Bruce Sterling urges us not to panic, just yet


My favorite part about the SXSW festival comes at the end. For three decades now the science-fiction writer Bruce Sterling has been giving some of the most insightful (and funny) speeches on the state of technology and society. In some sense this year’s closing remarks were no different, and in others they represented something very new.

What made this year’s speech different was that politics has taken such a weird turn, like something out of dystopian science-fiction that Sterling, having mastered the craft, felt obliged to anchor our sense of reality. He did this, however, only after trying to come to grips with exactly why had gotten so weird that the writers of The Simpsons seemed to be in possession of a crystal ball.

A read on events Sterling finds somewhat compelling is that put forward by Clay Shirky who claims that the age of social media has shattered something political science geeks call the Overton window.  The Overton window is essentially the boundary of politically acceptable discourse as defined by political elites. Sterling points out that in the age of broadcast television that boundary was easy to control, but with the balkanization of media- first with cable TV and then the Internet (and I would add talk radio) that border has eroded.

Here’s the conservative, David French’s, view on what Donald Trump himself has done to the Overton window:

Then along came Donald Trump. On key issues, he didn’t just move the Overton Window, he smashed it, scattered the shards, and rolled over them with a steamroller. On issues like immigration, national security, and even the manner of political debate itself, there’s no window left. Registration of Muslims? On the table. Bans on Muslims entering the country? On the table. Mass deportation? On the table. Walling off our southern border at Mexico’s expense? On the table. The current GOP front-runner is advocating policies that represent the mirror-image extremism to the Left’s race and identity-soaked politics.

All this certainly resembles what Moisés Naím has described as the end of power where traditional institutions and elites have lost control over events largely as a result of a democratized communication environment. Or, as Sterling himself put it in his speech the political parties have been:

“Balkanized by demagogues who brought in their own megaphones”.  

Sterling thinks it’s clear that the new technology and media landscape is a contributing factor of the current dystopian ambiance. The world has tended to take some very strange turns during the rise to dominance of new forms of media and new forms of economy, and maybe this is one of the those moments where old media and tech is supplanted by the new in the form of the “Big five” Apple, Amazon, Alphabet (Google), Facebook and Microsoft. Sterling thinks the academic Shoshana Zuboff is onto something when she describes this new order as surveillance capitalism an economic order based on turning the private lives of individuals into a saleable commodity.

Sterling is clearly worried about this but is also certain that the illusion of techno-libertarianism behind something like Bitcoin isn’t the solution. Some alternative technological order can’t solve our problems, but if it can’t solve them then perhaps technology itself isn’t the primary source of our problems in the first place.

Evidence that technology alone, or the coming into being of surveillance capitalism, isn’t to blame can be seen in the global nature of the current political crisis. The same, and indeed incomparably worse, problems exemplified by the rise of Trump in the US are apparent almost everywhere. Middle Eastern states have collapsed, an anti-immigrant anti-globalization right is on the rise across Europe, Great Britain is threatening to exit the EU further weakening that institution with dissolution. Venezuela is on the verge of collapse, nationalist tensions continue to roil Asia, the global economy continues to suffer the injuries from the financial crisis even as economic policies become increasingly unorthodox. A much more environmentally and politically unstable world looms.

Yet Sterling points out that there’s one people that seem particularly calm through this whole affair and do not seem generally to be panicked by the bizarre turn politics has taken in the US. The Italians see in Trump America’s version of their own Silvio Berlusconi. If politics in the US follows the Berlusconi model after a Trump victory (however unlikely), then though we may be in for a very seedy political period it will not necessarily be a dangerous or chaotic one.

As for myself I am not as sanguine as Sterling about the idea of a president Trump given that he will have at his disposal the most powerful military and survelillance apparatus on the planet. Francis Fukuyama who also pointed the resemblance between Trump and Berlusconi thinks Trump’s flirtation with violence is much more troubling.

Nevertheless, Sterling certainly is right when he points out that, in light of historical precedents- say the 1960’s- the level of political violence we have seen in 2016 is nothing to panic over. Nor is society in any way in a state of collapse – the lights are still on, food is still available, we are not entering some survivalist scenario- for the moment.

