Academic Cypher

In hip hop culture, the cypher is a circle of MCs, B-boys/B-girls, beatboxers, etc who freestyle and/or battle one after the other without interruption, exchanging rhymes and flows back and forth or around. The cypher is where training takes place and skills are tested, where people collaborate, and where people create "off the top" or written/choreographed, tapping into the place where thought and action come together to share energy and advance the craft...the Academy should aim to do the same.

Tag: CHAT

Scaffolding Synthesis: The Cypher as Network

Scaffolding Synthesis: The Cypher as Network

Rhetorical Situation Theory, Genre Theory, and CHAT

Theories

Which 2 – 4 theories are you choosing and why?

For the Synthesis project, my object of study is the hip hop cypher. This project will address the question “Why is studying my OoS useful to English Studies?” To do this, I plan to synthesize theories that focus on rhetoric and activity. I think these areas are useful in addressing ways in which the cypher can be used within rhetoric and composition in regards to pedagogy, argumentation, literacy, and cultural studies. The theories I have chosen to utilize for this project are:

Rhetorical Situation Theory–This theory will allow me to address the cypher’s role and hip hop and hip hop’s history as a social and political movement. Although it is currently mainstream, hip hop’s history is rooted in resistance, subculture, and revolution movements. This theory will allow an examination of the social context in which hip hop, and thus the cypher, was born. In addition, difference (Biesecker) and exigence (Bitzer) provide a space to discuss the interactive nature of hip hop and hip hop’s history of responding to social issues, respectively. These theories could also illuminate the role of audience in the cypher. The connections between the exigence, rhetorician, audience, and the rhetoric can parallel the connections between the participants in hip hop culture, the social problems/issues, and the discourse created within the culture to maintain positions within the community and push against the oppression from outside the community.

CHAT–Cultural Historical Activity theory will allow me to extend the work of rhetorical situation theory by providing a wider and more nuanced look at the activity within the cypher. Through CHAT the improvisation, spontaneity, and style expressed within the cypher can be addressed. The socialization aspect of the theory is useful to examine performance on the local level (role in the neighborhood/community) and cultural level (role in hip hop culture). The goal of the cypher is to provide a space for training, knowledge construction, entertainment, self expression, community building, and competition. The layers of literate activity work well for examining the various elements of the cypher.

Genre Theory (specifically, Bazerman’s Speech Acts)–Hip Hop and cyphers have been examined as social, cultural, and political movements. However, there has been little done to examine genre in Hip Hop. Hip Hop is made of four elements (rapping, djing, emceeing, and graffiting). If the cypher is thought of as a genre, each performance created in the cypher could be seen as a speech acts. This perspective, similar to CHAT, is useful for examining the cypher as a genre system within the larger activity system of hip hop. Bazerman’s focus on the “use [of ] texts to create new realities of meaning, relation, and knowledge” provides a way to address the cyphers role in organizing and creating community, disseminating information, and constructing knowledge. There is a hierarchical nature to cypher, which is not often illuminated; however, Bazerman’s human activity allows for an examination of hierarchy within the layers of the cypher.

How are they similar enough that you can justify getting them to work together?

As mentioned in the short introduction, these theories provide a focus on rhetoric and activity that I feel are important for examining the benefits of the cypher in regards to English Studies. Rhetorical Situation Theory, Genre Theory, and CHAT all provide a way to discuss rhetoric and the production and movement of information. This is important for English studies as we move toward a more networked classrooms and teach students whose lives are digitally mediated. They will need the ability to think critically about the production and movement of information. The theories all focus on activity; literate activity in CHAT and human activity in Bazerman. Also, rhetorical situation theory addresses activity in the sense that rhetorical discourse starts in response to a problem in order to cause action on the part of the audience. These three theories work together in providing a way to look at the creation, movement, and impact of activity within the cypher.

How do they fill each other’s gaps?

