Speculations on Openings, Closings, and Thresholds in International Public Media
Wednesday, September 22, 2010
Blog cowritten by Sam Gregory, Program Director, WITNESS, and Patricia Zimmermann, professor of Cinema, Photography and Media Arts and codirector of the Finger Lakes Environmental Film Festval, Ithaca College
PART THREE: Towards Provisional Ethical Working Principles of Social Media and Human Rights
Overarching all these questions of ethical responsibility – to the person, to the story, to action - is the change in relationships between the one-on-one negotiation of consent, rights and usage between a documentarian and a subject, a largely binary relationship or series of relationships, on an ethics of an image grounded in a particular relationship to a focus on an ethics of networks, of material circulating, re-combining and being re-used in multiple relationships between people often far distant from the source originators (the filmer, the filmed).
Some provisional principles might include:
We are now in a world of purposeful witnesses, of casual producers, documentary producers and advocacy producers, of governmental, corporate and non-governmental promoters of technology as panacea, of curators and aggregators, of citizen participants in projects of collective voice, and of re-mixers, re-purposeful witnesses and casual sharers of the spreadable and viral.
The question of ethical engagements between all of these sectors for human rights is the challenge we must all enter into, proposing both solutions and questions.
Wednesday, September 15, 2010
Blog written by Sam Gregory, program director, WITNESS, and Patrica Zimmerman, professor, Cinema, Photography and Media Arts, Ithaca College and codirector of the Finger Lakes Environmental Film Fetival
Part Two: Topographic Highlights and Conundrums of Viral Witnessing
Human rights ethics, documentary tradition and new emerging communities of affinity intersect and challenge each other during the sometimes fractured, sometimes convergent participation that is at the core of the creation, sharing and use of social media in general and for and against human rights.
This is a moment of epistemological challenge for both human rights advocates and documentary makers and scholars. What does it mean when documentation is no longer the purview of human rights documentors, and where documentary is no longer the purview of documentary-makers? What is the meaning of ‘documentation’ (‘x did y to z’) and/or ‘documentary in an age of a thousand, a million, a billion documentors/ documentarians, where monopolies of power and categorization are being erased, lost, zig-zagged across, confused and obscured? Just as human rights workers and journalists are wrestling with their roles, so too what is the role of the documentary concept and framework in this changing environment?
Let us outline some of the ethical issues arising in the context of social media and consider how these are implicated, complicated and challenged by a range of the potential subject positions of engagement/non-engagement from curators, to (re)purposeful witnesses, to corporate promoters and governmental aggregators. Broadly these areas of ethical concern might be termed – responsibility to the person filmed, responsibility to the story, and responsibility to act.
First, responsibility to the person filmed
Human rights is rooted in the belief in the inherent dignity and worth of every individual. Human rights practice is often built around a victim/survivor-centered model focused on avoiding re-victimization, and grounded in lived experience that individuals who speak out or are filmed who are not victims or survivors, but bystanders or witnesses, are also at risk (vis. the people who were in the shot when Neda was murdered).
Yet when the witness-creators and re-creators of human rights media include those who are callous, caring and casual, perpetrators, committed and caught-up how do we protect a person from psychological re-victimization, and physical relation and re-victimization, as their image and words are shared in the circulatory networks of social medias, and in an environment of ubiquitous documentation and sharing where the absence of consent or the failure to secure fully informed consent will be increasingly commonplace?
Consider the footage from Egypt shot over the past few years – we have the iconic cases of police torture captured on cell-phone cameras by the policemen themselves such as the el-Kebir case (slide) where police documented their own torture of detainees, we have the serendipitous citizen footage collated on a blog like ‘Torture in Egypt’ (slide) in an act of virtual, empathetic witness and we have the purposeful documentation of human rights groups and documentarians from Human Rights Watch to Al-Jazeera to individual filmmakers. And in some cases the same images will appear in all three contexts.
Secondly, Responsibility to the Story
Within human rights field, there has recently been some discussion around what might be termed ‘responsibility to the story.’ Just as much as avoiding re-victimization how do we hold onto the integrity of the story of the person speaking from a position of challenge or oppression?
Narrative integrity springs both from the experiences themselves and how the person chose to represent them via words and images, but also from the surrounding discursive context and data that often shows what makes an emblematic or paradigmatic story representative of a bigger picture, or the internalized context of embedded metadata that places a testimony or evidentiary image in a particular time and place, and tracks its travels.
When we watch this video “Police Brutality – Police Get What They Deserve’ ( clip: http://www.youtube.com/watch?v=XExpnE-xPd8&feature=related ) which has been seen close to two and a half million times on YouTube, images of specific incidents of police and military abuse (including half-way through, and in this keyframe, an iconic incident of Egyptian police torture of recent years), stripped free of any internal or external context, are subsumed into a continuous narrative that loses the logic and individual circumstances of specific moments of violation. Surferknut23 – one of almost 14,000 people who have commented on the video - notes from one perspective and frame he places over the images: ‘all i saw when i watched this video was people who don't know how to listen getting their asses beaten’ while SplittingSkulls from a different perspective comments: ‘Gota love fucking stupid people. A bunch of random photos with no way of knowing what happened and videos from around the world where the laws are completely different then here adds up to police brutality? What a fucking stupid video.’
