In “Online Reunion,” author Leigh Alexander imagines a world in which a young journalist is struggling with a compulsive “time sickness,” so she sets out to write a tearjerker about a widow reconnecting with her dead husband’s e-pet — but she finds something very different waiting for her in the internet ether. A self-described “recovering journalist” with a decade of experience writing about video games and technology, Alexander has since branched out into fiction, including an official Netrunner book, Monitor, and narrative design work for games like Reigns: Her Majesty and Reigns: Game of Thrones.
The Verge spoke with Alexander about finding joy and connection online, preserving digital history, and seeing the mystical in the technological.
This interview has been lightly edited for clarity.
What makes e-pets interesting to you, particularly in a story about a better world? Or as Sarrapere puts it: “Pets? Why do I give a rat?”
I came of age during a time when being on the internet felt like wandering through relatively undiscovered territory, getting attached to whatever you came across. It feels to me like all of these clunky, free, webtoon paper doll sites, pink online worlds, and inscrutable animal-raising shareware games were part of an early computing vocabulary for young women, in particular.
When I felt around in my feelings about the future for something that felt “better,” it was the idea that there might be some way of returning to that feeling of being excited by technology, by internet strangers, by all of these little toys and games, and finding it a safe and connecting place: “When all of my friends are online at once,” as artist Gene McHugh put it back in 2013. Virtual pets, in particular, felt appropriate to focus on here because they really express how weird it is when care and labor become entangled with technology products, and that’s something I seem to return to a lot in my fiction.
Video games and interactive experiences like e-pets are particularly vulnerable to obsolescence due to the ways platforms and communities often move on with no way to carry them forward. What do we lose when those experiences and histories become inaccessible, and how important is it to preserve them?
I’m glad you mentioned this. It really freaks me out that our digital spaces are increasingly owned by only a few corporations whose algorithms study you and reflect back a biased version of the world at you. Meanwhile, it falls to basically volunteers and hobbyists to archive actual digital histories. Old computer games are these wonderfully weird and broken tactile things that are full of innocent spaces and quirks.
I’ll often go back to some crude parser game from 1984 that is like 200 kilobytes in size and find that, in fewer words, early developers grappled with the same questions about the medium and the same hopes as the creators and critics of today, who believe ourselves to be significantly advanced. Or I’ll find the astonishing gleam of moonlight on a fantastical lake, rendered only in a few elegant suggestions of violet, green, and white lines against a black screen.
“Old computer games are these wonderfully weird and broken tactile things.”
There are all of these things the tech industry achieved and disregarded or didn’t learn from, thanks to the priorities of capitalism. The industry thrives on the fantasy of “what’s coming next,” but I see the anxieties caused by the internet age where the need for a digital identity increases at an inverse proportion to our control over our digital identities, and I wonder if we will regret rushing.
Also, I’ve now been on the internet long enough to have complicated feelings about my history in the space — like, maybe I want my teenage AOL role-play logs to survive somewhere. But do I really want that to mean that anybody anywhere can theoretically dredge them up and mail them to my future employers if I were to I alienate the wrong group on social media? What to preserve, who’s preserving it, who decides what I can access, and who can access things about me? It feels to me like these issues are key to any speculation about humans in the future, unless something drastically changes soon.
The Verge has brought together some of the most exciting names in science fiction writing to imagine Better Worlds.
I’m curious to know more about the time sickness that afflicts Jean in the story. It felt a little like the sort of compulsion and time distortion that some people experience around extreme internet usage. Is there something inherently pathological in spending too much time logged in, something that distances us from others rather than connecting us?
Your interpretation is pretty right on. I’ve been working on this “time sickness” idea in a couple other stories, too. I think the social media environment creates a compulsion to be connected, and I think it is gradually training some of us to expect more stimulation, more interaction, and more “reward” than we once would have been comfortable with in a similar period of time. It often feels like I’m frying circuits or something by going through so many things, with so many people. I learned late in life that I likely am a pretty classic case of a woman who has learned to mask attention deficit disorder (ADD). And, for me, symptoms recognized as being part of ADD are inextricably tied to the way I use the internet. I developed both at the same young age.
“The compelling, fascinating, beautiful, terrifying car crash of humanity and technology is right here.”
Recently, though, it feels like I’ve begun to depart radically from even the ways I processed events and connected to people in my teens as a result of my social media habits and their effect on me. On one hand, I’m glad to know the things I didn’t know before, to regularly experience the desire for justice in ways I might have been cushioned from in the past. But you know when someone on Twitter is like, “Can you believe [x event] was only a year ago?” And whatever hot topic it was actually feels like it was ages away? Like, how long has Donald Trump been president? I have literally lost my ability to judge time because I process feelings and moments in these hyperconnected, real-time ways, sometimes with hundreds of people.
