#doctorinternet

Topic Resources: “Love in the Time of Tamagotchi” by Pettman “Love Messaging: Mobile Phone Txting Seen Through the Lens of Tanka Poetry” by Manghani Her by Jonze

Watching the film Her left me with the impression that humans are weird, and that we make weird movies.

But the film does a great job of positing on where does the line which divides humanity from technology, the organic from the inanimate, truly lie?

Her appears to make the claim that there is no true line, but rather a grey space wherein humanity and technology mingle. Theodore’s Operating System (OS), Samantha, and his relationship with her is an example of this.

The film uses colors to help illustrate the way Theodore relates to Samantha. Originally Theodore is simply existing in a grey space, but when Samantha is introduced red, and red-based, colors enter his world. From there the audience is treated to yellow colors when Theodore faces a type of challenge to his intimate relationship with Samantha. Blue colors are used when he retreats into old memories, the progress of his relationship with his ex, Catherine, is staged this way. When they are together in the beginning, there are reds, as she gets unhappy blues get mixed into her shots, then added to his, till again the setting is grey again. 

This ambiguous setting, and the ambiguity of humane technology, is reinforced by having Theodore carry on his most introspective conversations with Samantha at night in his room, where everything but her video is predominantly a neutral grey tone. While the primary colors featured denote the characters’ feelings concerning their relationships between each other, I found that Jonze used the color white in the most interesting way. I noticed that the color white appeared when there was an end, or the approaching culmination of a relationship. For most Americans white, typically denotes new opportunities, a “blank page”, a color to begin with. However, other cultures do use white to mark the end, usually to mourn a death. I feel like Jonze could be using the color in both ways, and if that perspective is taken, it could be considered that it means this comingling of human and tech, will either lead to the end of things like “true love” or make available new revelations regarding “love”.

Pettman, would seem to agree with Her. In that, humanity and technology are not necessarily separate entities. More so, that technology is an extension of humanity and its humane processes. Considering his outlook, I think he would argue that an intimate relationship like that which existed between Theodore and Samantha, could possibly be a “true love” relationship. Pettman asserted that one of the concepts he explores is the “objectal quality of the beloved” (p.205), and I think Theodore and Samantha make an interesting case for it. But I also think that Pettman would have been a little miffed at the film for having the OSs evolve beyond the reach of the humane. His argument for the coding of love would fit with Theodore and Samantha if their algorithms for love remained the same. But if generalized his argument for love coding holds, as even in face to face relationships people do not always continue using the same “algorithms” with precisely the same person. People change and evolve just as Samantha does, and this results in breakups, DTR (define the relationship) moments, and “drama”.

Both Pettman and Her work to reason out the assertion, from general society, that to “truly love” someone, there must physically be someone to love. This may be why the avatars which Pettman speaks of in his article, are given a human, or an anthropomorphized, shape. The lack of such a trait for Samantha is part of what makes Her an interesting voice when looking at the changing dynamics between humans and technology. One aspect from the movie and Pettman, is again his reflection on objectal love. He uses a quote from Morton’s Blade Runner to help illustrate this; 

“Deckard order the femme fatale to say that she loves him and to ask him to kiss her…perhaps it respects the fact that she is a doll, that to go on and on about how much he loves her would not covcince her, but to stage the love as a perverse script would speak the truth. It would acknowledge the objectal quality of the beloved, and thus to love her for herself rather than as a copy of a human” (pp. 204-205).

However, while it is arguable that Samantha is an object, being an OS, she still does not have a physical body. While, Pettman touches on the ability of people to love in different manners throughout the ages, with “I love you” triggering programed responses reflective of different eras. Sometimes it triggers a financial reward, marriage, sacrifice, or ‘pining’ (pp.191-192).  

Manghani ties into this pining concept, by reminding readers that love can have a certain melancholy to it which may contribute to making it more profound. Genji Monogatari is used to help illustrate (p. 215). While Genji does well in showcasing Japanese courtly love, it can be tied to Her. Just as the grey tones were a key feature in setting and relational aspects for the film, it also draws upon the melancholic tendencies of humanity. 

