The Analog City and the Digital City

Curated on Posted on by Stefaan Verhulst

L. M. Sacasas at The New Atlantis: “…The challenges we are facing are not merely the bad actors, whether they be foreign agents, big tech companies, or political extremists. We are in the middle of a deep transformation of our political culture, as digital technology is reshaping the human experience at both an individual and a social level. The Internet is not simply a tool with which we do politics well or badly; it has created a new environment that yields a different set of assumptions, principles, and habits from those that ordered American politics in the pre-digital age.

We are caught between two ages, as it were, and we are experiencing all of the attendant confusion, frustration, and exhaustion that such a liminal state involves. To borrow a line from the Marxist thinker Antonio Gramsci, “The crisis consists precisely in the fact that the old is dying and the new cannot be born; in this interregnum a great variety of morbid symptoms appear.”

Although it’s not hard to see how the Internet, given its scope, ubiquity, and closeness to human life, radically reshapes human consciousness and social structures, that does not mean that the nature of that reshaping is altogether preordained or that it will unfold predictably and neatly. We must then avoid crassly deterministic just-so stories, and this essay is not an account of how digital media will necessarily change American politics irrespective of competing ideologies, economic forces, or already existing political and cultural realities. Rather, it is an account of how the ground on which these realities play out is shifting. Communication technologies are the material infrastructure on which so much of the work of human society is built. One cannot radically transform that infrastructure without radically altering the character of the culture built upon it. As Neil Postman once put it, “In the year 1500, fifty years after the printing press was invented, we did not have old Europe plus the printing press. We had a different Europe.” So, likewise, we may say that in the year 2020, fifty years after the Internet was invented, we do not have old America plus the Internet. We have a different America….(More)”.

Models v. Evidence

Curated on Posted on by Stefaan Verhulst

Jonathan Fuller at the Boston Review: “COVID-19 has revealed a contest between two competing philosophies of scientific knowledge. To manage the crisis, we must draw on both….The lasting icon of the COVID-19 pandemic will likely be the graphic associated with “flattening the curve.” The image is now familiar: a skewed bell curve measuring coronavirus cases that towers above a horizontal line—the health system’s capacity—only to be flattened by an invisible force representing “non-pharmaceutical interventions” such as school closures, social distancing, and full-on lockdowns.

How do the coronavirus models generating these hypothetical curves square with the evidence? What roles do models and evidence play in a pandemic? Answering these questions requires reconciling two competing philosophies in the science of COVID-19.

To some extent, public health epidemiology and clinical epidemiology are distinct traditions in health care, competing philosophies of scientific knowledge.

In one camp are infectious disease epidemiologists, who work very closely with institutions of public health. They have used a multitude of models to create virtual worlds in which sim viruses wash over sim populations—sometimes unabated, sometimes held back by a virtual dam of social interventions. This deluge of simulated outcomes played a significant role in leading government actors to shut borders as well as doors to schools and businesses. But the hypothetical curves are smooth, while real-world data are rough. Some detractors have questioned whether we have good evidence for the assumptions the models rely on, and even the necessity of the dramatic steps taken to curb the pandemic. Among this camp are several clinical epidemiologists, who typically provide guidance for clinical practice—regarding, for example, the effectiveness of medical interventions—rather than public health.

The latter camp has won significant media attention in recent weeks. Bill Gates—whose foundation funds the research behind the most visible outbreak model in the United States, developed by the Institute for Health Metrics and Evaluation (IHME) at the University of Washington—worries that COVID-19 might be a “once-in-a-century pandemic.” A notable detractor from this view is Stanford’s John Ioannidis, a clinical epidemiologist, meta-researcher, and reliable skeptic who has openly wondered whether the coronavirus pandemic might rather be a “once-in-a-century evidence fiasco.” He argues that better data are needed to justify the drastic measures undertaken to contain the pandemic in the United States and elsewhere.