Rhetorical situation theory and genre theory deal with the origin or production of actions. CHAT provides a focus on literate activity and social context, which rhetorical situation allows, but genre theory does not. Moreover, CHAT allows for a discussion of all the elements of the cypher, while the other two theories do not allow for such an examination. Whereas, rhetorical situation theory can allow for a discussion of the meaning and audience, CHAT allows for a discussion of the activity within a larger context in regards to the literate activities role in functional systems, such as institutions and communities.

My Position as a Scholar

How do these theories align with how you position yourself as a scholar?

In regards to scholarship, my goal is to bridge my two worlds together. I am a member of the hip hop community and the academic community. The structure, organization, and belief system of these two groups are wildly different, if not polar opposite. However, I think that the link between the two spaces is dialogue. Both groups emphasize the generation of knowledge and the advancement of the community through conversation. The academy has the concept of the Burkean Parlor. Hip Hop has the cypher. It is my aim to use these two conceptual spaces and ideas as a bridge to move scholarship between the two communities. I believe that scholarship should move from within the academy to outside of the academy. What I mean by this is that there should be practical application, action, or activism.  One part of this that is important to me is making scholarship accessible to an audience beyond academics. I think this is important if the people/groups/communities, especially those historically  marginalized, oppressed, and disenfranchised, should be able to participate in the conversations. Scholarship that is not accessible outside of the academic community is in a sense preaching to the choir. This does help to advance thought within the academic community, but it should also help to advance thought and enlighten the communities being studied and examined. The goal is to spark debate, raise awareness, encourage critical thinking. Each of the chosen theories, I feel, can be easily adapted for an audience outside of the academy. In addition, their focus on action in regards to production and movement of information parallels my focus on the movement of scholarship. I feel that an understanding of how and why things are produced, how and where they move, and in what context are important when working towards scholarships that works within the boundaries of two disparate groups. These questions and their answers can provide insight into hip hop culture, especially the cypher, which is a little known aspect of hip hop culture. These insights can further hip hop scholarship in the area of hip hop education, which is a growing area of education in urban schools and non-profit organizations that serve low-income and/or minority areas. Genre theory focuses on agreed upon patterns that enable action. Rhetorical Situation theory focuses on the acts of the rhetor and/or the audience to make meaning and effect change/persuade. Finally, CHAT is about rhetorical activity. These theories align with my belief that the movement and exchange of information is key to knowledge construction. They also align with my personal goal of bridging seemingly opposite communities.

How do these theories align with your own biases and background (the reason you came to this project in the first place)?

I came to this project because my previous object of study did not stand up well as a network. Most of my research has always fallen within hip hop, cultural studies, or both. So, it made sense for my next object of study to fall somewhere within those two areas. Much of my other work in hip hop scholarship deals with bridging rhetoric and hip hop and exploring questions of authenticity, gender, sexuality, and black identity in hip hop culture. I have also explored African diaspora and pedagogy in connection with hip hop. From this perspective, my bias is that I feel that hip hop is significant to the academy. I think it is culturally significant and honestly, more relevant than many of the other subjects we are required to study. Using rhetoric, through Bitzer, Vatz, Biesecker, and Prior et al’s use of CHAT, allows me to connect hip hop with something that is already recognized by the academy as legitimate.

Another bias, I have is that I privilege the “real” world over the academy. What I mean by this is that I think theory is valuable in all aspects of life. In reality theory is philosophy, something we all have. However, I feel that scholarship is only significant if it moves from mental practice and showcase to action or activism. These theories align with my bias by being accessible or easy decoded. Though the term rhetoric may be unfamiliar to some, the general idea or concept of rhetoric and persuasion is not. The term genre in the sense that it is use by Miller and Bazerman may seem foreign and first, but everyone is familiar with genres of music and movies. That can serve as the stepping stone by which to introduce genre theory to an unfamiliar audience. My scholarship, particularly hip hop scholarship, has to go beyond the academy. If it doesn’t, I, as a member of the hip hop community, will be selling out. I’m not “keeping it real” if I hit it big (PhD) and then go mainstream (only producing for outsiders). These theories, with their accessibility and focus on action/activity, allow me to be apart of the mainstream (the academy) while staying connected to my roots.