While events elsewhere may continue to take the world in a dystopian direction as a result of state and institutional collapse, the dystopia the US will most likely enter will be much less of the type found in science-fiction novels. It is one where the US is governed by a gentrified political elite which clings to its own power and the status quo while Americans remain distracted by the “glass lozenges” of their smart phones. Where mass surveillance isn’t scary a la Minority Report because it isn’t all that effective, or as Sterling puts it:

“Is there anybody with a drone over their head who is actually doing what the guys with the drones want?”

It’s a world where everything is failing but nothing has truly and completely failed where we have plenty to be unhappy about but also no reason in particular to panic.


Response to James Cross

A fellow blogger, James Cross, who writes at Broad Speculations left some comments that I thought raised enough interesting questions to qualify for a response
in the form of a full blog entry.

Here is part of James’ response to my recent post:  The Shirky-Morozov Debate Or How Facebook Beat Linux.

I am interested in Shirky’s ideas but I am a little at a loss to understand how it would actually work. The Internet and social media have potential for making major changes in collaboration and political activity, but those things are mainly the theater aspect of politics whereas actual politics is about how resources are divided up and who has power.

Shirky’s position, or at least my understanding of it that I laid out in  The Shirky-Morozov Debate, was that Shirky: “sees the potential of governance to follow the open source model of software development found in collectively developed software such as Linux and Github that allow users to collaborate without being coordinated by anyone from above- as opposed to the top-down model followed by traditional software companies i.e. MicroSoft.”

James sees  potential for collaboration and political activity offered by the Internet as  “theater aspects of politics whereas actual politics is about how resources are divided up and who has power”. If I understand James correctly, Shirky et al are pushing on a string; the Internet and related technologies may offer real opportunities for collaboration and political activity, but at the end of the day these aren’t the things that actually count; real politics is about power and dividing up resources.

James’ position as stated in the quote above is a powerful and succinct summation of a realist’s conception of power. It put me in mind of the definition offered by Hans Morgenthau:

Power may comprise anything that establishes and maintains the control of man over man. Thus power covers all social relationships, which serve that end, from physical violence to the most subtle psychological ties by which one mind controls another.  (Politics Among Nations)

With all due respect to both James and the late Morgenthau, while this understanding of power appears to gel with our commonsense notions, I do not think it is correct. For my part, I hold to the definition of power offered by Morgenthau’s friend, Hannah Arendt:

Power corresponds to the human ability not just to act but to act in concert. Power is never the property of an individual; it belongs to a group and remains in existence only so long as the group keeps together (The Crisis of the Republic)

Under this understanding political activity and collaboration aren’t something separate from, less real, in James’ word “actual” than power, instead, political activity, collaboration, and power are all effectively synonymous.

This collaboration or political activity does not need to be understood in a purely positive way: a secret police may collaborate in a country to exercise political control, a conqueror needs the help of local “collaborators” to effectively rule over a conquered  territory. In a positive sense a minority group can join together and with others- collaborate- to secure political rights, a resistance can engage in political activity to overthrow a dictator.  In either sense, collaboration and political activity are the essence of politics not its surface.

Even if we substituted the word “authority” for “power” in James’ formulation so that he would read:   “actual politics is about how resources are divided up and who has authority” I do not think the view of political activity, collaboration, and power being synonymous would change.  Imagine, if you will, that tomorrow some major scandal breaks upon the Obama Administration that is so deep that it alienates not just the people who already oppose him, but the majority of Americans (such as myself) who voted for the man. In such a scenario, the authority of his position as president would be almost useless, and he would be essentially politically paralyzed, not because he had lost his actual position of power, but because he would have lost the base of political support- the political activity and collaboration- that makes such a position meaningful and effective.

Once you start to look at power in this way I think a whole new set of questions start to open up. The questions are no longer necessarily “who holds power?” or “what resources does some group control?”, but, “How open is the system?” “Can any group participate or is political activity- the exercise of power- limited to some select group(s)?” “What are the barriers to participation?”

