An argument for a shift in understanding new media—from a fascination with devices to an examination of the complex processes of mediation. In Life after New Media, Sarah Kember and Joanna Zylinska make a case for a significant shift in our understanding of new media. They argue that we should move beyond our fascination with objects—computers, smart phones, iPods, Kindles—to an examination of the interlocking technical, social, and biological processes of mediation. Doing so, they say, reveals that life itself can be understood as mediated—subject to the same processes of reproduction, transformation, flattening, and patenting undergone by other media forms. By Kember and Zylinska's account, the dispersal of media and technology into our biological and social lives intensifies our entanglement with nonhuman entities. Mediation—all-encompassing and indivisible—becomes for them a key trope for understanding our being in the technological world. Drawing on the work of Bergson and Derrida while displaying a rigorous playfulness toward philosophy, Kember and Zylinska examine the multiple flows of mediation. Importantly, they also consider the ethical necessity of making a “cut” to any media processes in order to contain them. Considering topics that range from media-enacted cosmic events to the intelligent home, they propose a new way of “doing” media studies that is simultaneously critical and creative, and that performs an encounter between theory and practice.

An argument for a shift in understanding new media--from a fascination with devices to an examination of the complex processes of mediation.

Research consistently shows how through the years more of our time gets spent using media, how multitasking our media has become a regular feature of everyday life, and that consuming media for most people increasingly takes place alongside producing media. Media Life is a primer on how we may think of our lives as lived in rather than with media. The book uses the way media function today as a prism to understand key issues in contemporary society, where reality is open source, identities are - like websites - always under construction, and where private life is lived in public forever more. Ultimately, media are to us as water is to fish. The question is: how can we live a good life in media like fish in water? Media Life offers a compass for the way ahead.

A landmark insider’s tour of how social media affects our decision-making and shapes our world in ways both useful and dangerous, with critical insights into the social media trends of the 2020 election and beyond “The book might be described as prophetic. . . . At least two of Aral’s three predictions have come to fruition.”—New York NAMED ONE OF THE BEST BOOKS OF THE YEAR BY WIRED • LONGLISTED FOR THE PORCHLIGHT BUSINESS BOOK AWARD Social media connected the world—and gave rise to fake news and increasing polarization. It is paramount, MIT professor Sinan Aral says, that we recognize the outsize effect social media has on us—on our politics, our economy, and even our personal health—in order to steer today’s social technology toward its great promise while avoiding the ways it can pull us apart. Drawing on decades of his own research and business experience, Aral goes under the hood of the most powerful social networks to tackle the critical question of just how much social media actually shapes our choices, for better or worse. He shows how the tech behind social media offers the same set of behavior influencing levers to everyone who hopes to change the way we think and act—from Russian hackers to brand marketers—which is why its consequences affect everything from elections to business, dating to health. Along the way, he covers a wide array of topics, including how network effects fuel Twitter’s and Facebook’s massive growth, the neuroscience of how social media affects our brains, the real consequences of fake news, the power of social ratings, and the impact of social media on our kids. In mapping out strategies for being more thoughtful consumers of social media, The Hype Machine offers the definitive guide to understanding and harnessing for good the technology that has redefined our world overnight.

An examination of young people's everyday new media practices—including video-game playing, text-messaging, digital media production, and social media use. Conventional wisdom about young people's use of digital technology often equates generational identity with technology identity: today's teens seem constantly plugged in to video games, social networking sites, and text messaging. Yet there is little actual research that investigates the intricate dynamics of youths' social and recreational use of digital media. Hanging Out, Messing Around, and Geeking Out fills this gap, reporting on an ambitious three-year ethnographic investigation into how young people are living and learning with new media in varied settings—at home, in after-school programs, and in online spaces. Integrating twenty-three case studies—which include Harry Potter podcasting, video-game playing, music sharing, and online romantic breakups—in a unique collaborative authorship style, Hanging Out, Messing Around, and Geeking Out is distinctive for its combination of in-depth description of specific group dynamics with conceptual analysis.

In Always Already New, Lisa Gitelman explores the newness of new media while she asks what it means to do media history. Using the examples of early recorded sound and digital networks, Gitelman challenges readers to think about the ways that media work as the simultaneous subjects and instruments of historical inquiry. Presenting original case studies of Edison's first phonographs and the Pentagon's first distributed digital network, the ARPANET, Gitelman points suggestively toward similarities that underlie the cultural definition of records (phonographic and not) at the end of the nineteenth century and the definition of documents (digital and not) at the end of the twentieth. As a result, Always Already New speaks to present concerns about the humanities as much as to the emergent field of new media studies. Records and documents are kernels of humanistic thought, after all—part of and party to the cultural impulse to preserve and interpret. Gitelman's argument suggests inventive contexts for "humanities computing" while also offering a new perspective on such traditional humanities disciplines as literary history. Making extensive use of archival sources, Gitelman describes the ways in which recorded sound and digitally networked text each emerged as local anomalies that were yet deeply embedded within the reigning logic of public life and public memory. In the end Gitelman turns to the World Wide Web and asks how the history of the Web is already being told, how the Web might also resist history, and how using the Web might be producing the conditions of its own historicity.

How sharing the mundane details of daily life did not start with Facebook, Twitter, and YouTube but with pocket diaries, photo albums, and baby books. Social critiques argue that social media have made us narcissistic, that Facebook, Twitter, Instagram, and YouTube are all vehicles for me-promotion. In The Qualified Self, Lee Humphreys offers a different view. She shows that sharing the mundane details of our lives—what we ate for lunch, where we went on vacation, who dropped in for a visit—didn't begin with mobile devices and social media. People have used media to catalog and share their lives for several centuries. Pocket diaries, photo albums, and baby books are the predigital precursors of today's digital and mobile platforms for posting text and images. The ability to take selfies has not turned us into needy narcissists; it's part of a longer story about how people account for everyday life. Humphreys refers to diaries in which eighteenth-century daily life is documented with the brevity and precision of a tweet, and cites a nineteenth-century travel diary in which a young woman complains that her breakfast didn't agree with her. Diaries, Humphreys explains, were often written to be shared with family and friends. Pocket diaries were as mobile as smartphones, allowing the diarist to record life in real time. Humphreys calls this chronicling, in both digital and nondigital forms, media accounting. The sense of self that emerges from media accounting is not the purely statistics-driven “quantified self,” but the more well-rounded qualified self. We come to understand ourselves in a new way through the representations of ourselves that we create to be consumed.