Recorded in New York City, 23 June 2008 - the day before I delivered “Hyperpolitics, American Style” at the Personal Democracy Forum. A wide-ranging discussion on hyperconnectivity, hyperpolitics, media, hyperdistribution, and lots of other fun things.
Many thanks to Mark for getting it up!
My brief keynote to the ICT Roundtable of the TAFE Sydney Institute. Recorded on Wednesday, 13 August 2008. Many thanks to Trish James and Stephan Ridgway for arranging the audio recording!
My presentation at the Personal Democracy Forum, Lincoln Center, New York City, 24 June 2008. Many thanks to Micah Sifry and the PdF staff for making it all possible.
Part One: Hyperconnected
We have been human beings for perhaps sixty thousand years. In all that time, our genome, the twenty-five thousand genes and three billion base pairs which comprise the source code for Homo Sapiens Sapiens has hardly changed.
For at least three thousand generations, we’ve had big brains to think with, a descended larynx to speak with, and opposable thumbs to grasp with. Yet, for almost ninety percent of that enormous span of time, humanity remained a static presence.
Our ancestors entered the world and passed on from it, but the patterns of culture remained remarkably stable, persistent and conservative. This posed a conundrum for paleoanthropologists, long known as ‘the sapient paradox’: if we had the “kit” for it, why did civilization take so long to arise?
Cambridge archeologist Colin Renfrew (more formally, Baron Renfrew of Kamisthorn) recently proposed an answer. We may have had great hardware, but it took a long, long time for humans to develop software which made full use of it.
We had to pass through symbolization, investing the outer world with inner meaning (in the process, creating some great art), before we could begin to develop the highly symbolic processes of cities, culture, law, and government.
About ten thousand years ago, the hidden interiority of humanity, passed down through myths and teachings and dreamings, built up a cultural reservoir of social capacity which overtopped the dam of the conservative patterns of humanity. We booted up (as it were) into a culture now so familiar we rarely take notice of it.
In Guns, Germs and Steel, evolutionary biologist and geographer Jared Diamond presented a model which elegantly explains how various peoples crossed the gap into civilization.
Cultures located along similar climatic regions on the planet’s surface could and did share innovations, most significantly along the broad swath of land from the Yangtze to the Rhine. This sharing accelerated the development of each of the populations connected together through the material flow of plants and animals and the immaterial flow of ideas and symbols. Where sharing had been a local and generational project for fifty thousand years, it suddenly became a geographical project across nearly half the diameter of the planet. Cities emerged in Anatolia, Palestine and the Fertile Crescent, and civilization spread out, over the next five hundred generations, to cover all of Eurasia.
Civilization proved another conservative force in human culture; despite the huge increases in population, the social order of Jericho looks little different from those of Imperial Rome or the Qin Dynasty or Medieval France.
But when Gutenberg (borrowing from the Chinese) perfected moveable type, he led the way to another and even broader form of cultural sharing; literacy became widespread in the aftermath of the printing press, and savants throughout the Europe published their insights, sharing their own expertise, producing the Enlightenment and igniting the Scientific Revolution. Peer-review, although portrayed today as a conservative force, initially acted as a radical intellectual accelerant, a mental hormone which again amplified the engines of human culture, leading directly to the Industrial Age.
The conservative empires fell, replaced by demos, the people: the cogs and wheels of a new system of the world which allowed for massive cities, massive markets, mass media, massive growth in human knowledge, and a new type of radicalism, known as Liberalism, which asserted the freedom of capital, labor, and people. That Liberalism, after two hundred and fifty years of ascendancy, has become the conservative order of culture, and faces its own existential threat, the result of another innovation in sharing.
Last month, The Economist, that fountainhead of Ur-Liberalism, proclaimed humanity “halfway there.” Somewhere in the last few months, half the population of the planet became mobile telephone subscribers. In a decade’s time we’ve gone from half the world having never made a telephone call to half the world owning their own mobile.
It took nearly a decade to get to the first billion, four years to the second, eighteen months to the third, and – sometime during 2011 – over five billion of us will be connected. Mobile handsets will soon be in the hands of everyone except the billion and a half extremely poor; microfinance organizations like Bangladesh’s Grameen Bank work hard to ensure that even this destitute minority have access to mobiles. Why? Mobiles may be the most potent tool yet invented for the elimination of poverty.
To those of us in the developed word this seems a questionable assertion. For us, mobiles are mainly social accelerants: no one is ever late anymore, just delayed. But, for entire populations who have never had access to instantaneous global communication, the mobile unleashes the innate, inherent and inalienable capabilities of sociability. Sociability has always been the cornerstone to human effectiveness. Being social has always been the best way to get ahead.
Until recently, we’d seen little to correlate mobiles with human economic development. But, here again, we see the gap between raw hardware capabilities and their expression in cultural software. Handing someone a mobile is not the end of the story, but the beginning. Nor is this purely a phenomenon of the developing world, or of the poor. We had the Web for almost a decade before we really started to work it toward its potential. Wikis were invented in 1995, marking it as an early web technology; the idea of Wikipedia took another six years.
Even SMS, the true carrier of the Human Network, had been dismissed by the telecommunications giants as uninteresting, a sideshow. Last year we sent forty three billion text messages.
We have a drive to connect and socialize: this drive has now been accelerated and amplified as comprehensively as the steam engine amplified human strength two hundred and fifty years ago. Just as the steam engine initiated the transformation of the natural landscape into man-made artifice, the ‘hyperconnectivity’ engendered by these new toys is transforming the human landscape of social relations. This time around, fifty thousand years of cultural development will collapse into about twenty.
This is coming as a bit of a shock.
Part Two: Hypermimesis
I have two nephews, Alexander and Andrew, born in 2001, and 2002. Alexander watched his mother mousing around on her laptop, and – from about 18 months – reached out to play with the mouse, imitating her actions. By age three Alex had a fair degree of control over the mouse; his younger brother watched him at play, and copied his actions. Soon, both wrestled for control of a mouse that both had mastered. Children are experts in mimesis – learning by imitation. It’s been shown that young chimpanzees regularly outscore human toddlers on cognitive tasks, while the children far surpass the chimps in their ability to “ape” behavior. We are built to observe and reproduce the behaviors of our parents, our mentors and our peers.
Our peers now number three and a half billion.
Whenever any one of us displays a new behavior in a hyperconnected context, that behavior is inherently transparent, visible and observed. If that behavior is successful, it is immediately copied by those who witnessed the behavior, then copied by those who witness that behavior, and those who witnessed that behavior, and so on. Very quickly, that behavior becomes part of the global behavioral kit. As its first-order emergent quality, hyperconnectivity produces hypermimesis, the unprecedented acceleration of the natural processes of observational learning, where each behavioral innovation is distributed globally and instantaneously.
Only a decade ago the network was all hardware and raw potential, but we are learning fast, and this learning is pervasive. Behaviors, once slowly copied from generation to generation, then, still slowly, from location to location, now ‘hyperdistribute’ themselves via the Human Network. We all learn from each other with every text we send, and each new insight becomes part of the new software of a new civilization.
We still do not know much about this nascent cultural form, even as its pieces pop out of the ether all around us. We know that it is fluid, flexible, mobile, pervasive and inexorable. We know that it does not allow for the neat proprieties of privacy and secrecy and ownership which define the fundamental ground of Liberal civilization. We know that, even as it grows, it encounters conservative forces intent on moderating its impact. Yet every assault, every tariff, every law designed to constrain this Human Network has failed.
