je viens de trouver une version en français à : https://teles-relay.com/2020/04/03/opinion-ce-que-nous-pretendons-savoir-sur-le-coronavirus-pourrait-nous-)

    Other than a vaccine or an extra 500,000 ventilators, tests and hospital beds, reliable information is the best weapon we have against Covid-19. It allows us to act uniformly and decisively to flatten the curve. In an ideal pandemic scenario, sound information is produced by experts and travels quickly to the public.

    But we seem to be living in a nightmare scenario. The coronavirus emerged in the middle of a golden age for media manipulation. And it is stealthy, resilient and confounding to experts. It moves far faster than scientists can study it. What seems to be true today may be wrong tomorrow. Uncertainty abounds. And an array of dangerous misinformation, disinformation and flawed amateur analysis fills the void.

    On Friday, President Trump announced that the Centers for Disease Control and Prevention had changed the recommendation on masks to say that all Americans should use “non-medical, cloth” ones. “You can do it. You don’t have to do it. I’m choosing not to do it,” Mr. Trump said. “It’s only a recommendation.”

    But the reversal may prove costly for the World Health Organization’s and the C.D.C.’s credibility. As Zeynep Tufekci, a University of North Carolina professor, wrote in a Times Op-Ed weeks ago, a lack of transparency up front created its own information crisis. “What should the authorities have said?” she asked. “The full painful truth.”

    The fear and uncertainty around the coronavirus is, of course, fertile ground for extremists and hucksters. Alex Jones of Infowars is pushing a conspiracy theory that the virus is an American-made biological weapon and is directing viewers to purchase any number of overpriced vitamin products from his stores. People who believe the myth that 5G wireless signals are harmful to health have falsely linked the technology to Covid-19.

    The anti-vaccination movement is also capitalizing on the pandemic. The New York Times used the analytics tool CrowdTangle to survey 48 prominent anti-vax Instagram accounts and found that video views spiked from 200,000 in February to more than two million in March, just as the pandemic took off globally. Another Times analysis of anti-vax accounts showed a surge in followers during the last week of March. In private groups on Facebook, junk science and unproven treatment claims proliferate.

    But you don’t have to be a science denier to end up seduced by bad information. A pandemic makes us all excellent targets for misinformation. No one has natural immunity to this coronavirus, leaving us all threatened and looking for information to make sense of the world. Unfortunately, the pace of scientific discovery doesn’t match the speed of our information ecosystems. As Wired reported in March, researchers are moving faster than ever to understand the virus — so fast that it may be compromising some of the rigor.

    But much of the pernicious false news about the coronavirus operates on the margins of believability — real facts and charts cobbled together to formulate a dangerous, wrongheaded conclusion or news reports that combine a majority of factually accurate reporting with a touch of unproven conjecture.

    The phenomenon is common enough that it already has its own name: armchair epidemiology, which Slate described as “convincing but flawed epidemiological analyses.” The prime example is a Medium blog post titled “Covid-19 — Evidence Over Hysteria” by Aaron Ginn, a Silicon Valley product manager and “growth hacker” who argued against the severity of the virus and condemned the mainstream media for hyping it.

    Without a deeper knowledge of epidemiology or evolutionary biology, it would have been easy to be seduced by Mr. Ginn’s piece. This, according to Dr. Bergstrom, is what makes armchair epidemiology so harmful. Posts like Mr. Ginn’s “deplete the critical resource you need to manage the pandemic, which is trust,” he told me. “When people are getting conflicting messages, it makes it very hard for state and local authorities to generate the political will to take strong actions downstream.”

    It’s this type of misinformation on the margins that’s most insidious. “I am seeing this playbook more and more,” Dr. Bergstrom said. “Secondhand data showing a crisis narrative that feels just a bit too well crafted. Mixing the truth with the plausible and the plausible with that which seems plausibly true in a week.” Dr. Bergstrom argues that the advances in available data make it easier than ever for junk-science peddlers to appear legitimate.

