Monthly Archives: September 2003

axes of info storage

In class this morning, one of our professors was talking about geographical information retrieval. Information is stored in association with a given place and thus by searching for that place, one can find information. [Note that while the professor was talking about documents, and professional ones at that, i immediately translated everything to think about social information, as that’s my bent.]

There are two ways to think about information. One is simply through the lens of the material; the second is through the lens of the experience of that material. Most material is associated with an event. Even along the lines of document creation, there is the location of which the material is created and experienced in addition to the location in which it might reference.

This made think that much information is actually expereienced along three axes: place, time, person. For any given set of information, it may be experienced in multiple places, times or across multiple people.

Information impacts place; it is not just situated there. It impacts the history, the vibe and perhaps scars the space itself (marks on the wall).

Information is often felt to be ephemeral in time, as we cannot return to a given time to experience it.

Information fundamentally impacts the people who experience it. They store that experience, that information and incorporate it into their identity. Also, they are likely to recall versions of that information/experience later, regardless of its accuracy.

When we talk about information retrieval, we’re talking about reconstructing the history, removing a set of information from the time/place/people who experienced it into a current situation. Time fundamentally changes. But what does it mean to have data stored with place and people instead of in a collected repository removed from those contextual bits? Should what be retrieved simply be the factual elements of information, or the more experiential? Can we have impact retrieval?

Social Networking: Is there Really a Business Model?

For those interested in hearing talks in the Bay Area, here’s another one perhaps of interest:

Social Networking: Is there Really a Business Model? (sponsored by the MIT/Stanford Venture Lab). Reid Hoffman (Linked In) will be speaking and the panel includes Jonathan Abrams (Friendster), Andrew Ankar, Ross Mayfield (Socialtext) and Cynthia Typaldos with Tony Perkins as moderator.

Should be fun!

the 150 limit and social upkeep

When anthropologist Robin Dunbar wrote about a 150-person cap in one’s social network, he was not referring to 150 people in one’s lifetime. He was saying that people can maintain up to 150 weak ties at any given point in time. [And that tie maintenance is directly related to gossip upkeep and brain size, just as monkey tie maintenance is directly related to grooming and brain size.]

When i have 200+ friends on a site like Friendster, i’m not a social networks anomaly. What is actually being revealed is that my articulated network goes beyond the relationships that i currently maintain. While a high percentage of my friends and associates are on Friendster, not all of them are. There are quite a few relationships that i currently maintain that are not represented there. Additionally, many of the relations represented are outdated or on hiatus, not because i don’t love or appreciate those people, but because we are not geographically colocated or our personal situations have created a situation where time to connect is limited. This doesn’t mean that i don’t love and appreciate those people, just that they’re not part of my current situation.

I say all of this because it’s another factor of why an articulated representation is not equivalent to the network that one is actually maintaining. By suggesting that those ties are valid and relevant, we’re suggesting that we can call on those, regardless of our upkeep. This is a bit problematic.

For example, last nite, i needed to call someone who i could guarantee would be online in order to ask them to look something up for me. This is not a heavy favor, but in choosing who to call, i made certain conscious choices. My cell phone represents one form of an articulated network. As i browsed through the people, i chose not to call certain people for various reasons.

I eliminated some people because i doubted they would be online. I eliminated others from the potential pool because i felt as though the favor would be too inappropriate given our relationship. (For example, i didn’t call my advisor because it would seem an odd request.) But the most cringeful reason that i failed to call a group of people who would likely be online was because i owed them a conversational call (social upkeep) and to call to ask a menial favor when i didn’t have time to do the upkeep was totally out of line.

Now, the limiting factor was, of course, that the task was menial. Had i been in a desperate situation that truly felt magnificent in nature, i would’ve called any one of the people in my cell phone. I knew them all. I loved them all. But the support i requested was contextualized because of the value and whether or not i’d been good about social upkeep.

This is important to realize in the realm of an articulated network. When people go through me to connect with other friends of mine, there can be quite a bit of social awkwardness when i failed to maintain that relationship. When i, as the bridge, have the ability to control when those connections are to be made, i have the opportunity to repair the upkeep gap before asking a favor. For example, when i get a phone call from an old colleague asking to write a recommendation, the conversation inevitably starts with a lot of social upkeep before the favor is requested. Otherwise, it would seem odd.

