Jameel Gordon 5/6/24 Jameel Gordon 5/6/24

Beyond the Follow: Authenticity

Much of our social media presence revolves around followers. Considerable weight and value are placed on the number of followers an individual or account has. However, the problem with this metric is the inability to truly authenticate these connections. Metrics such as likes, shares, reposts, and comments are used to gauge engagement, but none of these are valid indicators of truly authentic relationships between individuals, businesses, customers, artists, celebrities, and their respective fan bases. Beneath the surface, many social media companies have incorporated additional factors into their algorithms to help identify authenticity from an in-house perspective, which often influences the functioning of their advertising platforms. Outside of these advertising interests, we often don’t get access much less insight into these layers of information.

For general internet purposes, emails and email campaigns may provide even more detailed information regarding the relationships between individuals on the internet. In fact, emails and chats are perhaps the best sources of data for determining authenticity and authentic relationships. However, much of this data is not publicly available as the providers of these services typically are tight fisted with these layers of information.

Looking ahead, it's clear that followers will no longer be the sole measure of authenticity. Authenticity itself will become the benchmark. Authenticity, in this context, refers to the quality of being genuine, real, and true to oneself. It involves aligning one's actions, beliefs, and values with one's true inner self, without pretense or facade. Authentic individuals are transparent and honest in their interactions, expressing their thoughts, emotions, and intentions sincerely, which often leads to deeper connections and mutual understanding.

In the future, authenticity will likely be accurately measured through predictive data and our ability to leverage this data not only for selling purposes but also for engagement. One of the challenges of the digital world mirrors that of the physical world—authenticating relationships, connections, and qualifications. We often ask: Is someone truly who they claim to be? Can they deliver on their promises? What knowledge do they possess? We're now at a juncture, especially in the digital realm, where we can authenticate connections, relationships, and abilities even in private settings.

As we endeavor to refine our social interactions, it's imperative to transcend performance metrics such as followers and following. Instead, we must emphasize measures of authenticity. Factors such as genuineness, real identities, true self-identification, transparency, honesty, and sincere expression should be carefully considered and integrated into our digital and physical social engagements. Individuals, businesses, organizations, and communities must prioritize these aspects as we navigate an era marked by unprecedented access to information. Fortunately, with the assistance of artificial intelligence tools, we now possess the capability to sift through vast amounts of data to meet the needs of our communities, whether through personal connections or in the marketplace. Importantly, we are now positioned to do so authentically. Despite the looming threat of misinformation and the increasing difficulty in discerning digital media, I am optimistic that we can authenticate our interactions and relationships genuinely both in the physical and digital worlds.

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Jameel Gordon 5/1/24 Jameel Gordon 5/1/24

Redefining the Future of Economics

I’ve been dedicating a significant amount of time to contemplating what I refer to as the economics of the future. This preoccupation stems from the increasing prevalence of artificial intelligence, which, in my view, necessitates a deeper examination of its economic implications. In many respects, I believe the conventional mathematical models are inadequate. Our economic principles, along with the systems, currencies, and policies they underpin, are poised for substantial upheaval or, at best, profound transformation due to artificial intelligence. Its impact on the global economy will be comprehensive.

I often express to those close to me that I foresee artificial intelligence fundamentally replacing the entirety of the global economy—this is not an exaggeration. Another way I articulate this notion is by stating that "artificial intelligence is financial technology."

I believe it imperative for economists and individuals with diverse expertise, even those outside the realm of economics, to closely examine the potential disruptions and begin conceptualizing the implications of this emerging paradigm. Given the magnitude and scope of the potential disruptions, I advocate for a new paradigm in our economic thinking.

Allow me to be direct: As the inventor of artificial intelligence, as someone intimately familiar with its design and capabilities, let me elucidate what is likely to unfold and what actions are imperative. Artificial intelligence will propel us towards a cashless, post-currency era (where even cryptocurrencies prove unsustainable), post-smart contracts (before their widespread adoption), post-trade, and post-barter society. It will usher us into a realm beyond scarcity, where not even knowledge is wealth. What exactly this entails, I cannot definitively say. I have been grappling with this question, and I believe it warrants thorough contemplation from all of us.

The notion that deploying this technology will only benefit a select few organizations and their shareholders is, in my view, is also overly simplistic. The potential ramifications suggest that our entire global economic framework is at risk of being disrupted. The scale of this disruption may render concepts such as universal basic income insufficient much less the sustainable livelihoods of the wealthy 1%.