    This hybrid of true and false information is a challenge for social media platforms. Covid-19 and the immediate threat to public health means that networks like Facebook, Twitter and YouTube have been unusually decisive about taking down misinformation. “In a case of a pandemic like this, when we are seeing posts that are urging people not to get treatment,” Facebook’s chief executive, Mark Zuckerberg, said recently, “that’s a completely different class of content versus the back-and-forth of what candidates may say about each other.”

    Facebook took down a video of Mr. Bolsonaro when it became clear he was using the platform to spread unproven claims that chloroquine was an effective cure for the coronavirus. Similarly, Twitter temporarily locked the account of Rudolph Giuliani, a former mayor of New York City and Mr. Trump’s personal lawyer, for violating Twitter’s rules on Covid-19 misinformation with regard to hydroxychloroquine treatments. Depending on how you feel about technology companies, this is either heartening progress or proof that the companies could have been doing far more to tamp down misinformation over the past five years.

    The platforms are slightly more prepared than they once were to counter public-health myths, having changed their policies around medical misinformation after measles outbreaks in 2019. “With measles there was a lot of available authoritative information about measles,” Ms. DiResta told me. “The difference with coronavirus is that until months ago, nobody had seen this virus before.”

    “The really big question that haunts me is, ‘When do we return to reality?’” Mr. Pomerantsev mused over the phone from his own quarantine. “Or is it that in this partisan age absolutely everything is chopped, cut and edited to fit a different view? I’m waiting for society to finally hit up against a shared reality, like diving into the bottom of swimming pool. Instead we just go deeper.”

    #Fake_news #Culture_numérique #Trolls #Coronavirus

  • « Bien souvent, le sexting relève plus du charme que de la pornographie »

    Revenir à une approche un peu plus positive de la pratique du sexting, ne pas seulement se focaliser sur ses dérives et les scandales (comme celui qui a valu à Benjamin Griveaux d’abandonner mi-février la course à la Mairie de Paris). Voici le point de départ de la thèse sur le sexting chez les jeunes, menée par la criminologue suisse Yara Barrense-Dias entre 2016 et 2019. Une manière de mieux appréhender le phénomène pour une prévention plus efficace, notamment dans les écoles, selon elle.

    Désormais responsable de recherche à Unisanté, à Lausanne (un centre universitaire de médecine générale et santé publique), la chercheuse a mené entre autres deux recherches exploratoires auprès de quatre-vingts jeunes de 11 à 21 ans, lancé une enquête nationale auprès de cinq mille jeunes Suisses et échangé avec les parents et le corps enseignant.

    Ses résultats mettent en lumière une pratique générationnelle, ludique et relativement consciente des dangers.
    Qu’est-ce que le sexting, et depuis quand cela existe ?

    La première étude sur le sujet remonte à 2008, aux Etats-Unis. En Europe, c’est arrivé un peu plus tard. La définition du sexting est justement l’une de mes questions de recherche puisqu’une multitude de définitions cohabitaient.

    Au terme de ma thèse, la définition que j’ai retenue est que le sexting est un échange électronique de contenus à caractère sexuel (image, texte, audio, etc.) entre deux personnes consentantes. La notion de consentement est importante, car quand il n’y a plus de consentement, on ne parle plus de la même chose. On tombe dans les dérives, dans ce qu’on regroupe souvent sous le terme de « revenge porn ».
    Article réservé à nos abonnés Lire aussi Le « revenge porn », pratique « banale » et hors de contrôle chez les élèves
    Qui pratique le sexting ? N’est-il que l’apanage des jeunes, qui sont au cœur des enquêtes sur le sujet ?

    L’appli Snapchat sortie en 2011 a été un véritable tournant dans la pratique. Comme elle est largement utilisée par des plus jeunes, cela peut expliquer le fait qu’on parle plus du sexting chez les adolescents. En période de découverte sexuelle comme ils le sont, et avec la facilité de communication que représentent pour eux les réseaux sociaux, cela peut aussi amener un contexte favorable, surtout pour des individus qui vivent chez leurs parents ou sont parfois éloignés de leur partenaire.

    Je n’ai pas de chiffre à vous donner sur la population globale des adultes, mais dans mes recherches j’ai étudié une catégorie d’âge assez large, entre 11 et 26 ans. Dans mon enquête nationale auprès de cinq mille jeunes adultes de 24 à 26 ans, une personne sur deux disait avoir déjà envoyé une photographie d’elle-même à caractère sexuel.

