Draining the Heart of the Internet: Is targeted marketing destroying the surfing experience?

Izzy Woods

The saying “just because you're paranoid doesn’t mean they aren’t out to get you” can be directly applied to Internet marketing these days. Targeted ads, often courtesy of Google AdWords and AdSense, appear on just about every page we visit online. Type an email to your mother and mention the carrots you ate the night before, and suddenly every sidebar and header ad is about carrots, cooking, or where to find cooked carrots. Casually type a comment about babies while responding to a friend’s Facebook comment, and almost instantly your entire Internet experience will involve baby-centric banner advertisements and notices. While Adwords and search engine marketing techniques have exponentially increased the efficiency of marketing and the reach of products and brands, and while most consumers have become accustomed to this rapid response to the minutiae in our heads, the practice is still mildly unsettling.

Back in the day

It all began with pay-per-click advertising in the late 90s. The ability of advertisers to place their ads where a potential customer could easily select the option to visit their site or product proved to be quite successful for all involved. In the late 90s, the average consumer was still wildly enamoured with the very fact that “surfing” the net, moving easily from place to place, was an option, so having a pay-per-click ad or two appear seemed novel. The fact that the ad was targeted was interesting as opposed to annoying. Google Adwords, launched in 2000, was the harbinger of developments to come. The Adwords program is now an integral part of our online experience. In a nutshell, the service, and others like it, allows advertisers to choose a series of keywords that will activate ads to appear in sidebars, banners, and pop-ups. The advertiser pays a specified amount per click by a potential consumer. The more money the advertiser is willing to bid per click, combined with the amount of traffic their site receives and the quality of the site itself, determines how prominently the ad is displayed on the page. Most often, it is Google Adwords that causes that one line about carrots to equal banner ads about vegetables for the next hour, or the appearance of advertisements about Gerber and Pampers that dot the electronic landscape once you leave Facebook.

This instant advertising gratification is further compounded by the use of more basic search engine marketing techniques, like keyword analysis, link and page popularity, back-end techniques like image tagging, contextual advertising, and paid inclusion in website directories, to name just a few. The result is that surfing the Internet now means navigating a series of advertisements, in addition to searching for the information you actually need. In the marketing community’s quest to generate more traffic and increase visibility, advertising has become almost as prevalent as general information on the web, and often the two are conflated in tricky ways that make it difficult to separate fact from a possibly manufactured version of the truth.

The real story

This is where “conspiracy theories” come into play. With targeted advertising and, recently, with the development of targeted links to content as well, our Internet experience is becoming more and more confined to those mentions of carrots and babies. The true “surfing” experience is no more. There was a time when it was possible to make cognitive leaps on the Internet that were solely based on where our brains chose to go, as opposed to where an advertiser nudged us to go. Those days seem long gone now. Consumer groups have been grumbling since the advent of paid search advertising. They point to the way advertising is presented on the Internet, and how some ads are presented in such a way that the very fact that they are advertisements is hidden. Pay-per-click advertising also opened up a whole new level of online trademark infringement, as companies raced to gain possession of common or popular terms, so that their ads would appear more prominently. In fact, in 2011, Google began preventing Adwords clients from buying up other links in order to increase their ranking. The end result is that the World Wide Web is becoming increasingly limited to only what exists in the user’s immediate world. Half the fun of going online used to be stumbling across a website or finding a new band from overseas. Now, the use of targeted technologies is drastically limiting our experience and, consequently, it is also limiting the possibility of connection or discussion with others that used to be the heart of the Internet.

Small press networks in the digital age

Julie Koh, Zoe Dattner and Louise Swinn

Sleepers Publishing is an independent publishing house based in Melbourne. Founded by Zoe Dattner and Louise Swinn in 2003, it advocates for new and emerging writers in Australia. Writer Julie Koh interviewed Louise and Zoe about the implications of new technologies for the work of Sleepers Publishing and other small presses across Australia.

How does social networking impact on how you connect with readers?

Social media is a really quick and easy way to speak to our audience frequently and light-heartedly. We use Twitter, which is big in the publishing industry, and Facebook. Some of our authors are great social networkers: Steven Amsterdam is big on Facebook, with regular and interesting updates, and miles vertigan is a prolific Tweeter. His tweets are funny and irreverent, and a great companion to his book, Life Kills - they have a similar style and sense of humour to the book, so they are each a tiny publicity stunt.

The Sleepers App for iPhone comprises short stories from previous Almanacs. What was your rationale behind creating the app? Are you finding this technology to be a worthwhile venture?

