Category Archives: communication

my dissertation lives

On July 29, 2010 I defended my dissertation, passed with revisions. The next day I took the plane to Hong Kong, the following Monday I reported duty at the City University of Hong Kong, and in the meantime I was working on those revisions, while trying to adapt to a new life.

But they’re done now, and the dissertation has been deposited and put online.

A big thank you to a lot of people, but to my advisor, Barbie Zelizer, and the incredible folks at Global Voices in particular.

Here is the abstract:

A Journalism of Hospitality

How would a newsroom look if we could build it from scratch, current technologies in hand? My project answers this question through a comparative study of legacy mainstream professional newsrooms that have migrated online, what I call “adaptive newsrooms”, and two “transformative” newsrooms, Indymedia and Global Voices. In particular, it takes up the challenge of rethinking journalism in the face of new technologies, by analyzing the cultures, practices and people of a new kind of news production environment: Global Voices, an international project that collects and translates blogs and citizen media from around the world in order to “aggregate, curate, and amplify the global conversation online – to shine light on places and people other media often ignore.”

An ethnographic study of Global Voices spanning four years reveals that the internet enables a radical shift in several key facets of news production: its political economy, its sociology and its culture. The Global Voices newsroom, for example, demonstrates how the internet allows for different kinds of newsroom routines that are designed to bring attention to underrepresented voices, whereas it was previously thought routines determined the news to be biased towards institutional and authoritative voices. I argue that these changes in news production challenge us to judge journalistic excellence not only in terms of objectivity or intersubjectivity, but increasingly also in terms of hospitality. Roger Silverstone defined hospitality as the “ethical obligation to listen.” Understanding journalism through the lens of hospitality, the internet presents a unique opportunity as well as poses a radical challenge: in a world where everybody can speak, who will listen? I suggest that in a globally networked world, there continues to be a need for journalism to occupy an important position, but that it will require a process of rethinking and renewal, one where journalism transforms itself to an institution for democracy where listening, conversation and hospitality are central values.

You can also download the entire PDF. (300+ pages, 2+ MB)

dear facebook, freedom or friends? that’s not a choice

facebook fail

I finally decided to leave Facebook.

I won’t lie, that was not an easy decision. In fact, it was really hard. See, Facebook is the only place where all my friends are together. Leaving Facebook is not just quitting a website, but it also means saying goodbye to all my friends. I am afraid I will no longer be invited to birthday parties, see cute pictures of their babies, or be able to find out that they have graduated and congratulate them.

But I have also seen Facebook slowly change over the years, for the worse, a decline that is beautifully documented by the Electronic Frontier Foundation. There are many good reasons why you might want to consider leaving Facebook. One of them is that Mark Zuckerberg, Facebook’s CEO, apparently says that he “doesn’t believe in privacy”. Well, he just happens to be the guy who is in charge of the website where I hang out pretty much all the time with my friends. I compare this to being invited to a house party with all my friends, but where the owner secretly records everything we do and say, and tries hard to sell it to advertisers. When he gets caught, we rage, and he says “oops, sorry”. Again and again, like an abusive partner, he promises to clean up his act. At what point do we say “enough is enough”? Should we trust him never to do it again? Not if it is clearly against his financial interest. Why not leave?

Facebook effectively holds our friends as hostages. The ransom is not our privacy, but our freedom. Let me explain: I do have (some) privacy on Facebook. Most of my information on Facebook was not exactly secret. The problem is not privacy: it is not being in control of your own life. Facebook might give us privacy, but always on their terms. They make it incredibly hard to leave. They make it almost impossible to save your messages, photos and profile. We are talking about them refusing to give back our information, our photos, /our/ life! It is almost impossible to leave, so we stay and they will continue to take whatever privacy they feel they can get away with. How much do they feel they can get away with? Let me ask you: how much privacy are our friends worth to us?

Dear Facebook, freedom or friends? That’s not a choice. So I quit. Instead, I plan to write on this blog, twitter, and longer e-mails to friends. It will not be a perfect replacement, but it will have to do until a better option comes along (psst there was life before Facebook!).

Allow me to make a wild analogy, one I believe is not entirely out of left field. Many people know that there is censorship in China. Many people also tell me that 1) the poor Chinese must feel really repressed or 2) they must be okay with it. But if that’s the case, who in their right mind can be okay with censorship? They must be brainwashed.

