Looking through a prism darkly: citizen-spy epistemology

prism

So, this post is regarding the Prism program, and the phenomenon of mass-level metadata accumulation and pattern analysis that it represents. ProPublic has published an extremely useful timeline about how the United States intelligence community has developed to this point (such as we can know on the outside, given the high amount of top secret classification). Meanwhile, my colleague Joshua Foust (who has testified before Senate about over-classification and other problems in the intelligence industry — among other things, that it’s an industry), has published nine points about Prism that the public should think about. The most important are points #3, 7, and 8.

Joshua’s remarks border on the cynical, but nonetheless he is onto something. With respect to his last point, my job here is to explain about why this shouldn’t be a temporary outcry. And the explanatory methodology is simple (and I would say, spiritual). The consequences, however, are complex. (I) On the one hand, the citizen and the spy need to put themselves into each other’s shoes; and (II) on the other hand, the citizen needs to really understand what is being asked of him/her by the spy, but also why the spy shouldn’t be asking this of the citizen, either.

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Journalism on Solaris

If I’m capable of summoning the discipline to complete my PhD proposal and application, what I would like to do is to research ethnic and religious identity among Central Asia’s journalists, particularly how these factors shape their approach to reporting news. In my view, journalists comprise a key group of social architects in a society’s self-understanding, as it is as much through media as education, especially mass media, that a population’s self-perception is inculcated and shaped. Therefore, it is of pressing importance to understand how they construe events.

Incidentally, my time here in Kyrgyzstan has been partially spent doing preliminary “research” in the sense of conversations with various colleagues — anthropologists, activists, journalists, and friends — about my topic. Generally-speaking, there’s a lot of interest, in some cases even excitement, about my would-be project, particularly as it encompasses religious studies, regional studies, media studies, epistemology, some psychology, and anthropology. One of the cooler conversations occurred this past weekend during the Kyrgyzstan barcamp with several members and acquaintances of Internews’ Central Asian wing, in particular Nicolay Kolesnikov, a talended videographer with whom I got along very instinctively despite the language barrier (he will be good practice for my Russian once I start learning it). Nicolay was very sharp, as he immediately intuited that what I’m really exploring is whether journalists are objective.

He caught me, so to speak, red handed: when I suggested that journalists, à la Searle or Wittgenstein, are actually in the act of forging a reality out of the clash of their differing narratives, a clash that occurs ironically from their pursuit of ultimate, objective reality — indeed, they are creating an overlay of one reality over the bedrock of another, deeper one — Nicolay whipped out an analogy I didn’t see coming but which got me seriously thinking: “You know who wouldn’t need journalists? The Na’vi of James Cameron’s Avatar.” According to Nicolay, the Na’vi’s ability to interface with each other, their ecosystem, and even the souls (i.e., minds) of past generations, an ability constituting a combination of racial and geosystematic memory, rendered the problem of subjectivity moot. Theirs is a kind of collective objectivity (or objective collectivity), a unity of perspectives, perhaps in a way that is, at essence, not dissimilar from the Internet.

It was a daring argument, a challenge which, as both an Averroist and Science Fiction fan, I was more than happy to meet: I retorted with my own counter-example, that of Polish author Stanislaw Lem’s famed novel, Solaris, and it’s even more famed film version by Soviet director Andrei Tarkovsky. In other words, I upped the ante: he wanted to talk about conglomerate unities/pluralistic panpsychisms, but I went straight for the monopsychic jugular vein.

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