But, for me, perhaps the most important question  is “what is meant by political participation?” That is, what kinds of political activity/collaboration are encouraged/permitted by the political system.

As mentioned, Clay Shirky, among others, has thought that the Internet in particular, and the communications revolution more generally, would have lowered the barriers to political participation in a way that would make something like truly citizen-directed government possible. An example he cites in one of his talks is the open source crafting of legislation in Utah where the people collectively wrote one of the state’s laws online.  In this view, the answer to the question of “what is meant by participation?” would be decentralized collaboration between citizens who work together to achieve self-chosen ends. It is a model of politics analogous to open-source software creation such as that found with Linx.

The problem with this view is that it is detached from reality.  Nothing like citizen-directed government has really emerged from the Internet, which is far from a “new” technology.  Indeed, if the Obama campaign in 2012 is any indication , in political terms, the Internet is best thought of as a tool of mobilization not direct participation in the form of discussion and debate. Participation is defined here almost purely in terms of mobilization.

In a really interesting way, these developments seems to have brought us back to the era before television when party machines and unions would get out the vote- only now mobilization is done using social media and GOTV efforts targeted at specific individuals.  My lament here is that this politics of mass mobilization has left all the characteristics of political participation Shirky had hoped the Internet would make possible in the dust. Rather than citizen-to-citizen debate and discussion issues are already decided upon in the higher echelons of the political party. Instead of groups being organized horizontally, we are back to the world of the pyramid, with the new technologies being used to foster mobilization receiving centralized direction from the party’s data rich “war-rooms”.

To be honest, I am not even sure you could have something like truly collaborative politics as in Shirky’s Utah legislation example on the mass level of a nation even if all of the technological-political trends would have played out the way he had hoped. If you think the process is ugly now- imagine the Federal budget being crafted as an open source project by the entire country!

Still, I continue to believe that the kinds of possibilities for citizen-directed government cyber-utopians have been preaching about for years still have some potential to be realized, only at a smaller scale. I think the first step in doing this is to remember that the kind of representational democracy we have isn’t the only form of democracy to have ever existed, or perhaps even the best for all purposes.

Lately, for a book I’m working on, I’ve been looking at the most famous democracy of them all, Athenian democracy, which at the very least, offers us an example of a system that tried to maximize the opportunity for individual citizens to engage in political activity.  In what follows immediately below I will not address the glaring flaws of Athenian democracy- imperialism, the condition of women, slavery. Rather, I just want to lay out the mechanics of how their participatory system worked.

Athenian democracy differed from modern democracy in many ways, but most especially in this: that the citizens themselves, rather than their representatives, gathered together in their assembly, called the Ekklêsia, to make political decisions.
The Athenian Ekklêsia included all male, Athenian citizens, of whatever class who were over 18 years of age. It met on a hillside, the Pnyx, south-west of the Agora or marketplace. The assembly began with the words of the herald that seemed to sum up
the whole world-view that underlie Athenian democracy: “Who wishes to speak?” Here, any Athenian citizen, of whatever station, was free to bring to discussion, debate, and a vote anything which they wished.  On the Pnyx, Athenians made decisions such as whether to start or end a war, when to ostracize a citizen ( most famously Socrates),  who to name as a general, whether to found a colony, inaugurate a religious festival, or literally any other question or issue that a member of the Ekklêsia wanted to discuss and decide upon.

Citizens of Athens bore direct responsibility for their decisions in a way citizens today might find hard to grasp.  Especially in decisions of war, Athenians were asked to make complex choices which were likely to have an immediate impact on either themselves or their children.

The Athenian courts or, Dikasteria, represents another of the sharp differences between Athenian democracy and our own.   Whereas our societies are guided by the input of persons deemed to be experts in some distinct domain of human knowledge: lawyers and judges on issues of law, economists in matters of economic policy, foreign policy professionals in areas of international affairs etc. Athenian democracy had a deep distrust of experts, or more clearly, a very narrow range of fields deemed by the Athenians to be capable of true expertise- generalship and water management topped their list, and they possessed a much more widespread faith in the ability of average citizens to come to reasoned decisions on public questions.