It feels like it affects my real life, and it feels like it’s been somewhat recent. I can’t imagine it won’t have implications for more people. I think media people and others who “have to” be extremely online are particularly vulnerable to this, which is why I made Jean a sort of “journalist.” In my dramatic moments, I envision some neuroscientist announcing that our brains are actually changing, that if I lie awake scrolling and scrolling in feedback loops while pregnant, it could affect my child, or something like that. I know this sounds incredibly paranoid, but this is what happens to me now when I try to think about the future. I can’t even say “science fiction” right now. The compelling, fascinating, beautiful, terrifying car crash of humanity and technology is right here.
We typically think about metadata in very invasive ways when it comes to personal privacy. But here, it acted not as a violation but as a form of healing. Do you see a potential benevolence in the possibilities of metadata, at least when it’s self-applied? To what degree are the e-pets here entities or relationships separate from the owners, and to what degree are they an extension of themselves?
Well, that would be the dream, I guess, if it somehow “all turned out to be for something.” If there was this sort of unintended beauty and humanity emerging over time from these rampaging designs. It comforts me to think about technology in the same way I think about magic in nature: everything is given power by an intention, and just because we have established systems and patterns for things doesn’t mean we fully understand a mystery or that we can control it. I hear people using almost mystical terminologies to talk about data or artificial intelligence, and most technology innovations get funded by appealing to our literal sense of awe.
“It was a simple way of expressing that magical hope.”
I kind of like that. I would rather think about the tech world as a form of human magic, as capable of invoking awe and mystery, because that would mean it had its own laws, its own ecosystems, beyond us. And it would mean that even in a world where, let’s say, a corporation owns all of my data, my data itself, as a part of me, might be able to act on my behalf. Like instead of internet germs we leave behind like DNA, they’re more like spiritual echoes that allow us to be “known” through data by someone even more powerful than the corporation.
The idea that your virtual pets might still be alive, wanting to find you and provide care for you, was so sweet to me. It was a simple way of expressing that magical hope.
One thing I found interesting about “Online Reunion” is that I — like Jean and her editor — initially perceived it as something between a ghost story and a love story. But ultimately, it felt more like a story about different sorts of relationships, about reconnection with old friends and with yourself. What made that a more interesting story, in the end — for you, for your readers, and for Jean’s?
We learned over the election cycle that these systems we now depend on to get our news about the world and one another can be rigged to advance a particular narrative. We had the dangerous belief that technology was inherently neutral, that any procedure involving data was inherently neutral, and now we have a world where lots of what we see is crafted to suit our preferences. We all get these incredibly specific reflections from the digital environment. (I get advertised mugs that are not even that far off from “Don’t mess with a LIBRA from HOUSE LANNISTER who SMOKES WEED!”)
Content creators, whether they’re on YouTube or writing articles or on Twitch or whatever, are constantly contorting to keep up with the latest trends to keep their subscriber numbers from plummeting. (Who cares what you really do? This week, you need to have DIY SLIME INVOLVED!) So we already live in a world in which content creation is led by the need to satisfy specific appetites and where hitting previously anticipated “key beats” to gain views or whatever is probably going to become more of a priority than the truth.
“I often think about whether ‘the truth’ of our times will be readable in the future.”
Obviously, this is nothing new in itself. I just know I’m soliciting multiple 20-paragraph emails from guys wanting to tell me about Marshall McLuhan and stuff like that. But when you factor in the questions and concerns we have about preservation and neutrality, I often think about whether “the truth” of our times will be readable in the future, or if centuries from now, people won’t be able to tell whether these two Instagram stars with 6 million followers each were really in a couple, or if they just conspired to post elaborate dating, breakup, and makeup posts and stories for the ‘gram narrative.
I think Jean’s insistence on seeing a heteronormative tragedy here says a lot about Jean. She’s a not-so-recovering addict who seems to have been isolated recently, and she resents her partner’s desire for social attention because she sees it as a threat. Jean’s unwillingness to see the truth about Mrs. Marchenstamp is similar to her denial about herself, that she is the one in the tragic situation. And I always think stories of nuanced women’s friendships, broad ranges of intimacy and interconnection are more interesting than tragic romances, especially when I’m aiming to have even a little queerness in my stories.
Although you have many years of experience as a journalist in the video game and tech spheres, I know you’ve been moving more toward prose fiction and narrative design work in video games recently, particularly on Reigns: Her Majesty and Reigns: Game of Thrones. What excites you about telling stories right now, and what kind of stories do you want to tell?
I really like writing and doing narrative design for video games, and I’m learning so much about using systems to tell stories. I’m going to sound tedious because, of course, people say something like this every five years, and it never comes true, but I actually believe audiences are ready for small, independent games that help extend their experiences around their favorite universes. Like little fan-fic generators, or side doors into the world of a series or a particular character.
Getting to work on Reigns: Game of Thrones was so cool, but what was amazing was that the team was so small. The success it’s had so far bodes really well for small teams that are just the right fit, to do these kinds of extensions to quality with a lot of creative control, versus the usual mode of “I guess we’ll make an interactive movie of this property.” There is so much people can do in this space, and I would love to be a part of it.
