Posts Tagged ‘granovetter’

This is why it’s dangerous for me to look at any cultural subgroup.

While my academic interest in online connections and communities, what I study is naturally an extension of the study of how people connect with each other and form communities based on common interest as opposed to geography or blood.

I was so fascinated with this documentary I watched it twice. I think this is in no small part due to my own perceptions, preconceptions and prejudices of the denizens of Juggaloville.


When I put all of my baggage around Juggalo culture aside, the jargon is different, the drag[1] is different, the cultural icons and touchstones are different; however; this could just as easily have been a gather of battle re-enactors, furries, Pennsic attendees, LARPers, extreme athletes or any other societal micro-subgroup.

Some of the commonalities I saw include,

  • The expressions of their collective outsiderness and the idea of being misunderstood by society at large
  • The sharing (and passing along of) common cultural touchstones with the documentarians
  • The situating of oneself in the history of the ad hoc community  (see 2:40-2:53)
  • Discussing use of the word family and the like to describe the fandom

McMillan and Chavis define community as “a feeling that members have of belonging, a feeling that members matter to one another and to the group, and a shared faith that members’ needs will be met through their commitment to be together” (D. W. McMillan & Chavis, 1986; p. 9) .  The operationalized by breaking it down into four factors:

  • Needs fulfillment (a perception that members’ needs will be met by the community)
  • Group membership (a feeling of belonging or a sense of interpersonal relatedness)
  • Influence (a sense that one matters, or can make a difference, in a community and that the community matters to its members)
  • Emotional connection (a feeling of attachment or bonding rooted in members’ shared history, place or experience)

I can see each of these played out in this short documentary.

It took me about 20 minutes to go from, “Gee, there folks seem odd” to “wow, look how universal their creating a sense of identity and community is”. And that is why I do what I do.



Drag (clothing). (n.d.). Wikipedia. Retrieved August 10, 2013, from http://en.wikipedia.org/wiki/Drag_(clothing)

McMillan, D. (1996). Sense of community. Journal of community psychology. Retrieved from http://history.furman.edu/benson/hst321/McMillan_Sense_of_Community_1996.pdf

McMillan, D. W., & Chavis, D. M. (1986). Sense of Community: A Definition and Theory. Journal of Community Psychology, 14(January), 6–23.

Validation of a brief sense of community scale: Confirmation of the principal theory of sense of community. (2008). Journal of Community  …. Retrieved from http://onlinelibrary.wiley.com.proxy.libraries.rutgers.edu/doi/10.1002/jcop.20217/abstract


[1] In this case I am using the word “drag” as in “clothing carrying symbolic significance” (“Drag (clothing),” n.d.)I used the word “costume” at first but I didn’t like the association of that word with artifice.

This is more than just something these folks put on. In fact, for those with tattoos or non-traditional piercings on their face or neck, this is part of how the present themselves every day.  But I wanted to capture that how they dress at this event, whether it’s an element that is visible or invisible to the “straight” world isn’t quite  uniform, but is a distinct way of identifying themselves as part of the Juggalo family.


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The dichotomy of the virtual world versus the real world is a lie.

Now that I have your attention, let me explain.

There are no longer two separate spheres of existence. Activity online has become more ubiquitous, commonplace. There is only one real world and online interactions are just one of the many stages we perform upon within it. It has become another venue in the same way we in habit other spaces such as out home or the bowling alley or school.

Nancy Baym, Microsoft Research principal researcher and author of Personal Connections in the Digital Age is an active tweeter. Recently, she tweeted a link to an article about by Paul Miller about what happened when he decided to unplug from the Internet for a year.

Talk about unexpected consequences.

The second sentence in his essay is, “One year ago I left the internet. I thought it was making me unproductive. I thought it lacked meaning. I thought it was “corrupting my soul.” This statement isn’t shocking, we’ve heard people say variations of this before. What is more telling is his first sentence,

I was wrong”.

Why his experience didn’t work out the way he thought it would is played out in this passage, “I drew her [his young niece] a picture of what the internet is. It was computers and phones and televisions, with little lines connecting them. Those lines are the internet. I showed her my computer, drew a line to it, and erased that line.”