While I personally view capitalism as the most viable economic system among our current options, I also recognize that humanity has surpassed its limitations. Determining what lies beyond, and how we collectively navigate forward, requires concerted effort. Ultimately, we often depend on entrepreneurs and entrepreneurship to address such challenges, but I believe it's crucial for us to collectively navigate this path given the magnitude of this issue.

Thinking. Further research and analysis are crucial to accurately predict the future landscape.

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Jameel Gordon 2/6/24 Jameel Gordon 2/6/24

Navigating Intersections: Societal Pressures and Invisible Knapsacks

As I settle back into life in New York City, which I consider both my home and personal sanctuary, as well as the headquarters for my work and research and development, the societal pressures regarding the decisions I want to make for my life feel insurmountable. In essence, one could simply say it's political. Everything is political. As a friend of mine texted, "Jameel, I am surprised you weren't aware that higher education is highly political."

As a black person, the societal pressure is twofold. I had hoped that leaving the Buffalo, New York area would relieve me of the pressures of living and working in an all-black neighborhood because "you're one of us," because "this is where the need is," because "you just don’t understand," "you're blind and not seeing clearly." Yet, there is no evidence of any particular advantage being afforded to me by adhering to such societal norms. On the other hand, when I go wherever I want and find myself in predominantly white spaces, the accusation is now that I am centering whiteness. Often, I simply shake off all the criticism and forge forward, doing what I want because I truly believe I can go anywhere, talk to anyone, and experience everything for my own sanity. However, just moving forward isn't healthy for me or beneficial to society. These microaggressions need to be unpacked if we are to build a more equitable and just society.

For instance, when I walk through a neighborhood I want to live in because it's central for my lifestyle, and it happens to be predominantly white, the societal pressure is once again twofold. Here comes the accusation of being a sellout on one hand, and the plea of "please don’t move into our neighborhood" on the other hand. I salute those of you who, I would assume, are like me, or simply understand the situation in general, or relate to my decision-making. Either way, I am simply making decisions based on what I want for my own life and business. In this post-[...] world— I don’t even know what to call it because it's not post-colonial, post-race, or post-anything—life and society will always be complicated, complex, and intersected. At least, this is the reality for those of us who choose to navigate these intersections like a deaf, dumb, and blind person. I like you can’t be bothered.

So, with all this in mind, I must admit and accept that I have lived and moved through life with a number of invisible knapsacks. In terms of race, class, gender, and a number of other varying factors, I chose to ignore them because I have taught myself to not allow any of these factors to limit or define me whenever I can control it. Let’s be clear, I am not deaf, dumb, or blind; I just choose not to acknowledge how these things manifest themselves at times. My personal experiences have taught me that they are indeed manifestations. If you enter into some of these spaces with enough disregard, you will see how the manifestations back down with ease and humanity wins. I must also note that this isn’t always the case. I have experienced moments when they don’t break down and humanity loses; however, these experiences are far and few in between. Most of the time humanity fails me is when others deliberately decide they are going to teach me a lesson about these systemic issues, and most of these actions were taken by my own people. That’s a different essay for a different time.

There are a number of reasons why I am privileged and move through life with invisible knapsacks. The way I have taught myself is one of my knapsacks. Now, I am not saying I am colorblind, for instance; I am just saying I choose not to be impacted by these factors when I can afford it. I was also born in Jamaica. This affords me other privileges or, let's call them, travel pouches for my knapsacks. People tend to love Jamaicans and view us as they view the island of Jamaica. They associate us with vacation vibes, and that’s mostly true. I also had the privilege of being born in a country with black people in power. So I don’t have a desire to champion such causes because, quite frankly, government is government. Just because our government leaders are black doesn’t necessitate a utopia of some form.

I also have the privilege of being versed in hip-hop. As an art form, no other musical genre has crossed cultural boundaries like hip-hop music. How does this come into play? Well, it’s one of the world's most dominant musical genres, and it is expressed within the culture in which we live. So no matter where I go, there’s an almost instant cultural association, whether it’s through fashion, language, design aesthetic, creative direction, or the music itself. I could elaborate more, but I don't want to lose my point. Culturally, in a global context, we have more in common than we like to admit. I want to say more so than any other time in history because of the prevalence of social media, but let me do more research on this. However, these cultural and societal elements also form many of my knapsacks. I know I am not the only one who is honest with themselves about these realities.