Ioannidis claims, in particular, that our data about the pandemic are unreliable, leading to exaggerated estimates of risk. He also points to a systematic review published in 2011 of the evidence regarding physical interventions that aim to reduce the spread of respiratory viruses, worrying that the available evidence is nonrandomized and prone to bias. (A systematic review specific to COVID-19 has now been published; it concurs that the quality of evidence is “low” to “very low” but nonetheless supports the use of quarantine and other public health measures.) According to Ioannidis, the current steps we are taking are “non-evidence-based.”…(More)”.

Which Covid-19 Data Can You Trust?

Curated on Posted on by Stefaan Verhulst

Article by Satchit Balsari, Caroline Buckee and Tarun Khanna: “The Covid-19 pandemic has created a tidal wave of data. As countries and cities struggle to grab hold of the scope and scale of the problem, tech corporations and data aggregators have stepped up, filling the gap with dashboards scoring social distancing based on location data from mobile phone apps and cell towers, contact-tracing apps using geolocation services and Bluetooth, and modeling efforts to predict epidemic burden and hospital needs. In the face of uncertainty, these data can provide comfort — tangible facts in the face of many unknowns.

In a crisis situation like the one we are in, data can be an essential tool for crafting responses, allocating resources, measuring the effectiveness of interventions, such as social distancing, and telling us when we might reopen economies. However, incomplete or incorrect data can also muddy the waters, obscuring important nuances within communities, ignoring important factors such as socioeconomic realities, and creating false senses of panic or safety, not to mention other harms such as needlessly exposing private information. Right now, bad data could produce serious missteps with consequences for millions.

Unfortunately, many of these technological solutions — however well intended — do not provide the clear picture they purport to. In many cases, there is insufficient engagement with subject-matter experts, such as epidemiologists who specialize in modeling the spread of infectious diseases or front-line clinicians who can help prioritize needs. But because technology and telecom companies have greater access to mobile device data, enormous financial resources, and larger teams of data scientists, than academic researchers do, their data products are being rolled out at a higher volume than high quality studies.

Whether you’re a CEO, a consultant, a policymaker, or just someone who is trying to make sense of what’s going on, it’s essential to be able to sort the good data from the misleading — or even misguided.

Common Pitfalls

While you may not be qualified to evaluate the particulars of every dashboard, chart, and study you see, there are common red flags to let you know data might not be reliable. Here’s what to look out for:

Data products that are too broad, too specific, or lack context. Over-aggregated data — such as national metrics of physical distancing that some of our largest data aggregators in the world are putting out — obscure important local and regional variation, are not actionable, and mean little if used for inter-nation comparisons given the massive social, demographic, and economic disparities in the world….(More)”.

Can we escape from information overload?

Curated on Posted on by Stefaan Verhulst

Tom Lamont at 1843 (Economist): “…Information overload was a term coined in the mid-1960s by Bertram Gross, an American social scientist. In 1970 a writer called Alvin Toffler, who was known at the time as a dependable futurist – someone who prognosticated for a living – popularised the idea of information overload as part of a set of bleak predictions about eventual human dependence on technology. (Good call, Alvin.) Information overload can occur in man or machine, wrote another set of academics in a 1977 study, “when the amount of input to a system exceeds its processing capacity”. Then came VHS, home computers, the internet, mobile phones, mobile-phones-with-the-internet – and waves of anxiety that we might be reaching the limits of our capacity.

A study in 2011 found that on a typical day Americans were taking in five times as much information as they had done 25 years earlier – and this was before most people had bought smartphones. In 2019 a study by academics in Germany, Ireland and Denmark identified that humans’ attention span is shrinking, probably because of digital intrusion, but was manifesting itself both “online and offline”.

By that time an organisation called the Information Overload Research Group had done a study which estimated that hundreds of billions of dollars were being shucked away from the American economy every year, in miscellaneous productivity costs, by an overload of data. The group had been co-founded in 2007 by a computer engineer-turned-consultant, Nathan Zeldes, who had once been asked by Intel, a computer-chip maker, to reduce the burden of email imposed on its workers. By the end of 2019 Zeldes was ready to sound a note of defeat. “I’d love to give you a magic potion that would restore your attention span to that of your grandparents,” he wrote in a blog, “but I can’t. After over a decade of smartphone use and social media, the harm is probably irreversible.” He advised people to take up a hobby.