The Chinese, who gave it fair go, have conceded the failure of their “Great Firewall,” relying now on self-censorship, situating the policeman within the mind of the dissident netizen.
Record companies and movie studios try to block distribution channels they can not control and can not tariff; every attempt to control distribution only results in an ever-more-pervasive and ever-more-difficult to detect “Darknet.”
A band of reporters and bloggers (some of whom are in this room today) took down the Attorney General of the United States, despite the best attempts of Washington’s political machinery to obfuscate then overload the processes of transparency and oversight. Each of these singular examples would have been literally unthinkable a decade ago, but today they are the facts on the ground, unmistakable signs of the potency of this new cultural order.
It is as though we have all been shoved into the same room, a post-modern Panopticon, where everyone watches everyone else, can speak with everyone else, can work with everyone else. We can send out a call to “find the others,” for any cause, and watch in wonder as millions raise their hands. Any fringe (noble or diabolical) multiplied across three and a half billion adds up to substantial numbers. Amplified by the Human Network, the bonds of affinity have delivered us over to a new kind of mob rule.
This shows up, at its most complete, in Wikipedia, which (warts and all) represents the first attempt to survey and capture the knowledge of the entire human race, rather than only its scientific and academic elites. A project of the mob, for the mob, and by the mob, Wikipedia is the mob rule of factual knowledge. Its phenomenal success demonstrates beyond all doubt how the calculus of civilization has shifted away from its Liberal basis. In Liberalism, knowledge is a scarce resource, managed by elites: the more scarce knowledge is, the more highly valued that knowledge, and the elites which conserve it. Wikipedia turns that assertion inside out: the more something is shared the more valuable it becomes. These newly disproportionate returns on the investment in altruism now trump the ‘virtue of selfishness.’
Paradoxically, Wikipedia is not at all democratic, nor is it actually transparent, though it gives the appearance of both. Investigations conducted by The Register in the UK and other media outlets have shown that the “encyclopedia anyone can edit” is, in fact, tightly regulated by a close network of hyperconnected peers, the “Wikipedians.”
This premise is borne out by the unpleasant fact that article submissions to Wikipedia are being rejected at an ever-increasing rate. Wikipedia’s growth has slowed, and may someday grind to a halt, not because it has somehow encompassed the totality of human knowledge, but because it is the front line of a new kind of warfare, a battle both semantic and civilizational. In this battle, we can see the tracings of hyperpolitics, the politics of era of hyperconnectivity.
To outsiders like myself, who critique their increasingly draconian behavior, Wikipedians have a simple response: “We are holding the line against chaos.” Wikipedians honestly believe that, in keeping Wikipedia from such effluvia as endless articles on anime characters, or biographies of living persons deemed “insufficiently notable,” they keep their resource “pure.” This is an essentially conservative impulse, as befits the temperament of a community of individuals who are, at heart, librarians and archivists.
The mechanisms through which this purity is maintained, however, are hardly conservative.
Hyperconnected, the Wikipedians create “sock puppet” personae to argue their points on discussion pages, using back-channel, non-transparent communications with other Wikipedians to amass the support (both numerically and rhetorically) to enforce their dictates. Those who attempt to counter the fixed opinion of any network of Wikipedians encounter a buzz-saw of defiance, and, almost invariably, withdraw in defeat.
Now that this ‘Great Game’ has been exposed, hypermimesis comes into play. The next time an individual or community gets knocked back, they have an option: they can choose to “go nuclear” on Wikipedia, using the tools of hyperconnectivity to generate such a storm of protest, from so many angles of attack, that the Wikipedians find themselves overwhelmed, backed into the buzz-saw of their own creation.
This will probably engender even more conservative reaction from the Wikipedians, until, in fairly short order, the most vital center of human knowledge creation in the history of our species becomes entirely fossilized.
Or, just possibly, Wikipedians will bow to the inevitable, embrace the chaos, and find a way to make it work.
That choice, writ large, is the same that confronts us in every aspect of our lives. The entire human social sphere faces the increasing pressures of hyperconnectivity, which arrive hand-in-hand with an increasing empowerment (‘hyperempowerment’) by means of hypermimesis. All of our mass social institutions, developed at the start of the Liberal era, are backed up against the same buzz saw.
Politics, as the most encompassing of our mass institutions, now balances on a knife edge between a past which no longer works and a future of chaos.
Part Three: No Governor
Last Monday, as I waited at San Francisco International for a flight to Logan, I used my mobile to snap some photos of the status board (cheerfully informing me of my delayed departure), which I immediately uploaded to Flickr. As I waited at the gate, I engaged in a playful banter with two women d’un certain age, that clever sort of casual conversation one has with fellow travelers. After we boarded the flight, one of the women approached me. “I just wanted you to know, that other woman, she works for the Treasury Department. And you were making her nervous when you took those photos.”
Now here’s the thing: I wanted to share the frustrations of my journey with my many friends, both in Australia and America, who track my comings and goings on Twitter, Flickr and Facebook. Sharing makes the unpleasant endurable. In that moment of confrontation, I found myself thrust into a realization that had been building over the last four years: Sharing is the threat. Not just a threat. It is the whole of the thing.
A photo snapped on my mobile becomes instantaneously and pervasively visible. No wonder she’s nervous: in my simple, honest and entirely human act of sharing, it becomes immediately apparent that any pretensions to control, or limitation, or the exercise of power have already collapsed into shell-shocked impotence.
We are asked to believe that hyperconnectivity can be embraced by political campaigns, and by politicians in power. We are asked to believe that everything we already know to be true about the accelerating disintegration of hierarchies of all kinds – economic, academic, cultural – will somehow magically suspend itself for the political process. That, somehow, politics will be different.
Bullshit. Ladies and gentlemen, don’t believe a word of it. It’s whistling past the graveyard. It’s clapping for Tinkerbelle. Obama may be the best thing since sliced bread, but this isn’t a crisis of leadership. This is not an emergency. And my amateur photography did not bring down the curtain on the Republic.
For the first time, we have a political campaign embracing hyperconnectivity. As is always the case with political campaigns, it is a means to an end. The Obama campaign has built a nationwide social network (using lovely, old-fashioned, human techniques), then activated it to compete in the primaries, dominate in the caucuses, and secure the Democratic nomination. That network is being activated again to win the general election.
Then what? Three months ago, I put this question directly to an Obama field organizer. He paused, as if he’d never given the question any thought, before answering, “I don’t know. I don’t believe anyone’s thought that far ahead.” There are now some statements from candidate Obama about what he’d like to see this network become. They are, of course, noble sentiments. They matter not at all. The mob, now mobilized, will do as it pleases. Obama can lead by example, can encourage or scold as occasion warrants, but he can not control. Not with all the King’s horses and all the King’s men.
And yes, that’s scary.
Fasten your seatbelts and prepare for a rapid descent into the Bellum omnia contra omnes, Thomas Hobbes’ “war of all against all.” A hyperconnected polity – whether composed of a hundred individuals or a hundred thousand – has resources at its disposal which exponentially amplify its capabilities. Hyperconnectivity begets hypermimesis begets hyperempowerment. After the arms race comes the war.
Conserved across nearly four thousand generations, the social fabric will warp and convulse as various polities actualize their hyperempowerment in the cultural equivalent of nuclear exchanges. Eventually (one hopes, with hypermimesis, rather quickly) we will learn to contain these most explosive forces. We will learn that even though we can push the button, we’re far better off refraining. At that point, as in the era of superpower Realpolitik, the action will shift to a few tens of thousands of ‘little’ conflicts, the hyperconnected equivalents of the endless civil wars which plagued Asia, Africa and Latin America during the Cold War.