References

Bazerman Charles, “Speech Acts, Genres, and Activity Systems: How Texts Organize Activity and People.” Eds. Charles Bazerman and Paul A. Prior. What Writing Does and How it Does It: An Introduction to Analyzing Texts and Textual Practices. New Jersey: Lawrence Erlbaum Associates, 2004. Print.

Biesecker, Barbara A. “Rethinking the Rhetorical Situation from with the Thematic of ‘Differance’.” Philosophy & Rhetoric 22.2 (1989): 110-130. Print.

Bitzer, Lloyd F. “The Rhetorical Situation”  Philosophy & Rhetoric. Special ed. Selections from Volume 1. 25.1 (1992): 1-14. Print.

Miller, Carolyn R. “Genre as Social Action.” Quarterly Journal of Speech 70 (1984): 151-167. Print.

Prior, Paul, et. al. “Re-situating and Re-mediating the Canons: A Cultural-Historical Remapping of Rhetorical Activity: A Collaborative Core Text. Kairos, 11.3 (Summer 2007). Web. 31 March 2014. Web.

Vatz, Richard E. “The Myth of the Rhetorical Situation.” Philosophy & Rhetoric. 6.3 (1973): 154-161. Print.

Synthesis…I hope

Theories

Which 2 – 4 theories are you choosing and why?

Rhetorical Situation Theory: Bitzer, Vatz, and Biesecker provided different approaches to the rhetorical situation, which allow me to consider exigence (problem that invites a response), the rhetor, and the site of communication, respectively. If I utilize my re-proposed Oos, in which I expanded the Snapchat network to include the designers and the technology (infrastructure as well as the device), the above theorists will allow me to discuss Snapchat’s design creation as a part of the network because the creators are still creating the application. There are updates and changes to the device, which impact the Snapchat network. This theory will allow me to examine the users exchanges as rhetorical activity.

CHAT : Whereas rhetorical situation theory focuses on rhetorical activity of author, audience, text, and to some extent the situation, itself, CHAT focuses on literate activity. I think it is important to see the network as literate activity. In using CHAT I can expand from the rhetorical situation to the rhetorical canon, examining delivery, production, representation, and reception. I think using this theory will also help me to expand the original case study to address the cultural historical aspect of Snapchat. If Snapchat is situated within a cultural historical context, I would be able to address the design aspect of Snapchat as being part of the network. As mentioned before, the creators of Snapchat are still actively involved in and impact the network. It would be disservice to not include them in the network.

ANT: I am still undecided about using ANT. I feel that it is necessary because ANT flattens the network, which I feel is important. ANT also provides an easy way to include the technology in the network. Because all parts of the network are seen as actors, I can explain the role of technology in Snapchat. It is important to include this, as it is the application’s hiding of the snaps that makes it so significant. The ephemeral nature of Snapchat is easily discussed through ANT because ANT allows for the tracing of connections. There is a historical element to ANT that I did not address in my first case study. Returning to ANT (in conjunction with CHAT) may allow me to address this part of theory in a productive manner.

Affordances: The last theory that I am considering is JJ Gibson’s Theory of Affordances. This was my favorite theory of the semester because I felt it was the most accessible. This theory allows me to focus on action and perception, which I think is important for discussing Snapchat’s users and their interaction with the software. It also allows for the inclusion of the technology in the network.  Through this theory, I am able to include the camera phone and multimedia  messaging (MMS) into the Snapchat network. Camera phones and photo messaging are essential parts needed for Snapchat to function. Because I view Snapchat as a photo messaging application designed for mobile phones (smartphones, specifically) framed as a social network, affordances allows me to include the hardware and software as part of the network. Just as the aforementioned theories allowed me to expand beyond the users, affordances allows me to expand the environment of the network beyond the application of Snapchat to the smartphone (and possibly to the ISP network).

How are they similar enough that you can justify getting them to work together?

