I'd like to introduce myself to the list. I am a writer involved with publication. I coordinate print with social gathering and the kind of user-driven digital commons that's being talked about here. My projects have all been temporary or open-ended, built through strategic partnerships with lots of people and some institutions, both where I live, in Portland, Ore., and internationally. <a href="http://suddenly.org">suddenly.org</a> is the most recent. Thanks to an unknown volunteer, wikipedia's entry on <a href="http://en.wikipedia.org/wiki/Matthew_Stadler">me</a> is actually fairly good.<br>
<br>An older <a href="http://www.urbanhonking.com/matthewstadler/">blog</a>, "Matthew Stadler's Personal Weblog," was entirely written by the MechTurk. More interesting, I recently posted a HIT on the Turk asking for a PowerPoint that "explains how to use the Amazon Mechanical Turk." I paid $10. Rather than getting the "how to post HITs and find workers" presentation I expected, a man called Rathika Lakshmi sent me a presentation about how to make money by taking HITs, how to manage the Turk as a worker.<br>
<br>You can see Rathika's PPT on <a href="http://www.youtube.com/watch?v=SV1tuI-E7tY">YouTube</a> (posted with Rathika's permission). It's funny and smart. Meeting him in the wake of my HIT is not common, but it is not that unusual for me either. I generally pay $10/job, so Turk workers often seek me out after taking on one of my jobs. (You'll see in Rathika's presentation that this is in fact one of his recommended strategies.) I think the potentials and dyamics of the Turk are enormously complex, largely because Amazon has not subjected it to rigorous controls or investment. <br>
<br>Matthew Stadler<br><br><div class="gmail_quote">2009/6/12 Julian Kücklich <span dir="ltr"><<a href="mailto:julian@kuecklich.de">julian@kuecklich.de</a>></span><br><blockquote class="gmail_quote" style="border-left: 1px solid rgb(204, 204, 204); margin: 0pt 0pt 0pt 0.8ex; padding-left: 1ex;">
Lilly, everybody,<br>
<br>
I like this post a lot. MechTurk either never entirely took off, or it<br>
continues to flourish behind the scenes, it's hard to tell. In any<br>
case, it's interesting as an early example of crowdsourcing, a<br>
practice which is now increasingly referred to as deploying<br>
"artificial artificial intelligence." So within the space of a few<br>
years, we have moved from the Turing paradigm to the Philip K. Dick<br>
paradigm. Instead of computers pretending to be human we are dealing<br>
with humans pretending to be computers pretending to be humans. Let's<br>
call it objectification-as-subjectification.<br>
<br>
So I would take it one step further and say exploitation is<br>
underwritten not only by processes of objectification but also of<br>
subjectification, and the devenir-machine is joined by a<br>
devenir-humain. Again, I would argue, as with exploitation and<br>
liberation, sub- and objectification are intertwined and embedded in a<br>
form of multitudinous intersubjectivity. I am taking my cues here from<br>
Gotthard Gunther's work on trans-Aristotelian logic (which,<br>
incidentally, can be read as an unfolding of ideas Gunther derived<br>
from reading Asimov), in which he emphatically and methodically<br>
refutes the "tertium non datur" axiom.<br>
<br>
This opens up a space for thinking about phenomena that escape the<br>
dualism of being and nothing, and this is precisely the space we need<br>
to think about exploitation. A conjecture: Marx, being a Hegelian, was<br>
deeply invested in the idea that the negation of being (ie<br>
entfremdung, "alienation") could only result in nothing, the reduction<br>
of the human being to a commodity. And this sad state of affairs could<br>
only be reversed by a negation of the negation, ie a revolution. But<br>
what if NOT NOT a != a? This opens up a whole range of new avenues,<br>
one of which is Tronti's strategy of refusal, but there are many<br>
other, less codified forms of refusing alienation, which I am too lazy<br>
to enumerate. To speak with Bartleby: "I'd prefer not to."<br>
<br>
But this does not mean that alienated labour and exploitation do not<br>
exist, or that it is easy to avoid them. What I find interesting about<br>
Lilly's example of fertility therapy is that it shows that<br>