Naturally, governments will seek to control and mediate these emerging conflicts. This will only result in the guns being trained upon them. The power redistributions of the 21st century have dealt representative democracies out. Representative democracies are a poor fit to the challenges ahead, and ‘rebooting’ them is not enough. The future looks nothing like democracy, because democracy, which sought to empower the individual, is being obsolesced by a social order which hyperempowers him.
Anthropologist Margaret Mead famously pronounced that we should “Never underestimate the ability of a small group of committed individuals to change the world.” Mead spoke truthfully, and prophetically. We are all committed, we are all passionate. We merely lacked the lever to effectively translate the force of our commitment and passion into power. That lever has arrived, in my hand and yours.
And now, the world’s going to move – for all of us.
Slides for the presentation at the Personal Democracy Forum are now available on SlideShare.
Recorded at “The Digital Education Revolution”, Adelaide, on Monday 2 Monday 2008. It’s a video presentation of the talk that was published on this blog.
Many thanks to the folks at the Australian Council for Educational Research, Education.AU, and Kerryank for her most awesome audio recording.
Introduction: Constructing a Child
In November of 1998, I attended a conference on technology and design in Amsterdam, and brought along two mates itching for an excuse to visit Europe. We all stayed at the flat of my good friends, Neil and Kylin. I dutifully attended the conference every day as the rest of them went out carousing through the various less-reputable quarters of Amsterdam, and we all had a great time. As Kylin tells it – given that she was the only woman on this Cook’s Tour – when we departed, we left a lingering residue of testosterone in their flat, and (if they calculated correctly) the very day after we departed for Los Angeles, they conceived their daughter Bey.
In February 1999, Neil and Kylin emailed all their friends, telling us of their plans to move – immediately – from Amsterdam to Florida. No explanation given. Through some weird intuition, I figured it out: Kylin was pregnant. I called her, and put the question to her directly. “How did you know?” she gasped. “We’ve been keeping it top secret.”
I don’t know how I knew. But I was overjoyed: I’m part of a generation who waited a long, long time to have children – my own nephews weren’t born until 2001 and 2002; none of my close friends had children in 1999. Neil and Kylin were the first.
It got me to pondering, as I ran a little thought experiment: what would the world of their daughter, still in utero, look like? What would her experience of that world be?
A month earlier, my friend Terence McKenna had challenged me to write a book. “You mouth off enough,” he suggested, “so maybe you should get it all down?” When he laid that challenge before me, I had no idea what I’d write a book about.
Somehow, as soon as I heard about Kylin’s pregnancy, I knew. I had to write a book about the world that child would grow up into, because that world would look nothing like the world I had been born into back in 1962. That child wouldn’t need this book. Her parents would.
A few months later I attended another conference, at MIT, where I heard psychologist Sherry Turkle talk about her work with young children. Turkle has been exploring how technology changes children’s behaviors, and, in this specific case, she’d taken a long look at a brand new toy: in fact, that season’s “hot” toy, the “Furby”.
Furby is an electromechanical plush toy, capable of responding to various actions by the child, but Furby also presents the child with demands – to be fed, to be played with, to be put to sleep when tired. More than interactive, the Furby presented children with some of the qualities we recognize as innate to living things. Would a small child recognize furby as inanimate, like a doll, or animate, like a pet?
From research in developmental psychology we know that children develop the categories of “inanimate” and “animate” when they’re around four years old. The development of these categories is a “constructivist” process – children do not need to be taught the difference between these two states; rather, they intuit the difference through continued interactions with animate and inanimate objects. Thus, an object, like Furby, which displays characteristics associated with both categories, should pose quite a philosophical conundrum for a small child.
Turkle put the question to these children: is Furby like your puppy? Is it like your doll? These children, little philosophical geniuses, gave her an answer she never expected to receive. They said it’s like neither of them. It is a thing itself, something in-between. They had no name for this third category between animate and inanimate, but they knew it existed, for they had direct experience of it.
This was my penny-drop moment: constructivism states that all children learn how the world works through their interactions within it. And we had suddenly changed the rules. We had infused the material world with the fairy dust of interactivity, creating the Pinocchio-like Furby, and, in so doing, at created a new ontological category. It is not a category that adults acknowledge – in fact, many adults find Furby slightly “creepy” precisely because it straddles two very familiar categories – but, in another generation, by the time these children are our age, that category will have a name, and will be accepted as a matter of course.
This is what Neil and Kylin – and, really, parents everywhere – need to know: the world has changed, the world is changing, and the world’s going to change a whole lot more. We may be the first beneficiaries of this great upwelling of technology, but the lasting benefits will be conferred upon our posterity, for it is changing the way they think. Their understanding to the world is, in some ways, utterly different from our own. And, just now, just over the last year or two, we’ve thrown a new element into the mix. We’re gracing ourselves with a new kind of connectivity – I call it “hyperconnectivity” which turbocharges some of the most essential features of human beings. This newest frontier – which did not exist even a decade ago – is what I want to focus upon this morning.
I: Who Are We?
We human beings are smart. Very smart. So smart we run the joint. But there’s a heavy price to be paid for all those brains. To start with, our heads our so big that we very nearly kill our mothers in the act of giving birth. Human births are so dangerous that we’re the only species we know of which can’t handle the act of birth alone.
We need others around – historically, other women – assisting us in the process. This point is essential to our humanity: we need other people. There is no way that a human, alone, can survive.
Yes, there are a few isolated incidence of “wolf boys” and Robinson Crusoe-types, battling against the odds in an indifferent or inimical environment, but, for far longer than we have been human, we have been social.
You can go back through the tree of life, a full eleven million years, to Proconsul, the common ancestor of gorillas, chimpanzees, bonobos and humans, and that animal was a social animal. It’s in our genes. It’s what we are. But why?
The answer is simple enough: eleven million years ago, those of our ancestors with the best social skills could most dependably count on help from others. That help was essential to their survival. That help allowed them to live long enough to pass those social genes and social behaviors along to their children. That help was essential, once our brains grew big enough to create trouble in the birth canal, for the next generation of human beings to come into the world. Cleverly, nature has crafted a species which, from the moment of the first birth pangs, must be social in order to survive. That pressure – a “selection pressure”, as it’s known in biology – is probably the essential, defining feature of humanity.
In an article in the May 17 2008 issue of New Scientist, an author rhapsodized about the end of “human exceptionalism”. Ethology and zoology have taught us that all of the behaviors we consider uniquely human do, in fact, exist broadly among other species. Whales have culture, of a sort. Chimpanzees use gestures to communicate their needs and wants, just like a child does. Dolphins have names. But each of these species, smart as they may be, deliver their young unassisted. They do not need help from their fellows to enter this world.
We are delivered by social means, and live our entire lives in a social order. What was essential at birth becomes even more important as an infant and toddler: because of our huge brains we remain helpless far longer than any other species.
A mother caring for a newborn infant has a full-time task on her hands. She can not devote her energies to finding food or shelter. Her attention is divided, but mostly focused on her child. Here again, the strong bonds of socialization create an environment where women (again) will altruistically bear some of the burden for mother and newborn. This altruism is reciprocal: as other women bear children, these mothers, with older children, will bear some of the burden for them.