Ask yourself this: if I decide not to leave Facebook, yet I know they do not care at all about my privacy, what does that mean? How is that different from the people who continue to use the internet in China day in day out despite the prevalent and prolific practices of censorship? This is not a rhetorical question. Of course I realize Facebook is not the Chinese government, but I do think there are similarities between them, in kind although perhaps not in degree. Are you still on Facebook, and if so, why?

how we learn about right and wrong

Re-reading Adam Smith’s Theory of Moral Sentiment, which has a beautiful opening paragraph:

How selfish soever man may be supposed, there are evidently some principles in his nature, which interest him in the fortune of others, and render their happiness necessary to him, though he derives nothing from it except the pleasure of seeing it. Of this kind is pity or compassion, the emotion which we feel for the misery of others, when we either see it, or are made to conceive it in a very lively manner. That we often derive sorrow from the sorrow of others, is a matter of fact too obvious to require any instances to prove it; for this sentiment, like all the other original passions of human nature, is by no means confined to the virtuous and humane, though they perhaps may feel it with the most exquisite sensibility. The greatest ruffian, the most hardened violator of the laws of society, is not altogether without it.

I recently had to make a difficult and complicated decision, one that would affect my future, the life of my family and friends, my own and others’ happiness. Asking for advice, some people would say: “Just think what’s best for yourself”, implying I should decide on the basis of what I want, ignoring others. But as Smith argues, however selfish we are or even aspire to be, we do care about the happiness of others, and this applies even for “the greatest ruffian, the most hardened violator of the laws of society.”

The second paragraph is equally beautiful:

As we have no immediate experience of what other men feel, we can form no idea of the manner in which they are affected, but by conceiving what we ourselves should feel in the like situation. .. They never did, and never can, carry us beyond our own person, and it is by the imagination only that we can form any conception of what are his sensations. Neither can that faculty help us to this any other way, than by representing to us what would be our own, if we were in his case. It is the impressions of our own senses only, not those of his, which our imaginations copy. By the imagination we place ourselves in his situa-tion, we conceive ourselves enduring all the same torments, we enter as it were into his body, and become in some measure the same person with him, and thence form some idea of his sensations, and even feel something which, though weaker in degree, is not altogether unlike them. His agonies, when they are thus brought home to ourselves, when we have thus adopted and made them our own, begin at last to affect us, and we then tremble and shudder at the thought of what he feels. For as to be in pain or distress of any kind excites the most excessive sorrow, so to conceive or to imagine that we are in it, excites some degree of the same emotion, in proportion to the vivacity or dulness of the conception.

Smith argues that it is the ability to reflect, to imagine yourself to be the other that is at the heart of morality, of how we learn about right and wrong. We learn this through our personal relations with other individuals, and how others react to our behavior.

It is this lack of imagination that gives rise to horrors, Elaine Scarry would argue. Her fabulous book The Body in Pain illustrates how pain can be political, how the lack of imagination between the observer and the person in pain makes torture and war possible. There is a saying: “kill one person, it’s murder, kill a thousand and it’s war”. Smith helps us understand that once we lose sight of the individual, imagination fails us, and right and wrong gets obscured. Levinas attaches similar importance to the personal relationship, the face-to-face encounter: “The face is a living presence; it is expression … The face speaks. .. [it] is what forbids us to kill.”

That’s why it is impossible, not to mention wrong, to just think about what I want, or what is best for me, when making a decision. I see the faces of my mum, my dad, my brother, my family, my friends, the people I care about. And that is a good thing.

last-minute: talk coming up, will be webcast live

After attending ICA in Chicago then going back to Philadelphia for the 7th Chinese Internet Research conference I helped organize, I will finally have some rest in a few hours once I am done with my public talk at Harvard

The talk will be webcast live. Hope you can join me on the interwebs.

Here’s the teaser:

This project attempts to help us understand the cultures, practices and people of a new kind of news production environment: Global Voices, an international project that brings together and translates blogs and citizen media from around the world in order to, “aggregate, curate, and amplify the global conversation online – shining light on places and people other media often ignore.”

Drawing on Global Voices as an exemplar, I argue that we need to move beyond objectivity towards “hospitality” in pursuing the potential of journalism in a networked world. Roger Silverstone defines hospitality as the “ethical obligation to listen.” Indeed, in a world where the internet makes it so much easier for everybody to speak, Global Voices asks us: “The world is talking. Are you listening?” What is ultimately at stake is perhaps best described by Silverstone, who argues that, “it is only by attending to the realities of global communication, but also and even more so to its possibilities, that we will be able to reverse what otherwise will be a downward spiral towards increasing global incomprehension and inhumanity.”