Trying to do more fiction has been part of that plan, I feel like. I recently had a piece in RESIST, Gary Whitta, Hugh Howey, and Christine Yant’s sci-fi anthology to benefit the ACLU, and there are a couple of other stories on my website that represent some of the themes I’m really longing to work with in fiction, narrative design, and perhaps even screenwriting. I have a new story about a cyborg mermaid who washes up in the Thames that I’m hoping to publish somewhere cool, and I need to bite the bullet and get an agent soon, so I’d love to hear from anyone who wants to work together on these kinds of themes.
I think it’s such an exciting time to be telling stories about the future. I really believe in the power of fiction to change outcomes… but then again, the tech industry looked at the inequality, desperation, and malaise of cyberpunk and went, “Cool, I want that.” They’re still going, “Cool, I want that.”
Listen to the audio adaptation of “Online Reunion” below or in Apple Podcasts, Pocket Casts, or Spotify.
In the words of its writer, Hugo Award nominee Zoe Quinn, the Vertigo comic book Goddess Mode is a “weird neon baby of cyberpunk and magical girls,” a world where Arthur C. Clarke’s first law reigns supreme, where any sufficiently advanced technology is indistinguishable from magic. Our heroine is Cassandra Price, a brilliant mess of a human being eking out an existence at a megacorporation that her father’s work helped elevate into one of the most lucrative companies in the world.
She is a “code janitor,” a woman who deals in digital trash, desperately working to preserve the mediocre health care coverage that allows her father to stay alive despite the futuristic disease that has consigned him to a coma. “A lot of people need technology to survive,” says Quinn. “And if you’re renting it and you don’t own it or have control over it, you’re at the mercy of whoever does.”
All of that said, this is not a dystopia. “I don’t want to tell a story about how technological advancement is bad,” says Quinn. “I’m so tired of cyberpunk that says using machines to make your life better makes you less human. I think using technology to make your life better is probably the most human thing. We are the species that does that. To pretend that it is completely divorced from humanity is asinine to me, not least of all because of the collateral damage to disabled people.”
Tech is neither good nor bad in Goddess Mode: it simply is. It helps, it hurts, it exists in ways that accurately reflect the conflicted reality of systems and platforms and capitalism that we deal with in our own reality. “The story is really about how most things aren’t really inherently bad or good,” says Quinn. “It all depends on what we do with them. Whether it’s technology, having magic powers, having information — you can’t easily condense something into a binary, which is one of the reasons I’m using so many tech metaphors.” It is rendered, by Robbi Rodriguez and colorist Rico Renzi, in the fierce, retrofuturistic extremes of color and angle that defined the internet at its inception.
Psyche, the ubiquitous AI that Cassandra’s father created, is widely deployed as a day-to-day task manager — somewhere between Siri and Google — for the public at large. Psyche is always learning, but the most important lessons she learned were from a man who was singularly committed to ensuring that she learned the right ones. “Cassandra’s father was basically raising two girls at once,” says Quinn. “Her and the AI. He was working to humanize the machine and make it learn the right things from humans instead of the wrong things.”
This is no small task. If there is anything to take away from the extraordinarily problematic world of algorithmic decision-making, it is how easily and gratefully we turn over our moral responsibilities to machines that we believe are more objective by merit of them trafficking in ones and zeros. We exist in a world where predictive policing, predictive sentencing, predictive loans, and facial recognition have become the law of the land, without a moment of pause for the fact that all the data we feed into these systems and the programs we create to process them are as imperfect and biased as any other systems we could generate — regardless of the math.
“Everybody wants to think that if math did it, it’s perfect,” says Quinn. “But people are behind these algorithms and the data that’s being fed into them. So much of what we see and hear, consider to be true, is dictated by algorithms that elevate what they think is the most important or valid to the forefront. And I think a lot of people don’t realize exactly how easily that can be manipulated… It always makes me super nervous how many tech companies don’t have data ethicists.”
Alchemical symbols abound in Goddess Mode, woven inextricably into code. Something is happening beneath the surface, something arcane and verging on the magical. The series invokes a trope that has rarely been combined with tech: magical girls. What if Sailor Moon lived inside the internet? Goddess Mode wants to know.
“I’ve been obsessed with magical girls forever,” says Quinn. “It’s the first time I saw queer girls in anything.” If you are unfamiliar with the trope, it goes a little bit like this: a young woman discovers a sort of power that she did not know she had, and she transforms, through an elaborate and elegant sequence into a sort of superheroine.
Quinn has a particular love of Sailor Moon, whose protagonist, Usagi, is best known for crying, whining, being late, and falling down a lot. She also saves the entire world from dangers it would be incapable of defending against and entirely unprepared to comprehend. Sailor Moon is supported by a group of other young women who must contend with similarly complicated but challenging notions of power and responsibility. This is a story about finding a way to exist in a world that is hostile to you, partly, if not largely, through the support of your friends.