Internet I

He made a mistake that all but doomed his experience to end with a feeling of desolate isolation as opposed to the  feeling of freedom he was thinking. When he illustrated the Internet for his niece, he showed it the way an IT person might, a network of various bits of electronica connected by cords and cables.

But the Internet is far more than that. A more accurate depiction would have been a network of all of the family, friends, and acquaintances in his life linked together by lines of varying thicknesses. Some lines might be doubled or tripled, and maybe even different colors.

The Internet isn’t about computers and smartphone and tablets; it’s about people and how we connect with each other. It’s about the myriad types of relationships we can initiate and maintain with keystrokes, images and sound. It’s about who we contact and why we contact them

Internet II

At the end of the day, the Internet is about people and their process of using the technology to connect, not that machines that facilitate the act of connecting. This is true whether you are talking about the alphabet, train travel or email.and  how often; it’s about how close we are to them and what methods we use to contact them

Miller’s experiment ties back to a tweet that Baym posted later on, “So important to study old media because otherwise we think everything is new and we are historically special. That’s me talking.”

In the same way that living without a phone is hard for most of us in the First and Second worlds to imagine, it is becoming increasingly difficult to imagine life without connection through the internet: email, social networking sites, message boards, etc. While Miller initially enjoyed things he felt he was missing, he ultimately found that he was engaging in the same behaviors he blamed on the Internet. He stopped leaving the house and would passively watch TV all day. Without tools such as Skype, email and Twitter, he began to feel the social disconnect that would occur for many of us if our Internet access was cut off.

The lesson learned is that while the hardware is new, the attitudes and behaviors are the same. From the alphabet to television people expressed concerns about how a particular communication technology was going to degrade the quality of our relationships and civilization  itself.

What Paul Miller discovered is that once a new technology becomes integrated into society it becomes enmeshed in the fabric of our relationships. It is the rejection of new communication technologies that can have a negative impact on our ability to be fully present in the lives of those we know and love, not new technologies.

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If You Want to Test a Man’s Character, give him power–Abraham Lincoln.

This week’s readings made me realize a basic fact of the study of social networks, it’s all about power: access to it, maintaining it, struggling to get it and gatekeeping newcomers to the power circle.

In the beginning, there was Grannovetter’s Strength of Weak Ties (1973). He said that the social network ties that joined people are strong or weak. Strong ties form a dense network. Ron Burt would say these networks are full of redundant information because if A has strong ties to B and C it is likely that B and C share a tie as well; the information would just roll around those three actors. He went on to describe a situation where A might also have a tie to Z who isn’t connected to B or C and is situated within their own network. Granovetter called this a weak tie and likened it  to a bridge. Whereas a cluster of strong ties share similar information among their network, the weak tie serves as a conduit for information and innovation that might be otherwise unavailable. He illustrates this point by demonstrating that political power of community groups attempting to preserve their neighborhood. While networks of strong ties imply high levels of trust, weak ties carry a level of trust which is earned over time by the sharing of timely and helpful information (Burt 1993). It is the networks that had weak ties to others outside of the community that received and shared the information necessary to seize power, mobilize and take action. Those without those ties had insufficient information to form powerful coalitions, were hampered and lost their fight.

In 1993 Burt expanded on this with the concept of structural holes in an article about the social structure of completion. Competition for what?  Power, which can take the form of information, resources or finances. He connected the concept of tie strength to economic power by positioning it as an element of structural holes. Structural holes look at the superstructure, the junction where networks connect.  Structural hole theory says that where there is a hole, two networks that have no connection to each other, there is an opportunity for someone to position themselves as an intermediary between the two networks and serve as a bridge to that chasm. The person who bridges that structural hole also positions themselves to enhance their personal social capital. Lin’s definition of social capital reinforces the power dynamic of social networks: investment in social relations with expected return” (p.6). Later he cites Coleman’s definition, of social capital being the resources embedded in a social structure which are accessed and /or mobilized in purposive actions. Social capital is mutual and dynamic, both parties bring something to the table. The social capital of the individual nodes, enhance the social capital of the group.