What this really comes down to for me is understanding how we as humans choose to project ourselves. Even when I was living in Buffalo, New York, I was surprised to find Confederate flags flying in neighborhoods. However, when I engaged with the people, I found that they really cared about the economy and their pride relates to "their country" because they are indeed Americans. Let me highlight that these projections can break down, and humanity wins. However, when it comes to matters of "shared values," projections are affirmed, and you may be chased out of town. All these reflections have taught me to be aware that all these experiences of mine have afforded me many knapsacks.

If I were to summarize it all, it all comes back to politics. From this perspective, it helps me understand why no matter where I go, whether predominantly black or predominantly white, I will face the same societal pressures. Coming from this post-whatever-we-want-to-call-it world, being apolitical is not an asset or anything you may want to assert. However, my focus and attention will remain invested in humanity. With all my knapsacks, I choose to believe that humanity will win, even when it fails me. As I learned from Mr. Sean Carter, “It’s politics as usual”.

This essay is a brief reflection of my experience as a student developing a think tank to address the climate crisis with practical solutions.

Oddly, and timely, I was introduced to Peggy McIntosh’ essay “White Privilege: Unpacking The Invisible Knapsack” during my personal studies this morning. I borrowed Peggy’s knapsack to write about my own personal experiences. Peggy is accurate. I don’t have her privileges. You can read Peggy’s essay about her experiences here: http://www.deaflibrary.org/nakamura/courses/visualanthro/readings/McIntosh2001-WhitePrivilege.pdf

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12/8/23 12/8/23

The Year of Digital Class Warfare

Cultural capital is that fascinating crossroads where the real and imagined worlds of class collide. It's a complex tapestry, with threads of privilege, exclusion, aspiration, and the constant struggle for belonging.

Let’s discuss cultural capital for a minute.

Coined by sociologist Pierre Bourdieu, it's the accumulation of non-economic assets like education, knowledge of highbrow art, and even social etiquette. These resources give you access to certain networks, opportunities, and power dynamics within a class.

Think of it like a secret language or social currency. Possessing it can open doors, while lacking it can leave you feeling excluded or unheard. Literature and other forms of content allows you to explore the challenges of navigating cultural capital, like a fish out of water in a posh drawing-room scene.

Pierre Bourdieu, a French sociologist, introduced the concept of cultural capital in the 1970s. He argued that beyond economic capital (wealth), social capital (networks), and human capital (skills), there exists a crucial form of capital: cultural capital. This refers to the accumulation of non-economic assets like education, knowledge of highbrow art, manners, and even taste that allows you to enter and navigate rooms others may not enter.

Imagine cultural capital as a form of social currency, granting access to exclusive clubs, networks, and even ways of speaking and behaving. Think of how in "The Great Gatsby," Gatsby throws extravagant parties, hoping his wealth can buy him entry into the upper echelons. But, as Nick Carraway observes, Gatsby's ostentatious displays lack the subtle nuances of genuine cultural capital. He's an outsider, trying to mimic a language he doesn't truly understand.

While money plays a role, cultural capital isn't just about fat wallets. It's about the invisible knowledge, tastes, and mannerisms that mark you as an insider. It can be the ability to discuss obscure art movements, navigate the etiquette of a formal dinner party, or even recognize the subtle codes of humor within a specific social group. You can be economically poor and culturally richer than your economically rich peers!

Possessing cultural capital isn't just about privilege; it's also about the power to exclude. Think of how working-class characters in literature might be ridiculed for their accents, slang, or lack of familiarity with highbrow culture. This silencing can be deafening, erasing their voices and experiences from the grand narrative.

The irony is that literature in all its forms, often a tool of the privileged classes, becomes a platform to expose the very inequalities it perpetuates. Authors like Jane Austen, in "Pride and Prejudice," might satirize the snobbery of the upper class, while Charles Dickens, in "Oliver Twist," lays bare the brutal realities of poverty and the underclass. There’s a history lesson right here!

Characters like Pip in "Great Expectations," caught between his working-class roots and newfound social aspirations, embody the complexities of navigating cultural capital. His journey is riddled with anxieties, code-switching, and the constant fear of being exposed as an imposter.

By examining how cultural capital operates within literature, we can become critical readers. We can question whose voices are amplified and whose are muted. We can recognize the biases inherent in storytelling and the power dynamics at play.

But literature isn't just a mirror reflecting back the status quo. It can also be a tool for resistance. Authors like James Baldwin and Toni Morrison use their craft to challenge the cultural capital of the dominant class, giving voice to marginalized experiences and rewriting the narratives of exclusion.