A Dikasteria was effectively judge and jury in one. It decided whether to take a case, what evidence was permissible, came down on the question of guilt or innocence, and decided upon the final sentence.

The only qualification for serving as a dikast was being over the age of 30, which suggests that the “expertise” being selected for was life-experience more than anything else.  Dikasteria for a particular trial were huge when compared to modern juries. They  could number anywhere from a low of 500 to a high of 6,000 members. Unlike in modern legal systems, there was no public prosecutor- Athenians brought other Athenians to trial.  Nor were there lawyers, Athenians prosecuted fellow citizens or defended themselves before the dikasts.

In still another sharp contrast to modern democracies, ancient Athens possessed no executive or permanent bureaucracy. What it had was The Council of 500, or Boule.  Members of this body, which was chosen by lot from members of the Ekklêsia served
for a period of one year.  The Boule acted in a coordinating and supervisory relative to the Ekklêsia engaging in such detail oriented tasks as the supervision of public finances, or the assessment of tribute from allies.

The way in which members of the Boule were chosen by lot was indicative of the way in which Athenians viewed the idea of elections.  The idea of electing someone to political office is based on the underlying assumption that someone is, in a sense, more qualified for some position than another person. Given the narrow definition of expertise held by Athenians, the idea that most public offices demanded anything more than requirements in the form of the personal characteristics of morality and judgement, that were possessed by almost everyone, was untenable. All citizens were deemed equally qualified for most public offices.  Election as a consequence was limited to the aforementioned experts such as generals and engineers.

The whole point of the Athenian system was to maximize the possibilities for citizens to engage in substantial political participation. Our system does not have this as a primary goal. Hell, we don’t even have off of work on election day!

Athens then, is at least one model of how politics in a society that put a premium on substantial participation could be organized. Today, I can imagine all sorts of ways that technology could be used today to increase the possibilities for citizens to engage in politics above and beyond voting in elections or working for campaigns while electoral contests are being fought. Technology could help make participation easier, and more compatible with the non-political aspects of modern human life.

For example, cities and towns could adopt something like the Athenian assembly rather than the mayoral and city-council systems now commonly used. Not everyone would have to physically attend an “assembly” if those who wished to participate in some sort of political debate and decision were able to do so virtually.  The key is to make participation as easy, integrated, and seamless with the rest of our lives as possible.  If I can receive updates via Twitter on fantasy football picks, why shouldn’t I be able to get an update on the town council meeting such as “ Proposition X will be held to a vote in so many days. Log-in and vote before such and such a date if you have a position on this issue”.  If I can spend hours of time in a virtual world such as World of WarCraft, can’t I spend a fraction of that in a virtual assembly whose decisions at least have some real world impact.

Would the majority of citizens participate in this sort of decision making?  Probably not, but I have no issue with such participation being self-selecting. If all debates concern you, participate all the time, if some, then just those, or if none, devote yourself to your private concerns, but remember that you now have no justification to complain. The point is to make it as easy as possible for those who want to to have their say- let the numbers shake out whatever way they do. Participation will likely vary over the course of life of the individual and with the general social mood of the society at large.

The limits to the political influence of experts found in Athens are no doubt impossible in our complex technological society, but I can imagine software systems, and expert services that provide information to citizens so they can test assumptions about the potential impact of their decisions from tax policy to water and resource management to zoning rules.  I can imagine the application of a blended model (real world/online) of the Athenian Dikasteria to non-criminal trials, and much of litigation supplanted by community based mediation.

And there I think is a very long background in response to James’ second comment:

I find myself in a rather odd political position of being a small government progressive. I want to find ways to organize society to accomplish progressive goals without an intrusive government.Do you or anyone else have ideas on that?”

A problem, I think, is that if the goal is meaningful participation where the individual can have a substantial impact on the society in which he or she lives, then the level at which many important decisions made by the government emerge will have to move downward. Right now, the level of government where an individual can most easily have an impact, municipal government, falls off the radar of most people. Part of the reason for this is certainly the role of national media which can only cover government at the Federal, and on rare occasions the state level. But, a large part of this inattention to municipal government probably also stems from the fact that almost all important political decisions are made at the higher levels of government.

