Werd I/O

My favorite thing about Thanksgiving is the admittedly slightly hokey tradition of going around the table and saying what you’re thankful for. There’s a lot to be skeptical about - this is a holiday that celebrates colonization and the eradication of entire nations - but this one act, bringing gratitude front and center, is good.

As I write this, I want to acknowledge that my baby and I have directly benefited from the occupation of Ohlone, Wampanoag, Lenape, and Latgawa lands - and indirectly for the occupation of North America as a whole.

I have a lot to be thankful about.

This year, I’m thankful for my baby: his sly grins and the sense of humor I can already see develop give me life. He is responsible for my permanent state of absolute sleep deprivation, but also, far more importantly, for so much fun and purpose.

I’m thankful for my family and friends: my allies.

I’m thankful for all the wonderful people in my life who embody kindness, empathy, wisdom, mentorship, and knowledge.

I’m thankful that I live in a context of peace and democracy - however imperfect it might be, I did not wake up in fear of my life this morning, unlike so many other people today.

I’m thankful for my job: it’s a big deal to have found a place to do meaningful work that also happens to be full of empathetic, lovely people who genuinely care about the world and about each other. I’m thankful that it gives me space to be a three-dimensional human.

I’m thankful for the internet, and for the web. The real web, that is: the one that operates as a commons with no central ownership and is a bedrock for us all to build on, for all the definitions of building.

I’m thankful for everyone who is working towards a kinder, more equal world, even when so much is aligned around individualism over community, profit over equity, and exclusivity over inclusion. It’s often rough, thankless work, but it makes the world so much better - and it gives me hope that the world my baby grows up to inhabit might not be terrible after all.

I’m thankful to have health. I’m thankful for healthcare: for vaccines, for the miracle of transplantation, for genetic therapies, for mental health support, for ICUs and children’s ERs. I’m thankful for all the scientific research and testing that makes all of this possible.

I’m thankful you’re here. I’m thankful we’re all here, together, not just surviving but building something better.

I like Substack’s emphasis on letters between publications: a way to have an in-depth conversation between two bloggers who have a different point of view on a different topic. It reminds me a little of CJR’s Galley site, which hosted some interesting conversations.

But of course, you don’t need Substack or to be in CJR’s circle to create a conversation in this way. All you need is to have a counterpart writer, a blog or a newsletter each, and a willingness to correspond over thoughtful, long-form posts on a single topic for around three posts each.

If you want to get technical, you can even use microformats u-in-reply-to syntax and webmentions to conversationally glue the blog posts together. But the most important thing is to write and explore an idea.

It’s a lovely way to dive deep into a contentious topic, and I’d love to see more of it.

I’ve realized that I need to temper my enthusiasm for Mastodon. I worked on open source social networking platforms for a full decade of my life, and I’m very emotionally attached to this moment. I really want the fediverse to work.

I come by it honestly: I do think that a collectively-owned platform based on open protocols and an ecosystem of compatible tools - a social commons - is both more ethical and more resilient than a platform that is owned and run by a giant corporation with thousands of employees, shareholder obligations, and valuation requirements.

But my emotional involvement has led to me finding myself wanting to be reflexively defensive about its shortcomings, and this serves nobody. I’m enthusiastic about it, but many of the problems that people are bringing up are legitimate worries - and some of them may be showstoppers if they aren’t dealt with quickly.

I’m particularly concerned with moderation. In the fediverse, every server has a different set of content policies and a different team of moderators. Theoretically, this is good: people with specific needs or from vulnerable communities can find themselves posting from a more supportive context than they might find on monolithic social media. Field-specific instances, for example in genetics, can establish content policies relating to scientific accuracy that couldn’t possibly be enforceable on a monolithic site. But at the same time, this patchwork of content policies mean that moderation can be arbitrary and hard to understand.