“It’s a good allegory for what it’s like to end up connected to a bunch of people who are relative strangers, but who are dealing with the same crap as you that a lot of other people don’t understand, or don’t think is even really happening,” says Quinn. “You’re trying to fight to make the world better, but it’s like trying to fix a car that’s crashing into you. I feel like magical girls are a really good allegory for that.”’
“You’re trying to fight to make the world better, but it’s like trying to fix a car that’s crashing into you.”
So are their powers based on technology, or magic? “Yes,” answers Quinn. “I mean, does it matter? At the end of the day it’s power. One of the reasons I’m leaning so heavily into alchemy iconography and language is I really like the hermetic aspects that are kind of like scientific magic.”
Cassandra is a magician, a heroine, a tech genius, and a completely exhausted individual in a world that seems designed to work against her. She finds a way to become something better anyway, not because it’s easy, but because it is the only way out of the economic, political, and technological system that has wound its tendrils around her to the point of choking — something Quinn describes as a “gnarly rat king tangle of pain.” Goddess Mode is an answer written in neon and transformation sequences. “This is how you fight back,” says one character as she confronts a digital foe at a critical moment.
I ask Quinn what the elevator pitch is for Goddess Mode, shortly before our interview ends: “If you’re tired and exhausted and trying to fight for anything, really, and you just want to be encouraged to keep going, then this is me trying to subtweet you in a comic. Also, it’s real gay.”
]]>2018 has been a good year for video games. From blockbuster epics to smaller indie experiences to inventive takes on VR, the breadth and variety of games that came out over the last 12 months is astounding. To celebrate, Verge staff members are writing essays on their own personal favorite games, and what made them stand out above the crowd.
Return of the Obra Dinn begins at the end. The end of a story, the end of a life, the end of a barrel of a gun.
It begins with a body, a desiccated pile of bones moldering on the deck of a ship that set out from London in 1802 to round the Cape of Good Hope and washed up five years later without a living soul aboard. You arrive as the most quotidian and morbid of figures, an insurance adjuster assigned to calculate the financial liability of the East India Company. Your objective is to determine the fate — and often, the precise manner of death — of each person on board, their culpability in the tragedy, and the larger series of events that left the ship abandoned and adrift.
You’re given an unusual tool to aid in your investigation: a pocket watch described as a “Memento Mortem” — Latin for “remember death.” Wave it over the pile of bones, or any human remains, and it shivers violently until you open it and are transported back in time to the moment of their demise, a frozen snapshot of pain and fury.
Some spoilers for Return of the Obra Dinn follow.
Visually, Return of the Obra Dinn is a marvel; it is the best sort of anachronism, a 1-bit story rendered in the monochrome of a different time, a dithered love letter to the black-and-white Mac games of the 1980s. Like the best black-and-white movies made today, it is not merely an exercise in nostalgia but a striking aesthetic choice that is both form and function, an invocation of digital antiquity that defines it and is defined by it.
On the title screen, a pixelated moon hangs white and singular behind the rigging of the ship, its light shimmering on the water of an impossibly dark sea. From the vantage point of the present, it’s the digital equivalent of finding an old photograph in a trunk, wondering who these people were, how they lived and loved and died — and then walking inside of it.
Open your pocket watch, and enter. You are given a ledger, a book where you are tasked with cataloging the story of the Obra Dinn, and how it went from a 60-person crew to a derelict, how each soul aboard met their end. It is your mandate to record the hows, the whys, the dark and terrible secrets and decisions that emptied its decks. You will learn many things about the people who inhabited it through the course of your inquiry. Primarily, you’ll discover that these were consummately loyal officers, driven to murder their superiors by a series of events as impossible as they were inevitable.
Then there are the monsters. They arrive, at first, in a penultimate chapter called “The Doom,” where a kraken rises from the deep, and wraps its terrible arms slowly and inevitably around a ship and all the people who have survived to face it. It moves backward, death by death, into the awe and dread of demons with eight legs rising from the bottom of the ocean to take their vengeance, a punishment as deserved as it is unfair.
Return of the Obra Dinn is the product of a polymath named Lucas Pope, the creator of the ruthlessly incisive and award-winning immigration simulator Papers, Please. He wrote, programmed, illustrated, and scored the game entirely on his own, which is as impressive as it is infuriating. It is a horror story in reverse, a narrative pinball bouncing from one set of eyes to another across a gradually unfolding and macabre catastrophe, via the final, desperate moment of each human being when their light goes out. We begin with the knowledge that always comes with history: that it is already written.
The play Romeo and Juliet begins, famously, with a prologue that is epilogue — two people have died, and are already buried. All that remains is to discover the reasons, the rationalizations, the engraved moments of fury and terror and passion that brought us from there to here. This is the story of the Obra Dinn: the corpses have already been thrown into the ocean, torn limb from limb by nameless horrors of the deep. They line the ocean floor without gravestones or obituaries, except for the ones you decide to write.