This means that the mothers best able to forge strong social bonds with other women will have the most help at hand when they need it. This means, al things being equal, their children will be more likely to survive, and the chain of genes and behaviors gets passed along to another generation. This is another selection pressure which has, over millions of years, turned us into thoroughly social animals.
An interesting point to note here is that women have always had stronger selection pressures toward social behavior than men. I will come back to this.
Given that so much of our success is based upon our ability to socialize with others, and given that additional social skills confer additional advantage which increases selection success, as we evolved into our modern form – Homo Sapiens Sapiens – natural selection tended to emphasize our social characteristics. Being social has ever been the best way to get ahead.
In the last million years, as our brains grew explosively – as one scientist put it, “perhaps the most improbable event in all of evolution, anywhere” – much of the potential of all that new gray matter was put to work for social benefit. The “new brain” or neocortex, which is the most dramatically enlarged portion of the human brain, seems to be the area dedicated to our social relationships.
We know this because, in 1992, British anthropologist Robin Dunbar compared the average troop size of gorillas and chimpanzees against the average tribe sizes of humans. He found that there was a direct correlation between the volume of the neocortex in these three species and their average troop or tribe size. This value, known as “Dunbar’s Number”, is roughly 20 for gorillas, who have the smallest neocortex, about 35 for chimpanzees, and – for us lucky human beings, who have the greatest selection pressures on our social behavior – just under one hundred and fifty. We may not be entirely exceptional, but we’re doing quite well.
Essentially, inside of each one of our heads, there are a hundred and fifty other people running around. Yes, that sounds a bit crowded (particularly when they’re up partying all night long with their mates), but it’s actually imminently practical. These “little people” inside our heads are models of each person we know well: our family, our friends, our colleagues. For each of these people we build mental model which helps us to predict their behavior. (It isn’t really them, but rather, our image of them.) This predictive capability smoothes our social interactions. We know how to interact with people whom we have in our heads; with others we remain demure, reserved – in a word, predictable. Only with intimacy do we express the quirks of behavior which make us unique, only with intimacy do we take note of them in others.
We all know more than a hundred and fifty people. Some folks on FaceBook and MySpace claim thousands of “friends”. But most of these folks aren’t in our heads. There’s a simple rule you can use, to tell whether one of these folks is in your head: I call it the “sharing test”. Let’s suppose you see something – on the Web, in the newspaper, on the telly – that is so meaningful (funny, or poignant, or just so salient to whatever passions drive you), and in the next moment you think, “Wow, I know Dazza would really enjoy that.” And you flip the link along in an email. Or you send Dazza a text message with, “Hey, mate, did you see that thing just now on TEN?” And if he didn’t see it, you ring and fill him in. It’s that moment of unrestrained sharing – it feels almost automatic, and it’s entirely an essential part of what we are – which defines the most visible quality of those people inside our heads.
Every time when we share something with those little people in our head, we reinforce that relationship; we strengthen the social bonds which tie us to one another. Fifty thousand years ago this had enormous practical benefits: sharing where the best fruit grew – or the location of a predator in the tall grass – kept everyone alive and healthy. The selection pressure for sociability made us expert at sharing.
It’s interesting to watch this behavior as expressed by children; in some ways they share automatically – children love to share their experiences. In other situations – such as with a favorite toy – children must be taught to share, to override the natural selfishness of the singular animal, overruling that intrinsic behavior with the altruistic behavior of the social human. Sharing is one of the most important lessons parents teach their children, and if that lesson is poorly taught, it leaves a child at a permanent disadvantage.
While our genes make us sociable, our sharing behaviors are more software than hardware; this is why they must be taught. It takes time for any child to learn that lesson, just as it took quite a while for humans, as a species, to learn it. Geneticists know that human beings haven’t changed at all in at least 60,000 years, but civilization didn’t kick off in a meaningful way until about ten thousand years ago.
This has been an a bit of a puzzler for paleoanthropologists, but a new theory – which I also read about in New Scientist – seems to make sense of that gap: while we had the raw capacity for civilized behavior long ago, it took us 50,000 years to write the cultural software for civilization. Over those years, as we learned about ourselves and our world, our behavior changed and we taught these changes to our children, who improved upon them, passing those changes along.
In short, our entire species spent a long time in primary school (and might even have been kept back a few grades) before graduation. The incredible wealth of cultural learning – which we don’t really even reflect on, because it seems so essential and obvious to us – was painstaking developed across two thousand generations.
Our secondary studies, as a species, included that most unique of human institutions: the city. The earliest cities, such as Jericho and Çatal Höyük, already housed thousands of inhabitants – far beyond the reach of Dunbar’s Number.
That in itself presented a singular challenge for humanity, because, as near as we can tell, humans in pre-civilization lived in a perpetual state of war – the “war of all against all” – waged against all those not in their own tribes.
At the end of May 2008, we saw photos of a newly discovered tribe in the far reaches of the Amazon, who reacted to the presence of an aircraft by firing bows at it. Human beings possess an inherent xenophobia, and the boundaries those in the “in group” conform to the limits of Dunbar’s Number.
Given this, how did we all come to live together in ever-greater numbers? Simply this: the cultural software of civilization provided a greater selection advantage than that afforded by the tribal order which preceded it. Civilization is a broader form of sharing, where altruism is replaced by roles: the butcher, the baker, the candlestick maker. In civilization we share the manifold burdens of life by specializing, then we trade these specialized goods and services amongst ourselves. And it works.
Civilized human beings live in greater numbers, with greater population density, than pre-civilized cultures. It does not work perfectly: we have crime and poverty precisely because there are people in our cities who can fall through the “safety net” of civilized society. These eternal blights are the specific diseases of civilization. Yet the upsides of this broader and more diffuse form of sharing so outweighed the downsides that these evils have been tacitly acknowledged as the “price of progress.”
So things continued, merrily, for the last ten thousand years. Cities rose and fell; empires rose and fell; cultures and languages and entire peoples rose up suddenly, only to vanish just as quickly. All along the way, we continued adding to our cultural software. We learned – fairly early on – to record our learning in permanent form. We codified the essential elements of the software of civilization in laws and commandments.
We experimented with every form of human social organization, from the military dictatorship of Sparta, to the centralized bureaucracy of China, to the open democracy of Athens, to the chaotic anarchism of the Paris Commune. At each step along the way, we passed these lessons along, in a unbroken chain, to the generations that followed.
We are the children of nearly five hundred generations of civilization. The lessons learned over that immense span of time have brought us to the threshold of a revolution as comprehensive as that which obsolesced our tribal natures and replaced them with more civilized forms. Once again, the selection pressures of sociability force us into a narrow passage, toward another birth.
II: Where Are We Going?
We know that our amazingly comprehensive social skills are located in the newest part of our brain; we also know that they are among the last capabilities to mature during our cognitive development. Our sociability depends upon so much: a strong command of language, the ability to empathize and sympathize, the ability to consider the wants and needs of others, the ability to give freely of one’s self – altruism. At any point this complex and delicate process can be interrupted, by nature or by nurture.
My own nephew, Alexander, was diagnosed with an Autism Spectrum Disorder at the end of 2005. For leading-edge brain researchers, autism represents a natural failure of the brain’s inherent capability to model the behavior of others. The hundred and fifty people running around inside of the head of someone with an Autism Spectrum Disorder are shaped differently than the ones running about in mine; they still exist, but they are not (in an admittedly subjective assessment) as complete. Now that we know roughly what autism is, we work with these children intensively, because, while they lack certain inherent features we associate with normalcy, these children, if diagnosed early enough, can learn to become much more sensitive to the world-views and feelings of others.