Global Voices shows us that we would do ourselves a disservice by limiting our imagination to the ideal type of journalism from a previous era. Without expanding our imagination, we cannot hope to understand how the internet might alter the constraints of the relationship between journalism and democracy for the better. Indeed, communication scholar James Carey helped us understand that “the meaning of democracy changes over time because forms of communication with which to conduct politics change.”

challenges of the polyglot internet

Ethan Zuckerman has a wonderfully provocative post on how he sees translation as the biggest challenge facing the future of the internet. If the internet is truly to deliver the promise of connecting people worldwide, one of the main barriers, if not the biggest one right now, is that we as people don’t really have the equivalent of TCP/IP for interfacing with each other. For the less geek-oriented, that means we really don’t have a way of having a conversation with each other, with all of us who are connected online (technically, but not linguistically), unless huge innovations in translation will bring about a polyglot internet. English so far is doing the job (poorly) as the lingua franca of the internet.

Ethan warns us that machine translation will never be up to the task completely by itself. It will take a combination of tools and communities to achieve better conversation through translation. Current examples I was thinking of include the Lingua project by Global Voices. Lingua seeks to translate the blog posts by Global Voices from English to many other languages, including but not limited to German, Spanish, Malagasy, Farsi, Bangla, Hindi, Chinese, and some others, creating an infrastructure that allows people who can only read Farsi to know what is happening in the Chinese blogosphere and vice versa. Another project that came to mind is Yeeyan. Yeeyan is a community consisting of people who translate content from around the web into Chinese – people can submit posts they want translated, express which posts you want to see translated, give ratings and comments. Are these models we can extrapolate? 

One way forward to think about this is whether we can learn from the most succesful peer production (as coined by Benkler) and apply them to translation. Yeeyan and Lingua are two budding flowers that can hopefully grow into a collection of well-maintained gardens. A few questions arise: Who will maintain the quality of translations, especially once work scales up? It is easy to maintain quality when there are only a few articles to be translated, but how will we oversee translations once they hit thousands or even millions in number? Can we also peer produce the kind of editing that is needed to maintain quality? Or peer produce the kind of filtering that is needed to be able to filter out the quality?

And can we rely on pure peer production based on volunteerism to scale this up? Do we need to monetize translation in order to scale up to a polyglot internet? With monetize, I don’t mean having a system in place that can pay professional translators who work for profit, although that certainly wouldn’t hurt. Instead, I mean being able to compensate volunteers for their time. Viviana Zelizer talks about the crowding-in and crowding-out effect – sometimes once you start paying money, people actually get offended and start leaving the community. Imagine going to a friend who invited you over for dinner and offering him/her to pay for the meal after you finished eating. Also, by paying some but not others, you might have people leaving, although sometimes it is okay to pay some if they do the kind of work nobody wants to do but which is necessary to keep the community and project going. Some people volunteer to translate because they love translating, others do it because they see it as contributing to a greater good. People have different reasons to translate; we will need to understand what motivates people to contribute, and learn how we can encourage these people, with and without money. 

Finally, even once we have translation in place, there still remains a lot of work to be done to overcome cultural distance. Context, recognition and responsiveness are only a few things we would also need beyond (linguistical) access. My Masters degree is, of course, in China Studies – essentially a bridge discipline that seeks to teach and educate students how to serve as the connector between China and the rest of the world. Greater funding for language and area studies, particularly in the United States, is another key component that would go a long way towards the realization of a polyglot internet.

why is there no Voice of America for Americans?

Professor Monroe Price has a fascinating piece on how public diplomacy in the Obama era might look like. He draws on the notions of hospitality as a key value in rethinking the role of public diplomacy in an era that is global and networked. 

Arguing that public diplomacy is in some serious need of innovation, he reimagines public diplomacy as not just speaking, but also listening. Seen through a more reciprocal, interactive lens, things like the Smith-Mundt Act, which forbids transmission of U.S. sponsored international broadcasting within the United States no longer makes any sense and the intransparency of internet filtering practices need to be reconsidered. The traditional model of public diplomacy, based on the international broadcasting paradigm, of states to states, seems archaic in the light of new technologies. I argued something similar earlier in an essay on how efforts to topple internet censorship in China are essentially adapted tactics from the Cold War era, where the Great Firewall essentially is Iron Curtain 2.0. What is needed is a transformation, not just an adaptation of the model in the light of new technologies.