    On pourrait donc être étonné de la proportion globale de personnes qui recourent au sexting. Après, il y a peut-être moins de cas de diffusion publique de contenus chez les adultes, ce qui expliquerait qu’on en parle moins.
    Est-ce que ce terme de sexting est employé par ceux qui le pratiquent ? Est-ce que ça leur parle ?

    Dans mes recherches, les jeunes savent très bien de quoi il s’agit, mais ne l’utilisent pas du tout. C’est un terme scientifique, journalistique même, apparu en 2005, dans la petite rubrique fictive d’un journal australien, il me semble [The Daily Telegraph]. Ensuite il a été repris par la recherche et la prévention. Les jeunes, eux, préfèrent parler de « nudes » ou expliciter la pratique directement.
    Quelles formes le sexting prend-il aujourd’hui ? On imagine qu’il s’agit toujours de photo ou de vidéo…

    En 2016, lorsque j’ai fait une étude de groupe, les sujets m’expliquaient tout ce qu’il était possible de faire en matière de sexting. L’image y était majoritaire, mais il y avait aussi une forte proportion d’échanges de messages texte.

    J’ai refait une étude similaire en 2018, et il y a eu un changement significatif : là où les messages écrits sont passés au second plan, l’échange de messages audio est apparu. Les jeunes s’écrivent moins mais s’échangent de plus en plus de messages vocaux.

    En trois ans de thèse, j’ai aussi observé un éventail de contenus sexuels partagés allant de photos de personnes habillées posant de façon suggestive à des sujets nus dans des actes explicites. J’ai noté que les filles restaient plus souvent dans les contenus suggestifs tandis que les garçons étaient enclins à aller plus facilement droit au but, envoyaient des photos de leur pénis par exemple. Je ne suis pas allée plus loin sur le sujet des « dick pics » [photos de pénis partagées en ligne] parce que c’est une pratique qui se fait souvent sans consentement, mais il ressortait beaucoup dans les discussions que de nombreuses internautes recevaient ces photographies de pénis non consenties.
    L’application Snapchat est-elle populaire en matière de sexting parce que ses messages sont censés être éphémères ?

    Effectivement, Snapchat est considérée comme une appli plus sûre parce que les messages s’effacent. La confiance est un argument largement mis en avant par les sujets de mon enquête. Toutefois, ils sont bien conscients que rien ne disparaît vraiment sur Internet, qu’il existe des moyens et astuces pour conserver les photos ou faire des captures d’écran du téléphone en toute discrétion.

    De façon générale, il apparaissait que Snapchat était vraiment utilisé chez les 11-15 ans. Chez les 16-20 ans, on parlait un peu moins de cette messagerie au profit d’Instagram ou de WhatsApp.
    Qu’est ce qui pousse les gens à « sexter » ?

    La majorité d’entre eux nous expliquaient qu’ils s’y adonnaient dans le cadre d’une relation de couple, quand ils avaient confiance en la personne. Quelques-uns en faisaient mention juste avant la formation du couple, pour flirter.

    Mais si les gens recourent autant à la photo dans le sexting, c’est qu’elle permet la mise en scène, de se mettre en valeur vis-à-vis de l’autre personne. Bien souvent, cela relève plus du charme que de la pornographie.
    On aborde souvent la question du sexting par ses dérives : les scandales de harcèlement et de diffusion de documents privés à caractère sexuel. Toutes les expériences de sexting sont-elles vouées à mal tourner ?

    Non, dans la majeure partie des cas cela se passe bien, même si les cas de diffusion sans consentement sont souvent violents et font beaucoup de bruit. Sur les cinq mille adultes interrogés dans l’enquête nationale, 15 % – en majorité des garçons – disaient avoir déjà partagé une photographie intime d’une tierce personne.

    Ce qui pose problème dans le sexting c’est la diffusion, le partage public de photographies intimes de tiers. Or, la quasi-unanimité des campagnes de prévention s’adresse non pas aux auteurs, complices et témoins de partages non désirés mais aux victimes potentielles. Et elles invitent plutôt à stopper le sexting pour éviter toute dérive.