My nephew attended a state-of-the-art pre-school in his San Diego suburb, where autistic children and “normal” children (such as his year-younger brother, Andrew) mix freely, because it is now known that the autistic children can and will learn necessary social skills through this continuous interaction. Alexander has now been mainstreamed, while my younger nephew remains as a “peer” in this school, showing other children how to be a fully socialized human being.
Then there are the children who have suffered neglect or abuse. Not having been nurtured themselves, they have not learned how to nurture others. This deficit manifests as emotional withdrawal, or in anti-social behaviors. Children who have not received love can not find it within themselves to love others. It is not that love is learned, per se, but rather, that we learn to recognize it as others demonstrate it toward us. The drive to connect with another human being, although entirely inherent, can be so confused, or so atrophied through disuse (these areas of the brain, if under-stimulated, will die away, leaving the child with a permanent deficit), that the child essentially becomes locked into a solitary world, unable to initiate or maintain the social relationships essential to success.
None of us are perfect; all of us feel embarrassment and disappointment and awkwardness in a range of social situations. Yet those sensations, of themselves, are proof our normalcy: we sense our social shortcomings. We had little awareness of our social nature when we were young. Only as we matured, turning the corner into tweenhood, did we rise into an awareness of the strong social bonds which form the largest part of our experience as human beings. For each and every one of us, this is a painful experience.
The brain, furiously making connections between regions which have been developing from before birth, integrates our comprehensive understanding of human behavior, our own emotional state, and our perceptions of the actions and emotions of others to create a model of how we are viewed by others, our “social standing”. It is this that natural selection has driven us to optimize: individuals with the highest social standing get the lion’s share of attention, affection and resources.
In particular, this burden lies heaviest on young women, who have the additional selection pressure (now more-or-less vestigial) driving them to form the social bonds of altruism with their peers which would, in prehistoric times, lead to greater help with childbearing and child-rearing. Young women emerge into a social consciousness so rich and so complex it makes young men look nearly autistic in comparison.
It is the reason why young woman invest themselves so wholly in their looks, in their friends, in their cliques, in the “in group” and the “out group”. Films like Heathers (one of my personal favorites) and Mean Girls tell tales as old as humanity: the rise into social consciousness of that most social of all the animals on the planet – the young woman.
It also provides some explanation for why young women are often emotionally overwrought. It isn’t just hormones. It’s the rising awareness of a vast social game that they don’t know how to play, with rules taught only through trial and error. Every mistake is potentially fatal, every success fleeting. And each of these moments of singular significance are amplified by a genetic imperative, a drive to connect, which leaves them helpless. Resistance is futile, and engagement only brings more learning, and more pain.
Oh, and we just made things a whole lot more complicated.
This generation of young adults, coming of age just now, have access to the best tools for connection and communication created by our species.
A few years ago, these kids, bounded by proximity and temporality, took their cues from their immediate peers. But now these connections can be forged via text messages, or MySpace pages, or YouTube videos, and so on. An average fifteen year-old girl might send and receive a hundred text messages in a single day and think nothing of it. Her inherent drive to connect has been freed from space and time; she can reach out everywhere, at any time; she can be reached anywhere, anytime. We have added a technological dimension – an intense and comprehensive acceleration – to a wholly natural process.
During the two hundred years of the industrial revolution, we amplified our capability for physical work. Steam engines and electric motors replaced muscle. As we moved from physical labor to monitoring and control of our machines, our capacity for work exploded, transforming the world. Still, these changes were entirely external. They did not affect our nature as social beings, but simply extended our physical capabilities. Now – just now – we have moved beyond the physical extension of our capabilities into a comprehensive amplification of our social nature. The mobile and the Internet are already transforming the human world as utterly as the steam engine transformed the landscape; but this transformation is happening in eighth-time.
The transition to industrialization, which took about a hundred years to complete, seems slow when compared to the rise of the Human Network, which will take about fifteen years, end-to-end.
Already, half of humanity owns a mobile phone; within about three years, three-quarters of the planet will own a mobile. That’s everyone except for the most desperately poor among us. No one, anywhere, expected this, because no one reckoned on this most basic of all human drives – the need to connect. The mobile is the steam engine, the electric motor, and the internal combustion engine of the 21st century: every bit of the potential framed by each of these enormous innovations now rests comfortably in the palm of three and a half billion hands.
Getting the tools for the amplification of our social natures is only half the story. That’s just hardware. What really counts is the software. And that’s why we turn, at the end of this tale, to Bey, the child conceived by Neil and Kylin, back in the last days of 1998.
III: Who Will Lead the Way?
Hardware is not enough. We spent fifty thousand years in idle, despite the best cognitive hardware on the planet, before anything truly interesting occurred. We are ensuring that every single person on Earth has a connection to the Human Network, but that doesn’t mean any of us know how to use it. Still, we are learning. And humans excel at learning from one another.
A recent study run with young chimps and toddlers showed that the chimps surpassed the toddlers in their cognitive capabilities, but that the toddlers far surpassed the chimpanzees in their ability to “ape” behavior. Humans learn by mimesis: the observation of our parents, our peers, our mentors and teachers. (Which is why the injunction, “Do as I say, not as I do,” never works.) As such, we closely observe each other to learn what works, and we copy it. This mimetic behavior, which used to be constrained by distance, has itself become a global phenomenon. Whatever works gets copied widely. It could be a good behavior, or a bad behavior: the only metric is the success of the behavior. If it achieves its ends, it will be observed and copied, widely and nearly instantaneously.
It took us two thousand generations to build up the cognitive software for civilization, as individual tribes made the same discoveries, independently, but lacked the means to share them. Even the diffusion of agriculture depended more on the migration of whole peoples than the dissemination of knowledge.
Today, a clever tip finds its way onto YouTube in minutes, a rumor can sweep through a nation in the time it takes to forward a text message, and a blog post can cut billions off the valuation of a publicly listed firm. We are “hyperconnected,” but, newly delivered into this state of being, we are still quite immature.
We know how to be social beings, but never before have we been globally and instantaneously social. For this reason, we are learning – and each of are intensely involved in this education. We are learning from ourselves, applying the lessons of our own socialization, to see if these lessons work in this new world. That’s pure constructivism. We are learning from each other, watching our peers as intently as any young woman would, when desperately trying to defend her position in an ever-more-competitive social circle. That’s pure mimesis. Together they’re a potent combination, and, when multiplied by the accelerator of the Human Network, it means we’re learning very rapidly indeed. Learning is never complete: ignorance is a permanent feature of the human condition. That said, competence can come quickly, when the students are wholly engaged in learning. As we are.
This means that, in another two or three years, when Bey is old enough to get her first mobile phone, at precisely the moment that she begins to awaken to her intense cognitive capabilities as social animal, those abilities will have been so comprehensively rewritten and transformed by the new software of sociability that she will find herself suddenly both intensely empowered and, most likely, entirely overwhelmed.
Bey will be among the first children who become socially aware within a world where the definition, rules and operating principles of the social universe have utterly changed. That transformation will not be complete, by any means, but it will be far enough along that the basic features and outlines of 21st century social civilization will be present.