Samantha’s existence and her relationship with Theodore existed in being a form of communication which can permeate the veil between an embodied existence and a non-the embodied one. The Japanese mono no aware, “the aware of (or in) things”, helps capture her ability to express the role of existence in Theodore’s life. While predominantly verbal in nature, she was able to express meaning not only through words but also in silence and as ‘things’ (i.e. music and drawings). It is interesting that Manghani mentions Luhmann;

“Love is able to enhance communication by largely doing without any communication. It makes use primarily of indirect communication, relies on anticipation and on having already understood. And love can thus be damaged by explicit communication, by discreet questions and answers, because such openness would indicate that something had not been understood as a matter of course” (p. 222).

For Samantha and Theodore were in a good place, until his awareness was shifted from himself and his view of their relationship to her. Although Theodore’s reactive response is expected (due to the common processes of love), he takes time to reflect on their relationship. He appears to realize that their interactivity, which formed the shared experience of their relationship, was a transient experience. Here the grey space is again entered. 

Honestly, this post does not do well in reaching any sort of solid conclusion regarding the existence of loving intimacy between tech and human. But I hope it does well with expressing the dual, transient, evolving, nature of love. While “true love” appears to be a recognizably universal feature of humans, at times it is considered questionable even in face to face relationships. This may be because its nature is not shown until it is embodied in expression, and for many people those expressions differ. Their algorithms lead to dissimilar outcomes, and the expected processes of love do not yield their desires. 

The blurred lines of love, with its scripts, programs, and yet organic nature, in Her is a great illustration. Love, as an intimate relationship, between a disembodied technological figure (Samantha) and that of embodied humanness (Theodore). Theodore and Samantha were able to create a meaningful union in a “completely different temporal and spatial world”, one of “the mono no aware of loves and longings” (p. 229). Their “minimalist love” falls in line with Barthes thoughts on love not being divided against success and failure, but simultaneously being both (p. 228). 

So, my conclusion remains that Her is weird, people are weird, and this is good. It keeps life interesting.

For this assignment, I decided to use a personal computer and mobile phone to study the number and type of advertisements which appear on social media sites I regularly access.  During the time, I was visiting these sites I was also listening to music using a free music app.  Therefore, I decided to also include the ads which came up for this assignment.  For music, I was utilizing the music app Spotify, during the time I was visiting Facebook, scrolling through Instagram, and taking a glance at YouTube.  

At the start of the assignment I did visit a website called Sitepoint as well.  I remembered using an online program called Alexa.com on a previous school assignment and was trying to see if I could apply it during my Screenabout.  Originally, I could not recall the exact program, so I Googled something like, “online tracking programs” and Sitepoint came up.  It is a website which lists options for tracking programs which people can purchase.  Previously I had freely used Alexa to see what cookies were placed on my online meanderings and what companies were tracking my progression throughout the Internet.  However, I quickly discovered Amazon.com now owns this company.  It was interesting to me that a previously free service, which allowed people to better understand how data was collected about them, has since been bought up by a “Big Data Company”.  Now Amazon has a better grasp and control over what information people can learn about online tracking software.  Very likely, it also helps Amazon to regulate people’s perception of their information gathering practices towards their consumers.

Once I realized I would not be able to use Alexa unless paying for it, I decided to simply move forward with the Screenabout.  In reviewing advertisements on Spotify, I found it had only a general idea of who I might be.  The advertisements which came through the app tended to be more generic and fit a broader audience.  Initially, I had a video ad which utilized a reward method to gain an interaction; “If you watch this short video, the next 30 minutes are ad-free music”.  Collectively I had four ads from Spotify, the initial video advertisement from Command, along with three popup ads from Starbucks, Del Taco, and Staples.  These appeared to indicate an awareness of my being a student.  That information was gathered from the locations I frequent and the purchases I make.  For these advertisements, they tended to make appearances after the 30-minute promise of ad-free music, or simply popup whenever I went in and out of the app on my phone.