    Or, pour moi, une prévention efficace reviendrait à ne pas lutter contre une pratique dans l’air du temps mais plutôt à sensibiliser les destinataires de photos à ne pas les partager, à respecter le consentement. Vouloir stopper le sexting pour éviter les dérives, c’est comme vouloir interdire les relations sexuelles pour éviter le viol.
    Avez-vous d’ores et déjà constaté une meilleure efficacité à changer de braquet sur la prévention ?

    Oui, il y a matière à optimisme. Tout au long de ma thèse, en Suisse, j’ai pu travailler avec le corps enseignant, les éducateurs sexuels ainsi qu’avec la police qui menait des campagnes de prévention, afin de réorienter le message pour s’adresser aux auteurs et aux témoins à qui on explique qu’ils sont tous tout aussi coupables.
    Lire aussi Le « sexting » ou l’art de la conversation érotique

    Une fois la gravité du geste expliquée, une fois qu’on raconte qu’une simple image suggestive partagée peut causer beaucoup de tort à la personne qui s’est prise en photo, ils se rendent généralement compte du mal fait.

    Dans l’enquête, nous leur avions aussi demandé la raison pour laquelle ils partageaient. Nous, adultes, on a en tête le revenge porn, sauf que les plus jeunes ne le font pas initialement dans une volonté de nuire. C’est avant tout pour rire, hélas. Comme pour le harcèlement, il y a un manque de conscience du geste.

    Pauline Croquet

    #Sexting #Culture_numérique #Cyberharcèlement

  • Instagram, Facebook : Jeunes et réseaux sociaux, clap de fin ?

    Certes, ils quittent Facebook, un « truc de vieux » – comprendre « un truc de parents » – pour Gabin, 17 ans. D’après une étude Diplomeo publiée en 2019, c’est un fait : le réseau social aux 2,5 milliards d’utilisateurs dans le monde, dont 37 millions en France, n’attire plus les ados. Près de 17 % des jeunes Français confient avoir supprimé Facebook de leur smartphone, 22 % chez les 16-18 ans et 15 % chez les 19-25 ans. Plus surprenant, ils auraient aussi tendance à bouder leur smart-phone et même à quitter Instagram et Snapchat. « Je n’y crois pas ! » tranche la mère de Gabin. Et pourtant… Tous les jeunes ne forment pas un groupe uniforme de « digital natives » (enfants du numérique) scotchés à leur portable. Certains, en effet, se déconnectent et d’autres refusent d’être trop connectés.
    Les prémices du ras-le-bol

    Une étude publiée en 2018 dans le quotidien britannique The Guardian avait déjà confirmé cette tendance, précisant même que 63 % des collégiens et lycéens britanniques seraient contents si les réseaux sociaux n’avaient jamais été inventés ! Parmi eux, Amanuel, une lycéenne de 16 ans, qui expliquait : « Sur Instagram, je présentais comme la plupart des gens une version malhonnête de moi-même. » Mais aussi Sharp, 13 ans : « Je préfère ne pas savoir ce que les autres pensent de moi. » Et en France ? « Je préfère passer mon temps dans le monde réel plutôt que sur mon téléphone, assure Khady, 19 ans, qui, au passage, confie avoir rencontré une situation de cyberharcèlement quand elle était au collège. Forcément, ça m’a vaccinée… » Les jeunes se déclarent rarement anti-réseaux sociaux sans un déclic. Parfois, la prise de conscience peut aussi prendre du temps. Quand, pour leur livre-enquête Portables : la face cachée des ados (Flammarion), les journalistes Céline Cabourg et Boris Manenti ont rencontré des centaines d’ados, ceux-ci s’interrogeaient moins sur une possible déconnexion que sur leurs usages hyperconnectés. « Mais c’était en 2016 », nuance Boris Manenti. Depuis, une enquête de l’institut de recherche Ampere Analysis, menée auprès de 9 000 internautes, a confirmé que les 18-24 ans avaient considérablement changé d’attitude à l’égard des médias sociaux en peu de temps. Alors que 66 % de cette tranche d’âge étaient d’accord en 2016 avec l’affrmation « les médias sociaux sont importants pour moi », ils ne sont plus que 57 % en 2018.