This is the only social world that she will ever know. For her, social connections will not end with the classroom and the home. Social connectivity is already edging toward a state where everyone is directly connected to everyone else, all six point eight billion of us, a world where each of us can directly forge a relationship with everyone else. Bey will not know any of the boundaries we consider natural and solid, the boundaries of the classroom, the suburb, the family, or the nation: under the pressure of this intense hyperconnectivity, all of those boundaries dissolve, or are blown over. Only connect. Connection is all that matters. The social instinct, hyperempowered and taken to an entirely new level by hyperconnectivity, is rewriting the rules of culture.
This world looks utterly alien to us, yet it is already here. Author William Gibson says, “The future is already here, it’s just not evenly distributed.” We have moments of hyperconnectivity – as in the thirty-six hours after the Sichuan earthquake, when text messaging and other tools for hyperconnectivity spontaneously created a Human Network, sharing news of the tragedy and working to locate missing people. Such moments are becoming more frequent, gradually merging into a continuum.
But what about Bey? What lessons can we offer her? She will learn everything she can from everyone, everywhere. She will span the planet for best practices in sociability, because she can, and because she must. She will outpace us in every way, because the simultaneous emergence of the Human Network and her own social capabilities makes her potent in ways we can’t wholly predict. Her powers will be greater, but that also means that her crash will be more spectacular – apocalyptic, really – when she tries something, and fails.
We do know this: just as Furby created a new ontological class of being, a nether zone between animate and inanimate which children instinctively recognized and embraced, Bey will be living a new ontology of sociability, connection and relationship. These girls, just on the verge of becoming young women, will lead the way into this new world. They will be the first masters of the Human Network.
I want to close this essay with both a warning — and a hope. The warning is simply this: these young women will be vastly more powerful than we are. Harnessing the immense energies of the Human Network will be, quite literally, child’s play to them. If they sense they are being wronged, and can build a network of peers who concur in this assessment, you will need to watch out, because they will have the capacity to destroy you with a word. We already see students threatening educators with damage to their reputations; multiply that a billion-fold and you can sense the potential for catastrophe. I am not saying that this will inevitably happen, only that it can.
At the same time, despite their thermonuclear potential, it would be a mistake to handle these kids too delicately. Children are all passion, but lack wisdom. Adults have plenty of wisdom, but, all too often, we lack passion.
We need to build strong relationships with these children, using the Human Network of hyperconnectivity, so that each of us can infect the other. We need their passion to move forward without fear in a world where the human universe has shifted beneath our feet. They desperately need our wisdom to guide them into healthy and stable relationships throughout the Human Network. To do this, we need to bring these kids inside our heads, and we need to get ourselves into theirs, so that, together, we can make sense of a world so new, and so different, that we all seem but little children in a big world.
My keynote address to the South Australian State Government conference, “The Digital Media Revolution”, in Adelaide, South Australia, 26 April 2008.
My presentation at Melbourne’s Next Wave Festival, on the panel “Friends I’ve Never Known”, with Christian McCrea, Dani Kirby, Alex Gibson and myself, all talking about different aspects of this hyperconnected era.
Please note that my language is a little raw in this presentation - not suitable for young children.
I. Get Off My Lawn!
To say that we’re living in a time of accelerated change is a truism. What we forget – because it would scare the hell out of us – is exactly how much change we’ve seen. I moved to Australia 4 ½ years ago. When I got here there was no YouTube, no podcasting, no BitTorrent, no Wikipedia (in a practical sense). And no MySpace, FaceBook, Bebo, or Twitter.
These are things that I, in my daily life, take for granted. But they’re absolutely brand new. I’m not quite sure how we manage to fool ourselves into believing this is all perfectly normal.
Of course, there is one group of people for whom this is perfectly normal, because they’ve never known anything else – those wacky kids. Consider: I had my very first tour of the World Wide Web at SIGGRAPH, the big computer graphics conference, in Anaheim, California, back in July, 1993. I moused around the recently-released NCSA Mosaic on a hundred-thousand dollar graphics workstation.
I already knew what hypertext was. I had already written a Macintosh-based hypertext system, just before Hypercard made it completely irrelevant. I knew what I was looking at. And I wasn’t very impressed. Sure, it was hypertext, but there were only a handful of sites to visit.
Eventually, the penny dropped. A few months later I bought a used, huge and heavy SPARCStation, set it up in my lounge room, strung a phone cable across my flat, SLIPped into the Internet, launched NSCA Mosaic, and started surfing. Every night when I got home from work, I surfed some more. And, at the end of that very enjoyable week in mid-October 1993, I was done. I had surfed the entire Web.
If you said that today – that you’d surfed the entire web of a hundred million discrete domains and a hundred and fifty million individual blogs and – who knows? – maybe twenty billion pages – people would either believe you a liar or mad as a cut snake.
And yet, a child, born in July 1993, when I first clicked on a Web link, would just be coming up to her 15th birthday. Probably in the middle of year 10.
For that fifteen year-old, change is the only constant she’s known. All the world has changed. All of culture and human behavior have changed – in some ways we are unrecognizable. Because we are embedded in this change, we only feel the acceleration. To someone whose baseline experience, their entire lifetime, has been this continuous acceleration, there is no sensation at all.
People talk about digital immigrants and digital natives. But that’s too simple. It’s an injustice to the truth of the matter – a truth which is important for us to understand.
In the late 1990s, I’d gotten a sense of what was going on, and wrote a book to usher parents into the world of their children: The Playful World: How Technology is Transforming Our Imagination took a look at three areas – intelligence, activity and presence. For each of these domains of human experience, I selected a toy – the Furby, Lego’s MINDSTORMS, and the Sony PlayStation2, respectively – as the starting point for an explanation of this startling shift in the inner lives of children.
Let me be clear: I am a strict Constructivist. I believe that children learn through interactions with their environment. I had come to realize that the environment for a child born at the turn of the millennium looked nothing like the world of 1962, the year I was born.
The world is intelligent. The world responds. The world allows us to extend our senses globally – as with Google Earth – or down to the nanoscopic. All of this – all of it – was already showing up in children’s toys! Not in fancy labs, but in toys. And it’s still going on today. The Nintendo Wii is a better bit of virtual reality than anything ever created by NASA.
How can a kid who plays tennis with a virtual racket, or bowls with a virtual ball, ever hope to have the same cognitive relationship to the world of things that I do?
We’re not even on the same planet.
And we forget this. Or rather, we refuse to see it. But we can’t avoid it any longer, because all this tech has turned this sub-15 generation into mutants with strange new powers.
Let’s come back to that 15 year-old, who, of course, owns a mobile phone. What does she do with it? Those of you with teenage children already know the answer: she texts. Continuously.
Mizuko Ito, a Japanese researcher, studied teenagers in Japan a few years ago, and found that these kids – from the moment they wake up in the morning, until they drop off to sleep at night – are enaged in a continuous and mostly trival conversation with, on average, five other friends. They might be in the flat next door, or on the other side of Tokyo. Proximity doesn’t matter. What does matter is the constant connection. Ito named this phenomenon “co-presence”. It seemed a bit too science-fiction wacky-technophile Japanese, at the time.
Today, it’s the standard operating procedure for all teenagers everywhere in the developed world.
That typical 15 year-old will blow her prepay budget on texts, up to a hundred a day – which works out to about 6 every waking hour – and then, as the credit runs out, and the flow of messages stops, friends will check MySpace, where the 15 year-old has gone, to message for free, and so the flow of co-presence continues.
In some ways, this looks like a new thing, but in reality, it isn’t. It’s an old thing – a very old thing – expressed in an entirely new way.
