Cultural References

Most days I like to try and solve a cryptic crossword. It’s a hobby I picked up from my dad, when I was in my early teens. He probably regretted introducing me to this particular pastime, as we used to compete for the newspaper…

I think I have persisted with this hobby because I have an innate interest in word-play, and solving puzzles helps to maintain my cognitive agility.

Apart from having a large vocabulary and an understanding of the rudiments of solving different types of cryptic clues, it also helps to have wide general knowledge. In my own case, this is underpinned by having received a “classic education” – that blend of critical thinking, an inquisitive approach to learning, and a mix of the liberal arts, formal science and a hint of classics.

Cryptic clues frequently involve specific and oblique references to weights and measures, chess, bridge, languages, history, geography, the arts, literature, politics, current affairs, religion, sport, law, technology, entertainment and the sciences. Puzzle setters also rely on lexical techniques such as abbreviations, palindromes, homophones, anagrams, synonyms, antonyms and phonetics to construct their clues.

Many times, I find I just “know” the answer because some word association triggers mental recall. Often, though, clues are solved by a process of deduction and logic to parse the cryptic component to align with the factual meaning or definition.

I am increasingly challenged by references to current popular culture. Sometimes, I can deduct the reference to the name of a chart-topping singer or title of a Hollywood movie franchise – and not from hearing the music or watching the film.

It does make me think about what defines “general knowledge” – the stuff you should know without having to use a search engine? The public canon obviously shifts and evolves over time, but increasingly our individual knowledge is becoming fragmented, siloed and insular – not helped by algorithms designed to serve up more of the same or push us deeper into very narrow bands of information. Obviously, tastes and currency change with the times, but what constitutes a core foundation of personal wisdom and understanding to help us navigate the world?

This thought struck me recently during a family games night. One of the teenage participants was given a particularly difficult film title in a round of charades: “Dog Day Afternoon”. I was certain our young contestant had never seen (let alone heard of) this controversial 1975 movie (but which even now, seems highly topical). Yet, our plucky player rose to the challenge, and acted out a very literal interpretation, which made it relatively easy for the rest of the team to solve. It was great to see the process of deduction based on limited information!

So, maybe as long as we keep teaching basic general knowledge plus strong problem-solving skills, we’ll be OK?

 

 

Regulating Social Media….

The term “mainstream media” (or MSM) is generally used as a derogatory term to describe traditional news services (print, broadcast, on-line), especially by anyone who thinks that MSM does not reflect what’s “really going on” in politics, society and the wider arena of current affairs. Depending on which conspiracy theories or political agenda you follow, if MSM doesn’t agree with or express your viewpoint, it’s become very easy to dismiss the Fourth Estate as an instrument of the (deep) State, or merely serving the interests of an oligarchy of wealthy media owners and press barons. This dialectic is sometimes described as the Fifth Estate – those bloggers, podcasters, citizen journalists and marginalized voices that seek to pursue their version(s) of the truth via new content platforms.

Although the tradition of the counter-culture as represented by this Fifth Estate has a very long history, its growth has been accelerated and amplified thanks to new digital technologies in general, and social media brands in particular. The problem is, not only is social media challenging (and ignoring) many of the rules and conventions that underpin the social contract between the public and the traditional media outlets, our governments and regulators cannot keep up with the pace of technology.

In the late 1980s, when I studied sub-editing and basic journalism at night school, the ethos of The Five Ws of Journalism were still taught as the essentials of any credible news outlet or publication. This was also a time when the media was going through significant changes, from new content technology to cross-border ownership, from multi-channel narrow-casting to 24-hour rolling news formats – yet the principles of source verification, fact-checking, libel laws and the right to reply were generally still seen as crucial to instilling public trust and confidence in the media (alongside a healthy dose of scepticism to not believe everything that we read in the paper!).

Now, with social media grabbing more of our attention, and with large, global and engaged audiences on their platforms, who are getting more of their news from these channels, the term “MSM” could easily apply to social media itself. Hence the term “legacy media” has emerged to describe traditional news services.

