platforms

Within our current online and hyper-connected lives, is it possible to have such a thing as global internet policy?

Black fractured stone

*Submissions for this event have closed. Please refer to the event page for further details* Datafication. Platformisation. Metaverse. Global Internet Policy or a Fractured Communication Future? Special Issue Call for Papers, Volume 15, Issue 4 Datafication. Platformisation. Metaverse. What is the state of global internet policy? Within our current online and hyper-connected lives, is it possible to have such a thing as global internet policy? Building off the 2022 Policy & Internet Conference, this special issue addresses the complex and multiple perspectives of internet policy from around the globe. As we evolve through the Anthropocene and attempt to navigate the significant challenges humanity currently faces, we are consistently reminded of the most pressing critical issues of our epoch. Economic systems are the point of breaking, industrial action mobilised by unions is at an all-time high, inflation is rising, workers’ pay continues to fall, and the stability of our political systems has come into question. Our health systems are under unfathomable stress, refugee numbers are increasing through displacement, and the war in Ukraine continues, all of which adds to the growing global societal, economic and political pressures. And yet, concurrently, our connectivity through digital media and its surrounding environments is at an all-time high, arguably from the rise of technology players providing suites of social media platforms and its supporting infrastructures that enable a seamless and convenient, always-on lifestyle. The same app that enables us to chat with our friends and family can also book our rideshares, order our food, pay for our purchases and tempt us to become internet celebrities. What was once framed as user generated content activity has now become a normalised cultural pastime, as TikTok influencers feed the demotic turn that sees ordinary folk become internet superstars in rather small timeframes. At the same time, policymakers are reforming legislation to address the incomprehensible imbalance of power that is generated by technology giants. One of the immediate issues…

Why has platform capitalism come to dominate children’s relationship to the internet and why is this problematic?

Young people choose to use platforms for play, socialising and expressing their identity. Image by Brad Flickinger (Flickr: CC BY 2.0)

Two concepts have recently emerged that invite us to rethink the relationship between children and digital technology: the “datafied child” (Lupton & Williamson, 2017) and children’s digital rights (Livingstone & Third, 2017). The concept of the datafied child highlights the amount of data that is being harvested about children during their daily lives, and the children’s rights agenda includes a response to ethical and legal challenges the datafied child presents. Children have never been afforded the full sovereignty of adulthood (Cunningham, 2009) but both these concepts suggest children have become the points of application for new forms of power that have emerged from the digitisation of society. The most dominant form of this power is called “platform capitalism” (Srnicek, 2016). As a result of platform capitalism’s success, there has never been a stronger association between data, young people’s private lives, their relationships with friends and family, their life at school, and the broader political economy. In this post I will define platform capitalism, outline why it has come to dominate children’s relationship to the internet and suggest two reasons in particular why this is problematic. Children predominantly experience the Internet through platforms ‘At the most general level, platforms are digital infrastructures that enable two or more groups to interact. They therefore position themselves as intermediaries that bring together different users: customers, advertisers, service providers, producers, suppliers, and even physical objects’ (Srnicek 2016, p43). Examples of platforms capitalism include the technology superpowers – Google, Apple, Facebook, and Amazon. There are, however, many relevant instances of platforms that children and young people use. This includes platforms for socialising, platforms for audio-visual content, platforms that communicate with smart devices and toys, and platforms for games and sports franchises and platforms that provide services (including within in the public sector) that children or their parents use. Young people choose to use platforms for play, socialising and expressing their identity. Adults have also introduced platforms…

It’s important that we take a multi-perspective view of the role of digital platforms in contemporary society.

Digital platforms strongly determine the structure of local interactions with users; essentially representing a totalitarian form of control. Image: Bruno Cordioli (Flickr CC BY 2.0).

Digital platforms are not just software-based media, they are governing systems that control, interact, and accumulate. As surfaces on which social action takes place, digital platforms mediate—and to a considerable extent, dictate—economic relationships and social action. By automating market exchanges they solidify relationships into material infrastructure, lend a degree of immutability and traceability to engagements, and render what previously would have been informal exchanges into much more formalised rules. In his Policy & Internet article “Platform Logic: An Interdisciplinary Approach to the Platform-based Economy”, Jonas Andersson Schwarz argues that digital platforms enact a twofold logic of micro-level technocentric control and macro-level geopolitical domination, while supporting a range of generative outcomes between the two levels. Technology isn’t ‘neutral’, and what designers want may clash with what users want: so it’s important that we take a multi-perspective view of the role of digital platforms in contemporary society. For example, if we only consider the technical, we’ll notice modularity, compatibility, compliance, flexibility, mutual subsistence, and cross-subsidisation. By contrast, if we consider ownership and organisational control, we’ll observe issues of consolidation, privatisation, enclosure, financialisation and protectionism. When focusing on local interactions (e.g. with users), the digital nature of platforms is seen to strongly determine structure; essentially representing an absolute or totalitarian form of control. When we focus on geopolitical power arrangements in the “platform society”, patterns can be observed that are worryingly suggestive of market dominance, colonisation, and consolidation. Concerns have been expressed that these (overwhelmingly US-biased) platform giants are not only enacting hegemony, but are on a road to “usurpation through tech—a worry that these companies could grow so large and become so deeply entrenched in world economies that they could effectively make their own laws.” We caught up with Jonas to discuss his findings: Ed.: You say that there are lots of different ways of considering “platforms”: what (briefly) are some of these different approaches, and why should they be linked up…

Homejoy was slated to become the Uber of domestic cleaning services. It was a platform that allowed customers to summon a cleaner as easily as they could hail a ride. Why did it fail to achieve success?