I would argue that the main similarity among these theories is activity. Rhetorical Situation theorizes the way rhetoric is created and the constituents required for this creation. CHAT and ANT both focus on activity. CHAT continues the work of the rhetorical situation theory, theorizing the production and overall movement of literate activity(rhetoric). ANT adds to this by focusing on the activity at all levels the network. Each part of the network is apart of the literate activity. ANT speaks more to action and the results of those actions. The theory of affordances also speaks to action and the results of actions. Affordances looks to what is in the environment, the purpose it serves, and the action allowed by the objects  (and the allowable perceived by the users). Although each theory is different, they all focus on some aspect of activity, looking at the context required for activity to the movement of the activity.

How do they fill each other’s gaps?

In regards to filling the gaps, CHAT (ANT) allow for singular focus on literate activity. However, Affordances, CHAT, and ANT provide a lens through which to examine the way Snapchat functions. The rhetorical situation theory does not allow for such an examination. Also, CHAT, ANT, and rhetorical situation theory (particularly, Biesecker) address historical and social context. Affordances does not address historical context. However, affordances by way of Norman does address cultural conventions.

Scholar(ship)

How do these theories align with how you position yourself as a scholar?

This is a difficult question to answer because at this point in my education, I do not feel I have a position. I have not written, read, or thought about scholarship enough to have a position.  I honestly feel at this point that I read and complete assignments to the best of my ability.  Much of my research comes from class assignments. The closest I can get to positioning myself as a scholar would be my blog title: Academic Cypher. I wholeheartedly believe in the power of the Cypher. Rooted in African tradition of communicating and sharing spirit and knowledge in a circle, the cypher is a significant part of hip hop and the way in which I believe all knowledge can be created and transferred. My blog description states: “In hip hop culture, the cypher is a circle of MCs, B-boys/B-girls, beatboxers, etc who freestyle and/or battle one after the other without interruption, exchanging rhymes and flows back and forth or around. The cypher is where training takes place and skills are tested, where people collaborate, and where people create “off the top” or written/choreographed, tapping into the place where thought and action come together to share energy and advance the craft…the Academy should aim to do the same.”  Knowledge exists within each individual and is connected by (and within) the cypher. The cypher is a network (I think I wrote myself into understanding this). Although this may be outside of the academy’s purview, I position myself as a member the cypher. I bring to the table what I have and throw it into the ring. I perform my conceptualization of the theory inspired by and connected to those who have performed before and perform with me. Ultimately, I hope to keep the cypher going (don’t break the chain), so that the exchange and creation never stops. The aforementioned theories align with this perspective in that they all consider the social, cultural, and historical aspects of production and reception.

How do these theories align with your own biases and background (the reason you came to this project in the first place)?

My thoughts on this question are similar to the previous question. I do not believe or see that I have a background on which to align anything. I am sure I have biases, but I do not know what they are. I chose the theories based on what I was able to understand. I did not choose the theories that I couldn’t understand.  I came to Snapchat because I was interested in the move away from traditional social networking of creating a profile and archiving photos, experiences, and thoughts. Snapchat does not fit within my larger research focus which is bringing together rhetoric and hip hop. I greatly offends me that mainstream society does not see any value in hip hop beyond appropriation, commercialization, and commodification. It could be argued that they perceived the value, which lead to all those things. I chose to pursue an advance degree to be a walking contradiction. What I mean is that I wanted to show people (particularly African Americans) that one doesn’t have to choose between hip hop culture and mainstream society. They are not mutually exclusive. One can hit the streets and the books. This perspective may be why I am somewhat adverse to scholarship. Scholarship is for those within the academy. My audience (imagined/dreamed) are those outside of the academy. I think my bias is that I am anti-scholarship.

