"Kids today. They have no sense of shame. They have no sense of privacy. They are show-offs, fame whores, pornographic little loons who post their diaries, their phone numbers, their stupid poetry—for God’s sake, their dirty photos!—online. They have virtual friends instead of real ones. They talk in illiterate instant messages. They are interested only in attention—and yet they have zero attention span, flitting like hummingbirds from one virtual stage to another...
Clay Shirky, a 42-year-old professor of new media at NYU’s Interactive Telecommunications Program, who has studied these phenomena since 1993, has a theory about that response. “Whenever young people are allowed to indulge in something old people are not allowed to, it makes us bitter. What did we have? The mall and the parking lot of the 7-Eleven? It sucked to grow up when we did! And we’re mad about it now.” People are always eager to believe that their behavior is a matter of morality, not chronology, Shirky argues...
...there is another way to look at this shift. Younger people, one could point out, are the only ones for whom it seems to have sunk in that the idea of a truly private life is already an illusion. Every street in New York has a surveillance camera. Each time you swipe your debit card at Duane Reade or use your MetroCard, that transaction is tracked. Your employer owns your e-mails. The NSA owns your phone calls. Your life is being lived in public whether you choose to acknowledge it or not.
So it may be time to consider the possibility that young people who behave as if privacy doesn’t exist are actually the sane people, not the insane ones. For someone like me, who grew up sealing my diary with a literal lock, this may be tough to accept. But under current circumstances, a defiant belief in holding things close to your chest might not be high-minded. It might be an artifact—quaint and naïve, like a determined faith that virginity keeps ladies pure. Or at least that might be true for someone who has grown up “putting themselves out there” and found that the benefits of being transparent make the risks worth it.
Shirky describes this generational shift in terms of pidgin versus Creole. “Do you know that distinction? Pidgin is what gets spoken when people patch things together from different languages, so it serves well enough to communicate. But Creole is what the children speak, the children of pidgin speakers. They impose rules and structure, which makes the Creole language completely coherent and expressive, on par with any language. What we are witnessing is the Creolization of media.”
That’s a cool metaphor, I respond. “I actually don’t think it’s a metaphor,” he says. “I think there may actually be real neurological changes involved.” ...Right now the big question for anyone of my generation seems to be, endlessly, “Why would anyone do that?” This is not a meaningful question for a 16-year-old. The benefits are obvious: The public life is fun. It’s creative. It’s where their friends are. It’s theater, but it’s also community: In this linked, logged world, you have a place to think out loud and be listened to, to meet strangers and go deeper with friends. And, yes, there are all sorts of crappy side effects: the passive-aggressive drama (“you know who you are!”), the shaming outbursts, the chill a person can feel in cyberspace on a particularly bad day. There are lousy side effects of most social changes (see feminism, democracy, the creation of the interstate highway system). But the real question is, as with any revolution, which side are you on?"
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