    Une saturation observée par Anne Cordier, maîtresse de conférences en sciences de l’information et de la communication et auteure de Grandir connectés (C & F) : « Depuis sept ans, je surveille l’évolution d’une quinzaine de jeunes, actuellement âgés de 24 ans et plutôt issus de milieux défavorisés. Tous évoquent depuis leurs 17 ans ce flux d’informations qui les bombarde, des diffcultés à se concentrer, ainsi que le désir de renouer avec des liens qu’ils estiment plus authentiques. Ils ont commencé par mettre en place des rituels de déconnexion très ponctuels, comme “oublier” le portable dans une autre pièce lorsqu’ils travaillent ou le retourner pour être tranquilles et ne pas être dérangés par les alertes de notifications. Une jeune fille me confiait : “C’est comme la glace. Quand on en mange trop et que l’on a fait le tour de tous les parfums, on frôle l’indigestion !” »

    La chercheuse Mary Jane Kwok Choon montre ainsi que tous les étudiants qui ont déconnecté finissent certes par revenir sur les réseaux sociaux au bout de cinq à quatorze jours mais toujours plus « responsables ». « Par exemple, ils “nettoient” leur profil sur Facebook ou ailleurs, veillent à ne pas être identifiés sur les photos, à moins publier ou à moins “liker” les statuts des autres », détaille Anne Cordier, pour qui la déconnexion absolue serait au fond un fantasme d’adulte. Lola, 18 ans, qui organise régulièrement chez elle des soirées détox digitale pour doper l’ambiance, l’a bien compris : « On éteint nos portables… seulement après avoir prévenu nos parents qui pourraient s’inquiéter ! » sourit-elle. D’après un rapport américain**, quatre adolescents sur dix ont peur que leur père ou leur mère soit « accro » au portable !

    #Médias_sociaux #Culture_numérique #Anne_Cordier #Adolescents

    • à 20 piges je détestais les forums et refusais d’avoir un mail. En vrai l’équation sous-jacente jeune-alors-devrait-aimer-la-tech n’a évidemment aucun fondement, à part la tech qui se croit jeune parce que toujours plus neuve.

    • Je me souviens un jour d’une couv de Télérama sur « les jeunes » : n’étaient figurés que des appareils électroniques. J’étais encore à peu près jeune à l’époque, et je ne comprenais pas pourquoi il n’y avait pas de bières et de capotes sur leur couv de vieux cons néophiles.

      Sinon Sherry Turkle a déjà pas mal parlé de jeunes et des réseaux sociaux : saturation, angoisse liée à l’image, déconnexion, tout y était en 2012.

  • How a ban on pro-Trump patterns unraveled the online knitting world - MIT Technology Review

    When knitting site Ravely banned all pro-Trump content it caused a schism in the community—but it also shone a spotlight on how women are using niche sites to politicize.

    But the infighting in one of the internet’s most niche communities is about more than just politics and knitting. It’s a glimpse of how otherwise ignored populations—here, predominantly older women—are using online platforms to organize and make their voices heard. And the Ravelry falling-out highlights questions other platforms, like Facebook and Twitter, have tiptoed around: What constitutes hate speech, and how should censorship work online?

    For some, the politicization of knitting groups started in earnest with the Women’s March in 2017. Thousands of women knitted “pussy hats” to protest the “grab ’em by the pussy” comment the president was revealed to have made in 2005. Nearly 5,000 knitters were active on Ravelry’s dedicated subgroup for the march. Three years later, a majority remained active, says Sandra Markus, a professor at the Fashion Institute of Technology. Together with Ioana Literat, a professor at Columbia University Teachers College, she published a paper last year that chronicles online “craftivism” and how politics has grown with it.