There is also a political-economic argument in the moral sense to transforming public diplomacy. As Professor Price succcinctly states, “knowledge of the world is a public good”. Mancur Olson has helped us understand the dilemma most public goods face: everybody would benefit from better news about the world; crucial questions as “why do they hate us?” would actually have an answer. But who is going to pay for it? Most public goods, like roads, parks, museums, are paid for by the state. However, in the United States, the idea of a state-funded news organization informing the citizenry is heresy. It is ironic, of course, that the idea of United States sponsored news organizations informing the citizenries of other countries elsewhere in the world has a rich history – from Voice of America, to Radio Free Europe, etc.

Why is there a Voice of America for the rest of the world, but no Voice of America for Americans? How would a Voice of the World for Americans look like?

media, power and responsibility

(cross-posted from Shouting Loudly)

Why are media and power always a bad combination? Whether it is the elite who is abusing the media for its own purposes (in the words of Chomsky and Herman, to ‘manufacture consent‘) or whether it is the media themselves who are powerful, often heard as in ‘the media are biased‘, the message seems clear cut: the media and power do not go together – but is it?

The notion that media often are (ab)used by the powerful goes all the way back to the origins of communication research back in the fifties when it was primarily obsessed with the effects of propaganda. The concern here is that only a particular group of people, e.g. the elite, the powerful, have access to the media and are able to set the agenda for society – if not what the public should think, then what the public should think about. This line of research carries on in the media ownership concentration literature – who owns the media has the power to allocate resources, to control editors and set the agenda. Famous (notorious) examples include Rupert Murdoch and Silvio Berlusconi. 

Then there is also concern that the media themselves are too powerful. While the media is supposed to act in the public’s interest, they often underserve certain segments of the public, such as minorities, or they slant news in favor of particular segments of the public – these are the issues of underrepresentation and misrepresentation. Not to mention the many issues the media effects research is trying to address – television violence is bad for our kids, video games make them dumb and lazy, the internet destroys their attention span, etc.

Most research seems to indicate that power and media don’t go together – bad things happen if they do. What I am wondering is – can the powerful use media for good, rather than bad? Power and media leading to bad things is a relationship of correlation, not causation. What responsibilities, obligations do the powerful have to use media for the greater good? This is a question that has been asked in democratic theory – the media should be a watchdog, should serve as a platform for the public to discuss important issues, etc. More specifically, and something I am interested in, is what kind of obligations are imposed on the media as a result of a particular power disparity – that is to say, what obligations should be imposed precisely because the media are powerful/are controlled by the powerful? 

In broadcast television, the imposition of rules that made sure political issues would be covered in a way that was honest, equitable and balanced was called the ‘fairness doctrine‘. The primary justification for imposing this (controversial) rule was that broadcast television only could carry so many channels because of spectrum scarcity. In other words, only a few limited number of channels could be broadcasted – because of the power this would give to those who control these few channels, the FCC made sure that important issues were covered in a ‘fair’ way. The fairness doctrine had many problems (partially because it wasn’t quite clear what was meant with ‘honest, equitable and balanced’ coverage) and was subsequently abolished. However, one could consider if the fairness doctrine or some kind of equivalent would still have relevance in modern days – in other words, if we’d had to ressurect this, how would it look like? Some have linked the fairness doctrine to the debates we have on network neutrality, arguing that it is in essence a fairness doctrine for the internet. 

One could thus compare the internet protocols – the rules that describe how connections on the internet are established – to rules we have for media access (besides the fairness doctrine, there have also been regulations such as the equal-time rules, specifying that broadcast stations must provide opportunity to opposing political candidates to speak).

But are the internet protocols by themselves enough? The internet protocols are famous for ‘not caring what kind of content they carry’ – as long as the protocols are followed. Should protocols care? The telecom providers argue the internet should care – they say it makes a difference (and a big burden on their network) whether content is video, peer to peer traffic or just text. They want to be able to prioritize some content over others. They want to be able to regulate traffic in such a way that a small number of users don’t end up hogging most of the bandwidth, or at least charge them more for it. Skeptics, and network neutrality proponents, fear that the telecom providers will abuse this power to prioritize content (“let’s make getting to the Microsoft Live search website really fast, and let’s slow down access to Google”). 

