A key question to building any software in the modern age is: “In the wrong hands, who could this harm?”
Decades ago, software seemed harmless. In 2019, when facial recognition is used to deport refugees and data provided by online services have been used to jail journalists, understanding who you’re building for, and who your software could harm, are vital. These are ideas that need to be incorporated not just into the strategies of our companies and the design processes of our product managers, but the daily development processes of our engineers. These are questions that need to be asked over and over again.
It’s no longer enough to build with rough consensus and running code. Empathy and humanity need to be first-class skills for every team – and the tools we use should reflect this.
A pedagogy controlled by algorithms can never be a pedagogy of care, integrity, or trust.
Teachers: stop uncritically adopting and promoting Google products, for crying out loud. It doesn’t make you innovative or progressive. It makes you a shill for surveillance capitalism. You’re not preparing your students for a better future simply by using the latest shiny tech. You’re aiding a company — indeed a system — that’s stealing their future.
Knowledge production has a new police force: digital technology.
Source: HEWN, No. 317
After watching a few reviews of the new Leatherman multi-tool line during a logged out session, YouTube served me far right conspiracy theories and fear mongering as ads.
Believe the autistic person when he tells you how he is experiencing sensory input. However improbable, however vastly different from anything you might perceive this may be, it is absolutely clear that many autistic people process senses very different from the PNT.
The privilege of being oneself is a gift many take for granted, but for the autistic person, being allowed to be oneself is the greatest and rarest gift of all.
I think there’s something wrapped up in all this marketing and mythology that might explain in part why the tech industry (and, good grief, the ed-tech industry) is so incredibly and dangerously dull. You can’t build thinking machines (or teaching machines for that matter) if you’re obsessed with data but have no ideas.
Source: HEWN, No. 296
What I’ve learned in the five years since then is that parenting Edmund boils down to one major issue: Do I want to change my son so he can fit into the world, or do I want to change the world so it accepts my son as he is? I have learned I should strive for the latter.
…a pseudoscience enabling social control at the expense of human dignity.
On the other hand, the proliferation of “markets,” whether represented by dating apps or college rankings, have given us new ways of determining our intrinsic worth, which is what shame is all about. And to the extent that we have embraced these systems, which I think is far reaching, we’ve got a whole new set of things to be ashamed of. You could almost say that we’ve come to replace some of our old-fashioned notion of self-worth as family members, as citizens, and definitely as consumers by the scores that we’ve achieved. In that sense we’ve externalized and even privatized the dominant shaming mechanisms.
How could we possibly keep up with all of these ways of evaluating ourselves and being evaluated?
I think the easiest way to access how shame worksvis-à-visfree markets is to think about how easily scores and scoring systems evoke in people a deep sense of shame.
Whether it’s an SAT score, a GPA, the ranking of the college you went to or your kid got into, your weight, your BMI, your IQ, or your Twitter followers, people have gotten used to – and to a large extent embraced – the concept of being measured by externally defined, maintained, and verified scoring systems. They have profound effects on society, at least to the extent they people care about them.
Our movement, however, needs nothing of respectability politics. Accepting — conceding, surrendering, submitting to — that will only erode our movement until it crumbles entirely. Respectability politics is what’s gotten us into reliance on foundations and nonprofits, and elected officials and bureaucrats, and policies and programs that only benefit the most privileged and resourced members of our communities at the direct expense of the most marginalized. Radical, militant anger — and radical, militant hope, and radical, wild dreams, and radical, active love — that’s what’ll get us past the death machines of ableism and capitalism and white supremacy and laws and institutions working overtime to kill us.
But anything that offers success in our unjust society without trying to change it is not revolutionary – it just helps people cope. In fact, it could also be making things worse. Instead of encouraging radical action, mindfulness says the causes of suffering are disproportionately inside us, not in the political and economic frameworks that shape how we live. And yet mindfulness zealots believe that paying closer attention to the present moment without passing judgment has the revolutionary power to transform the whole world. It’s magical thinking on steroids.
Instead of setting practitioners free, it helps them adjust to the very conditions that caused their problems. A truly revolutionary movement would seek to overturn this dysfunctional system, but mindfulness only serves to reinforce its destructive logic. The neoliberal order has imposed itself by stealth in the past few decades, widening inequality in pursuit of corporate wealth. People are expected to adapt to what this model demands of them. Stress has been pathologised and privatised, and the burden of managing it outsourced to individuals. Hence the pedlars of mindfulness step in to save the day.
Mindfulness advocates, perhaps unwittingly, are providing support for the status quo. Rather than discussing how attention is monetised and manipulated by corporations such as Google, Facebook, Twitter and Apple, they locate the crisis in our minds. It is not the nature of the capitalist system that is inherently problematic; rather, it is the failure of individuals to be mindful and resilient in a precarious and uncertain economy. Then they sell us solutions that make us contented, mindful capitalists.