Social Capital. What is it? What does it do? The 4 elements to explain the need for social capital are completely about retention, enhancement and control of societal power:

  • Facilitating the flow of information that can aid in finding opportunities and choices not usually available
  • Exerting influence (putting in a good word for someone lower on the social scale)
  • The certification of social credentials
  • The reinforcement of identity and recognition

Lin provides an understanding of social capital by beginning with definitions of capital put forth by economic theorists such as Marx and sociologists such as Bourdieu who discuss capital as a tool of the dominant class to incent and control the working classes. (Whereas Marx saw it solely as an oppressive tool, Bourdieu conceded that the working class might adopt and become invested in meanings of the symbols used by the dominant class for their own benefit.) According to Lin, Marx presented capital as being about antagonistic class struggle and neocapitialists presented it as a layered series of discourses.

So how do weak ties, social capital and structural holes all come together?

Weak ties provide the basic structure that spans structural holes in a network. The motivated individual can cultivate a weak tie in a disconnected network and by sharing information that is timely and relevant to the interests of his or her weak tie’s network, build individual social capital that adds to the social capital of the group. The weak ties close the structural hole. In closing that hole social capital is built.[1]

That this becomes about power is evident in Cote and Erickson (2009) where they look at the role of social capital in how Canadian ethnic minorities are viewed. One of the findings was that people with more education and people in higher socio-economic strata were more tolerant of minorities. One of their comments is that the tolerance among these groups is that racial minorities pose no threat to their societal, political or economic power. I would add that another element of power is the ability of these groups (which carry a great deal of overlap) is the power to determine which individual members of a given minority group can “cross over” to more powerful strata through actions including college admissions, the distribution of scholarships and grant money, promotions, letters of recommendation, etc. These actions serve to enhance the social capital of the individual who is a member of the dominant culture by bringing new blood into the dominant network and in the dominated culture by positioning them as a friend and ally of the group.

[1] I suspect the Ron Burt would take issue with my use of the phrase “close the structural hole” but that is very much how I see it. The hole exists because of the absence of a weak tie. Let’s say you have two networks that share no connections. They are like two islands. The person who steps in to bridge that gap between the two is closing that gap (and putting him or herself in a position of power. They can control the content, flow and direction of information.

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In Part I of The Stranger Among Us, I described a pattern I’ve notices in incidents of online identity deception that included the cultivation of a shadow network of strong ties within the online community.

Julie Graham cultivated strong enough ties with select female members of her community they disclosed intimate details of problems they were having to her. When it came out that the persona of Julie was a lie, one of the often quoted community responses is succinct and potent, “I felt raped” (Stone, 1991, p. 3; see also McGeer, 2004). Kaycee Nicole Swenson formed a such a strong connection with one group member that he helped her set up a website for her poetry (http://www.metafilter.com/comments.mefi/7819) and said that she was like a daughter to him. J.S. Dirr engaged in at least two cyber romances during that decade long hoax.

Seeking a deeper connection with select group member in and of itself is typical behavior. People will tend to gravitate towards others based on commonalities such as proximity, shared interests, etc. However, the act of cultivating these sub rosa relationships should create a high level of tension for the deceptive individual.

On one hand the goal of the deceptive individual is to prevent detection.  Academics writing about deception have noted that the language constructs used by the deceptive individual are designed to create distance between the false persona and the community. Ambiguous language is a tool of the trade when perpetrating an online deception (Newman, Pennebaker, Berry & Richards, 2003; Hancock, Curry, Goorha, & Woodworth ,2008 ).  This seems to be in direct conflict with the trading of increasingly intimate confidences that deepen a tie

Even though the disclosures are comprised of (at least partially) manufactured information, you’re still talking about an additional piece of deceptive narration that a person has to keep track of. They not only have to keep it straight with the individual they are bonding with but they also have to keep it consistent with the deceptive narrative they are creating within the group. If they are bonding the false person to multiple group members than means there are additional threads for each deepening tie.

