Today, we begin the second in a series of interviews with members of the Good Play team at Harvard, a team headed by Howard Gardner and associated with the longstanding Project Zero. The following is excerpted from a foreword I wrote for Carrie James’s Disconnected: Youth, New Media, and the Ethics Gap, and it serves as well as anything I could write here to provide a set up for the interview which follows.
A working-class black woman lingered after I spoke about youth and digital media at Detroit’s Wayne State University. She pushed her way through the crowd to ask a simple question: “Will my boy be all right?”
Her adolescent son spent a great deal of time online, talking with friends, building his home page, playing computer games, doing his homework. She had heard conflicting reports-teachers claiming Net access fostered educational growth, and media reformers warning about teens “running amok” on the Net. And now, like so many other parents, she worried that she was wrong to let her son explore cyberspace when she knew so little about computers herself. She feared that she did not know enough to give him the guidance he needed and wondered if perhaps the only answer was to unplug the expensive device she had brought into her home.
This is one of many such encounters I’ve had with parents and youth (of all races and economic backgrounds) through the years as people asked some core questions about whether these new media platforms and practices are helping to make us better or worse people. Many parents were asking whether their children would be alright and often looking at particular choices their sons and daughters had made online and asking “what were they thinking?”
I’ve often wished I could give them a book like Disconnected to read — a book which responded not with fear and panic, but spoke directly about how we might foster more responsible digital citizens, how we can encourage more participation and healthier communities. Over six years, a team of 14 researchers at Harvard’s Good Play Project has been interviewing young people — both teens and tweens — about their digital lives, the ethical challenges they face online, and the values which govern the choices they make about how to treat people they encounter on social media or web 2.0 platforms. What emerges here is a complex picture — one which sees these emerging platforms and practices as “not either-or, but this-and-that,” both a “burden” and a “blessing.” Some of what Carrie James shares about young people’s ethical choices may alarm us, some may give us hope, but most of all, the book reveals what many of us have come to recognize — the online world is neither an ideal society nor hell on earth, but a place where we go to conduct very routine aspects of our daily lives and often we think less than we should about the consequences of the choices we are making there.
As I’ve read this book, I’ve found myself thinking about its evocative title, about the various ways we might describe American youth as “disconnected,” even as they are more heavily wired than previous generations. Some of them are disconnected from any kind of online community, having little to no understanding of the participatory mechanisms or shared norms that apply to different forms of online social interactions. Some of them see little to no connection between what they do online and what gets valued by their parents or schools. Some seem not to be able to meaningfully connect what they do online with the consequences of their actions on others or to connect digital avatars with the flesh and blood people whose feelings may be hurt by their hateful words and actions. Some have little or no connection to adults who might provide them with meaningful insight into the situations they encounter and some have no real access to older ethical and spiritual traditions as they make decisions that can sometimes have serious implications for their lives and the lives of others.
Carrie James states early in the book that she is offering a “glass half empty” perspective: “I harbor real concerns about the local and global consequences, often hidden, of the uncivil, cruel, and harmful conduct that is common, if not routine, in some online communities. I worry that such conduct discourages participating, thus undercutting one of the central promises of the Internet. I also worry about the general lack of attention to more and ethical concerns on the Internet, compared with the emphasis on personal safety issues.” I share those concerns, even though I am a “glass half full” guy. James and I have had healthy debates through the years around many of these questions, but where we would agree is that we are still looking at half a glass and that more needs to be done to support our young people’s moral development in the digital age. Howard Rheingold warned some decades ago, “those who would prefer the more democratic vision of the future have an opportunity to influence the outcome, which is precisely why online activists should delve into the criticisms that have been leveled against them.” I care very much about the issues James raises here because I believe that our goal should be to expand who has access to the means of cultural production, circulation, and participation and the best way to realize those potentials is to soberly assess and meaningfully address the roadblocks we encounter along the path towards a more participatory culture.
You open the book with a provocative quote from Neil Postman: “Every technology is both a burden and a blessing; not either-or, but this-and-that.” In what senses do you think digital technologies have been both a burden and a blessing to young people?