In an age of overload it can feel as though technology has rather chanced its luck. Pushed too much, too far, bone-deep. Even before coronavirus spread across the world, parts of the culture had started to tack towards isolation and deprivation as desirable lifestyle signifiers, hot-this-year, as if some time spent alone and without a device was the new season’s outfit, the next Cronut, another twerk.

Before a pandemic limited the appeal of wallowing in someone else’s tepid water, flotation-tank centres were opening all over London. In the Czech Republic there are spas that sell clients a week in the dark in shuttered, serviced suites. “Social distancing is underrated,” Edward Snowden tweeted, deadpan, in March 2020: a corona-joke, but one that will have spoken to the tech bros of Silicon Valley, for whom retreats were the treat of choice.

Recently, I saw that a person called Celine in San Francisco had tweeted to her 2,500-odd followers about the difficulty of “trying to date SF guys in between their week-long meditation retreats, Tahoe weekends, month-long remote work sessions…” About 4,000 people tapped to endorse the sentiment, launching Celine onto an exponential number of strangers’ screens, including my own. The default sound for any new tweet is a whistle, somewhere between a neighbourly “yoo-hoo” and a dog-walker’s call to heel.

Hilda Burke, a British psychotherapist who has written about smartphone addiction, told me that part of the problem in this age of overload is the yoo-hooing insistence with which each new parcel of information seeks our attention. Speakers chime. Pixelated columns shuffle urgently or icons bounce, as if to signal that here is the fire. Our twitch response to urgency is triggered, in bad faith.

When Celine’s tweet whistled onto my phone one idle Friday I couldn’t understand why I found it mildly stressful to read. Was it that it made me feel old? That I already had enough to think about? Eventually I realised that, for me, every tweet is a bit stressful. Every trifling, whistling update that comes at us, Burke said, “is like a sheep dressed in wolf’s clothing. The body springs to attention, ready to run or fight, and for nothing that’s worth it. This is confusing.”…(More)”

The Machine Pauses: Will our means continue to dictate our ends?

Curated on Posted on by Stefaan Verhulst

Essay by Stuart Whatley: “It is now a familiar story. A civilization that measures itself by its technological achievements is confronted with the limits of its power. A new threat, a sudden shock, has shown its tools to be wanting, yet it is now more dependent on them than ever before. While the few in a position to wrest back a semblance of control busy themselves preparing new models and methods, the nonessential masses hurl themselves at luminescent screens, like so many moths to the flame.

It is precisely at such moments of technological dependency that one might consider interrogating one’s relationship with technology more broadly. Yes, “this too shall pass,” because technology always holds the key to our salvation. The question is whether it also played a role in our original sin.

In 1909, following a watershed era of technological progress, but preceding the industrialized massacres of the Somme and Verdun, E.M. Forster imagined, in “The Machine Stops,” a future society in which the entirety of lived experience is administered by a kind of mechanical demiurge. The story is the perfect allegory for the moment, owing not least to its account of a society-wide sudden stop and its eerily prescient description of isolated lives experienced wholly through screens.

The denizens (for they are not citizens) of Forster’s world wile away their days in single-occupancy hexagonal underground rooms, where all of their basic needs are made available on demand. “The Machine…feeds us and clothes us and houses us,” they exclaim, “through it we speak to one another, through it we see one another, in it we have our being.” As such, one’s only duty is to abide by the “spirit of the age.” Whereas in the past that may have entailed sacrifices, always to ensure “that the Machine may progress, that the Machine may progress eternally,” most inhabitants now lead lives of leisure, “eating, or sleeping, or producing ideas.” 