During this listening period, Facebook was an interesting visit.  I chose to only go through my News Feed, and only tally the advertisement posts which I saw listed as “Sponsored”.  There was one sidebar advertisement when I first entered the site, FabuLips by Kinsie.  Through my scrolling, I found that the Kinsie ad was very indicative about the advertisements I was going to see.  Overall, Facebook considers me to be a young adult female who is fixated on “personal beauty”.  Although close to the mark, I miss when I used to see advertisements of cool Tolkien or “nerdy” products that would come up on the News Feed.  However, my likes, the videos I watch, and the online purchases I make has shifted.  So, considering the amount of beauty videos I have watched over the last few months it does make complete sense why these advertisements are coming up.  Being on Facebook, in 10 minutes I had 14 advertisements.  There was only one deviation from the beauty category, which was for the Squatty Potty.  I am not entirely sure why it came up.  It might be because I do have friends who are having children and I have family with younger children, so my social network is the the link between myself and the advertised product.  After 10 minutes of scrolling, I did find that the advertisements ended.  But when I refreshed the webpage and started at the top of the News Feed, more advertisements popped up.  This leads me to assume that Facebook’s News Feed is formatted to promote companies before allowing more personal social access.  By seeing products on your News Feed which appear relevant to you, appear in high frequency, and appear each time you start viewing, the push for product and profit by companies becomes visible.  

The other social media site I used for this assignment was Instagram.  While I accessed Facebook from a personal computer, I went on Instagram through my mobile phone.  In the span of about 5 minutes I had seen 10 advertisements.  Again, the majority were beauty and fashion advertisements, because my Facebook and Instagram accounts are linked.  Some of the advertisements which were outside of this category were relevant to me, as I use Wells Fargo, I like Game of Thrones accounts so HBO made sense along with a Marvel Studios advertisement regarding Guardians of the Galaxy II. But an advertisement for Zola’s website creation was different, but it may have stemmed from my earlier search for Alexa.  Because it is people who are creating websites which like to use tools that allow them to see the traffic on their site.  On the Instagram feed, there was an advertisement for a USC Master’s program.  Since I have posted some graduation photos as well as liked and searched different graduation cap ideas, that advertisement does make sense.  Kraft and War by Parker were more off the mark.  Regarding the Kraft advertisement as I do not shop online for food, I do not really like or interact with food accounts, nor do any of my friends.  War’s eyeglass advertisement was also difficult to place.  I do wear glasses and use contacts but interactions pertaining to these items are done in person.  But as there was a Wells Fargo advertisement it makes sense that companies would also have an idea of where I make purchases offline.  This may offer the link, and offer weird evidence of the blurred line between my online and offline activities.  Out of all the advertisements the strangest was one for something called Episode.  It appeared like role-playing video games or SIMs, where you construct a storyline after making a responsive choice to a situation.  It looked too questionable and I had no desire to click on it to find out more.  For this advertisement, I cannot come up with a link.   

The Net Delusion: The Dark Side of Internet Freedom, Chapter 10 “Making History (More Than a Browser Menu)” by Morozov

When there are high hopes for technology, they should be approached with the expectation that reality will squash them. Society tends to take “promising” new technology, tie a bunch of aspirations on it, then throw it high in a tree to dangle irrelevantly.

In affixing hopeful aspirations to technology, and noticing the wind prettily fluttering the ties in the wind, people think, “aww it looks like it’s doing fine, we’ll just leave it there and it’ll be great”.  No. No, it won’t. And no, it won’t even do great. It’ll rot and fall to the ground.

Plus at a second glance, why is the technology in the tree?

Because new technology always goes into a tree.

No?     Fine.    

We’ll put it in the treehouse instead.

Morozov argues that both technological determinism and social determinism are wrong. He maintains that technology does not shape society and society does not shape technology. To believe technology exists as a “neutral” means giving it a free pass. No regulations needed, no policies to be made, as something neutral does not need to be viewed within an ethical context.

