The other day I was talking with my friend via Skype, whilst at the same time using my smartphone to check some information. I couldn’t find it anywhere. At last, I had to hang up the call and return to the library to find my phone, before suddenly realising that I was, in fact, holding my phone, talking to it when I was trying to find it. This anecdote provoked much laughter from my friends. However it may be more than a joke. Why didn’t I notice the phone? Obviously the mediation of technology in this communication has been ignored, which would be regarded as another example of the humility of things – “the more effective the digital technology, the more we tend to lose our consciousness of the digital as a material and mechanical process” (Horst & Miller 2012: 25). As such, it is no surprise speed at which people now have taken the digital for granted in the digital age.
Despite the popularity and saturation of digital technologies in many places, no generation of human beings has yet lived their whole life span in this digital age. Many of the earlier writings concerned the digital media (the Internet, cyberspace) as a “virtual” place. As the opposite of the “real”, “virtual” seems less real, and thus less valid to represent the authenticity of humanity. Then why bother to study a “virtual” place? It is safe to say that human kind have never just lives in a tangible world since the very beginning of human culture. ‘Virtuality’ is neither new, nor specific, to the digital world. We all live in a culturally and spiritually structured world which involves a huge amount of imaginative aspects: the legend of the tribe, the memory of the ancestors, or forms of art, etc. Culture, as shared systems of imagination and practice, shapes people’s idea of kinship, identity, community, and society – in sum, the very deepest assumptions about being a human being in the world. In this regard, the digital world ontologically does not differ from any other worlds at all.
Nevertheless there is something unique about the digital. Digital has created an ‘always-on’ lifestyle (see boyd 2011:72), in which the boundary between online and offline has become blurred. Being ‘always-on’ does not literally mean always-on the Internet, but rather always having the capacity of being connected. Also being ‘always-on’ does not necessarily means being always accessible. You can leave the phone unanswered or ignore the messages on IM (instant message), and individuals have quickly developed a sophisticated strategy for communication with a whole palette of possible digital communicative channels (see the idea of polymedia). The primary concern of media choice has shifted from an emphasis on the affordances of media to an emphasis upon the social and emotional consequences which as been articulated by the media choice: one medium may be good for arguing or avoiding arguments; one may be suitable for flirting or communicating secrets, so on and so forth. ‘Always-on’ and ‘polymedia’ would mean different things in different social milieu, but one thing is for sure: we can no longer just examine the binary opposition of online or offline; or concentrate on one single medium to analyze people’s communication in the digital age.
boyd, danah. 2011. “Participating in the Always-On Lifestyle”, in Graham Meike & Sherman Young (eds) Media Convergence. Pp. 71-76.
Horst, Heather A. & Daniel Miller. 2012. Digital Anthropology. London: Berg.