Yet despite all of their comforts and free time, they are a harried leisure class, because they have absorbed the values of the Machine itself. They are obsessed with efficiency, an impulse that they discharge by trying to render order (“ideas”) from the unmanageable glut of information that the machine spits out. One character, Vashti, is a fully initiated member of the cult of efficiency. She does not bother trying to acquire a bed to fit her smaller stature more comfortably, for she accepts that “to have an alternative size would have involved vast alterations in the Machine.” Nor does she have any interest in traveling, because she generates “no ideas in an air-ship.” To her mind, any habit that “was unproductive of ideas…had no connexion with the habits that really mattered.” Everyone simply accepts that although the machine’s video feeds do not convey the nuances of one’s facial expressions, they’re “good enough for all practical purposes.”

Chief among Vashti’s distractions is her son, Kuno, a Cassandra-like figure who dares to point out that, “The Machine develops—but not on our lines. The Machine proceeds—but not to our goal.” When the mechanical system eventually begins to break down (starting with the music-streaming service, then the beds), the people have no choice but to take further recourse in the Machine. Complaints are lodged with the Committee of the Mending Apparatus, but the Mending Apparatus itself turns out to be broken. Rather than protest further, the people pray and pine for the Machine’s quick recovery. By that “latter day,” Forster explains, they “had become so subservient that they readily adapted themselves to every caprice of the Machine.”…(More)”.

Distantiated Communities: A Social History of Social Distancing

Curated on Posted on by Stefaan Verhulst

Article by Lily Scherlis: “The term “social distancing” trickled into the US news at the end of January, and by mid-March had become the governing creed of interpersonal relations for the time being. It surfaced in the midst of early doubts about the efficacy and ethics of the quarantine in China. The media began to recite it, wrapping it in scare quotes. The omnipresent quotation marks created the impression that reporters were holding the term at bay and contemplating it. By mid-March—after the flood of guidelines from the Center for Disease Control (CDC) and subsequent executive orders—social distancing had become sufficiently imperative for the term to be folded directly into sentences, shedding its quotation marks once and for all. But the initial presence of the quotes reflects the early mass fascination with the unfamiliar term. It materialized as if from nowhere: a scientific coinage, a spontaneous naming of a systematized set of behaviors miraculously devised by presumed experts.

“Social distancing” has actually lived several lives. It and its precursor, “social distance,” had long been used in a variety of colloquial and academic contexts, both as prescriptions and descriptions, before being taken up by epidemiologists in this century. In the nineteenth century, “social distance” was a polite euphemism used by the British to talk about class and by Americans to talk about race. It was then formally adopted in the 1920s by sociologists as a term to facilitate the quantitative codification that was then being introduced into the nascent study of race relations. In the second half of the twentieth century, psychiatry, anthropology, and zoology all adapted it for various purposes. And it was used in the 1990s in the United States to analyze what happened to the gay community when faced with straight fears of contagion. It was only in 2004 in a CDC publication on controlling the recent SARS outbreak that the term “social distance” was finally deployed for the first time by the medical community.

The history I trace here doesn’t presume that the doctors who appropriated it to control disease knew about its legacy, or that these links are relationships of causation. But there was something in the air in 2004 that encouraged the practices we now know as social distancing to be christened in this way—as if its past meanings had coalesced into a semantic atmosphere ripe for the emergence of this new use. Which is why if you think the term is weird, you’re right….(More)”.

How ‘Social Distancing’ Can Get Lost in Translation

Curated on Posted on by Stefaan Verhulst

Ruth Michaelson at the Smithsonian Magazine: “…Even as tongue-in-cheek phrases like “avoiding the Rona” abound on American social media, to say nothing of the rapper Cardi B’s enunciation of “coronavirus,” other terms like “social distancing,” or “lockdown,” have quickly entered our daily vocabulary.