But the ability to be able to distinguish, to prioritize some content over others might not be a bad thing. We can disagree about who should be able to prioritize, on what basis – for example, many people might not want the telecom providers to be able to prioritize on the basis of profit maximization – but what about the following: Clay Shirky has helped us understand that the blogosphere follows a powerlaw – that is to say, a small number of so-called A-list blogs gets a disproportionate amount of attention.

If you are such an A-list blog, and you wield a certain power in the form of mass attention, what kind of moral obligations follow out of that kind of power?

nancy fraser – rethinking the public sphere

I’m reading Fraser and it’s really good. Quote on page 64:

Subordinate groups sometimes cannot find the right voice or words to express their thoughts, and when they do, they discover they are not heard. [They] are silenced, encouraged to keep their wants inchoate, and heard to say ‘yes’ when what they have said is ‘no.’ [..] many of these feminist insights into ways in which deliberation can serve as a mask for domination extend beyond gender to other kinds of unequal relations, like those based on class or ethnicity. They alert us to the ways in which social inequalities can infect deliberation, even in the absence of any formal exclusions.

In: Nancy Fraser, Rethinking the Public Sphere: A Contribution to the Critique of Actually Existing Democracy, Social Text, No. 25/26 (1990), pp. 56-80.

Reading her quote reminds us how access alone often is not enough for equal communication. Access, of course, is a first prerequisite that is a necessary but not sufficient condition. In this light, one can think about to what degree citizen media empowers or emancipates; that is to say, how being able to blog alone is not enough, one also has to be heard in a voice that does justice to the speaker – a proper voice. This problem gets only more challenging in a global context, where not just social inequalities but also linguistic and cultural, not to mention basic human rights to freedom of speech, are often an immense barrier to any remote possibility for a healthy conversation between different people, groups, cultures in an age of growing interdependence.

Rising Voices

I did the Dutch translation for this video that introduces Rising Voices, an amazing project spearheaded by my friend David Sasaki that “aims to bring new voices to the global conversation”.

Let me know if you find any errors in my translation. You can also watch the original video in any other language besides Dutch. If you know a language that this video hasn’t been translated in, feel free to contribute (dotsub makes it real easy to translate)!

Reflections on the Differences in Asian and European Values and Communication Modes

Jan Servaes, Reflections on the Differences in Asian and European Values and Communication Modes, Asian Journal of Communication¸ volume 10, number 2, 2000. pp. 53-70.

Journalism & The Academy, Dr. Zelizer

By Lokman Tsui

Servaes takes on an ambitious project in discussing the differences in Asian and European values and how they impact communication modes. He uses two cases, human rights and Thai culture, as points of reference.

He starts with the straw man: globalization and modernization is supposed to lead to homogenization and convergence of cultures. He argues that modernization does not necessarily change cultural values. Rather he suggests that social change is more like the building of a web, than the building of a chain. So how do we research the complexity of this?

He stresses the importance of acknowledging the past. Servaes refers to Said’s famous Orientalism thesis which argues that what we know about the East is not derived from access to objective knowledge about the Orient, but comes from a ‘set of structures inherited from the past, secularized, redisposed, and re-formed by such disciplines as philology, which in turn were naturalized, modernized and laicized substitutes for (or versions of) Christian supernaturalism’ (p55). In other words: “Europeans look at Asian values with Western eyes, while Asians view Western values with Asian eyes” (p55). The task of the researcher is to reveal these distinctive structures of meaning.  

One major difference is how the Self, composed of both individual and group identifications, is conceptualized. What gets stressed is different from each culture, but that we should not confuse this with an either/or choice. He flags the danger of assuming that found differences between societies can also explain for difference in behavior of its individual members. Another difference is a holistic (Asian) versus a Cartesian (European) way of thinking. As a consequence, Eastern culture is dominated by harmony, Western by power. Servaes continues with differences in modes of communication, while emphasizing he is talking about ideal types so that his arguments are not taken as stereotypes. One example he uses is how social relations patterns are different: where in the West the assumed mode is equality, in the East it is hierarchy. Another difference is that Asians talk indirect and implicit, and prefer a holistic or total communication, or ‘no communication’ if that is not possible.

Servaes continues in his article to relate these differences to Thai culture and the discussion on the ‘universality’ of human rights, providing us the challenge to think how we can go from cultural relativism to cultural diversity.