This leaves me with a few questions. First, is this something anecdotal, maybe it’s just the case studies I’ve been drawn to read up on? If it’s not, my next question is why does this occur? Is the deceptive person seeding the community with “defenders” who they can depend on to confirm the veracity of the false persona? In cases where the impetus for the deception seems based in emotion, could this just be another way the deceptive individual is trying to get their needs met? (It is interesting to note that in the case of the LonleyGirl15 hoax on YouTube, the false persona initiated selected contact with media sources, but not individuals).


Hancock, J. T., Curry, L. E., Goorha, S., & Woodworth, M. (2008). On lying and being lied to: A linguistic analysis of deception in computer-mediated communication. Discourse Processes, 45(1), 1-23. doi:10.1080/01638530701739181

http://www.metafilter.com/comments.mefi/7819 (retreived June 30, 2012)

McGeer, V. (2004). Developing trust on the internet. Analyse & Kritik, 26(1), 91-107.

Newman, M. L., Pennebaker, J. W., Berry, D. S., & Richards, J. M. (2003). Lying words: Predicting deception from linguistic styles. Personality and Social Psychology Bulletin, 29(5), 665-675.

Stone, A. R. (1991). Will the real body please stand UP? In M. Benedikt (Ed.), Cyberspace: First steps (pp. 81-118). Cambridge, MA: MIT Press.

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I might be thinking about social network ties in the wrong way.

First let me give a rundown of the different types of social networking ties (this list is adapted from a paper I wrote in 2012):

  •  Absent: People an individual does not know or person meets in passing like a mailman
  • Weak: A tie to a person who would generally be deemed as acquaintance. She or he serves as a local bridge between social networks that would otherwise be disconnected. Weak ties are associated with bridging social capital
  • Strong: A tie to a person who is generally a close friend or family member. This type of tie bonds people who have a high degree of similarity and forms the core of an individual’s social network. Strong ties are associated with bonding social capital (Granovetter, 1973)
  • Latent: A tie for which a connection is available technically but that has not yet been activated by social interaction (Haythornthwaite, 2002, p. 389).
  • Dormant: Situations where two people had a social network tie in the past (strong or weak) but drifted apart and no longer communicate with each other. The social network tie can be considered severed. (Levin, Walter, and Murnighan 2011)
  • Diminished: A tie, weak or strong that has weakened. This might occur when a neighbor moves out of a neighborhood or a co-worker goes to a new department
  • Spontaneous: When one individual actively seeks to connect with a stranger with whom they have something in common or seek to obtain information from.

Absent, weak, and strong ties relate to existing social networking ties that serve a purpose in the present. Weak ties serve as conduits for the exchange of new and innovative information and strong ties form our mutual support system.  Even an absent tie, if put in the context of your mailman or barista, serves an immediate purpose: a pre-programmed interaction that nets you information or a commodity but does not add any appreciable weight to a given individual’s social network.

However, the other types of ties I mentioned describe the ways in which people are (re)introduced into or slip out of a given social network. In the case of a spontaneous or latent tie, the two people may have little or no knowledge of each other at all until one of them finds the other in some technological database and initiates an interaction. Dormant ties are essentially a broken link and no longer serve the social network until they are reactivated. A diminished tie is ultimately a going to be either a weak or absent tie; the designation “diminished” refers the movement of the tie within the social network.

I feel as though the diagram I developed is too facile. I’m imagining something  that needs to be 3 dimensional I just can’t wrap my mind around what it should look like.

Granovetter, M. S. (1973). The strength of weak ties. The American Journal of Sociology, 78(6), pp. 1360-1380.

Haythornthwaite, C. (2002). Strong, weak, and latent ties and the impact of new media. Information Society, 18(5), 385-401. doi:10.1080/01972240290108195

Levin, D. Z., Walter, J., & Murnighan, J. K. (July/August 2011). Dormant ties: The value of reconnecting. Organization Science, 22(4), 923-939. doi:10.1287/orsc.1100.0576

Relationships of Social Network Ties (Diagram Jeter, 2012, unpublished)

Relationships of Social Network Ties (Diagram Jeter, 2012, unpublished)

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