But what these terms mean in different countries (or regions or cities within regions, in Wuhan’s case) is a question of translation as well as interpretation. Communities around the world remain under government-enforced lockdown to prevent the spread of COVID-19, but few have understood “stay at home,” or liu-zai-jia-li in Mandarin, to mean precisely the same thing. The concept of social distancing, normally indicating a need to avoid contact with others, can mean anything from avoiding public transport to the World Health Organization’s recommendation to “maintain at least one metre distance,” from those who are coughing or sneezing. In one Florida county, officials explained the guideline by suggesting to residents they stay “one alligator” away from each other.

The way that terms like “social distancing,” are adopted across languages provides a way to understand how countries across the globe are coping with the COVID-19 threat. For instance, the Mandarin Chinese translation of “social distancing”, or ju-li-yuan-dian, is interpreted differently in Wuhan dialect, explains Jin. “Instead of ‘keep a distance,’ Wuhan dialect literally translates this as ‘send far away.’”

Through these small shifts in language, says Jin, “people in Wuhan expose their feelings about their own suffering.”

In Sweden, meanwhile, has currently registered more than 16,000 cases of COVID-19, the highest incidence rate in Scandinavia. The government has taken an unusually lax approach to enforcing its pandemic mitigation policies, placing the emphasis on citizens to self-police, perhaps to ill effect. While Swedes do use terms like social distancing, or rather the noun socialt avstånd, these are accompanied by other ideas that are more popular in Sweden. “Herd immunity or flockimmunitet is a very big word around here,” says Jan Pedersen, director of the Institute for Interpreting and Translation Studies at Stockholm University.

“Sweden is famous for being a very consensus driven society, and this applies here as well,” he says. “There’s a great deal of talk about trust.” In this case, he explained, citizens have trust – tillit – in the authorities to make good choices and so choose to take personligt ansvar, or personal responsibility.

Pedersen has also noticed some new language developing as a result. “The word recommendation, rekommendationer, in Sweden has taken on much stronger force,” he said. “Recommendation used to be a recommendation, what you could do or not. Now it’s slightly stronger … We would use words like obey with laws, but now here you obey a recommendation, lyda rekommendationer.”…(More)”.

Can We Track COVID-19 and Protect Privacy at the Same Time?

Curated on Posted on by Stefaan Verhulst

Sue Halpern at the New Yorker: “…Location data are the bread and butter of “ad tech.” They let marketers know you recently shopped for running shoes, are trying to lose weight, and have an abiding affection for kettle corn. Apps on cell phones emit a constant trail of longitude and latitude readings, making it possible to follow consumers through time and space. Location data are often triangulated with other, seemingly innocuous slivers of personal information—so many, in fact, that a number of data brokers claim to have around five thousand data points on almost every American. It’s a lucrative business—by at least one estimate, the data-brokerage industry is worth two hundred billion dollars. Though the data are often anonymized, a number of studies have shown that they can be easily unmasked to reveal identities—names, addresses, phone numbers, and any number of intimacies.

As Buckee knew, public-health surveillance, which serves the community at large, has always bumped up against privacy, which protects the individual. But, in the past, public-health surveillance was typically conducted by contract tracing, with health-care workers privately interviewing individuals to determine their health status and trace their movements. It was labor-intensive, painstaking, memory-dependent work, and, because of that, it was inherently limited in scope and often incomplete or inefficient. (At the start of the pandemic, there were only twenty-two hundred contact tracers in the country.)

Digital technologies, which work at scale, instantly provide detailed information culled from security cameras, license-plate readers, biometric scans, drones, G.P.S. devices, cell-phone towers, Internet searches, and commercial transactions. They can be useful for public-health surveillance in the same way that they facilitate all kinds of spying by governments, businesses, and malign actors. South Korea, which reported its first covid-19 case a month after the United States, has achieved dramatically lower rates of infection and mortality by tracking citizens with the virus via their phones, car G.P.S. systems, credit-card transactions, and public cameras, in addition to a robust disease-testing program. Israel enlisted Shin Bet, its secret police, to repurpose its terrorist-tracking protocols.  China programmed government-installed cameras to point at infected people’s doorways to monitor their movements….(More)”.