The story the game tells is not a pretty one
The ends of stories are funny things, because they are both defining and arbitrary. They are both lies and truth. Because no story truly ends until every person inside of it is dead, until every light has gone out, until it is left, finally, to the people who were not there and cannot remember it to remember.
It is easy to see these moments from the vantage point of the present, in the unforgiving fluorescent light of hindsight, rather than the hot pulse of adrenaline that demanded a gun be fired, a punch thrown, a scream torn from a throat. We do this with our lives, too; we look back at the complicated tangle of decisions that brought us from here to there and we simplify. We look back from the safe distance of the present, and we imagine there could have been a different ending, a fiction that is as safe as it is fallacious.
In the great and terrible wilderness of history, countless millions have died badly, died foolishly, died without funerals or eulogies or gravestones. They died nonetheless. History is the story that we make of them as the camera pulls back and we ask, what did it all mean, if anything? How did we come from setting out toward the horizon, the wind in our hair and at our backs, to ugly, inexorable ends?
The story the game tells is not a pretty one; the past is not a line, leading from where we started into the moment where we stand. It is a knot of moments and decisions tangled over and unto themselves, through the lens of a thousand petty passions and prejudices and personal grudges. Hindsight is a ruthless judge, one that demands that we live with our choices, with the decisions that define us, most of all when we are dead. Return of the Obra Dinn is about writing the story of the past, about doing it justice, about the humanity we can find in our mistakes as well as our moments of heroism.
Return of the Obra Dinn is about the horror of history, the horror of a tragedy in reverse, the horror of inevitability. It is about what it means to set out again toward the unknown in the face of it, toward a horizon that recedes into the distance the closer we walk with the knowledge that our story does not belong to us, not entirely. That we do not know how our stories will end when we begin them, how our adventures or relationships or jobs will end, or how the future will regard us from the comfortable vantage point of its remove.
It is about the realization that we cannot change the past, but that we can do it justice — for as long as someone remembers it, or us, long after we are gone.
]]>After seven years of sharing essays, art, advice, and writing for (and often by) teenagers, the online magazine Rookie Mag is shutting down. Launched by fashion blogger Tavi Gevinson in 2011 — when she was only 15 years old — Rookie attracted a million views in six days and went on to become an intimate, authentic, and feminist lens for its primarily young female audience to look at and speak to the world.
In a six-page editor’s letter that will be the last post on the site, Gevinson explains that “Rookie in its current form is no longer financially sustainable.” Although she considered alternatives — including selling the site to a larger media company, bringing on investors, or charging readers for subscriptions — she ultimately decided against them and the responsibilities and potential compromises they would entail. “It would not be possible for me to make Rookie work, and do other work I care about,” writes Gevinson.
“Rookie in its current form is no longer financially sustainable.”
As Gevinson notes repeatedly in her letter, it’s a difficult time for media at large — including other teen magazines like Teen Vogue and Seventeen, which ended their print runs over the last year in favor of digital-only versions. But shifting to digital and developing a devoted online fanbase doesn’t necessarily offer financial stability or sustainability, especially amid declining web advertising revenue. Over the last several years, beloved independent publications like The Awl, The Hairpin, and The Toast have all shuttered.
“We’ve always been somewhat intentionally small, and scale has become increasingly important for securing large ad deals,” said Awl publisher Michael Macher at the time of its closure. “It’s a structural shift with the way media buyers and agencies relate to publishers — and for better or worse less of those dollars are falling to indie publishers.”
Like Gevinson, The Toast founders Daniel Ortberg and Nicole Cliffe considered alternative funding methods, but ultimately decided against it because of how it would inevitably change “our relatively unique community” and because they found themselves increasingly subsumed with administrative and financial duties, rather than the more creative work they enjoyed.
“It will take a long time for me to process the rareness of this connection, and the feeling that it’s over,” writes Gevinson in closing. “But it’s not over. The changes people create in one another do not go away. The people you grow up with stay with you forever. You made Rookie with us, and its spirit will live on in whatever comes next for us all.”
]]>The card game company Cards Against Humanity has a long history of pulling Black Friday stunts. In 2013, it actually raised the price of its game by $5; in 2014, it sold literal bull shit. In 2016, it raised over $100,000 to dig a hole for as long as consumers would fund the backhoe. Last year, it claimed to have given up on selling card games in favor of a not-at-all-copyright-infringing brand of potato chips called Prongles. (Note: the chips were actually manufactured and sold at Target.) “The setup of the joke is for Black Friday, the most commercial and business-y day of the year, we make the worst possible business decision,” said CAH co-creator Max Temkin at the time.
This year, Cards Against Humanity has decided to take its disdain for the capitalistic holiday to an absurd new extreme with a 99 percent off sale on a rotating series of expensive and spectacularly bizarre items.
“Holy fuck have we got some deals,” reads the official website. “Every ten minutes, a new deal will go live on this page. Don’t be frightened by the deals. Just click and let the savings wash over you.”