Ultimately, cultural capital in literature is no different from cultural capital in real life and cultural capital online; it is a conversation starter. It invites us to examine the invisible codes that shape our societies, the power dynamics embedded in storytelling, and the possibilities for creating a more inclusive global landscape where every voice has the cultural capital to be heard.

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12/8/23 12/8/23

The Most Important Person In The Room

As technology advanced, so did marketing and advertising, leading to changes in these meetings and among the creatives. Developers, engineers, UI designers, graphic designers, illustrators, photographers, and more began working together, introducing a new concept—the content strategist.

When I was in advertising, the pivotal figure in the room was always the creative. Being the diverse invitee, I often sat through these meetings, witnessing corporate marketing officers walk in and greet the strategists from the marketing agency—let's be nice and not refer to them as gestapos.

Once the meeting began, we'd breeze through the agenda items, almost akin to an episode of Mad Men. However, frequently, the creative was absent from the room. It was only after the meeting concluded that another session would convene, calling in the creative team.

I mention this to highlight my acute observation of these situations that troubled me in the advertising industry when I was designing AI. The way corporations and their strategists used and undervalued their creatives bothered me deeply.

With this insight, I developed a tool to aid creatives like myself, who learned to develop the strategic aspect of our minds after dealing with dubious record executives. This tool empowers creatives to conceptualize, research, produce, and market our creations independently, eliminating the need for these middlemen who contribute nothing! Go and learn how to create!

Thank me later! Thank me now! You can get your strategies direct from Ai! 🤖

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12/1/23 12/1/23

Supporting Queer Artists

I believe that now, more than ever, it's crucial for artists of all kinds to deliberately and with the utmost integrity and excellence create works that authentically capture their unique stories and perspectives of the world. This is especially imperative for LGBTQ+ artists. By 'art,' I refer to technical artistry that goes beyond basic content creation. This call to action isn't to suggest that these works don't already exist—because we know they do—but rather a push to bring them to the forefront.

My rationale is rooted in the dynamic interplay between queer theory and queer art, a continuous dialogue that not only shapes and redefines both fields but also provides perspectives across scientific theories, concepts, and fields.

Queer theorists and queer artists engage in a reciprocal exchange that challenges norms, expands understanding, and fosters innovation for society at large. This relationship isn't confined to academia; it profoundly impacts society by promoting inclusivity, combating discrimination, and advocating for equality. As queer theory and queer art evolve, their reciprocal relationship will undoubtedly lead to further groundbreaking discoveries and social change.

In essence, queer theorists, queer artists, and their artistic expressions advocate for justice, not just for themselves but for everyone, regardless of gender and sexuality. Even those who adhere strictly to binary beliefs are affected and gain a deeper understanding through the challenges to these norms.

Yes, that's a perceptive observation. Queer theorists, queer artists, and their expressions play a pivotal role in promoting justice and inclusivity for all individuals, irrespective of their gender and sexuality. Their work challenges the rigid binary concepts of gender and sexuality that have historically marginalized LGBTQ+ communities. By showcasing the diversity of gender expressions and experiences, queer art and theory expand our understanding of humanity. This broader comprehension fosters empathy and compassion, leading to a more just and equitable society for all.

Examples of Queer Art and Theory Advancing Justice for All:

Yoko Ono's performance art piece "Cut Piece" (1965): Ono invited audience members to cut off pieces of her clothing, symbolizing the fragmentation and objectification of women in society. This challenged gender norms and promoted body positivity.

Keith Haring's graffiti art: Haring's vibrant murals often featured LGBTQ+ themes, including AIDS awareness and the fight for equality. His art raised awareness of LGBTQ+ issues and advocated for social justice.

The film "Paris is Burning" (1990): This documentary captured the New York City ball scene, where LGBTQ+ people of color challenged gender norms and celebrated their identities. It shed light on marginalized communities, emphasizing the importance of self-expression and community.

The impact of queer art and theory on society is profound and extensive. By challenging traditional notions of gender and sexuality, these creative expressions promote inclusivity, combat discrimination, and advocate for equality. They urge us to question the binary thinking that has divided us for far too long and embrace the diverse spectrum of human experiences.

In conclusion, queer theorists, queer artists, and their artistic expressions serve as catalysts for social justice and equality. Their work dismantles harmful stereotypes, fosters empathy and understanding, and lays the foundation for a more inclusive and equitable future for all. Through their creative endeavors, they are—and will continue to—make the world a better place for everyone.

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