I guess my ability and level of understanding plays a significant part in the theories I choose. I saw Snapchat as a unique opportunity to examine a shift in social networking, as it is happening. Rhetorical Situation Theory, CHAT, ANT, and affordances allowed me to enter into an unfamiliar conversation because I recognized in each of them elements of rhetoric, which is familiar to me. I know the rhetorical situation, I know the rhetorical canon (CHAT). I previously read about ANT in Digital Humanities, so I was aware of the basics of the theory. I appreciated its focuses on activity and action. I also liked that it included everything as part of the network. It was not user or human centric, which I appreciate because everything (animate or inanimate) is impacted by everything else.  Affordances was very new to me, but the theory was straightforward. It’s accessibility is what lead me to use if for Case Study #3. I liked the idea of perception impacts how we use things. I am sure that there is more to this than what I have presented. However, I am unable to articulate whatever that may be.

Case Study #2: SnapCHAT and ANT

Literature Review

Snapchat  is a photo messaging application that is often discussed as a social network. Many of the conversations about Snapchat are taking place on blogs, news organizations, magazines, and other mainstream/popular media outlets. However, there is little scholarship about Snapchat. As much has not been written, this review will examine emerging scholarship on Snapchat, which has focused on two areas: ephemerality and sexting (both rooted in privacy)

Ephemerality

Photo messaging is nothing new. What makes Snapchat so significant is that the messages disappear.  Kotfila argues that Snapchat, and other self-destructing applications, are the “solution, shifting control over digital communication back to owners” (12).  People have traditionally trusted that their private communications were beyond the reach of the public, until technology enabled massive data aggregation. Some information, even if it has been publicly available, is shrouded in “practical obscurity,” because the cost of retrieving it is excessive. But practical obscurity has been diluted by data recording, copying and easy dissemination. The tide is turning with emerging technologies incorporating self-destruct functionalities that obliterate images, texts, videos and pdfs in a time period specified by the owner. Similarly, Shein explores the societal desire for and implications of these new technologies. Shein argues that ephemeral data is the wave of the future because people are more concerned about the traces that they leave online and the potential for the data generated to harm them in the future. Social media was designed to store data. However, people are moving toward replicating the ephemerality of real world conversation in the digital world. Shein goes on to examine the motivations behind the desire for ephemeral data. Shein concludes by discussing the fact that the data is not in fact ephemeral. There are ways to circumvent the software via screenshots, hacking, and using other devices. Because of the advances in technology, software and hardware are designed to store information, so the applications are in a sense faking the ephemerality.

Sexting

Snapchat and sexting have become synonymous since reports of teens using Snapchat for sexting and cyberbullying surfaced in 2013. Poltash presents that personal pictures have been a very common part of social media for years. It often happens that photos are usurped and used for ulterior motives, which has brought about privacy concerns. This issue of privacy is exacerbated by Snapchat and further complicated by sexting. Poltash notes, “the company’s deletion of messages from its serves has led to a widespread alternative use for Snapchat: sexting” (11). The idea that snaps self-destruct, giving users (especially teens) a sense of security because their discretions, supposedly, will not come back to haunt them.  Poltash also notes that Snapchat is being used to share explicit drawings, to share underage drinking, and to cheat on tests. From the a legal standpoint, sexting is a dangerous endeavor for teens. If these explicit snaps are revealed, through screen capture, secondary photo, or technological infiltration, teens risk damaging their reputation, hindering job opportunities, and being bullied.

Trust and Snapchat

Jenny Davis complicates the discussions of ephemerality and sexting by adding the concept of trust to the conversation. Davis argues that although Snapchat solves the problem of sharing sensitive (erotic) communications via a network, it has “unique” and “possibly problematic” implications. Davis presents that within the network limited agency resides with the person who produces an image. However, once the image is put out into the network “it belongs–rightly or wrongly–to The Internet.” The image can either be unseen or spread quickly through the network. Snapchat can prevent this spread from occurring. Davis states, “Snapchat ostensibly helps users circumvent privacy concerns within networked publics. Or, more specifically, Snapchat should alleviate the worry inherent in digitally mediated intimate contact.” However, there is a major issue with Snapchat. Through the lens of technology as mediated action, Davis argues that Snapchat causes the “displacement of trust from a message recipient, to the technology itself”. Sexting is an intimate act, which means there is a certain level of trust between the sender and the receiver. Davis argues that Snapchat changes this trust. It provides users a sense of safety and privacy, but “the technology now–not the recipient—is the trusted object”. The unstated code of Snapchat users (not taking a screenshot or picture of the snap) and even more so, the application, itself, prevents the information from reaching the networked public.