In quoting Postman at the outset, I wanted to make clear my view that digital technologies are not the direct perpetrators of the ethics gaps I write about in the book. Rather, as other scholars have acknowledged too, technologies provide affordances (Gibson, 1977) – they enable certain perceptions and actions, and constrain others. The ways in which we seize their affordances – our habits and norms of use – are key. (Related to this, my colleagues Howard Gardner and Katie Davis’s recent book, The App Generation, provides a nuanced account of the mixed blessings associated with digital life. They argue that the outcomes depend on how we use apps and other digital media.)
In my view, digital and social media are a blessing in the expansive opportunities they provide to young people – to explore and express their identities; to maintain social ties; to forge new connections with people with shared interests and passions; to access information and cultural goods; to participate in the creation of cultural content, and so on. To my mind, though, one of the most significant blessings of the digital landscape are the opportunities afforded to youth to be active participants in the public sphere – sharing their voices, showing support for and mobilizing others on behalf of social justice issues. (Our ongoing work with you and others as part of the MacArthur Youth and Participatory Politics research network is focused on that particular set of opportunities).
Yet, these digital age blessings are vexed in various ways. The invitation to participate on the web can feel risky given that one’s contributions can be taken out of context, misinterpreted, and shared with a wider audience than intended. Add to this the persistent, replicable and searchable qualities of digital content that danah boyd has often written about and – per my point above about our norms of use – the ways in which employers and college admissions officers can (and reportedly do) leverage them to judge young people. These practices place a burden on young people to manage the digital trails they leave behind, as best they can.
As other research has shown, participation in some social media sites can feel more obligatory than engaging (Pew 2013), and can even contribute to low self-esteem, especially if one’s news feed gives the impression that everyone else’s life consists of non-stop happiness and success. Further, as I discuss in my chapter on Participation, along with the opportunity to participate comes the risk that one’s contributions will be mocked or that one will become a target of subtle or explicit acts of cruelty or digital abuse. The public or semi-public nature of digital contexts can certainly magnify the sting of a negative comment or of an embarrassing photo posted by an online contact. EXAMPLE
Finally, as our recent work on youth online civic expression shows, backlash and other forms of uncivil discourse may have the unfortunate effect of quieting or even silencing youth voices on social network sites (Weinstein, 2014). A Pew study published in late August showed a similar alarming “spiral of silence” trend among adults, 18 and over.
So there are many opportunities afforded by online spaces, but along with the promises come new risks to be managed, but also new responsibilities in relation to others. Henry, you’ve often quoted Peter Parker’s uncle Ben who said that “with great power comes great responsibility.” One of the key messages of my book is that we need to have more conversations about the moral and ethical responsibilities that go along with participation in digital cultures.
You called the book, Disconnected, which seems ironic, since in some senses, young people today are more connected than ever before. In what senses do you see this word as an appropriate description of what you found through your research?
Yes, young people are more connected to one another than ever before. But what I found in our research is that youths’ thinking about online situations can often be glaringly disconnected from the ethical dimensions. In other words, youth (and adults for that matter) were often not alert to the distant, potentially far-reaching, implications for others of the things they post and circulate online.
In the opening chapter of the book, I talk about two distinct types of thinking shortfalls that often characterized youth approaches to online situations: blind spots and disconnects. Drawing from Max Bazerman and Ann Tenbrunsel’s work (Blind Spots, 2011), I describe digital blind spots as failures to be sensitive to the moral or ethical implications of one’s tweets, Facebook status updates, or uses of online content. For example, when youth spoke about music piracy, their thinking and decision-making was typically keyed to self-focused concerns: how much (or little) money they had, the possibility of getting caught or downloading a virus. While some youth engaged moral or ethical arguments about piracy (either in support of it or against it), many of them evinced a blind spot to these dimensions of property issues – they simply didn’t consider how musicians might be affected by their choices.
I contrast blind spots with disconnects, which involve awareness and some consideration of moral or ethical concerns, yet a conscious dismissal of their importance. For example, one might acknowledge that a friend or stranger online might be offended by a misogynist online comment or tweet, but decide that the humor that others might see in the joke – and the resulting “likes” and praise – makes it worthwhile to post. Thinking of recent events, Perez Hilton’s regrettable – and regretted – decision to circulate nude photographs of Jennifer Lawrence and Kate Upton is an example of the kind of disconnected thinking that concerns me. This case shows how disconnects aren’t just found among youth; indeed, adults’ thinking is often disengaged from ethical considerations. I emphasize youths’ thinking gaps, however, because youth were the focus of our research.