Journalist Erica Ifill woke up this morning to find that she’d been banned from her Mastodon instance for no obvious reason. Block Party founder Tracy Chou’s content was removed from the largest instance on the grounds that criticizing patriarchy was sexism. In both cases, the action was reversed with an apology, but harm was done. An understanding of power imbalances is an important part of being a content moderator, but while software is provided to technically moderate, there are very few ecosystem resources to explain how to approach this from a human perspective. Open source software can sometimes fall into the trap of confusing code for policy, and Mastodon is no exception.

And then there’s the harassment. As caroline sinders wrote:

The blocking feature is like horror house anxiety game- I block when I see their new account, hoping I’ve now blocked all of them but knowing I probably never will. Because it’s a federated system, and you can have accounts on multiple servers, it means there’s multiple accounts I have to block to create some digital safety and distance.

All this turns the selection of an instance when you join the network into a high-stakes choice. Does the instance have the technical resources to stay online? Does it have the social resources and insight to moderate effectively? By what rules? What are the spoken and unspoken beliefs of its owners that might affect how you post and who you can reach?

Which isn’t to say that commercial services don’t have the same problem. Clearly, they do, as can clearly be illustrated by the change in content policies at Twitter under Elon Musk compared to its previous management. Not only are content policies on commercial services notoriously imperfect, but moderation there is often undertaken by low-paid workers who frequently experience PTSD.

With a commercial service, though, you’re dealing with one service provider, rather than a patchwork, and the choice is more binary: you can take it or leave it. The fediverse gives its participants more choice, and there’s correspondingly more nuance to the decisions a user must make.

It’s unwise to dismiss these issues. They disproportionately affect people from more vulnerable communities who are more likely to experience harassment, both from admins and from other users. At their worst, they can represent real threats to physical safety; at best, they make the platform hard to trust for someone trying to use it as a basis for sharing and discussion. Mastodon has been the home for some queer communities for some time, but it’s notable that women and people of color have often had a bad experience.

I think the fediverse needs some real investment in online safety beyond what’s been done so far. Incremental approaches are probably the most feasible, rather than trying to get to the perfect thing more quickly.

Here are some suggestions as a subset of what might be useful:

A free course for moderators, with certification. Take the course - which should stress inclusion and power dynamics - in your own time. Then get a verified certification that admins can place on their Mastodon profiles. New Mastodon users could search for instances that have trained admins. Mastodon instances could actively solicit participation from potential moderators who have passed the course. (Perhaps there could be levels: for example, basic, intermediate, and advanced.)

Search that highlights moderators. The identities and beliefs of an instance’s moderators are so important that they should be placed front and center when selecting a new instance. In one recent example, I’m aware of a journalist picking an instance only to discover that its owner was notoriously transphobic. Some users might prefer instances run by women or people of color.

Standardized content policies. Content policies that can be built using pre-defined blocks, in the same way that Creative Commons licenses can be chosen based on your needs. These could be advertised in a machine-readable way, so that new users can more easily search for instances that meet their needs. Better user interfaces could be built around selection, like a wizard that asks the new user about themselves and what they care about.

Instance ratings. Right now an instance is often defederated by other instances for bad behavior, but there’s no equivalent for new users. Reviews on instances could help users pick the right one.

Shared, themed blocklists. Shared blocklists for both users and instances would make the process of removing harmful content far easier for admins. Here, if my instance blocked another instance for hosting racist content, every other instance subscribed to my racism blocklist would also block that instance.) Similarly, if I blocked a user for racism, every other user subscribed to my racism blocklist would block them too. The reverse would be true if they blocked an instance or a user, too.

These are some ideas, but experts who have worked in harassment and user security would likely have others. These are skills that are badly in demand.

Please don’t mistake this post: I’m very bullish on the fediverse. I’d love for you to follow me at https://werd.social/@ben. But particularly for those of us who have been waiting for this moment for a very long time, it’s important that we temper our excitement with an understanding of the work that still needs to happen, and that there’s much to do if we’re to create a network that is welcoming to everyone.

I’ve locked down my Twitter account and removed syndication to the platform. I won’t be posting there regularly. A lot would need to change for me to meaningfully return.