All of this comes down to what we really are: social animals. That means we live to communicate, and we appear to be better at communication than any other species on the planet.
What we’ve done is given those wacky kids the tools to free this communication, so that it is no longer bound in space and time. We’ve accelerated communication to the speed of light. And all of this is perfectly natural to them.
This much we know.
It’s the unintended, unexpected, unpredictable consequences of all this “hyperconnectivity” which are really putting the screws to us. This is the new stuff. The things that are coming at us from our blind spot.
Consider: 11 December 2005, Cronulla Beach, and every Anglo-Celtic White Supremacist in New South Wales has a text message in hand, forwarded from fellow traveler to fellow traveler, asking them to lend a hand in the beat-down of the Lebs.
That’s what happens when you connect everyone together.
Consider: Also in December 2005, Nature published a peer-reviewed article which stated that Wikipedia, the peer-produced encyclopedia made possible by the fact that half a billion people can connect to it and contribute to it (and, through it, to each others’ thoughts and expertise), is very nearly as accurate as that gold-standard reference work, Encyclopedia Britannica.
Twist the dials one way, you get Cronulla. Twist them another, and you get Wikipedia.
And we’ve given those wacky kids the dial.
II: Those Well-Meaning Adults
These “hyperconnected” and ever-more wacky kids get up in the morning, put on their uniforms and go to school. When they get there, they’ve got to turn off their mobiles, put away their iPods, close the chat windows, unplug themselves from the webs of co-presence which shape their social experiences, sit still and listen to teacher.
And they’ve got to do this inside of an environment – the classroom – which is so thoroughly disconnected from the rest of life as they have always known it that it must, deep in their co-present souls, resemble nothing so much as a medieval torture chamber. An isolation tank. Solitary confinement.
It’s not just that school is a pain in the ass. It’s that it looks – to them – like a completely unrealistic pain in the ass, one which is out of step with the world beyond the classroom walls. It’s as if, every morning, these kids are marched into a time machine which transports them back to 1955.
It’s always important to recognize the hidden elements in any curriculum. The modern school was created not only to produce a literate workforce, but one which understood schedules and timelines, essential elements in the industrial era. Bells and periods trained students in the implicit curriculum. They learned to be timely and orderly, while they explicitly learned their letters and numbers. These curricula – explicit and implicit - fit the needs of the industrial age, and so were highly successful.
So, kids today, stripped of their hyperconnectivity as they walk through the school house door, learn that while timeliness is important, the ability to communicate, to collaborate, share and participate – across time and distance – are not. Oh, we can have practice exercises and whatnot which help to encourage those capabilities, but the hidden curriculum of our schools implicitly denies the value of this experience –the greater part of life experience for those wacky kids.
The trouble with this state of affairs is that it directly contradicts the world these kids have always lived in. In the industrial age, they saw their fathers leave home in time for the morning shift, and return home when that shift was completed. Their experience of regimented time within school perfectly agreed with life at home.
These days, those two worlds have almost nothing in common. Parents work flextime, they telecommute, work all hours of the day or night, across nations, across time zones, across disciplines. Work has changed. Home life has changed. School has not.
This is a very dangerous state of affairs, because in this subtle and invisible argument between school and life as it is really lived, life is always going to win.
What this means, in a practical sense, is that students have lost respect for the classroom, because it has no relevance to their lives. Yes, they will be polite – as they’re polite to their grandparents – but that is no substitute for a real working relationship. School will be endured, because parents and state mandate it. But it’s a waiting game.
This is not the right way to create the next generation of Australia’s leaders. This is only going to create a generation who have learned how to be patient, patronizing, and excel in the art of ass-kissing.
Australia is not alone in this. In the United States, the No Child Left Behind program, the very epitome of Industrial Age methodology, simply subjects students to assessment after meaningless assessment. Students train for tests. There are no more exploratory moments. Learning is by rote. Asia and Europe fare no better. Everywhere, everything is exactly the same — and exactly wrong.
What, then, is to be done?
It’s not as though educators and educational administrators are entirely unaware of this increasing desynchronization between the classroom and the world beyond it. Far form it. Just like those wacky kids, they live in both of these worlds, and they sense that the classroom has become an antique, a museum piece.
But they don’t know what to do about it.
That’s not to say they’re not grasping about for solutions. They are. The plan to get computers into secondary school classrooms throughout Australia is such an attempt. But no one has thought through what these computers will be used for, once they arrive on students’ desks. The Prime Minister, during the election campaign, uttered a few lines about maths drills and language exercises.
Yuk.
Probably Kevin Rudd should have sat and watched his own 14 year-old son as he goes online, or plays games on his Xbox, or texts his mates, to get a sense of the real value of all this hyperconnected technology.
Instead, Rudd relied on the opinions of educational experts, individuals who likely got their post-graduate degrees before there was a World Wide Web.
Hence: give the schools computers, but make them so dull, so meaningless, that the students are guaranteed to recoil in horror.
I have a better idea. Perhaps a school in Queensland can link up with a school in France, so that students learning English in France and students learning French in Australia can talk with each other, in foreign tongues. There are plenty of cheap technologies, like Skype and iChat AV, which can be used for that sort of thing.
Or, how about this: students in Victoria learning about the Eureka Stockade Rebellion might focus on a particular participant, and build a fully-researched and peer-reviewed article for Wikipedia. Teachers can go in and look at the history and discussion pages associated with the article to assess their students’ progress.
This isn’t about computers, folks. It’s about what we use computers for. And it’s about an educational administration that does not recognize that the computer, at its very best, is a window that opens up to other people. It is not a robot that drills students into submission.
All of this is light-years away from any curriculum in practice today. Yes, there are experiments – a few brave teachers and administrators sticking their necks out, tall poppies trying to make their classrooms relevant to the world outside. But these are just experiments.
Teachers are already so overworked, so time-poor, and, sometimes, so hide-bound, that technology is too frequently seen as a disruption. Actually, it’s the classroom that’s the disruption. What they see as a disruption is the outside world, clamoring to be let in.
The situation is bound to get worse before it gets better. The tabloid media are full of frightening stories of those wacky kids, inviting all their Facebook mates to come by and party, or MySpace suicide pacts, or cyber-bullying on YouTube.
And I say this knowing full well that I’m one of the pushers.
Although the schools need this technology, this window opening onto the real world, it is, at the same time, a profound threat to the comfortable, tried-and-true ways of doing business. When the computer salesman knocks on the door, they hear the rising winds of a storm that threatens to blow the classroom walls away.
So, something that should be an absolute no-brainer is turning out to be a very hard sell. People – teachers, administrators, parents and politicians – are afraid. When people are afraid, psychologists tell us, they put off making important decisions. They postpone change.
Those well-meaning adults, who really only want to get Australia’s next generation ready for a world that looks nothing like what they expected, are frozen in place, like Bambi in the headlights.
This will not do. It will not do for the kids. It will not do for the nation. And it will not do for you.
III. Breaking Through
Now, truth be told, I’m preaching to the converted. The reason you’re here in this room this morning listening to me rant and rave about those wacky kids and those well-meaning adults is because you want to be part of the solution. You’re voting with your feet. You understand that it’s important we do something – and do it quickly.
But we’re the mutants. We’re the ones who are out-of-step with the educational establishments in the states and the Commonwealth. We watch, with mixed degrees of amusement and horror, as the educational machinery shudders along, even as it groans under the increasing weight of the world outside. And we start to wonder – seriously – when it will all just collapse.
