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[...] Critically examining myths of cyberspace may help us to loosen the powerful grip of myths of the future on the present. It may lead us to question the naturalized tendency to see the future as the pure extension of logic, technical rationality, and linear progress, and other bulwarks against the primitive forces of instinct and intellectual poverty that have historically weighed against human accomplishment. In this view, cyberspace is a mythic gloss on individual achievement and genuine community against the ostensibly backward Others who would undermine both.
[...] But myths are more than fabrications of the truth. [...] myths are stories that help people deal with contradictions in social life that ca never be fully resolved. They are one response to the inevitable failure of our minds to overcome their cognitive or categorical limits to understanding the world. [...]
citing Levi-Strauss
'Myth' is not merely an anthropological term that one might equate with human values. It is also a political term that inflects human values with ideology. By denying the fullness of the political, myth naturalizes its narrative and raises it to the level of a near impregnable fortress unassailable by ordinary mortals. Myths are what is and there is not much that can be done about them. [...]
i just like the way this is written
[...] Communication provides us with the very basis of politics. The public no longer exists as an entity inasmuch as it is a collection of discreet individuals who are serviced. Under the auspices of efficiency, individuals reign triumphant as a corporatist ethic provides the road map of social design. This vision of people and their interests is akin to a post-Fordist regime with customised interests, niche markets, and the narrowing and increasing specification of issues which speak to a narrowcast rather than broadcast mentality. The public becomems, then, a questionable claim, little more than a holdover annoyance of second wave politics, rather than a leading force in the new politics. In fact, the tone of the new private idealism obviates the need for the public altogether. we are left with a new sense of the political, an individualistic populism suffused with elite ideals. [...]
the post-Fordism analogy is intriguing and i should think about this more
[...] the dominant political tendency today is neo-liberalism, which was founded on the retreat of the state from vital areas of social life, including communication, where the state was once very significantly involved in building infrastructure, establishing technical standards, regulating market access, and providing services. According to neo-liberalism, such functions are best provided by the private sector with minimal state involvement. Specifically, neo-liberalism aims to customize state functions, tailor them to suit business needs, and thereby avoid what its supporters contend is the stalemate created by excessive public demands for state services.
decent description of neoliberalism from one angle. could be useful
[...] Almost a century and a half ago, at the birth of the electric sublime, competing telegraph interests established the International Telecommunication Union, a global body made up mainly of government organizations and managed on a one-nation, one-vote basis to set global standards for the new technology. [...]
However, as the number of nations grew, including former colonial societies eager to create standards that would help them expand widespread access to communication technology (and not just the profits of communication companies), conflict grew at the ITU. As a result, core industrial powers, led by the United States, began to consider alternatives. These included, first, political bodies, like Intelsat, a global communication satellite organization whose rules permitted Western control and more recently, private corporations, such as the Internet Corporation for Assigned Names and Numbers (ICANN), which helps to establish technical standards for the web. [...]
[...] the number of global interests is expanding so that even something as seemingly innocuous as setting a country code for a web address becomes a political question when, to cite one particularly fractious case, it is Palestine petitioning for "p.s"(Clausing 19999). Should ".union" join ".com" on the list of acceptable suffixes, as one public-interest group proposed? Private businesses expect to depoliticize these issues by setting up Western controlled private or only quasi-public standards organizations. But they are actually only displacing tensions and contradictions.
In 2002 ICANN ultimately succeeded in eliminating democratically elected members of its board, but even this neo-liberal stroke does not guarantee smooth functioning (Jesdanum 2002). [...]
fascinating stuff. need to look into this more. i remember when i first thought about how US-dominated the internet is and wondered why
I was enraged about the aftermath of Katrina, too. For a while, that September, I couldn't go online, open a newspaper, or even take cash from an ATM without encountering entreaties to aid the hurricane's homeless victims. The fund-raising apparatus was so far-reaching and well-orchestrated it seemed quasi-official, like the "Support Our Troops" ribbons that had shown up on half the country's cars overnight. But it seemed to me that helping Katrina's homeless victims ought to be the government's job, not mine. I'd always voted for candidates who wanted to raise my taxes, because I thought paying taxes was patriotic and because my idea of how to be left alone--my libertarian ideal!--was a well-funded, well-managed central government that spared me from having to make a hundred different spending decisions every week. Like, was Katrina as bad as the Pakistan earthquake? As bad as breast cancer? As bad as AIDS in Africa? Not as bad? How much less bad? I wanted my government to figure these things out.
good perspective
For the next twenty minutes, the three of us boarded and re-boarded the dismal merry-go-round, ensuring that our ride tickets weren't going to waste. I stared at the merry-go-round's chevroned metal floor and radiated shame, mentally vomiting back the treat they'd tried to give me. My mother, ever the dutiful traveler, took pictures of my father and me on our uncomfortably small horses, but beneath her forcible cheer she was angry at me, because she knew she was the one I was getting even with, because of our fight about clothes. My father, his fingers loosely grasping a horse-impaling metal pole, gazed into the distance with a look of resignation that summarized his life. I don't see how either of them bore it. I'd been their late, happy child, and now there was nothing I wanted more than to get away from them. My mother seemed to me hideously comformist and hopelessly obsessed with money and appearances; my father seemed to me allergic to every kind of fun. I didn't want the things they wanted. I didn't value what they valued. And were were all equally sorry to be riding the merry-go-round, and we were all equally at a loss to explain what had happened to us.
while at Disney World with his parents and feeling embarrassed to be seen with them (and in his mother-chosen clothes) as well as alienated from all the other teens. so sad
[...] The script, which I'd written, had a large number of bit parts and one very generous role that I'd created with my own memorization abilities in mind. The action took place on a boat, involved a taciturn villain named Mr. Scuba, and lacked the most rudimentary comedy, point, or moral. Not even I, who got to do most of the talking, enjoyed being in it. [...]
funny cus it reminds me of the motivations behind my own one-act play
[...] If you took away Christ's divinity, you were left with "Kum Ba Ya." You were left with "Let's hold hands and be nice to each other. Jesus' authority as a teacher--and whatever authority Mutton and company had as followers of his teachings--rested on his having had the balls to say, "I am the fulfillment of the prophecies, I am the Jews' gift to mankind, I am the son of Man," and to let Himself be nailed to a cross to back it up. If you couldn't take that step in your own mind, if you couldn't refer to the Bible and celebrate communion, how could you call yourself a Christian?
"That bee that hovers so close to the open window but never actually goes outside but instead just rests behind the curtain buzzing." (Shafik Mandhai on Twitter)