In order to place real and substantial power at the level where individuals are actually able to shape it, one would have to shift many of the responsibilities and capacities now the prerogative of the Federal and state government, to a level closer to the individual. Oddly enough, this is a change in the direction of more democracy many conservatives would get behind. My guess is that the bottom level for such a unit would be a mid-sized city and its surroundings. If you go much smaller you cannot support the cultural institutions and ways of living that form the bones and sinews of a truly distinct community, go much larger to the level of a nation and the scale no longer supports a true sense of distinct community which is a matter of shared institutions and ways of living, not shared ancestry or ideology.

Perhaps oddly enough, libertarians are at the forefront of attempting to experiment with local level governance. There is Peter Thiel’s idea of utopian seasteading  and the grandson of Milton Friedman who is hoping to create cities based on libertarian principles from scratch in the Third World, at least partially inspired the similar idea
for charter cities of the economist, Paul Romer.

My guess, however, is that, at the end of the day, such experiments won’t work and any shift of responsibility to the municipal level will actually trend in the the direction of progressive government. Even the incredibly successful city-states whose economic performance these movements hope to emulate, such as Singapore, have governments that minimize social divisions and hold the well-being of the poor to be the responsibility of the community.

What the architect of Singaporean society, Lee Kuan Yew, understands is that no true community- as opposed to some gated enclave where wealthy people live- can be composed of only the rich. (It is a disaster for a community when it is composed of only the poor).  The wealthy seem more likely to pony-up if their money goes into the community where they and their children live.  To support progressive politics a community cannot be so small that the rich will simply put up and move, or so large that the wealthy cannot see that from their largess comes a community they and their children want to live in because of the quality of its cultural institutions, its schools, and general social and physical health.

This all may seem utopian, and perhaps, especially in terms of participatory politics it is.  Much of this, however, is echoed by someone like Jane Jacobs who saw a large part of the reason for the decline of the city in the 20th century in the shift of taxing authority away from the city to the Federal government. Though, I have yet to read the book, I believe they are also echoed by in Benjamin Barber’s recent If Mayors Ruled the World where he lays out just how much more effective the mayors of large cities have been at addressing endemic social problems than the ideologically driven national political parties. The danger here is paternalism as both Mayor Bloomberg’s New York, and the aforementioned Singapore of Lee Kuan Yew, seem to attest.

Relocating much of Federal authority to the level of cities might spur major innovations: in energy systems and climate policy, educational systems, food systems, criminal justice, tax policy, promoting economic equality, care for the elderly, health care, and the way we relate to and integrate technological and scientific innovation, which could prove scaleable and serve as solutions to the wider and more important national and international aspects of these issues. It might balance out the mind-numbing homogenization of modern industrial society: ”And each town looks the same to me the movies and the factories” (Simon & Garfunkel, Homeward Bound) from Shanghai, to Moscow, to London to New York.  As mentioned,  it might also put a brake on the tendency of the rich to avoid taxation because the effect of their taxes will be immediately manifest in the communities it which they live.

This century will be the first in which the majority of the human population will live in cities, if they can be allowed to get it right, things will work out for all of us- even for country dwellers like myself. One way to do that would be to relocate some of the powers of national governments regarding taxation, economic, and social policy back to the cities. Here also, I think a different, more participatory, and even more progressive form of democracy could find its 21st century home.

Thanks for inspiring this post James! As always, critical comments from everyone are desired.

The Shirky- Morozov Debate or how FaceBook beat Linux

One thing that struck me throughout the 2012 presidential contest was the Obama campaign’s novel use of Big-Data and targeted communication to mobilize voters. Many of these trends I found somewhat disturbing, namely, the practice of micro-mobilization through fear,  the application of manipulative techniques created in commercial advertising and behavioral economics to spur voter mobilization, and the  invasion of privacy opened up by the transparency culture and technology of social media.

These doubts and criticisms were made despite the fact that I am generally an Obama supporter, would ultimately cast my vote for the man, and was overall delighted by the progressive victories in the election, not least the push back against voter suppression which had been attempted, and only at the last minute thwarted, in my home state of Pennsylvania.