The event kicked off with CAH offering a $20 bill for only 20 cents, and soon put an astonishing array of items up for a penny on the dollar: a 17th century halberd, a 2015 Ford Fiesta (with only 25,000 miles), a 24-karat golden dildo, the horrifying Big Bertha arcade game, a diamond engagement ring, and the flight suit worn by actor Bill Pullman in the classic 1996 alien-punching flick, Independence Day.
“Black Friday probably represents the worst things about our culture,” Cards Against Humanity co-creator Max Temkin tells The Verge. “It’s this really repulsive consumerist frenzy right after a day about being thankful for what you have. So it’s always seemed like a really good subject for parody to us. The Black Friday stunts we do are kind of like improv… We put a premise out to the public, and we hope that they get the joke and ‘yes and’ it by making it real. It’s always kind of a high-wire act, because until it’s live we have no idea if people will like it, or pay attention, or get really mad at us. So it’s really satisfying to see people get the joke and participate in it. And hopefully it brings a smile or a laugh to people on kind of a shitty day.”
]]>Stan Lee, the former editor-in-chief, publisher, and chairman of Marvel Comics, died this morning in Los Angeles at age 95. Lee was best known for co-creating much of Marvel’s pantheon of beloved superheroes: Spider-Man, The X-Men, The Fantastic Four, the Hulk, Iron Man, Thor, Daredevil, Black Panther, and Doctor Strange, among others.
Lee’s comics career began in 1939, when the 17-year-old took an assistant job at Timely Comics, the predecessor to Marvel. Born Stanley Martin Lieber, he adopted Stan Lee as a pen name when he started writing comic book stories, and later made it his legal name.
His style of scripting — giving the artist a brief synopsis, then returning to nail down the details after the story was drawn — would later be dubbed “The Marvel Method,” and offered collaborators and co-creators like Jack Kirby and Steve Ditko enormous creative input into the work. Later, there would be sometimes bitter conflicts about precisely who created — or co-created — which characters, though the work-for-hire nature of their contracts meant that none of them retained the rights.
During the 1960s (and beyond), Lee spoke often about the importance of inclusion and the evils of racism. In 1971, Lee challenged the Comics Code Authority — a sometimes draconian set of industry-imposed rules created to avoid government regulation after a Congressional witch hunt of the comic book medium — with an anti-drug storyline in an issue of The Amazing Spider-Man. His boundary pushing led to a review and revamp of the Code, which ultimately declined into irrelevance.
A year later, Lee stepped back from writing comics to become the publisher of Marvel, and quickly became its most recognizable public face, from then until now. As the world of Marvel superheroes expanded into the vast and lucrative Marvel Cinematic Universe, Lee became known for his cameo appearances in the films — perhaps the most popular in-joke in movies already peppered with references for comic book fans.
Recent years have been tumultuous for Lee, including a bout with pneumonia, accusations of sexual misconduct, a $1 billion suit against his former company POW! Entertainment, claims that his advisors have been preying on him financially, Siri erroneously informing the world he was dead earlier this year, a bizarre report that his blood had been stolen to sign collectible comics, and the death of his wife, Joan Lee, who passed away last year after a stroke.
But Lee’s legacy and impact on the world of both comic books and entertainment remains vast, enduring and undeniable. News of his death prompted eulogies across Twitter, by everyone from Chris Evans to Elon Musk.
Even the /thanosdidnothingwrong subreddit — which banned half of its community at their own request in July in a nod to Avengers: Infinity War — decided to hold a moment of silence to honor Lee by restricting submissions until the day after his death.
In an October interview with The Daily Beast, when asked what was still on his wish list after so many years and so many accomplishments, Lee’s answer was simple: “That I leave everyone happy when I leave.”
]]>Right-wing figure and Gamergate instigator Milo Yiannopoulos has repeatedly advocated for violence against journalists on social media. But users who report this type of content often hear back that it doesn’t violate the platform’s rules — at least until sufficient media attention and pressure is brought to bear. Today the cycle repeated, as Instagram initially claimed that a Yiannopoulos post lamenting the lack of journalist deaths attributable to a recent series of pipe bombs was acceptable content on the platform. Instagram then doubled back and removed the post.
As a chorus of MAGA supporters increased its claims that the recent mail bombs sent to George Soros, Hillary Clinton, Barack Obama, Joe Biden, Eric Holder, John Brennan, Maxine Waters, Robert DeNiro, and CNN were “fake news” or a “false flag,” Yiannopoulos took to Instagram to express his regret that the bombs had not detonated, and that they had not specifically targeted news outlets he did not like.
“just catching up with news of all these pipe bombs,” Yiannopoulos wrote, “disgusting and sad (that they didn’t go off, and the daily beast didn’t get one).”
After reporting the post to Instagram, Daily Beast reporter Will Sommer says he received a response from the company that Yiannopoulos’ post would not be removed because it “does not violate Community Guidelines.”