Homejoy CEO Adora Cheung appears on stage at the 2014 TechCrunch Disrupt Europe/London, at The Old Billingsgate on October 21, 2014 in London, England. Image: TechCruch (Flickr)

Platforms that enable users to come together and  buy/sell services with confidence, such as Uber, have become remarkably popular, with the companies often transforming the industries they enter. In this blog post the OII’s Vili Lehdonvirta analyses why the domestic cleaning platform Homejoy failed to achieve such success. He argues that when buyer and sellers enter into repeated transactions they can communicate directly, and as such often abandon the platform. Homejoy was slated to become the Uber of domestic cleaning services. It was a platform that allowed customers to summon a cleaner as easily as they could hail a ride. Regular cleanups were just as easy to schedule. Ratings from previous clients attested to the skill and trustworthiness of each cleaner. There was no need to go through a cleaning services agency, or scour local classifieds to find a cleaner directly: the platform made it easy for both customers and people working as cleaners to find each other. Homejoy made its money by taking a cut out of each transaction. Given how incredibly successful Uber and Airbnb had been in applying the same model to their industries, Homejoy was widely expected to become the next big success story. It was to be the next step in the inexorable uberisation of every industry in the economy. On 17 July 2015, Homejoy announced that it was shutting down. Usage had grown slower than expected, revenues remained poor, technical glitches hurt operations, and the company was being hit with lawsuits on contractor misclassification. Investors’ money and patience had finally ran out. Journalists wrote interesting analyses of Homejoy’s demise (Forbes, TechCrunch, Backchannel). The root causes of any major business failure (or indeed success) are complex and hard to pinpoint. However, one of the possible explanations identified in these stories stands out, because it corresponds strongly with what theory on platforms and markets could have predicted. Homejoy wasn’t growing and making money because clients and cleaners were taking their relationships off-platform:…

Outlining a more nuanced theory of institutional change that suggests that platforms’ effects on society will be complex and influence different people in different ways.

The "Airbnb Law" was signed by Mayor Ed Lee in October 2014 at San Francisco City Hall, legalising short-term rentals in SF with many conditions. Image of protesters by Kevin Krejci (Flickr).

Ride-hailing app Uber is close to replacing government-licensed taxis in some cities, while Airbnb’s accommodation rental platform has become a serious competitor to government-regulated hotel markets. Many other apps and platforms are trying to do the same in other sectors of the economy. In my previous post, I argued that platforms can be viewed in social science terms as economic institutions that provide infrastructures necessary for markets to thrive. I explained how the natural selection theory of institutional change suggests that people are migrating from state institutions to these new code-based institutions because they provide a more efficient environment for doing business. In this article, I will discuss some of the problems with this theory, and outline a more nuanced theory of institutional change that suggests that platforms’ effects on society will be complex and influence different people in different ways. Economic sociologists like Neil Fligstein have pointed out that not everyone is as free to choose the means through which they conduct their trade. For example, if buyers in a market switch to new institutions, sellers may have little choice but to follow, even if the new institutions leave them worse off than the old ones did. Even if taxi drivers don’t like Uber’s rules, they may find that there is little business to be had outside the platform, and switch anyway. In the end, the choice of institutions can boil down to power. Economists have shown that even a small group of participants with enough market power—like corporate buyers—may be able to force a whole market to tip in favour of particular institutions. Uber offers a special solution for corporate clients, though I don’t know if this has played any part in the platform’s success. Even when everyone participates in an institutional arrangement willingly, we still can’t assume that it will contribute to the social good. Cambridge economic historian Sheilagh Ogilvie has pointed out that an institution that…

What if we dug into existing social science theory to see what it has to say about economic transformation and the emergence of markets?

Protest for fair taxi laws in Portland; organisers want city leaders to make ride-sharing companies play by the same rules as cabs and Town cars. Image: Aaron Parecki (Flickr).

Cars were smashed and tires burned in France last month in protests against the ride hailing app Uber. Less violent protests have also been staged against Airbnb, a platform for renting short-term accommodation. Despite the protests, neither platform shows any signs of faltering. Uber says it has a million users in France, and is available in 57 countries. Airbnb is available in over 190 countries, and boasts over a million rooms, more than hotel giants like Hilton and Marriott. Policy makers at the highest levels are starting to notice the rise of these and similar platforms. An EU Commission flagship strategy paper notes that “online platforms are playing an ever more central role in social and economic life,” while the Federal Trade Commission recently held a workshop on the topic in Washington. Journalists and entrepreneurs have been quick to coin terms that try to capture the essence of the social and economic changes associated with online platforms: the sharing economy; the on-demand economy; the peer-to-peer economy; and so on. Each perhaps captures one aspect of the phenomenon, but doesn’t go very far in helping us make sense of all its potentials and contradictions, including why some people love it and some would like to smash it into pieces. Instead of starting from the assumption that everything we see today is new and unprecedented, what if we dug into existing social science theory to see what it has to say about economic transformation and the emergence of markets? Economic sociologists are adamant that markets don’t just emerge by themselves: they are always based on some kind of an underlying infrastructure that allows people to find out what goods and services are on offer, agree on prices and terms, pay, and have a reasonable expectation that the other party will honour the agreement. The oldest market infrastructure is the personal social network: traders hear what’s on offer through word of mouth and…