objectification (and by extension, exploitation) can be distributed<br>
unevenly within a body's organs (this is more Fantastic Voyage than<br>
Body-without-Organs, or rather it's Body-with-or-without-Organs). You<br>
just have to look at office workers in a park, trying to run away from<br>
their brains, to see this in action. Another way of conceptualizing<br>
the uneven distribution of alienation within the body is to look at<br>
the various biopolitical campaigns (anti-smoking, anti-drinking,<br>
anti-teenage-pregnancy, anti STD, anti-skin-cancer, 5-a-day) that<br>
target different parts of the human body, and the various strategies<br>
of refusal deployed against them.<br>
<br>
The Mechanical Turk (a machine within which a human pretends to be a<br>
machine) is a BwowO that is reduced to a brain and hands, the body<br>
itself compressed and hidden from sight. It's a perfect metaphor of<br>
the plight of immaterial labourers on the internet, who are hidden,<br>
yet have to perform with virtuosity. Exploitation bisects them, or<br>
multi-sects them, they are exposed yet anonymous, subject to<br>
surveillance and escaping it through sousveillance. The choreography<br>
of exploitation, to take up Lilly's term, thus emerges as a phenomenon<br>
that challenges us to think beyond the oppositions of labourer and<br>
machine, subject and object, alienation and liberation. We are all<br>
Mechanical Turks now, to a lesser or greater degree and we dance to<br>
the inane refrain of The Machine is Us(ing Us).<br>
<br>
Julian.<br>
<br>
2009/6/11 Lilly Irani <<a href="mailto:lirani@cs.stanford.edu">lirani@cs.stanford.edu</a>>:<br>
<div><div></div><div class="h5">> Hi all -<br>
><br>
> I've been thinking a lot about Amazon Mechanical Turk this year (the side<br>
> project that haunts me). I've found Charis Thompson's work (which I've<br>
> encountered through Lucy Suchman) and Donna Haraway's work most though<br>
> provoking in considering a post-Marxist, post-relativist exploitation.<br>
><br>
> One take on exploitation might be to see not who gets objectified, but how<br>
> those objectifications and exploitations are choreographed, controlled, and<br>
> assembled, and how they are or are not open to reconfiguration. In studies<br>
> of how particular women voluntarily place themselves under the objectifying<br>
> gaze of a doctor for fertility therapy, Charis Cussins (Thompson) "locates<br>
> alienation not in objectification per se, but in the breakdown of<br>
> synechdochal relations between parts and whole that make objectification of<br>
> various forms into associated forms of agency." Suchman explains that "It is<br>
> this process 'of forging a functional zone of compatibility that maintains<br>
> referential power between things of different kinds' that she names<br>
> ontological choreography." Ontological choreography touches on issues of<br>
> control and feelings of control brought up in this thread, it relates to<br>
> class (im)mobility, and also debates about agency in sex work /<br>
> exploitation. (My reading is from Suchman's "Agencies in Technology Design:<br>
> Feminist Reconfigurations":<br>
> <a href="http://www.lancs.ac.uk/fass/sociology/papers/suchman-agenciestechnodesign.pdf" target="_blank">www.lancs.ac.uk/fass/sociology/papers/suchman-agenciestechnodesign.pdf</a> )<br>
><br>
> Donna Haraway takes on exploitation and labor more directly in her book Ch 3<br>
> ("Sharing Suffering: Instrumental Relations Between Animals and People") of<br>
> the book "When Species Meet." In thinking through animals as *laborers*<br>
> instead of as food or lab animals, she draws links to the ways production is<br>
> often gendered and raced (asian women in semi-conductor factories or<br>
> africans dying in the wars over the coltan destined for our cellphones).<br>
> Critiquing vegans and PETA who base their actions on the logic of<br>
> privileging animals as sacrosanct while saying nothing of the exploitation<br>
> of others (people) who labor and die, she says "try as we might to distance<br>
> ourselves, there is no way of living that is not also a way of someone, not<br>
> just something, else dying differentially." (80) Haraway suggests<br>
> responsibility and responsiveness as an alternate framework for thinking<br>