The sheer clarity of the success of the Obama campaign’s strategy makes me think that these techniques are largely a fait accompli, and will be rapidly picked up by Republicans to the extent they can. Political commentators have already turned their eyes to the strategy’s success,  completely ignoring the kinds of critical questions brought to our attention, for instance, by,Charles Duhigg, in The New York Times only a few weeks ago.

Given their effectiveness, there might be very little push-back from liberal voters regarding the way the 2012 campaign was waged, and such push-back might be seen as demands for unilateral disarmament on the part of Democrats should they come from Republicans- in which case the demand might quite rightly be seen as just another example of the GOP’s attempts at voter suppression. Or, should such push back against these techniques come from a minority of progressives in, or allied with, the Democratic party who are troubled by their implications, such complaints might be written off as geriatric whining by out of touch idealists who have no clue on how the new era of networked politics works. And this would largely be right, the campaigns of 2012, and the Obama campaign most especially, have likely brought us into a brand new political era.

A recent article in Time Magazine gives a good idea of how the new science of campaigning works: it is data driven, and builds upon techniques honed in the world’s of advertising and psychology to target both individuals and groups strategically.
Like the world’s of finance and government surveillance it is a new ecology where past, and bogus, claims by individuals to be able to “forecast the future” by ” gut-instinct” has fallen before Big Data and the cold brilliance of the quants.

That data-driven decision making played a huge role in creating a second term for the 44th President and will be one of the more closely studied elements of the 2012 cycle. It’s another sign that the role of the campaign pros in Washington who make decisions on hunches and experience is rapidly dwindling, being replaced by the work of quants and computer coders who can crack massive data sets for insight. As one official put it, the time of “guys sitting in a back room smoking cigars, saying ‘We always buy 60 Minutes’” is over. In politics, the era of big data has arrived.

One can feel for a political pundit such as Michael Gerson who attacked the political predictions of the data savvy Nate Silver in the same way one can feel sympathy for the thick-necked, testosterone heavy, Wall Street traders who were replaced by thinner-necked quants who had gotten their chops not on raucous trading floors but in courses on advanced physics.  And, at the end of the day, Silver was right. Gerson’s “observation” about the nature of American politics in his ridiculous critique of Silver-  given the actual reality of the 2012 campaign- is better understood as a lament than an observation:

An election is not a mathematical equation; it is a nation making a decision. People are weighing the priorities of their society and the quality of their leaders. Those views, at any given moment, can be roughly measured. But spreadsheets don’t add up to a political community. In a democracy, the convictions of the public ultimately depend on persuasion, which resists quantification.

Put another way: The most interesting and important thing about politics is not the measurement of opinion but the formation of opinion. Public opinion is the product — the outcome — of politics; it is not the substance of politics. If political punditry has any value in a democracy, it is in clarifying large policy issues and ethical debates, not in “scientific” assessments of public views.

My main objections here are that this is an aspirational statement- not one of fact, and that the role Gerson gives to pundits, to himself, is absolutely contrary to reality- unless one believes the kind of “clarity” found by paying attention to the talking heads on Fox News is actually an exercise in democratic deliberation.

Yet, there are other ways in which the type of political campaign seen in 2012 offer up interesting food for thought in that they seem to point towards an unlikely outcome in current debates over the role and effect of the new communications technology on politics.

In some sense Obama’s 2012 campaign seems to answer what I’ll call the “Clay Shirky- Evgeny Morozov Debate. I could also call it the Shirky-Gladwell debate, but I find Morozov to be a more articulate spokesman of techo-pessimism (or techno-realism, depending upon one’s preference) than the omnipresent Malcolm Gladwell.

Clay Shirky is a well known spokesperson for the idea that the technological revolution centered around the Internet and other communications networks is politically transformative and offers up the possibility of a new form of horizontal politics.