    But with the ban on Trump-related content, many of those voices moved elsewhere. In the eight months since the ban, a slew of right-leaning Ravelry copycats have sprung up. Deplorable Knitter launched her own site, subtitled “The Adventures of a Politically Incorrect Knitter,” where she’s gained a cult following and is currently hosting a knit-along of a hat and cowl emblazoned with “Women for Trump.” There’s the independent 18,000-strong Fiberkind, whose threaded chat layout most resembles Ravelry. And there’s Trump-supporting Freedom Knits, “where artistic freedom is respected.” It has grown to 400 members in the two months since it launched.

    The increased politicization of the online knitting world has come as part of a demographic shift. While the community still skews older and mostly female, it is fast diversifying. Millennials—who are generally more politically active and came of age in the AIM chatroom—are now signing up to Ravelry and its offshoots. “They’ve been awakened in this particular moment to capitalize on their identity,” Literat says.

    Online communities that are hyperspecific to certain hobbies also help engender dialogue across the political divide—a key point in a polarized political environment where people spend much of their time in ideological bubbles, says Literat.

    “You get a much wider spectrum of opinions in these spaces,” she says. “You see people who are already politically engaged, but also people who aren’t coming to these places, at least at first, because of politics.”

    The controversy shines a light on the future of political organizing: ultra-niche, small-but-vocal online communities built around an otherwise nonpolitical hobby or interest. For Literat, Ravelry’s ban presents a litmus test for the future of niche-site censorship and whether it’s best to forge a single, politically homogenous community or to splinter fringe users off.

    It is also giving women a new way to become politicized online. For Amy Singer, the founder of another knitting site, Knitty, that’s good news.

    “The one thing that crafts have always done is bring solace,” she says. “It gives us a way to express what’s upsetting us, hope for change, and bring comfort. Knitting’s not for grannies. We’re not scared any more.”

    #Tricot #Culture_participative #Politisation #Liberté_expression #Culture_numérique

  • The TikTok-Ready Sounds of Beach Bunny | The New Yorker

    On the video-sharing platform TikTok, there are nearly seventy-four million posts hashtagged #promqueen. Hundreds of thousands of these are set to a track of the same name, from 2018, by a young indie-rock band from Chicago called Beach Bunny. TikTok, which encourages users to post short, surrealist interpretations of memes and dance moves, has become an incubator of musical talent, or at least of persona and digital acumen. Earlier this year, it helped send the rapper Roddy Ricch’s song “The Box”—which features a curious squeaking sound, perfect for TikTok—to the top of the Billboard charts. But, unlike the idiosyncratic hip-hop that typically takes hold on the platform, “Prom Queen” is a doleful ballad. The song dramatizes teen-age self-doubt and has the inverse effect of a pep talk. “Shut up, count your calories,” Beach Bunny’s front woman, a twenty-three-year-old recent college graduate named Lili Trifilio, sings in a disaffected tone. “I never looked good in mom jeans.” TikTok users, most of whom are in their teens or early twenties, have used the song as a backdrop for videos both literal and abstract. In one, a young woman presents an array of prom dresses, prompting her followers to help her decide which to buy. In another, someone splices together short clips of the food she’s eaten that day—quite literally counting her calories. One user attempts to follow a Bob Ross painting tutorial; another tries to cover up his face tattoos with makeup, sporting a sly grin.

    Of all the confessional, female-fronted indie-rock bands to flourish in the past decade, Beach Bunny is perhaps the most shrewdly tailored to the whims of the social Internet, where everything, especially the misery and humiliation of youth, is molded into a bite-size piece of comic relief. On “Painkiller,” a song from Beach Bunny’s 2018 EP, also called “Prom Queen,” Trifilio name-checks pharmaceuticals that might make her feel better: “I need paracetamol, tramadol, ketamine. . . . Fill me up with Tylenol, tramadol, ketamine.” It sounds like it could be from the soundtrack of “Euphoria,” HBO’s breakout show about teen-age dereliction. Trifilio is a potent lyricist who tends toward despondency, but her songs are deceptively snackable—each is a two-minute burst of honey-butter melody, often with a title that incorporates hashtag-worthy slang.

    Acts of earlier eras could more easily be traced to their predecessors, often by the artists’ own admission, but Beach Bunny comes from a generation for which stylistic influence is absorbed through lifelong exposure to a mass jumble of online reference points. Trifilio got her start in music by performing acoustic-guitar covers and uploading them to YouTube, as so many of her peers did before TikTok began pulling aspiring talents into its slipstream.