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on dating

Last night, i went to the Commonwealth Club talk on dating in contemporary urban cultures. The panelists included folks from PlanetOut, Friendster, Match.com, and speed dating.

Obviously, i went to get a better idea of what Jonathan’s approach to dating was, in the hopes that it had evolved from the conversation we had a few months ago. It hadn’t. He still believes that relationship formation is not a science and that they just happen. [In March, he told me that the only thing people looked at when dating online is a picture and that he only put up the rest to make his advisors happy.] Of course, he also believes that his site exists out of happenstance and that it is simply that his friends told his friends and voila everyone was interested. –sigh–

Despite my disappointment with his perspective, i was truly taken aback by the rabbi who created speed dating. He was *great*. Unlike the Match.com rep (who had fantastic statistics and scientific analysis), the rabbi just had good insight and wisdom.

He told the audience that dating is like running a company. You can’t just rely on sales and marketing; you need to focus on product development (the product being you). Dating takes work and compromise.

He also told us to change our perspective on seeking people out. Rather than finding the best person for us, look for the person that we could spend the rest of our life trying to make happy. When two people are devoted to making each other happy, the relationship would work.

Those two thoughts are so simple, but yet they were said so elegantly and i really appreciated it.

200 cap on Friendster

Well, i finally hit it. A colleague of mine added me as a Friendster and i went to approve him, but i received a nice little message telling me that i have too many friends. Apparently, 200 is the cap (although i have 215). Of course, i can only assume that Jonathan is intending to block Fakester behavior through this cap, but i find it hysterical that in doing so, he’s actually blocking me, particularly since i’ve been so vigilent about only linking to people that i actually know (well, except for “Brown” who has done me well by letting me find old friends.).

As someone who has been on the darn site for ages and is constantly in communication with folks about it, it shouldn’t be surprising that i know more than 200 people on the system. I have all sorts of colleagues on there (law professors, gender theorists, social software folks, software engineers, etc.). Friends from all aspects of my life are there now. Basically, my account is a funny hodgepodge of a diverse population.

I remember a few months back when one of my friends was asked if i was a Fakester because i seemed to be such a ridiculous hub. ROFL. Perhaps by being too real, i’ve moved into the realm of absurd and thus fake?

social construction of technology

In class today, we were introduced to the Social Construction of Technology (SCOT) framework/methodology. I am certainly not an expert on this approach, but i’m quite curious to learn more as it’s the first direct methodology that i’ve seen to address the socio-political impacts of technology creation and adoption. All too often in tech-land, we think of efficiency and desire as our metrics of the success of a piece of technology and its adoption. But there’s so much more to how and why these items are created and popularized.

Update 11/06/03: Ack, given that this is way too high on Google’s search for SCOT, i thought i’d give some proper references on the topic. Anyone who is interested in knowing what SCOT is (not just my version) should read:

Bijker, W. E. (1995). King of the road: the social construction of the safety bicycle. In Of bicycles, bakelites, and bulbs: Toward a theory of sociotechnical change (pp. 19-100). Cambridge, MA: MIT Press.

Pinch, T. (1996). The social construction of technology: a review. In R.Fox (Ed.), Technological change (pp. 17-35). Amsterdam: Harwood Academic Publishers.

anthropology: time, space and other

Early anthropologists belkieved that distance is equivalent to the past. Thus, the further away someone is to the European central, the more likely they are to represent the past. This is embedded in the notion of “otherness.” Of course, we no longer believe that people far from us are that (biologically) different than us, but those early thoughts fundamentally framed some of our thoughts about difference.

For most people, those far away or in a distant past feel so still fundamentally different.

What is interesting about the web is that it starts to collapse time and space. In theory, this should eliminate the notions of “otherness” but somehow, in reality, i think that it will just create confusion. I’d hypothesize that people will continue to judge others along their local notions of similarity and create new barriers to time and space that did not previously exist. Of course, perhaps i’m just being pessimistic today.