> about exploitation -- in other words, seeing exploitation as a failed sort<br>
> of relation that has to be judged by time and situation, rather than by who<br>
> has the capital or the breasts.<br>
><br>
> Both Cussins and Haraway, then, suggest that exploitation has to do with a<br>
> lack of responsibility, a lack of responsiveness, a breakdown in which fluid<br>
> relations are continually forced into reified ones.<br>
><br>
> This helps me think about mechanical turk as not necessarily, essentially<br>
> exploitative, despite the exploitative rhetoric Amazon deploys about what<br>
> the platform is (Turk and the Human API of deraced, degendered human<br>
> cognitive labor accessible 24-7). It suggests that claiming the exploitation<br>
> of low-paid turk workers demands attention to the particular reasons why<br>
> those people are doing turk and how they are (or are not) able to<br>
> reconfigure those relations.<br>
><br>
> ~lilly<br>
><br>
> 2009/6/11 Julian Kücklich <<a href="mailto:deludologist@googlemail.com">deludologist@googlemail.com</a>><br>
>><br>
>> Hi all,<br>
>><br>
>> I recently had a long and embittered debate about exploitation at a<br>
>> panel on co-creative labour that Larissa Hjorth and I co-chaired at the<br>
>> COST298 conference. I think I was arguing that what Tiziana calls "free<br>
>> labour" (and which I call "playbour" when I write about things like<br>
>> computer game modification (modding), the policing of virtual space in<br>
>> massively multiplayer games, and the free marketing players provide by<br>
>> digging, blogging, tweeting about games, etc.) is never entirely<br>
>> exploited, nor is it ever entirely free (in the sense of libre). The<br>
>> one-size-fits-all concept of exploitation we have inherited from the<br>
>> Marxist tradition was probably never particularly useful to begin with,<br>
>> but when we talk about forms of living where labour and leisure are so<br>
>> deeply intertwined it is in danger of losing its meaning altogether.<br>
>><br>
>> One of the counter-arguments from an audience member at the COST298<br>
>> panel was that women's movements didn't view work so much as<br>
>> exploitation than as a liberation from the subservience dictated by<br>
>> chauvinist societies, so this is not necessarily something that only<br>
>> becomes an issue with digital technologies, but rather something that<br>
>> comes into play once we start asking questions about what constitutes<br>
>> productive labour and what makes labourers eligible for renumeration.<br>
>> Traditionally, "women's work" was obviously often unpaid, unrecognized,<br>
>> and pretty much unregulated. The same is true of many of the forms of<br>
>> labour we see arising within digital forms of life today.<br>
>><br>
>> I could insert the standard blurb about autonomism, refusal, and the<br>
>> multitude here, but you've obviously all read your Negri, your Tronti,<br>
>> and your Lazzarato, so let's skip that for the time being. What I find<br>
>> interesting about Mark's thoughts about exploitation is that he connects<br>
>> the concept to intellectual property and to the question of control. I<br>
>> am interested in both these things as a researcher and a gamer, and I<br>
>> find ludic models of control very useful to describe some of the<br>
>> processes that we are trying to get to the bottom of here. Play is<br>
>> necessarily a process in which the level of control the players<br>
>> experience oscillates during the game (I've written about this in terms<br>
>> of "ruled" and "unruled" space, yadayadayada, but that's neither here<br>
>> nor there), and their perception of their amount of control is not<br>
>> always accurate. Let's call it gote no sente<br>
>> (<a href="http://senseis.xmp.net/?GoteNoSente" target="_blank">http://senseis.xmp.net/?GoteNoSente</a>).<br>
>><br>
>> Two or three things follow from that: 1) It's not so much about the<br>
>> level of control people actually have but about the level of control<br>
>> they perceive as having. 2) Being in control is not always a good thing<br>
>> (e.g. using restrictive licensing for the fruits of your labour limits<br>
>> what Henry Jenkins, for better or for worse, calls "spreadability". 3)<br>
>> Being out of control can be a good thing (for example, Minh Le's name<br>