    TikTok is a new platform, but its catchy, looping clips make use of an old music-industry trick. Psychologists and music-theory scholars have long studied the brain’s response to repeated exposure to music. As early as 1903, Max Friedrich Meyer, a professor of psychoacoustics, showed that a piece of music’s “aesthetic effect” for participants in a study was “improved by hearing the music repeatedly.” In 1968, the social psychologist Robert Zajonc coined the term “mere-exposure effect” to describe this phenomenon. According to Zajonc’s findings, appreciation of a song increased the more the subjects heard it, no matter how complex the music was or how it aligned with their personal tastes. This insight is the driving force behind the marketing of popular music in the modern era: FM radio stations and popular streaming playlists are most successful when they program a small pool of songs, inducing the mere-exposure effect as quickly as possible.

    On TikTok, the length of a video is restricted to sixty seconds, but most clock in at less than half a minute. The app allows a seamless scroll through videos, demanding rapid-fire consumption. It also groups together clips that contain the same song, encouraging you to listen over and over again. The app’s success at making hits is partly due to its ability to accelerate the mere-exposure effect, making songs familiar at warp speeds. Without TikTok, it’s unlikely that a song like “Prom Queen” could have reached the velocity it did. The official video for the song now has more than seven million views on YouTube.

    With increased exposure comes increased scrutiny, and the micro-virality of “Prom Queen” caused some listeners—maybe ones who caught only a snippet of the track—to question its message. In one verse, Trifilio sings, “I’ve been starving myself / Carving skin until my bones are showing.” Last summer, Trifilio pinned a lengthy comment underneath the song’s YouTube video. “Since this video is blowing up I feel the need to address something,” she wrote. “The lyrics are a criticism on modern beauty standards and the harmful effects beauty standards can have on people. . . . You are already a Prom Queen, you are already enough.” The message was about two hundred words—a longer piece of writing than any Beach Bunny song.

    #Tik-Tok #Musique #Culture_numérique

  • « J’ai peur de déranger, de me prendre un vent » : en début de carrière, l’angoisse de l’appel téléphonique

    Une fois en entreprise, les jeunes diplômés, plutôt habitués à communiquer par les messageries instantanées ou les réseaux sociaux, sont confrontés à l’épreuve du coup de téléphone. Un apprentissage parfois déroutant.

    Certainement un peu exagéré, mais significatif d’un basculement des usages de communication en fnction des outils disponibles.

    « Chaque génération est associée à une innovation qui oriente les usages », note Catherine Lejealle, sociologue et chercheuse à l’ISC Paris. « Pour mon grand-père, après guerre, la grande innovation était d’avoir une mobylette pour aller voir les filles du village d’à côté. Pour ma mère, autour de 1965, c’était la radio portative qu’on appelait “transistor” : les jeunes ont commencé à écouter leur propre musique et à suivre des modes. Le téléphone portable a créé une rupture vers 1995 : la révolution ne réside pas dans le fait qu’il soit sans fil, mais dans la possibilité d’avoir un téléphone pour soi, un numéro associé à une personne, et donc d’affirmer une identité, une intimité. »

    Au début des années 2000, les jeunes ne sont plus obligés de téléphoner au milieu du salon, essayant de tirer le fil dans le couloir. Avec seulement une petite heure de communication par mois, mais des SMS à l’infini, ils développent l’écrit et perdent l’habitude d’appeler.

    « On ménage cette liberté d’être joignable uniquement quand on l’a décidé ». Catherine Lejealle, sociologue et chercheuse à l’ISC Paris

    Vingt ans plus tard, la palette des formes de communication concurrentes à l’appel vocal ne cesse de se diversifier : textos, photos, filtres sur Snapchat ou stories sur Instagram, stickers, émojis… « Cette génération abandonne des compétences pour en gagner d’autres, apprenant à se raconter avec un vrai talent créatif de storytelling », souligne Catherine Lejealle.

    #Culture_numérique #Téléphone