Those guidelines open with an admonition to “respect everyone on Instagram,” stating that “serious threats of harm to public and personal safety aren’t allowed” and that “Instagram is not a place to praise or support terrorism.” While it could be argued that Yiannopoulos is not praising terrorism so much as criticizing terrorism for being inefficient at killing his enemies, it’s hard not to interpret his post as conveying an ultimate sense of support for successful terrorism aimed at those targets. How his comments could read as sufficiently respecting the people he wants to see harmed or killed is the latest mystery of the vagaries of social media moderation.
Yiannopoulos has a history of promoting violence against journalists and later dismissing it as a ‘joke’
Just in case his 386,000 followers were unclear about his sincerity in wishing actual violence on the press, Yiannopoulos elaborated in a follow-up Instagram post that featured an image of a Daily Beast headline about his initial post. “i need private security whenever i appear in public,” he wrote, “but they cry when i make a joke — about a false flag designed to distract us from the democrat funded and organized illegal migrant caravan.” Despite attempting to hide behind the fig leaf of irony, he nonetheless seemed to acknowledge the violence faced by journalists, noting that “they are scum and I will not mourn them.”
Yiannopoulos has a history of promoting violence against journalists and later dismissing it as a “joke.” In June, he emailed multiple journalists, including Sommer, to say he “can’t wait for vigilante squads to start gunning down journalists on sight.” Afterward, Yiannopoulos posted a screenshot of the quote on Instagram with the caption, “where’s the lie.”
At the time, Buzzfeed reporter Joe Bernstein tweeted a screenshot from a reader who reported the post, and similarly received a notice that it had not “violated Community Guidelines.” According to the screenshot, it was online for 19 hours before its removal. An Instagram representative reportedly later told Bernstein that the initial moderation decision was a “mistake.”
After the fatal mass shooting at The Capital Gazette newspaper, which followed shortly after his posts, Yiannopoulos backtracked and called his incitements for violence “a private joke” and claimed to be “amazed” that it was taken seriously.
Like his June post, today’s post lamenting the ineffectiveness of the pipe bombs was ultimately removed by Instagram. “This content violates our policies and has been removed from Instagram and Facebook,” an Instagram representative told The Verge. “We prohibit celebration or praise of crimes committed, and we will remove content praising a bombing attempt as soon as we’re aware.”
When asked why the company considered itself unaware of the content after it had been reported, and initially denied any violation of Community Guidelines, a representative said that “we made an initial mistake but upon re-review it was confirmed that the content violated our policies.”
]]>Nearly a year after launching its subscriber-based crowdfunding platform, Kickstarter announced today that Drip is on the way out. Fortunately, for the creators currently working with Drip as well as anyone looking for an alternative to Patreon, Kickstarter isn’t abandoning the platform. Instead, the company is providing seed funding to XOXO festival creators Andy Baio and Andy McMillan to create an entirely new one with an explicit focus on providing financial stability and transparency to independent artists.
The new initiative came about through conversations between Kickstarter founder Perry Chen and Baio, a former Kickstarter CTO. “You start thinking, what’s next, what are the possibilities?” says Chen. “As we talked more and more, I ended up thinking that this could be a good way for this to progress, for [Baio] and [McMillan] to build on what we’ve done with Drip over the last year.”
Baio and McMillan have a reputation for working with and supporting independent artists, primarily through their work at the annual XOXO arts and tech festival that they created in 2012. “So much of the festival is about helping independent artists and celebrating their work and helping them connect with one another,” says Baio. “But there’s the financial component, too. And helping them getting ongoing funding for their work is something we’ve been thinking about for the better part of a decade.”
There is no specific launch date for the as-yet-unnamed platform, but Kickstarter will continue to run Drip for the next year until existing Drip creators can be migrated there or to another service of their choosing. Baio and McMillan have incorporated as a public benefit corporation (PBC) for the project, much like Kickstarter, which reincorporated in 2015 as a PBC. The new platform they want to build is “much more community driven, much more social,” says Baio. “The thing we keep coming back to is building something that works for every project, regardless of whether or not they’re currently seeking funding.”
“Essentially what you’re offering here is financial stability for independent artists.”
The duo emphasizes again and again that they understand the responsibility that comes with this sort of subscription-based funding, which many creators rely on to pay their bills month to month. “It’s different from project-based funding like Kickstarter,” says Baio. “You need to be around for a long time. We are specifically structuring it as we go to make something that is as sustainable as possible.”
The pair remains uncertain about the policies they will adopt around NSFW content. McMillan says that while they wanted to support as many creators as they can, “there are complex technical problems in supporting [NSFW content], like payment gateways. We need to look into how technologically possible it is to support those creators but I would say that we have a history of prioritizing and including those people in the community and that’s a priority for us moving forward.”
When asked whether LGBT content would be flagged as adult content, even if it is not explicit — a controversy that has recently erupted around Patreon — Baio’s response was succinct: “LGBT content is not inherently explicit or NSFW in any way.”