>> only got firmly attached to Counterstrike when the mod was snapped up by<br>
>> Valve, and redistributed in a commercial version). So IPR, control, and<br>
>> exploitation are enmeshed in a tight mesh of causation, and both<br>
>> exploitation and liberation can be experienced negatively and positively<br>
>> (just as an example, let's remember that many academics like myself<br>
>> still subject themselves to the gangrape of publishing in peer-reviewed<br>
>> academic journals, and wear their bruises with pride).<br>
>><br>
>> Let's also remember that exploitation feels normal to many people. One<br>
>> of my friends recently lost her job, and has tried to find a new one for<br>
>> the past three months. She is resigned to the fact that when she<br>
>> eventually finds a job, it will be just as mind-numbing, meaningless,<br>
>> and degrading as the last one, but despite my attempts to get her out of<br>
>> this mindset, she desperately scours jobsites, newsletters, even (gulp)<br>
>> newspaper job ads. London being a city that provides for people with<br>
>> much less in terms of financial resources, I find it hard to accept that<br>
>> someone would cling to this kind of negative normativity so strongly,<br>
>> but my friend is not the only one. I see the same kind of desperation in<br>
>> many social networks where you "pay with your life" (and all its mundane<br>
>> lacunae) for the privilege of not being a freak. It's this kind of<br>
>> motivation, however bourgeois we may find it, that we might have to<br>
>> consider when we talk about exploitation in the digital age.<br>
>><br>
>> Julian.<br>
>><br>
>> Mark Andrejevic wrote:<br>
>> > Howard's post got me thinking about the need to tighten up<br>
>> > an understanding of what we might mean by the term "exploitation." The<br>
>> > very broad sense in which it is often used -- to indicate that someone<br>
>> > else benefits from our labor -- isn't a particularly useful one.<br>
>> > Theoretically it remains amorphous (how might it distinguish between<br>
>> > collaborative labor and working in a sweat shop?) and practically it<br>
>> > isn't much of a rallying cry ("Help, I'm being exploited because the<br>
>> > value of my neighbor's house went up when I painted mine!").<br>
>> ><br>
>> > I'd suggest (as a preliminary foray) that a meaningful political sense<br>
>> > of the term (one that allows us to critique exploitation) would have<br>
>> > to include at least two aspects:<br>
>> > 1) a sense of loss of control over the results of our own productive<br>
>> > activity (especially when these are turned back against us) and<br>
>> > 2) structured relations of power that compel this loss of control,<br>
>> > even when it looks like the result of "free" exchange.<br>
>> > I don't feel a loss of control over my own productive activity when<br>
>> > I contribute to a Wikipedia entry that may benefit others. On the<br>
>> > other hand, I might be more likely to feel this loss of control when I<br>
>> > discover, say, that details of my online activity have been collected,<br>
>> > sorted, and packaged as a commodity for sale to people who may use it<br>
>> > to deny me access to a job or to manipulate me based on perceived<br>
>> > vulnerabilities, fears, and other personal details about my mental or<br>
>> > physical well being. If I find myself in a position wherein I have to<br>
>> > submit to this kind of monitoring as a condition of access to<br>
>> > resources that I need to earn my livelihood or maintain my social<br>
>> > relations in a networked era, I might be more likely to think of this<br>
>> > situation as a truly exploitative one.<br>
>> ><br>
>> > When it starts to become tricky -- at least conceptually -- is when my<br>
>> > work on Wikipedia (or tagging, or participating in other forms of UGC<br>
>> > production) gets folded into the<br>
>> > demographic/psychographic/geographic/(eventually biometric) forms of<br>
>> > profiling that form the basis for the emerging online commercial<br>
>> > economy. Still a meaningful conception of exploitation might help<br>
>> > distinguish between the different productive roles of our online<br>
>> > activity -- and between infrastructures that are more or less<br>
>> > exploitative.<br>
>> ><br>
>> ><br>