Certainly, I also observed, and describe in the book, mindsets about online life that are more sensitive to moral and ethical concerns. However, my aim was to call attention to and explore the nuances of gaps, shortfalls, and attitudes that sometimes thwart the development of socially positive online communities. Thus, my decision to call the book, Disconnected.
Can you tell us something of the context that this book came out of? What is the relationship between the Good Play Project and the earlier work done through the Good Work project? What methods have you deployed to develop a better understanding of the kinds of ethical choices young people are making in their online lives?
Great question. The Good Play Project was definitely informed by prior research my colleagues and I conducted as part of the Good Work Project (1995-2006). Our Good Work studies explored how professionals in different lines of work negotiated market forces and other aspects of social change impinging on the professions and strived to do work that was excellent in quality, personally engaging, and ethical. We refer to excellence, engagement, and ethics as the three e’s of good work. Our studies included young professionals and those in training to enter fields such as journalism, genetics, and theater. A notable finding from our interviews was that young people felt an inordinate amount of pressure to succeed, and often in contexts in which their peers and even their role models cut corners in order to get ahead. Wendy Fischman, Becca Solomon, Deborah Greenspan and Howard Gardner wrote about these issues in their book, Making Good: How Young People Cope with Moral Dilemmas at Work.
As Howard Gardner and I launched our studies of youth and digital life around 2007-2008, we were mindful of this prior work and its findings. We decided to focus our studies on how youth negotiated moral and ethical issues in new digital contexts, where codes of conduct are established more informally than in fields of work and can shift rapidly, and where participants may enter with radically different purposes, values, and investments in the community.
Our methods for exploring these themes were largely qualitative, also continuing the tradition of our prior work. We conducted in depth interviews with young people in which we elicited narratives about their online lives – including the bright spots and points of struggle. We asked about how they got involved in different online communities; their goals and sense of responsibility; perceived norms and violations of norms; their role models, mentors, or other supportive as well as negative influences. We also presented participants with hypothetical scenarios that contained a moral or ethical dimension, and talked with them at length about their responses and connections to lived experiences they’ve had on the web. In my book, I open each thematic chapter with one of these scenarios and describe both typical and rare responses.
For example, I open the privacy chapter with a scenario in which Facebook photos posted by friends reveal that a college student athlete was attending a party in violation of a sports team policy. Our study participants were asked to reflect on how they might handle such a situation. Most youth responded that they would untag themselves and perhaps even ask the friends to remove the photos from Facebook all together. While such responses are expected and understandable, we were also curious to see the extent to which youths’ thinking pushed beyond consequences for themselves. Indeed, some youth did reflect on their responsibilities to their teammates, coach, and a wider community of students. Yet, on the whole, self-focused concerns really dominated youths’ thinking. Most youth connected the hypothetical situation to personal experiences they’d had or observed among friends. So the hypotheticals really stimulated deeper discussion of dilemmas they’ve lived out online.
Overall, these methods gave us tremendous insight into how the young people with whom we spoke think about their online lives, the considerations that guide their choices online, and their hopes and areas of concern related to the internet and other aspects of digital life.
Our activities on the Good Play Project were also informed by our commitment, as part of the Good Work Project and Project Zero, to creating practical tools and supports based on our research for educators and other important stakeholders. With encouragement from the MacArthur Foundation, we joined forces with your Project New Media Literacies team (then at MIT, now at USC) to co-develop a casebook of classroom materials called Our Space: Being a Responsible Citizen of the Digital World. Our work with your group really pushed our thinking in new directions and helped us appreciate the great learning opportunities of the digital landscape for youth.
Carrie James is a Research Director and Principal Investigator at Project Zero, and Lecturer on Education at the Harvard Graduate School of Education. Her research explores young people’s digital, moral, and civic lives. Since arriving at Project Zero in 2003, Carrie has worked with Howard Gardner and colleagues on The Good Project. She co-directs the Good Play Project, a research and educational initiative focused youth, ethics, and the new digital media, and the Good Participation project, a study of how youth “do civics” in the digital age. Carrie is also co-PI of the Out of Eden Learn project, an educational companion to Pulitzer Prize-winning journalist Paul Salopek’s epic Out of Eden walk. Her publications include Disconnected: Youth, New Media, and the Ethics Gap (The MIT Press, 2014). Carrie has an M.A. and a Ph.D. in Sociology from New York University.