Doctors are using AI to triage covid-19 patients. The tools may be here to stay

Curated on Posted on by Stefaan Verhulst

Karen Hao at MIT Technology Review: “The pandemic, in other words, has turned into a gateway for AI adoption in health care—bringing both opportunity and risk. On the one hand, it is pushing doctors and hospitals to fast-track promising new technologies. On the other, this accelerated process could allow unvetted tools to bypass regulatory processes, putting patients in harm’s way.

“At a high level, artificial intelligence in health care is very exciting,” says Chris Longhurst, the chief information officer at UC San Diego Health. “But health care is one of those industries where there are a lot of factors that come into play. A change in the system can have potentially fatal unintended consequences.”

Before the pandemic, health-care AI was already a booming area of research. Deep learning, in particular, has demonstrated impressive results for analyzing medical images to identify diseases like breast and lung cancer or glaucoma at least as accurately as human specialists. Studies have also shown the potential of using computer vision to monitor elderly people in their homes and patients in intensive care units.

But there have been significant obstacles to translating that research into real-world applications. Privacy concerns make it challenging to collect enough data for training algorithms; issues related to bias and generalizability make regulators cautious to grant approvals. Even for applications that do get certified, hospitals rightly have their own intensive vetting procedures and established protocols. “Physicians, like everybody else—we’re all creatures of habit,” says Albert Hsiao, a radiologist at UCSD Health who is now trialing his own covid detection algorithm based on chest x-rays. “We don’t change unless we’re forced to change.”

As a result, AI has been slow to gain a foothold. “It feels like there’s something there; there are a lot of papers that show a lot of promise,” said Andrew Ng, a leading AI practitioner, in a recent webinar on its applications in medicine. But “it’s not yet as widely deployed as we wish.”…

In addition to the speed of evaluation, Durand identifies something else that may have encouraged hospitals to adopt AI during the pandemic: they are thinking about how to prepare for the inevitable staff shortages that will arise after the crisis. Traumatic events like a pandemic are often followed by an exodus of doctors and nurses. “Some doctors may want to change their way of life,” he says. “What’s coming, we don’t know.”…(More)”

Reweaving the social fabric after the crisis

Curated on Posted on by Stefaan Verhulst

Andy Haldane at the Financial Times: “Yet one source of capital, as in past pandemics, is bucking these trends: social capital. This typically refers to the network of relationships across communities that support and strengthen societies. From surveys, we know that people greatly value these networks, even though social capital itself is rarely assigned a monetary value.

The social distancing policies enacted across the world to curb the spread of Covid-19 might have been expected to weaken social networks and damage social capital. In fact, the opposite has happened. People have maintained physical distance while pursuing social togetherness. Existing networks have been strengthened and new ones ­created, often digitally. Even as other capital has crumbled, the stock of social capital has risen, acting as a counter­cyclical stabiliser across communities. We see this daily on our doorsteps through small acts of neighbourly kindness.

We see it in the activities of community groups, charities and philanthropic movements, whose work has risen in importance and prominence. And we see it too in the vastly increased numbers of people volunteering to help. Before the crisis struck, the global volunteer corps numbered a staggering 1bn people. Since then, more people than ever have signed up for civic service, including 750,000 volunteers who are supporting the UK National Health Service. They are the often-invisible army helping fight this invisible enemy.

This same pattern appeared during past periods of societal stress, from pandemics to wars. Then, as now, faith and community groups provided the glue bonding societies together. During the 19th century, the societal stresses arising from the Industrial Revolution — homelessness, family separation, loneliness — were the catalyst for the emergence of the charitable sector.

The economic and social progress that followed the Industrial Revolution came courtesy of a three-way partnership among the private, public and social sectors. The private sector provided the innovative spark; the state provided insurance to the incomes, jobs and health of citizens; and the social sector provided the support network to cope with disruption to lives and livelihoods. Back then, social capital (every bit as much as human, financial and physical capital) provided the foundations on which capitalism was built….(More)”.