No one likes to set a deadline on these sorts of things; all deadlines inevitably fail. But I’d say that if we aren’t well on our way to transforming education within the next few years, the tide of the times could simply whip past us, and leave the educational establishment in a backwater, an eddy, while the rest of culture and civilization zips away downstream.
But, even as I say that, I reckon such an outcome to be very unikely. There’s too much pressure, coming from too many points, for education to get off that easily. It’s too important to be ignored or cast aside. Instead, the pressure will continue to rise, as the most extraordinary and unexpected things begin to happen. In fact, this is already happening.
I’d like to tell you a story about my colleague Stephen Collins, who lives and works down in Canberra. His story is a good example of how things are changing so quickly and so unexpectedly. But, before I tell you his story, I need to tell you the story of how I know Stephen Collins, because that will tell you something about just how fast things are moving right now.
Last year I signed up for a new Web service known as “Twitter”. Twitter bills itself as a “social message service” – sort of a cross between a social network (like Facebook or MySpace) and the short message service (or SMS) that we’re all completely familiar with. When I signed up to Twitter, I could elect to “follow” certain other people – that is, my friends, and colleagues, and so forth. When ever any of these people sends a “tweet” – that is, a 140-character message – I receive it, as do all of their followers. I might receive that tweet via the Twitter website, or one of the growing number of Twitter programs, or I can even have it delivered via SMS to my mobile.
I didn’t use Twitter very much for the first several months; there weren’t that many people using it, and weren’t that many folks to follow. So I ignored it. But, just in the last six months, a lot of people in Australia have discovered Twitter – particularly those folks who, like myself, are interested in what’s up-and-coming on the Web. Nearly all of those folks use Twitter these days, and most of them follow one another. I quickly got swept up into this madness, and am now very well “hyperconnected” with a few hundred core Twitter users in Sydney and throughout the nation.
The vast majority of tweets range from the minor to the inane. It’s like cocktail party chatter – often funny, but just as often, meaningless. But, once in a while – and more frequently, these days – there’s a point to all this incessant tweeting. For example, the Sichuan earthquake of Monday 12 May was reported by Twitterers in China a full thirty minutes before it made its way into the media. The folks who felt the temblor reported and shared their reports. Through Twitter, I knew about the earthquake an hour before most other Australians knew anything about it. In that moment of tragedy, Twitter became a human early warning system.
Over the next 24 hours, I closely followed the tweets of Dedric Lam, who lives in Shanghai, and who acted as a clearing house for a wide range of news reports, articles and videos about the earthquake. As major news organizations struggled to site reporters into the earthquake zone, I received a more consistent and more consistently accurate stream of news, directly from the people affected by the earthquake, via Twitter.
That’s interesting, and more important, it was completely unexpected. The folks who created Twitter thought they were creating a “microblogging” service – something where you’d be able to post short updates about your day. What we’ve turned it into – as we learn what it’s good for – is something completely different. Science fiction writer William Gibson once wrote, “The street finds its own use for things, uses the manufacturers never intended.” Twitter is a true street technology, and every day every one of its two hundred thousand core users find new ways to put its hyperconnective capabilities to work.
Twitter is how I came to know Stephen Collins. Stephen is one of the core Twitter users in Australia, a consultant, and power user of “social media”, as we’re now starting to call all these technologies of hyperconnectivity. He’s been tweeting for a year, and has used Twitter to both extend and reinforce his commercial and personal connections. I came to know of him soon after I got sucked into the Australian “Twitteratti”, and followed him, for he’s an individual who frequently makes keen observations.
On the same Monday that the Sichuan earthquake occurred, Stephen came to Sydney for the day, to speak at Interesting South, a local lecture series. Through Twitter, we arranged an afternoon coffee in the Strand Arcade, and chatted away amiably enough, griping about how people just aren’t “getting” social media.
Then he related an interesting story.
Stephen sends his 10 year-old daughter to Canberra’s St. Clare of Assisi Primary School, where she gets “the best education I can afford to give her,” as he wryly puts it. St. Clare of Assisi Primary is a big school – the largest private primary school in the ACT, at 730 kids. Never the passive parent, Stephen has grown progressively more involved in the affairs of St. Clare of Assisi, and found himself, this January – almost inadvertently – elected to the position of Secretary to the Board of the school.
Gah, you must be thinking: what a thankless task. Sit there and take notes at all the meetings. Dull as. And so it would have been, were Stephen a less inventive sort. Instead, during his first meeting, he had a penny-drop moment: rather than just writing up all these notes and sending out a sheaf of emails, he could type all of this information into a ‘wiki’ – that is, a user-editable website, and the technological basis for Wikipedia – so that everyone on the board could have access to his notes, make additional notes, start wiki entries on their own topics, and so on.
Wikis go hand-in-hand with hyperconnectivity: once we’re all connected together in a few dozen or few hundred million ways, we need someplace to pool our common wealth of resources, information, knowledge, and experience. Wikipedia is proof positive that everyone, everywhere, is expert in something, even something terrifically obscure – and it’s proof that someone else, somewhere else, will treasure that expertise.
When the administrators saw the PBwiki that Stephen set up, they were amazed and delighted. All of the hard yards of coordinating via emails could now be handled through a collaborative process, with a common tool accessible anywhere Internet connectivity could be had. “So now,” said the Head of School, “can we bring the staff up to speed on this? And the teachers? Can we get them to start planning their courses on this? And get the parents more involved? And what about the kids – can they use this too?”
With just one simple act – and really, an act that saved him work – Stephen introduced a new way of thinking and working to Canberra’s largest private primary school. It’s early days yet, but as they come to learn to use the wiki, discovering its strengths and weaknesses, it will begin to transform the way they teach. It is opening the way to a broader and more comprehensive revolution in education. This “accidental revolution” is a clear sign that the ground is fertile. Things are breaking through all over. All it takes is one person, in the right place, at the right time, with the right idea.
Which brings me back to all of you, here in this room, this morning. We are the change agents. All of us. We don’t have to leave here today with grand plans. Far from it. All we need to do is share with one another what we’ve learned along the way: what’s worked, what hasn’t, and why. We need to connect with one another – using all the tools at our disposal (and there’s a lot of them), and we need to put the new tools of knowledge sharing to work for us, pooling our own deep reservoirs of expertise, learning from each other as effectively as we can. If each of us can add one good idea – and I reckon each of us has at least one good idea – that means there are a lot of good ideas in this room. Just one of those can change the educational environment of a school. Stephen Collins’ story is proof of that.
For the rest of the day, I’m going to sit back and listen. Hard. I’m going to listen to all of the good ideas you folks have been working up as we all confront this huge challenge. When I hear an idea that strikes me, I’ll be blogging it – on Twitter. At the end of these four events, I’ll be able to go back and read my tweetstream, and see what really interested me. Perhaps it will interest you too. All the while, 660 other folks, all around the world, will be looking in. Some of them might get a good idea, something they want to share with us. We can and must use hyperconnectivity to increase our effectiveness. We can and must use knowledge sharing to increase our intelligence. We can crack this problem.
After all, we’ve been around the block. These wacky kids, they’re just getting started. They have the tools, but lack the wisdom to use them effectively. It’s up to us to teach them how. But first, we’ve got learn how to use them. That done, we can transform education, and transform their enormous capacity to learn. But, right now, the teachers must become students.
I’m waiting, with my pencil raised.
Here’s a link to the big version.