This is significant in regards to thinking about Snapchat as a network. Explorations of Snapchat have not moved much beyond disappearing snaps and privacy/security issues. As Davis identified, trust and agency are significant elements of the conversation. Looking at Snapchat through the lens of the network will allow examination of agency. So, for this case study, I will use Prior et. al and Latour’s discussions of activity to analyze Snapchat as a  network. These theories offer a way to explore activity and agency.

Source KPCB estimates based on company data retrieved from NoraBella

What is the network?

CHAT could possibly define Snapchat as a combination of production, representation, distribution, and reception of practices within a laminated chronotope. The communications within Snapchat are produced by users within a particular context or moment. These communications are “entextualized in talk, text, and mind” by users through the addition of  text or drawing to the snaps, which are then disseminated to other users via the application. The user modifies this distribution by deciding how long the recipient has to view the communication. The last part of the activity centers on the “actual reading/viewing/hearing and response” to the communication. As a tool that sends interactive messages between users, activity within Snapchat is “situated in concrete interactions that are simultaneously improvised locally and mediated by historically-provided tools and practices” (Prior et. al). The snaps or communications are made concrete (although temporarily) with smartphone cameras by users, who wish to capture a fleeting moment using a mediation of SMS.

ANT could possibly define Snapchat as a network of actors circulating intermediaries or traces of connections between actors. Actors in Snapchat would include the application, users, service providers (and their hardware–cell towers), and the server on which the data is stored. Additional actors could be added depending on the number of people who receive the snap and their individual service providers (and their hardware). ANT would probably include all aspects of the system which enable the communication between users to take place. If networks are formed by actors sending intermediaries among themselves, then Snapchat is a network, as users send snaps among themselves. These specific data transmitted between users disappears (is hidden). However, the interactions themselves are not. The application creates a best friend list for users that shows which users interact more with one another. For example, if user A sends the majority of their snaps to user Z, user Z will be listed as user A’s best friend. The interactions between users are recorded and the level of activity described.

What are Nodes?

Nodes within CHAT are literate activity. Literate activity is “action and cognition[…] distributed over time and space and among people, artifacts, and environments […]” (Prior et. al). Therefore, nodes within Snapchat would include the users, who send communications to one another. The software would also be a node within the network because it facilitates the activity. In addition, the hardware would be a node. The smartphones, on which the application functions, facilitate distribution. Furthermore, the service providers and the servers are apart of the network due to their control over access and data. Within the ongoing conversations about Snapchat, these nodes would create the literate activity within the social network.

ANT defines nodes as actors. As mentioned above, the actors are numerous. Every aspect of the network—both human and nonhuman—can have agency. This means that the hardware and the software involved in making communications in Snapchat possible are apart of the network. Latour presents that “anything that does modify a state of affairs by making a difference is an actor” (71). He presents that when deciding about actors one should ask: “Does it make a difference in the course of some other agent’s action or not? Is there some trial that allows someone to detect this difference?” (71). I would argue that because the application is designed to hide the data from users, stored on the servers, and can be hacked by others (users and non-users of Snapchat) that the hardware and software are actors in the network.

Agency of Nodes

Through CHAT the agency would shift between hardware and the software. The users of Snapchat are responsible for the production, representation, and reception of the communications. They have primary agency as creators of the data that moves through the network. The service providers can be said to have greater agency as they control access to the network and allow the data to travel through the network. Also, once the time for the snap has lapsed, the technology and its creators (service providers and servers) would have primary agency. They alone would have access to and control over the communication. The user would be unable to access the communications without technological know how. It seems that primary agency is with the users; however, after the snap disappears the users have no agency. The agency shifts to the company, itself. Technically, the agency lies with the technology; it is with the server on which the snap is saved.