The way technology is constructed means its structure will suggest its utility.

A user will approach the technology with the intent to use it in a manner which helps them achieve a desire outcome.

Neither the technology or society are neutral factors, rather their architecture and intent relay a biased logic.

Therefore, Morozov argues that the Internet should not automatically be considered a great tool to promote and enact democracy or free speech. Instead of glossing over such a complex issue, the Internet and other technological advancements should be viewed with an ethical mindfulness which can then develop the technology into a proper and effective tool.

Jackson and Foucault Welles article #Ferguson is everywhere: initiators in emerging coupterpublic networks looks at the potential effectiveness of a tool like the Internet, in this case specifically through Twitter. Here they found that in closely looking at the information dissemination occurring within the first days of the Brown shooting, how this singular event could spread and create national debates on racial justice and public governance.

In reading about the false neutrality of technology and social media, I wanted to see how social movements work within this context. #Ferguson was able to spread information out to the general public, but there don’t seem to be any results of positive change regarding racial issues in policing.

I looked up #cleanwater on Twitter to see if anything was happening there. I’d recently seen the Stella Artois commercial with Matt Damon on the topic so I figured I’d check out Twitter and see what they’ve been promoting.

Currently Stella Artois’ (@StellaArtois) banner is promoting their partnership with water.org (@Water). They do have retweets from water.org promoting the campaign and have tweeted their own commercials for the campaign. However, I found the same problem with their Twitter feed as I did with the Matt Damon commercial. I had difficulty figuring out how much a chalice was and where I could buy one. Although common sense leads me to think that if I just Google their site, I could find a way to order it. But if they are trying to work with water.org to start or sustain a #cleanwater movement it has to be made easier for people to follow. 

They list the price but only for a moment and don’t indicate where to purshase. Although if you look it up on Youtube there might be a little ad in the bottom left corner offering an option to purchase it off Amazon. 

With the Internet and social media structed in a way that allows people to simply follow links to where you want them to go, it seems strange that these companies are not taking advantage of that.

I could put this picture and a short caption where I let consumers know where to get more information about the “Buy a Lady a Drink” project where the link is posted to “Buy a Chalice” or maybe embed the link at the end of the video. At least I would have purchasing link posted with the Tweets or different platforms where someone can just click then purchase. There has to be a consistency, where the project is not merely promoted but also used as an access portal, where people can actually make the move to purchase. Any store clerk knows to ASK FOR THE SALE. If you don’t ask, nothing gets accomplished, there will be no $6.25 for people to have clean water for 5 years.

One of the hardest things to do is using words to shape actions. While the information needs to be put forth, and people need to be aware of social issues, social media appears to be great for cultivating awareness, but it lacks effectiveness when trying to actually enact change. 

Reference Articles:

Nakamura – The Unwanted Labour of Social Media: Women of Colour Call Out Culture as Venture Community Management”

Brown – Great Read Edgy Blogger Sensation SciBabe Takes the Lab Coat off Science (2015)

Duffy – The romance of work: Gender and aspirational labour in the digital culture industries (2015)

Tokumitsu – In the Name of Love: Elites embrace the “do what you love” mantra. But it devalues work and hurts workers. (2014)

Key Concepts:

Nakamura – digital labour and free labour

Brown – going viral

Duffy – Aspirational labour: “a forward-looking, carefully orchestrated, and entrepreneurial form of creative cultural production” (p. 7)

Tokumitsu - Do What You Love (DWYL)

Lecture - Immaterial labor: “activities involved in defining and fixing cultural and artistic standards, fashions, tastes, consumer norms, and public opinion…” (Cote & Pybus, p.2)

Social Media Platform Focus: BuzzFeed Youtube Channel

Two major ideas generated from reading this week’s articles, are first, that aspirational and immaterial labor in the digital environment is gendered, and secondly, that the ability to create viable income from this labor is more readily available to individuals who have greater resources and means than the general populace.