Baio and McMillan also emphasized that they planned to be communicative with their creators about any significant changes to the service, particularly anything that would affect the income of the people on the platform. “Essentially what you’re offering here is financial stability for independent artists,” says McMillan. “The thing that we are producing for these people is going to look like a piece of software, but really it’s financial stability. And we have to be incredibly respectful of bringing people into this ecosystem, in everything that we do. One aspect of that is inevitably is going to be radical transparency whenever we decide that we’re going to change something.”
Although early phases of the new platform may be invite-only, their goal is to make it open to everyone. And despite the seed money, Chen makes it clear that Kickstarter will have no oversight or control over the project. “We’re just here to support,” he says. “It’s their ship to steer. And that’s exactly the way it should be.”
]]>The glory days of The Simpsons, which recently began its 30th season, have been over for multiple decades. But that hasn’t stopped the show from inspiring some viral memes in recent years that wrap its mid-90s humor in the contemporary, often bizarre visual language of modern internet humor.
While the most famous remains the endless iterations on the now-famous 1996 ”Steamed Hams” dinner scene, the latest Simpsons meme might be the strangest yet. It revolves around two very retro concepts: The Simpsons (back when it was good), and using the now-defunct, mid-aughts peer-to-peer filesharing service Limewire.
In this spirit of many of the best memes, the Simpsons / Limewire combo is not only non-sequitur but oddly specific, focusing on the malware-inflected files that often posed as MP3s on the service, particularly those claiming to be the song “Numb” by Linkin Park.
It’s a potent, nostalgic triumvirate for social media users of a certain age, a highly specific Venn diagram of the comedy, technology, and music that many of them found edgy or important at the time — only to watch them decline into mediocrity or irrelevance as they grew older and the world moved on. This specialized intersection makes it all the more potent for those who recognize all the pieces of the puzzle and say, “yes!” There’s something of a secret password element to this, a shibboleth that not only marks users of a certain age and experience but unites them.
For example, if you aren’t familiar with the subject matter and comedic cadence of a sixth season episode where the Simpson family travels to Australia — as well as the frustrations of trying to illegally download music without riddling your computer with viruses in 2005 — the following image will make little to no sense. If you do, well, you’re welcome.
It’s the memetic equivalent of “only [insert generation] kids will remember this!” And for those who do, there’s a very particular pleasure in feeling seen, in feeling known, in feeling for a fleeting moment that the experiences and joys of your youth have not passed forever beyond the veil of irrelevance. In 2018, sometimes this means photoshopping a giant lime on to the face Homer Simpson. Who are we to judge?
]]>Writer Stephen Elliott, one of the men named in the controversial, crowdsourced “Shitty Media Men” list, has filed a lawsuit for libel and emotional distress against its creator, Moira Donegan, asking for $1.5 million in damages.
The Google spreadsheet, which was created by Donegan in October 2017, was widely circulated in media circles, particularly among women. It encouraged anonymous users to share allegations of sexual misconduct by predatory men in media.
Faced with routine institutional dismissal and fear of professional repercussions for reporting, women in a wide variety of industries have often relied on so-called “whisper networks” to quietly share information about assault and harassment with other women. The “Shitty Media Men” list was a tangible, publicly accessible manifestation of this sort of network that quickly transcended “whispers,” went viral, and made its anonymous accusations visible to the public at large.
As Donegan noted in her subsequent essay at The Cut, “I was incredibly naïve when I made the spreadsheet. I was naïve because I did not understand the forces that would make the document go viral.”
While this may have unearthed numerous infractions that women had previously felt unable to report, the anonymous nature of the list earned it many critics as well. As Sarah Jeong noted on The Verge earlier this year:
The scope of the list was not well-defined, eventually collecting stories that ranged from incredibly violent sexual assaults to unwanted workplace overtures, a mixture of allegations that all fit the bill of “shitty” but felt, to some, a little odd to be mixed together. The worst allegations that had been reported by multiple people were highlighted in red, but many of the details were opaque: it was unclear how many women had made the same allegation, there were no time stamps, no encryption, no sealed records to return to if an investigation was ever launched … But most obviously: once this open document went viral, it became less and less reliable.
In September 2018, Elliott published an essay titled “How an Anonymous Accusation Derailed my Life,” in which he detailed the impact of being accused of rape on the list. He says after he was named on the list, several publications canceled planned coverage of his book collection of essays, he was disinvited from several events, and his television agent stopped returning his calls. “Was this just business as usual, or had she found out about the list? I didn’t know,” he writes. In response to the essay, at least one woman spoke out publicly about alleged misconduct by Elliott.
The lawsuit indicates that Elliott plans to sue other anonymous users who contributed to the Google Doc, and subpoena Google for metadata that could identify them. “Plaintiff believes that information obtained in discovery will reveal the Jane Doe Defendants’ true names, addresses and other identifying information and allow Plaintiff to amend this Complaint to state the same,” the lawsuit says.
According to a piece published at The Cut, several of the men named by the list oppose the lawsuit. Supporters of Donegan have launched a GoFundMe campaign to help pay for her legal fees. In a tweet posted after the announcement of the lawsuit, Donegan made it clear that she still supports the list.
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