Within ANT, the temporary connectivity that the snaps provide and the “disappearing” of the snaps are enabled by the hardware and software. The users would not be able to utilize the network without these technologies. However, these technologies would lie dormant if users were not creating and sending snaps. So, the object actors and the human actors both have agency. There is no primary agency in this instance, as all parties are needed for the network to function

Location of Nodes

Although the agency shifts within the network, Snapchat’s nodes would be located within different categories in the Remapping Rhetorical Activity: Take 2. There is a hierarchy with the network. The users operate within the literate activity part of the system; they are a part of “individual and collective invention,” “style and arrangement,” “the way particular media, technologies, and social practices are disseminated,” and “how meaning is made under what conditions and for what ends.” (Prior et. al). The application developers, service providers, and the actual technology operate on the literate activity and the functional level of the system. This aspect of the network is responsible for the distribution of the data within the network. Those who control the hardware “tie together people, artifacts, practices, institutions, communities, and ecologies” (Prior et. al). Snapchat facilitates literate activity (snaps within the application space) within the functional system of the social network for a specified period of time.

As there is no primary agent in ANT, the nodes are not situated in categories or hierarchies. Latour argues for “keep[ing] the social domain completely flat” (171; original emphasis). I interpreted this as avoiding hierarchies. This is important as hierarchies would situate human actors higher than nonhuman actors. The lack of hierarchies make the relationship between the hardware, software, and the users both necessary and interrelated.

Relationships between Nodes

CHAT and ANT would present the relationship between nodes as centered on interaction.  It functions as an “interlocking system within which rhetors are formed, act, and navigate” (Prior et. al). CHAT emphasizes ecologies, which operate within literate activity and function systems; ecologies “point to the biotic and natural world, which enables and constrains all the previous functions and which may also be a domain of rhetorical action” (Prior et. al). In this context, the users of Snapchat enter the application, which the developers created, create their snaps and send them, utilizing the technology and data of the service providers. Once the snap has been viewed by the recipient, the snap disappears from all users. In actuality, the snaps are only hidden from users and stored by providers. Snapchat’s function is a system in which users, creators, and hardware work together to mediate activity. The relations have to remain active in order for the network to continue. The users of Snapchat must continue to send snaps in order for their connections and the network to remain active. There is an emphasis on the and information flow among the nodes (Latour 217).

Movement within the Network

In Snapchat, data (in the form of photo messages) moves within the network from one user through the application and the service provider to the recipient and then to hide on the server after the user designated time has lapsed. Through the lens of CHAT the movement of data would be distribution. Distribution is “the way particular media, technologies, and social practices disseminate a text and what a particular network signifies.” Distribution takes place on the part of the users and the controllers’ of technology. The users decide on when to deliver the communication and how long recipient(s) will have to view the communication. The controllers’ of the technology also control distribution by facilitating (and to some extent controlling) the movement of the data through the network from one user to the other.

Snapchat’s Best Friends List retrieved from www.forbes.com

ANT may describe the movement within Snapchat as traces or assemblages of connections within the social network. The network part of this is clear. The social part is defined, by Latour, as “made to circulate inside tiny conduits that can expand only through more instruments, spending, and channels” (241). Moreover,  Snapchat would be a part of society; it is “what travels through everything.” (241). The interactions on Snapchat are connections among users within the network. These interactions are traced by the software and stored on the hardware. These relations are a process that must continuously performed for the connections to persist and for the data to move through the network.

Meaning within the Network

Within CHAT meaning is literate activity, specifically reception and socialization, in the functional system. Reception is defined as “actual reading/viewing/hearing and responses, how meaning is made under what conditions and for what ends. It is a mental and social activity. Reception can be, and often is, actively shaped by writers or distributors” (Prior et. al). The activity of creating and sending a snap is the literate activity. The meaning resides with the writer upon the production/creation of the snap.  However, control of meaning shifts to the receiver upon viewing the snap. It is up to the recipient to make meaning of the snap and/or respond to the snap.  Socialization is defined as “the making of people and the making of society in concrete history. As individuals engage in cultural practices, they are involved in apprenticeship, learning, and development. As situated engagement in cultural practices, unfolds, society is (re)produced, that is, transmitted and transformed in activity” (Prior et. al). Through this lens, Snapchat could be read as literate activity of socialization within the functional system of the social network. Snapchat was created as a response to current social media and as a need to provide privacy for social network users. Since its inception, Snapchat has, as shown in the literature, impacted the way that people utilize messaging applications. The activity of photo messaging has been transformed because of Snapchat.