One of the people I saw appear regularly on BuzzFeed was Safiya Nygaard. Formerly a Junior Producer at BuzzFeed, in 217 she quit and began her own YouTube channel. While there she created and produced the “Ladylike” series for BuzzFeed. According to Nygaard, she quit because she wanted to continue creating new content, but on her own, as anything she created while working for BuzzFeed then belongs to BuzzFeed. Therefore, “Ladylike” continues to put out new videos on the BuzzFeed channel without her. While I continue to watch and enjoy “Ladylike” I also decided to follow Nygaard’s channel. Although now technically no longer a part of the accounts I am following for this project, I felt that she still brings an interesting perspective on gendered, immaterial labor.

           Nygaard’s most well-known work is “Ladylike”. Although some videos are shot to be empowering for women or to advocate for the struggles of women of color, or other social movements, majority of the videos pertain to gendered topics. Majority of their videos are focused on beauty products and fashion, or the entertaining differences between genders within those two categories. Even after leaving Buzzfeed, Nygaard has continued focusing her videos on trying difference beauty products or making videos on her “everyday life”, often as she interacts with beauty and fashion.

While the content Nygaard generates is focused within the feminine, I was curious as to what kind of income she might be getting. While it is difficult to find any concrete numbers for what exactly BuzzFeed pays or what a YouTuber makes, Glassdoor estimates that a Junior Producer at BuzzFeed (the position Nygaard held at the time) would make about $50,000 a year. Edwards wrote an article for Business Insider in 2015 about YouTuber incomes. For someone of Nygaard’s status (popular but not a massive star) after the costs of having a channel are removed, Nygaard might have a net income of about $14,000. I do not know if she has a job outside of the digital world, but if she does not, she is generating a lot of value without really seeing any compensation for her labor.

During my readings, a video I had watched from BuzzFeed came to mind. Entitled “Can you Pass One Of The Hardest South Korean Tests?” the video has three co-workers answer some questions from the 2011 South Korean SAT-equivalent foreign language section. The video was shot to showcase the self-image and self-worth issues students encounter in academia. However, after reading the articles, specifically during readings of Nakamura and Tokumitsu, I noticed that the three workers chosen were Yale, Stanford, and UC Berkeley graduates. Again I recognize they were used to highlight the difficult of the exam, but I also saw that they were great examples of individuals who had success in digital production. Therefore I decided to investigate the BuzzFeed staff a little more.

I looked into the education backgrounds of some of the BuzzFeed workers who appear (or formerly appeared) regularly on the channel. Additionally I have listed how much the cost of “Tuition and Fees” for a year at each of school would be (as of 2016).

           Ned Fulmer (who was in “South Korean Test” video): Yale x $49,480

           Eugene Lee Yang: USC x $52,283

           Gaby Dunn: Emerson College x $42,908

           Allison Raskin: USC

           Keith Habersberger: Illinois State University x $14,061-$25,168 (In-State or Out-State)

           Chris Reinacher: UCLA x $13,409-$40,091

           Ella Mielniczenko: Emerson College

           Quinta Brunson: Temple University x $15,688-$25,994

           Justin Tan: UCLA

           Zach Kornfeld: Emerson College

While I was looking at the people I saw on the channel regularly, I became curious about the people listed on the “About BuzzFeed” under the “Our Team” heading. These are the company executives.

           Jonah Peretti, Founder and CEO: MIT x $48,452

           Greg Coleman, President: New York University x $49,062

           Dao Nguyen, Publisher: Harvard x $47, 074

           Allison Lucas, General Counsel: Northwestern University & Fordham University of Law x                     $49,073

           Lenke Taylor, Chief People Officer: Northwestern University & Carnegie Mellon University x                $52,310

           Carole Robison, Chief Communications Officer: Colgate University x $51,955

These listed individuals are the ones who included their educational background in their pop-up information bubble, directly on the page.

