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We are also in the midst of an unprecedented era of media invention. Now, in just a few thousand days, we’ve deployed the actual all-seeing, all-knowing network here on earth-for purposes less lofty than His, and perhaps even more effective. It’s one of the things that made religion effective. He kept tabs on us, for our own salvation. For thousands of years we’ve had the notion of accountability to an all-seeing, all-knowing God. This idea that everything we do can be measured, quantified, and stored is a fundamental shift in the human condition. As these devices become omnipresent, more and more data about our lives is nearly permanently stored on servers and made searchable by others (including private corporations and government agencies). We go on to check them 150 or more times throughout the day, spending all but two waking hours with a mobile device nearby (IDC 2013). Within minutes of waking up, most of us reach for a smartphone. We maintain deeply intimate relationships with our connected devices. Today, the effects of this phenomenon help define the media environment: we consciously manage ourselves as brands online we are more concerned than ever with each other’s business and we are more easily called out or shamed than in the bygone (and more anonymous) mass communication era. McLuhan (1969) called this “retribalizing,” in the sense that modern media would lead us to mimic the behavior of tribal villages. He was concerned that we’d all know each other’s business, that we’d lose a measure of privacy as a result of living in a world of such intimate awareness. When he spoke of the “global village,” his point was not just that we’d be connected to one another. It is jarring to realize that the implication of this total media environment was also anticipated more than 40 years ago by McLuhan. The media, in effect, follows us everywhere, and we’re becoming anesthetized to its presence. We are augmented by sensors, signals, and servers that record vast amounts of data about how we lead our everyday lives, the people we know, the media we consume, and the information we seek.
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Suggest to a young person today that she go offline and she’ll ask, “Offline, what’s that?” or “Why am I being punished?” We are almost always connected to an Internet-enabled device, whether in the form of a smartphone, fitness monitor, car, or screen.
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Now that’s becoming the exception, and for many, an uncomfortable one. In the past, one could turn the media off-put it down, go offline. Essentially, we arrive at Turkle’s “alone together” state. With cell phones and social devices, we are connected to screens and virtually to friends worldwide, but we may forfeit an authentic connection to the world. In other words, in a car we don’t use our feet-we hit the road and our limbs go into limbo.
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The renowned media theorist Marshall McLuhan (1968, 73) saw the potential for this more than 40 years ago when he observed that augmentation leads to amputation. In her book Alone Together, Sherry Turkle (2011) points out that at this time of maximum social connection, we may be experiencing fewer genuine connections than ever before. Like Narcissus, we are drawn to ourselves online and to the siren of ever-more social connections.
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In the run-up to the final episode of the American television drama Breaking Bad, the series was drawing up to 100,000 tweets a day, a clear indication that the audience was as interested in what it had to say as what the producers were creating.Īll this connected conversation is changing audiences as well. The head programmer for Fox Television Network similarly has a readout that gives an in-depth analysis of audience behavior, interest, and sentiment.
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Writers for the blog website Gawker watch real-time web consumption statistics on all of their posts-and they instantly learn how to craft content to best command an audience.
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This social data layer reveals so much about our behavior that it programs programmers as much as they program us. And like anyone suddenly thrust in the spotlight, we’ve been learning a lot, and fast. The audience, once passive, is now cast in a more central and influential role than ever before. Today the very act of consuming media creates an entirely new form of it: the social data layer that tells the story of what we like, what we watch, who and what we pay attention to, and our location when doing so. In just one generation the Internet changed the way we make and experience nearly all of media.
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