Shirky sees the potential of governance to follow the open source model of software development found in collectively developed software such as Linux and Github that allow users to collaborate without being coordinated by anyone from above- as opposed to the top-down model followed by traditional software companies i.e. MicroSoft.  Although Shirky does not discuss them in his talk- the hacktivists group of Anonymous and Wikileaks follow this same decentralized, and horizontal model. As of yet, no government has adopted anything but token elements of the open source model of governance though they have, in Shirky’s view embraced more openness- transparency.

In an article for the journal Foreign Affairs in 2011 entitled The Political Power of Social Media, an article written before either the Arab Spring or the Occupy Wall Street movements had exploded on the scene, Shirky made a reasoned case for the potential of social media to serve as a prime vector for political change. Social media, while in everyday life certainly dominated by nonsense such as “singing cats”, also brought the potential to mobilize the public- overnight- based on some grievance or concern.

Here, Shirky responded to criticisms of both Malcolm Gladwell and Evgeny Morozov that his techno-optimism downplayed both the opiate like characteristics of social media, with its tendencies to distract people from political activity, along with the tendency of social media to create a shallow form of political commitment as people confuse signing an online petition or “liking” some person or group with actually doing something.

I do not agree with all  of what Morozov has to say in his side of this debate, but, that said, he is always like a bracing glass of cold water to the face- a defense against getting lost in daydreams. If you’ve never seen the man in action here is a great short documentary that has the pugnacious Belarusian surrounded by a sort of panopticon of video screens where he pokes holes in almost every techo-utopia shibboleth out there.

In his The Net Delusion Morozov had made the case that the new social media didn’t lend themselves to lasting political movements because all such movements are guided strategically and ideologically by a core group of people with real rather than superficial commitment who had sacrificed, sometimes literally everything, in the name of the movement. Social media’s very decentralization and the shallow sorts of political  activities it most often engenders are inimical to a truly effective political movement, and, at the same time, the very technologies that had given rise to social media have increased exponentially the state’s capacity for surveillance and the sphere of a-political distractions surrounding the individual.

And in early 2011 much of what Morozov said seemed right, but then came the Arab Spring, and then the Occupy Wall Street Movement, the former at the very least facilitated by social media, and the latter only made possible by it. If it was a prize fight, Morozov would have been on the mat, and Shirky shaking his fist with glee. And then…

It was the old-school Muslim Brotherhood not the tech-savvy tweeters who rose to prominence in post-Mubarak Egypt, and the Occupy Wall Street Movement faded almost as fast as it had appeared. Morozov was up off the mat.

And now we have had the 2012 presidential campaign, a contest fought and won using the tools of social media and Big Data. This suggests to me an outcome of the telecommunications revolution neither Shirky nor Morozov fully anticipated.

Shirky always sides with the tendency of the new media landscape to empower the individual and flatten hierarchies. This is not what was seen in the presidential race. Voters were instead “guided” by experts who were the only ones to grasp the strategic rationale of goading this individual rather than that and “nudging” them to act in some specific way.

Morozov, by contrasts, focuses his attention on the capacity of social media to pacify and distract the public in authoritarian states, and to ultimately hold the reins on the exchange of information.

What the Obama campaign suggests is that authoritarian countries might be able to use social media to foster a regime friendly political activity- that is to sponsor and facilitate the actions of large groups in its own interests, while short circuiting similar actions growing out of civil society which authoritarians find threatening.  Though, regime friendly political activity in this case is likely to be much more targeted and voluntary than the absurdities of 20th century totalitarianism that mobilized people for every reason under the sun.

The difference between authoritarian countries and democratic ones in respect to these technologies, at least so far, is this: that authoritarian countries will likely use them to exercise power whereas in democracies they are only used to win it.

If 2012 was a portent of the future, what Web 2.0 has brought us is not Shirky’s dream of “open-sourced government” which uses technology to actively engage citizens in not merely the debate over, but the crafting of policies and laws, an outcome which would have spelled the decline of the influence of political parties.  Instead, what we have is carefully targeted political mobilization based on the intimate knowledge of individual political preferences and psychological touch- points centrally directed by data-rich entities with a clear set of already decided upon political goals.  Its continuation would constitute the defeat of the political model based on Linux and the victory of  one based on FaceBook.