Please keep in mind that I did not look into each individuals financial situations specifically, nor do I wish to diminish their educational accomplishments. Also I am not asserting that these statistics are inclusive of all BuzzFeed employees, these are simply the ones I was interested in looking into due to their level of publicity.

But for the majority of people, attaining a college degree is lucrative, let alone managing to get one from a university which costs, at minimum, $15,000 a year. As most people lack both the educational and financial resources to accomplish this, it is indicative that a majority of people are also unlikely to have access to the materials even needed to accomplish their goals in digital media. Access to a computer, photography and videography capabilities, as well as the skills necessary, like being able to write competently (blogging), or use technology and software programs, are often unattainable for the general populace. In light of this, I find the additional “+18 offices and 1,300 employees around the world! Join the team” tag at the bottom of the executive page a little awkward.

This week’s articles were Rosalind Gill’s “Postfeminist Media Culture: Elements of a Sensibility”, Sarah Banet-Weiser’s chapter “Branding the Post-Feminist Self: Girls’ Video Production and YouTube” from Mediated Girlhoods: New Explorations of Girls’ Media Culture, and Patricia Lange’s “The Vulnerable Video Blogger: Promoting Social Change through Intimacy”. Gill’s article reasons that rather than being viewed as a defined, static, perspective, postfeminism should be viewed as being a dynamic sensibility. She suggests certain features that make up this sensibility, and reflects the discourse surrounding it. These features are, “the notion that femininity is a bodily property; the shift from objectification to subjectification; the emphasis upon self-surveillance, monitoring and discipline; a focus upon individualism, choice and empowerment; the dominance of a makeover paradigm; a resurgence in ideas of natural sexual difference; a marked sexualization of culture; and an emphasis upon consumerism and the commodification of difference.” (p. 149).

Weiser’s article appears to pull from some of the postfeminist sensibility features, specifically, that femininity is a bodily property, the shift from objectification to subjectification, focus on individualism, choice and empowerment, the reinforcement of natural sexual difference, and the sexualization of culture. These features reflect the postfeminist self-branding and identity-forming practices of many girls on social media. For Weiser, she focused on girls who engage in this on YouTube, and overall concluded that the practice of self-branding through YouTube, establishes multiple contradictions within the postfeminist sensibility. 

Lange’s article was about the conclusions she’s attained in her study so far, regarding vloggers’ choosing to publicize intimate moments to promote discourse regarding social change. She was interested in looking at whether this was an accurate conclusion, due to previous conclusions of vlogging being a selfish practice. However, her conclusion held true as the video image was found to the vehicle through which a key connection could be made between vlogger and audience, leading to social transformation. 

When viewing my resource material for gender, I found Buzzfeed and Cut best exemplify the features of the postfeminist sensibility. Buzzfeed has videos throughout its channel which look at the differences between genders with series like, Ladylike, The Try Guys, Bro Trailers, Sports & Athletes, Opposite-Sex Roommates, In the Closet, and Single AF. While these are created to be humorous videos, WatchCut approaches gender with a greater focus on simply raising awareness, and comes across as more methodical in its presentation. WatchCut’s One Word and 100 Years of Beauty series are the best examples. All these series utilize personal disclosure to promote social change, typically using a voice which encourages the empowerment of women. However, I noticed that although the overall approach is positive, there are contradictory messages as the 100 Years series both reflects the transition of objectification of women to self subjectification, but reinforces traditional femininity and potentially the sexualization of women in culture. I also noticed in the Buzzfeed videos, which do raise awareness of the need for social change and promotes the empowerment of women and minorities, it utilizes the concept of “versus” when creating the narrative for some of their videos. This set up of a female versus male comparison seems to fall in with the reinforcement of natural gender differences. 

During my viewings of Buzzfeed’s videos, I found instances of identity formation and self-branding. In the Closet is a very interesting series, as it deals with some of the struggles that people of the LGBQT community faces. While this is an overt instance of viewing identity formation through the series’ interview format, I also saw identity formation in Ladylike. This series has videos on the effects of makeovers and its subsequent influences on the girls’ personal identities. In the videos, I saw how these girls’ stylistic choices were still influenced by popular culture, and how these makeovers became identity challenges rather than an empowering change. 