‘Responsibility to the story’ intersects with the role of the ethical witness as outlined in contemporary scholarship on testimony and witnessing. As Frances Guerin and Roger Hallas put it in the introduction to their book The Image and the Witness (2007) such an ethical witness carry the ‘memory of suffering… in a manner that empathizes with, rather than violates, the silent victim’.
Integrity of the story is also relational – how does an individual story relate to an aggregated collection of stories? This question becomes particularly relevant when we consider the aggregative nature of social media and of the structuring of multiple stories in an interface. Jane Gaines has written – in the context of the Iraq war - about the prejudice of our culture against documentary images; how we are seen to be ‘bombarded with images’ rather than ever ‘bombarded with the written word’, and how moving beyond this position is critical for us to engage meaningfully. This comment seems particularly relevant in the context of the aggregative impulse. Here we enter the realm of digital and database documentary and software design. A range of sense-making mechanisms have been deployed recently by human rights and social justice curators and aggregators – beyond the generic interfaces of such sites as YouTube, the Hub, Facebook Walls and other video, social-networking and information-sharing platforms, they include tools like Ushahidi, used to aggregate text, video and photo from situations as diverse as Kenya’s elections and slums to Haiti post-earthquake, and present them on a mapping interface; as well as other forms of mapping mash-up and video-walls that collect and aggregate multiple voices into a collective statement and a whole range of other locative and interactive media formats. Here, we face ethical questions about how these frameworks and tools preserve the integrity of individual voice.
And this curational voice is not always creating from a position of activist challenge. In London last year during the G20 protests when a bystander was assaulted by police during the protests, citizen curators painstakingly aggregated what had happened from citizen and news media camera, cellphone and photographic images
But in the same year, following on from the legacy of British police’s use of Forward Intelligence Units to constantly film peaceful protestors, police acknowledged that they the tracked the activity of organizers for events such as the G20 protests and Climatecamp on Facebook. And in Iran last year, the Iranian security services, curated pictures gathered from YouTube videos and Facebook on their Gerdab website
And crowd-sourced identification of those involved, as well as asking people to share emails, videos and photos who have ‘broken the stability of Iran after the elections’.
Both of these principles mentioned above – that of the integrity of the victim/survivor’s experience, and that of the role of the ethical witness with responsibility to the story – are made problematic by the possibilities for remixing, re-appropriation, aggregation, curation and recirculation. These possibilities pull the material farther and farther from its source testifier and/or witness and from its original context – even as that process of translation may increase the chances that the footage will find an audience (even an unexpected one) that may be willing and able to respond.
WITNESS has been involved in promoting acts of (re)purposeful remixing and witnessing, supporting student activists within the US-based student anti-genocide coalition, STAND to re-edit a template video making the call for effective legislation to prevent genocide. Student chapters took the template video, as well as other footage made available to them from inside genocidal situations worldwide, and additional footage they shot within their state with local opinion-formers, as well as material they found online and re-purposed. With these materials they crafted individualized videos that spoke to the particular interests of their Senator.
To share some examples, students from Florida introduced their videos in their own voice and made personal appeals to their Senator’s Christian faith, but also identified Lost Boys from Sudan living in Jacksonville, Florida to join them in making a direct request to their Senator. Videos from California and Wisconsin expressed personal thanks to their respective Senators for their actions to date through montages of high school and college student voices; highlighted prominent community figures who the Senators would know and respect (for example, a respected academic and an award-winning humanitarian); and urged them on to do more. Other videos ranged from fully remixed videos to direct-to-camera video introductions and calls to action from student and influential community leaders in the Senators’ States.
Although in this case the video material was largely re-purposed within a tight framework the underlying question that occupies us as we contemplate this project and other acts of documentary remixing of human rights media and social media is how to balance responsibility to the victim, and responsibility to the story with the potential of remix approaches to speak to the personalization and creativity that will generate activism in a younger digitally-literate generation, and to craft highly personalized narratives for advocacy audiences. How does this remix ethos relate to a human rights culture concerned for the dignity and integrity of victims and survivors and about the role of ethical witnessing – a culture that also has a strong sense of control over its material.
Responsibility to action
Finally – and there will not be time to consider this in depth in this paper - we need to consider what we might term an ethical ‘responsibility to action’ - the ways in which different forms of social media create effect on their audiences or participants, moving them to action (since ultimately, at least from a social change perspective, this is the goal). To what extent do they create political mimesis, to what extent do they engage the interstices between emotion and rationality, to what extent do they coherently outline spaces for action and solutions for change to respond to emotional and rational reactions by their viewers? To what extent are they coupled to political action?