Whether it’s Facebook wanting to be the “world’s newspaper” or X positioning itself as the global “public square”, it’s clear that these new media barons are in many ways no different to the aging media moguls they seek to displace. Newspapers don’t make money from their cover price or even subscriptions – most revenue comes from advertising and the “rivers of gold” it represents. Now, those advertising dollars are on-line, and tied to our social media accounts and the proliferation of posts, “likes” and “shares” (as well as our personal data).

So how should we think about regulating social media, if the old rules no longer apply?

First, the policy, regulatory and industry framework to oversee social media needs to be simplified and streamlined. In Australia alone, based on a cursory internet search, I identified more than a dozen entities (government, agency, association) that have some form of oversight of social media. Apart from being highly inefficient, surely it doesn’t have to be this complicated? (And complexity and ambiguity can embolden those who seek to flout convention.)

Second, if a social media platform wants to be taken seriously as a trusted news source, and if it aspire to be recognsied as a publication of record, it has to adopt some fundamental principles such as The Five W’s. It’s all very well saying that these platforms are anti-censorship, and pro-free speech, but those rights come with a heap of legal and social responsibilities. To argue that these platforms are merely conduits for public opinion (rather then being content publishers) undermines agency theory. Given that I am not entitled to a social media account (I don’t think it’s yet risen to being a fundamental human right?), and that I don’t own my account (often, not even the content I post), social media companies act as our agents. They give us permission to use their services, and they ultimately control what we post on their digital real estate. They also use algorithms to manipulate what is served up in our feeds. Social media should therefore be held accountable for content that it enables to be disseminated; take more responsibility for any libel, lies or dis/misinformation issued on its platform; and risk prosecution for any content that promotes, encourages or incites violence, insurrection and public disorder.

Third, the fact that much of the content on social media is user-generated should not absolve these platforms from having to provide a formal right of reply, as well as adhering to a recognised and independent dispute resolution service. This will enable alleged victims of on-line bullying, harassment, personal abuse and outright lies to seek redress, without having to embark on expensive legal proceedings. (Of course, if social media companies maintained fact checking and other verification tools, they should be able to mitigate, if not eradicate, the need to invoke these mechanisms in the first place.)

Finally, any reputable social media company should be willing to sign up to minimum standards of practice in respect of content originated or disseminated on its platform, as well as observing existing regulation around personal data, data protection, cyber-security, privacy, intellectual property rights and general consumer protections. At the very least, social media has to prove itself a credible alternative to the legacy media it seeks to displace, otherwise they are not the solution, just another part of the problem.

“When I’m Sixty-Four”

Last week, I achieved the eponymous age of The Beatles’ song, “When I’m Sixty-Four”, as featured on their “Sgt. Pepper’s Lonely Hearts Club Band” album. Like many of the people who commented on YouTube, I was just a kid when I heard this song on its release; and I, too, could not imagine being that age.

For one thing, at that time, back in the late 1960s, my grandparents, great uncles and great aunts were all in their mid- to late-sixties; to me they were already so old, even ancient. God forbid that I should end up like that! Of course, given their life experiences, perhaps it was not surprising that they seemed so wizened (physically and metaphorically) before their time. Living through two world wars and a deep economic depression takes its toll. Also, in 1967, life expectancy was around 72 years; now it’s close to 82. And back then, the UK state pension age was 65. Consequently, people seemed “old” because that’s how they were expected to behave, and they were treated as such by government and society alike.

Now I have reached this milestone myself, I realise more than ever before that aging is also a mental construct, not just a biological process. Hence the notion of “subjective age”. If you think you are too old to do something, then you are probably limiting your options (and narrowing your outlook). Little wonder that articles about “life begins at 60” seem popular!

I know have had a very different life experience to my grandparents. For example, two of them never went abroad, three of them never drove a car, and one didn’t live past the age of 50. Unlike them, I don’t have children or grand children, I have lived outside my country of birth for more than half my life, and I have traveled to far more countries than they ever did.