This week I read three articles that look at the concept of friendship and its connection with social media. The first article was Deresiewicz’s, “Faux Friendship”, second was Bloor’s “What are Friends for?”, and the third was Boyd’s article, “Friendship”. “Faux Friendship” provided a history of friendship through the ages (mostly from a western perspective), and explained how friendships of the past differ from today’s. The article “What are friends for?” focused on the difference between social and instrumental friendships, and on how social media might play a role in furthering instrumental friendships over social ones. “Friendship” takes a look at the role social media plays in the Millennial generation’s navigation and understanding of modern sociality. From these articles I was able to better understand the “friendly tension” of social media. Therefore, this week I am looking at the way social media is being used for instrumental reasons, and its augmentation of the social side of friendship. I am also looking at whether social and instrumental friendships may be in a superimposed existence within the context of social media.

           In my opinion, the tension between social and instrumental connections does not seem like it should be a big deal. In my lessons on human communication I have been taught the existence of dialectic tensions, like equality-inequality, openness-closedness, autonomy-connectedness. Along with these concepts I have also been taught to see most communication behaviors as existing on a spectrum rather than as an either/or concept. Due to this background, it seems to me that, looking at friendship as being either social or instrumental, would decrease understanding of friendship interactions rather than increasing understanding. While there can be discomfort in tension, people can modify their behaviors to appropriately deal with those tensions. Just as the teens in Boyd’s “Friendship” article continuously altered their behavior and negotiated new social practices online to keep up with technological advancements, so too can people alter their behavioral interactions on social media to maintain a comfortable tension within their social-instrumental friendships.

           As laid out in my initial Introduction post, I am looking at the social media accounts for Buzzfeed, Fomo Daily, and Facts. When considering “friendly tension” on social media I became interested in the interactions of the writers in Buzzfeed. This organization has many shows and multiple Youtube channels, along with corresponding social media accounts. Luckily, the Buzzfeed app does a good job of streamlining these into a less overwhelming format.  Due to the multifaceted format, you can see crossovers between the shows and also gain some insight into the private lives of the Buzzfeed writers. I noticed they would often show behind the scenes footage of them socializing with each other outside of work at parties and events, indicating social friendship connections. However, I also saw them participating on each other’s shows as “guests”  and promoting their own shows in each other’s videos. This use of social connections transforms their friendships into ones of instrumental connections, as they try to gain followers their friends’ channels. Seeing the writers combining the social and instrumental aspects into their friendships, exemplifies friendly tension of social media. Interestingly, I found a lot of friendly tension but it was strange for it seemed to be a detached kind of connection. I surmise that this is the “feeling” of connection Bloor wrote about, where no true relationship exists, only the generic feeling of a relationship.

           Looking at the other social media accounts I follow, I found separate examples of instrumental and social connections of social media. On Fomo Daily’s Instagram account, they used their posts promote interest in their videos on Youtube and direct people to watching them on their channel. Facts. employs a similar tactic on their Twitter feed. They tweet screenshots of their videos with a link to them included, and tell people to “Go watch [title of video]”. Both accounts utilize their connections with their followers to promote other interests and projects. By doing so they may gain more followers, views, and money.

           However, in their group of followers can be found social connections of social media. Through interactions with each other, people in their audience begin forming social friendships. Followers communicate both directly and indirectly with each other; directly by “replying” on, tagging, liking, etc., each other’s’ posts, and they communicate indirectly by simply leaving general comments addressing a topic or pertaining to previous comments. Instagram and Twitter are the best examples of direct communication as you can see people like or retweet someone’s post, while Facebook posts and YouTube comment sections best showed indirect social connections. Some people take these social interactions further by becoming so consistent in their online presence that friendships form between them, and then people will sometimes move their online friendships offline.