Meaning within ANT is a confusing aspect of the theory. In the beginning of his discussion of ANT, Latour emphasizes “the social cannot be construed as a kind of material or domain” (1). Thus, the focus is not on meaning. The social is defined a “trail of associations” that ANT aims to map. Since ANT aims to avoid the essentialist notions of the social, there isn’t a focus on meaning. This works for an application like Snapchat because the communications that move through the network are not readily available for analysis or interpretation. However, the functions of the network and the traces of the connections are available.

Emergence, Growth, and Dissolution of the Network

Through CHAT and ANT the network emerges, grows and dissolves based on the actions of the actors. The actions of the actors cause the network to be active and emerge. On the other hand, the emergence of the network could be the literate activity of the application creators, who made it possible for the network to exist by creating the software to connect and distribute the data of the users.  However, the users of Snapchat must continue to utilize the application and make connections with other users in order for the network to grow. If the users do not send data in the form of snaps then the network will be static or dissolve. The application creators and service providers also have some stake in the dissolution in the network due to their control over and access to the data that moves through the network.

Conclusion

CHAT and ANT, unlike Rhetorical Situation theory, allowed me to discuss Snapchat as a more complex network. Through these theories, I was able to examine the activity of the network in general terms rather than being caught in the binary of exigence or author. Snapchat is a limited network in that much of the network is dependent on connections already held by the user, and the users continued utilization of these connections. Using CHAT and ANT, I expanded my analysis to include those who create and control the technology and the technology (smartphone and application). Before, I was hesitant to label Snapchat as a network.  It is a network in a sense that the application is networked and that technology is required for the application to work. However, it is not a social network in the traditional sense, which is the goal of its creators. Because I was able to include human and non-human aspects of the network, there were few limitations.  I feel that CHAT and ANT would have allowed me to say more about the hardware and software as actors in the Snapchat network. I limited this aspect of the discussion due to personal limits on time and space limit on the assignment.  Moving forward, I would like to look more at Davis’ argument that users trust is in the application rather than other users. In terms of networks, this is significant because the application (ultimately, the servers) is then a part of the network that holds on the information that is said to have disappeared. CHAT and ANT provided a space for me to discuss the “disappearing” aspect of Snapchat as a part of the network, which is important as Snapchat’s popularity and controversy centers on this feature.

Works Cited

Davis, Jenny. “In Snapchat We Trust.” Cyborgology. The Society Pages. 12 Feb. 2013. Web. 22 March 2014.

Kotfila, Christopher. “This Message Will Self-Destruct: The Growing Role of Obscurity and Self-Destructing Data in Digital Communication.” Bulletin of the Association for Information Science and Technology. 40.2 (2014): 12-16. Web. 22 March 2014.

Latour, Bruno. Reassembling the Social: An Introduction to Actor-Network-Theory. Oxford: Oxford University Press, 2005. Print.

Poltash, Nicole A. “Snapchat and Sexting: A Snapshot of Baring Your Bare Essentials.” Richard Journal of Law and Technology. 19.4 (2013): 1-10. Web. 21 March 2014.

Prior, Paul, et. al. “Re-situating and Re-mediating the Canons: A Cultural-Historical Remapping of Rhetorical Activity: A Collaborative Core Text. Kairos, 11.3 (Summer 2007). Web. 31 March 2014.

Shein, Esther. “ Ephemeral Data” Communications of the ACM. 56.9 (2013): 20-22. Web. 22 March 2014.

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