On the other hand, unlike many of my parents’ generation, many of whom enjoyed jobs with life-long career expectations, I have had a more erratic and inconsistent work experience – similar to my grandparents. In their cases, they either had to create their own work (e.g., small business owner) or endure periods of patchy employment. In my own case, I went into corporate employment at a relatively late age, and exited at age 50 – hitting something of a grey ceiling. Mainly for that reason, I have endeavoured to remain curious, stay open-minded, be flexible and willing to adapt – which I believe has helped me to maintain a “younger” subjective age. I think it also helps to have non-work pursuits and interests, so you can remain active if (and when) your employment comes to an end. Plus, having social interactions with people who are not all the same age as you can help to develop more of an inter-generational perspective.

One last comment – I was very surprised to read recently that according to a global study, boomers like me may be living longer, but not healthier, than our parents and grandparents. Despite medical advances, our lifestyles and other factors may result in more chronic disease and illness. I’m not suggesting that this decline is due to psychological ageing, but I can’t help thinking that if you say you are old, old age (and all its ailments) will soon catch up with you.

Next week: What “wallet” it say about you?

 

 

Pudgy Penguins come to Melbourne

Last week, I got to chill out with some of the Pudgy Penguins crew, as they launched the Oceania chapter of their NFT community. In case you weren’t aware, Pudgy Penguins are one of the top NFT collections, and have built a loyal fan base for these digital characters.

I went to a major Pudgy Penguin “Pengu Fest” in Hong Kong last year, and got to see first hand how engaged their members are. I also gained some insights as to how this ecosystem enables their NFT holders to license the IP associated with their individual characters into royalty-based income. In short, a subset of the NFT characters are chosen to be turned into merchandise. (For example, Pudgy Penguin soft toys are available in major stores such as Walmart in the USA, and Big W in Australia.) Owners of the selected NFTs earn a percentage of the sales revenue (less tax and production costs etc.).

The most recent collection of Pudgy collectibles are the Igloo figurines, which include early online access to Pudgy World. As a proud owner of one of these plastic figures, I’m still not sure what I have let myself in for…

As well as local meetups, other ways in which the community can interact include a trading card game called Vibes, also launched via the Overpass IP licensing platform.

Igloo Inc, the parent company to Pudgy Penguins and Overpass, has also announced it is launching a Layer 2 blockchain on Ethereum, to be called Abstract, and is being positioned as a “the blockchain for consumer crypto”.

Whatever your views on crypto, NFTs, on-line worlds and collectibles, there is no doubt that Pudgy Penguins have set themselves up with the admirable goals of building a healthy and inclusive community, underpinned by the twin pillars of individual creativity and positive culture.

To crypto sceptics (and the merely crypto curious), the “community” and the enthusiasm of its members could resemble something of a cult. Someone did say during last week’s panel discussion that “I am my penguin, and my penguin is me”. But there are worse things for people to get involved with – and for younger people (I don’t regard myself as part of the Pudgy core demographic), I can see the appeal. For example, your Pudgy Penguin PFP can act as a protective avatar as you engage and explore online – allowing you to share only the personal information that you want to, while you build up trust with other community participants, and before you choose to meet IRL.

There was also a discussion about the difference between meme coins and NFTs – the short answer is that the former represent pure speculation, while the latter aim to create value for their holders. In fact, someone suggested that meme coin trading is not that different to punting on betting apps. But since most NFT collections are well down on their market highs of a couple of years ago, maybe NFT holders and communities like Pudgy Penguins are trying to convince themselves that they are still backing a winner?

Overall, however, I remain positive to the opportunities that NFTs represent – especially in the creative fields, and as a new model for IP licensing. Even if cute flightless birds from the southern hemisphere are not your thing, I don’t think you can dismiss or ignore the social, cultural and economic impact that NFTs will have.

Next week: “When I’m Sixty-Four”