You can still find me in plenty of places, which are listed on my homepage. I’m actively posting to Mastodon quite a bit these days, so that might be your best bet, but I’ll also be sharing on LinkedIn.

Let’s stay in touch.

A word I’ve seen used frequently by people across the political spectrum, particularly since Trump’s election in 2016, is globalism. At first, I understood it to be a kind of alternative to nationalism: thinking on a global scale rather than prioritizing your own nation first. But the more I saw it used - to encompass exploitation of the global south, for example - the more I realized I didn’t fully understand it.

It turns out to be an overloaded term: there are a few different kinds and definitions of globalism. Understanding the distinctions helped me, and I hope they help you, too.

It’s worth saying: I program computers for a living. I’m not an economist or a sociologist. I welcome corrections and comments from more informed readers.

Imperialist globalism

America was very concerned about Soviet expansion after WWII. At the time, the diplomat George Kennan, who heavily influenced the Truman doctrine of involving the US in containing the Soviet Union, said:

[W]e have about 50% of the world's wealth but only 6.3% of its population. […] Our real task in the coming period is to devise a pattern of relationships that will permit us to maintain this position of disparity.

So read through this lens, American globalism was originally a project to maintain American wealth, potentially at the expense of other nations. This is often called visionary globalism, but I hope you’ll agree that imperialist globalism is a more apt name.

Vincent Bevins’s brilliant book The Jakarta Method describes some of the methods the US employed (and employs) to try and maintain this power. It’s easily the best non-fiction book I read this year.

Market globalism

Market globalism is interested in establishing relationships between nations to create a consumerist world rooted in free markets. In market globalism, nations’ economies are integrated and interdependent, with consumer-oriented trade as the goal.

It’s a neoliberal vision of the world: one where market solutions are better than socially-oriented, community-based ones. Here, capitalism and small government are the order of the day and actively promoted in the structure of (for example) aid packages and treaties. The vision does not consider equality or quality of life, except within the ideological (and highly debatable) claim that free markets naturally lead to these things.

Justice globalism

In contrast, justice globalism prioritizes establishing fundamental human rights around the world, rooted in democracy, principles of equality and dignity, and international law.

“Justice globalists claim universal principles applicable to all societies irrespective of religion or ideology. This view privileges human rights, democracy, and the rule of law as incontrovertible global goods. In bringing all persons under the rule of international laws enforced through national or international courts, the cause of global justice is advanced. Conversely, exceptions to the rule of law weaken justice and undermine global order.”

This is highly related to the global justice movement, which seeks to establish a more equal distribution of resources worldwide. The global justice movement is less concerned with international law, so the two things can’t be considered entirely equivalent.

(If you’re wondering: of all the ideologies on the list, this is the only one that resonates with me. I identify as a justice globalist.)

Religious globalism

From Oxford University Press: “Religious globalisms strive for a global religious community with superiority over secular structures.”

New World Order globalism

There’s a reason the term has become more common post-2016. In right-wing movements lies the idea that there’s a “global cabal of elites” who seek to control the world.

It’s a dog-whistle:

[It] recalls one of the most widespread anti-Semitic stereotypes: that a Jewish cabal secretly controls the world from behind the scenes. It’s a smear popularized by “The Protocols of the Elders of Zion,” a turn-of-the-20th-century anti-Semitic Russian forgery purporting to detail how Jews will use socialism, international institutions and control of the media to take over the world.

After the United Kingdom voted to leave the European Union last year, former Ku Klux Klan leader David Duke called it a victory over the “Jewish globalist agenda.” “Jewish globalists” are likewise a favored topic of The Daily Stormer, an anti-Semitic site.

From Donald Trump to Viktor Orban, this rhetoric has been used as a thinly-veiled reference to Jews in an attempt to rile up a racist base. It’s notable that the examples of individuals who are a part of this supposed cabal - for example, the hedge fund manager George Soros - are Jewish.

A note about globalization vs globalism

Globalization can be defined as the rate of expansion of globalism. So whereas globalism is the thing, globalization is the process of getting to the thing.