>> ><br>
>> > On Sat, Jun 6, 2009 at 7:11 AM, Howard Rheingold <<a href="mailto:howard@rheingold.com">howard@rheingold.com</a><br>
>> > <mailto:<a href="mailto:howard@rheingold.com">howard@rheingold.com</a>>> wrote:<br>
>> ><br>
>> > Trebor asked me to introduce myself in regard to his post and the<br>
>> > conference on "The Internet as Playground and Factory"<br>
>> ><br>
>> > I've written "Tools for Thought," "The Virtual Community," and<br>
>> > "Smart<br>
>> > Mobs." Two of those books are online at <a href="http://www.rheingold.com" target="_blank">http://www.rheingold.com</a><br>
>> > <<a href="http://www.rheingold.com/" target="_blank">http://www.rheingold.com/</a>> . I<br>
>> > teach "Social Media" and Berkeley and Stanford and "Digital<br>
>> > Journalism" at Stanford.<br>
>> ><br>
>> > I agree with much of what you say, Trebor, but I would only add that<br>
>> > I'm entirely delighted to let Yahoo stockholders benefit from<br>
>> > flickr.<br>
>> > It's not only a great service for sharing my own images, but a place<br>
>> > where I can find Creative-Commons licensed images to use in<br>
>> > presentations and videos. Maybe that at the same time we look<br>
>> > closely<br>
>> > at the way commercial interests have colonized public behavior, we<br>
>> > ought to look at the way profit motives have made available useful<br>
>> > public goods. May Yahoo and Google live long and prosper as long as<br>
>> > I<br>
>> > can view and publish via Flickr and YouTube. And if this means that<br>
>> > I've blurred the line between my recreation and my labor, I have to<br>
>> > testify that even after reflection I don't mind it at all. It's<br>
>> > pleasurable, in fact. And I'm equally delighted that Google gives<br>
>> > away<br>
>> > search to attract attention, some of which Google sells to<br>
>> > advertisers. I remember that when I first got online with a modem,<br>
>> > the<br>
>> > cost of accessing skimpy information online via Lexis/Nexis and<br>
>> > other<br>
>> > paid data services was way beyond my means. Now I get answers for<br>
>> > any<br>
>> > question in seconds. How many times a day were YOU exploited by<br>
>> > searching for something without paying a charge for the service?<br>
>> > Informed consent seems to me to be crucial -- I choose to be<br>
>> > exploited, if exploitation is how you want to see my uploading and<br>
>> > tagging my photographs and videos. More people ought to reflect on<br>
>> > who<br>
>> > is profiting from their online activity, and it seems entirely<br>
>> > reasonable to me that many would decide not to be exploited. I would<br>
>> > never argue that people should refrain from witholding their labor,<br>
>> > if<br>
>> > that's what they want to do. Otherwise, I'm all for asking all the<br>
>> > questions Trebor proposes, which is why I assign students to read<br>
>> > "What the MySpace generation needs to know about working for free."<br>
>> ><br>
>> > Howard Rheingold <a href="mailto:howard@rheingold.com">howard@rheingold.com</a><br>
>> > <mailto:<a href="mailto:howard@rheingold.com">howard@rheingold.com</a>> <a href="http://twitter.com/hrheingold" target="_blank">http://twitter.com/hrheingold</a><br>
>> > <a href="http://www.rheingold.com" target="_blank">http://www.rheingold.com</a> <<a href="http://www.rheingold.com/" target="_blank">http://www.rheingold.com/</a>><br>
>> > <a href="http://www.smartmobs.com" target="_blank">http://www.smartmobs.com</a> <<a href="http://www.smartmobs.com/" target="_blank">http://www.smartmobs.com/</a>><br>
>> > <a href="http://vlog.rheingold.com" target="_blank">http://vlog.rheingold.com</a> <<a href="http://vlog.rheingold.com/" target="_blank">http://vlog.rheingold.com/</a>><br>
>> > what it is ---> is --->up to us<br>
>> ><br>
>> ><br>
>> ><br>
>> > _______________________________________________<br>
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>><br>
>> dr julian raul kuecklich<br>
>><br>
>> <a href="http://playability.de" target="_blank">http://playability.de</a><br>
>><br>
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> Lilly Irani<br>
> University of California, Irvine<br>
> <a href="http://www.ics.uci.edu/%7Elirani/" target="_blank">http://www.ics.uci.edu/~lirani/</a><br>
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