We were aware a few years ago that reading habits were starting to change, and as we began to make our existing books available as ebooks we also wanted to dive into a new format. The iPhone App seemed like a good way to start because we know many users of the iPhone, and the great thing about it is that it’s with you all the time. There have been sales but digital formats are generally slow at the moment, and plenty of our readers still prefer paper books. However, it’s been a really useful way for us to get our toes in the water of digital reading, and we have discovered a fondness there. We are, increasingly, surrounded with friends and family reading on Kindles and iPads.

You publish in both paper book and ebook formats. Are you finding one format to be more popular than the other? How much do you think this will change in the future?

All of our books are now available as ebooks. We still sell more paper books, by a long margin, but it’s slowly changing. It can be hard to find the books you want as ebooks in Australia, due to territorial rights, so readers are sometimes wary of investing in the new technology until everything is available. However, availability is increasing, in multiple formats, starting, for us, with Readings and Kobo, and we envisage a steady rise in ebook take-up from our readers over the next few years.

A few years ago, the Small Press Underground Networking Community (SPUNC), in which you are both involved, commissioned a report by Kate Freeth, A lovely kind of madness: Small and independent publishing in Australia (2007). Freeth found that some of the more common difficulties that small presses face relate to issues of distribution, publicity, marketing and public awareness. How is SPUNC helping small presses to confront these difficulties?

SPUNC has been invaluable at connecting small presses with the ebook retailers/distributors, and therefore showing us the market that is out there. It can be difficult to keep up to date with all of the technology as it changes so it’s terrific having someone "on the ground", digitally speaking, to keep us in the loop. In terms of paper book distribution and marketing, the SPUNC site and blog and surrounding social networks creates an easy to access way into a community of likeminded publishers, and a community of eager readers. It’s the linking and educating that SPUNC does so well.

Can you comment further on how new technology has had, and will have, an impact on the operation of Sleepers Publishing and small presses in Australia?

We can’t speak with any authority about other small presses but, at Sleepers, it has been terrifically energising to know that we are now able to access a worldwide community. Prior to ebooks, it has been near impossible for us to take our books out of Australia and New Zealand, but now we are in the global market. We look forward to seeing that grow and continue. Sometime in the future, we will print fewer books – ideally only printing on demand – therefore reducing the need for warehousing or, as is the case at the moment, overcrowding our micro-tiny office. We look forward to that day!

Louise and Zoe discuss the Sleepers iPhone app,

the founding of Sleepers Publishing and paper books.

Memories of Car and Phone, prosthetics of the cyborg citizen (Part II)

Kieran Tranter

This post continues Dr Kieran Tranter's series on 'Memories of Car and Phone', the first instalment of which can be accessed here.

The demographics of the car, of the makes and models of drivers and vehicles, over the past 15-20 years in the West make an interesting study. There are more cars per head of population, women are now almost equal owners of the Western fleet, and by percentage there are less "male hero" and "man of the family" vehicles than in the past. The "average" Western car can probably be described as a Toyota Corolla, front wheel drive, 4 cylinders, practical, functional, user-friendly, economical, safe, and it is owned and driven by men and women alike. It will be owned/leased for three years and then traded in for a newer…Toyota Corolla. Its bonnet will probably never be lifted by the owner. In short it is the internal combustion engine version of an iPhone on a 24 month contract. I think this challenge to the traditional automobility of combustion masculinity is interesting.

Foremost, it represents a souring of the mythos of the car in the West. The symbolism of freedom mass-produced in chrome and steel had to reach the end of road when the common experience was gridlock and repetitious commutes. Combustion masculinity’s linking of car to hetero-normative sex was also doomed to a cul-de-sac when it became increasingly clear that burnouts in a “fully sick” car only appealed to other young men. The green movement’s chipping away at the car’s fender slowly rendered the car and car usage problematic, and the roadside memorials have come to haunt our travelling dreams. The car has made a life that is not sustainable in environmental and social terms, and the changes in car demographics mark an interesting evolution in automobility away from the hydrocarbon and testosterone fuelled combustion masculinity to a less identity focused use of cars. As I anticipate my plug-in electric car recharged by a photovoltaic array on the carport roof, this is to the good, even if it will be the car equivalent of the mobile phone, used, abused, and then replaced with same.

But I worry about the types of memories that we’ll take from this future. Sure there might be thousands upon thousands of images of our life and loved ones stored in our portion of the cloud accessible at will through whatever access device is de jure, and available on a 24 month contract, but will we have memories? The car’s physicality, its imposing on life, makes memories. The sunlight machines might access images of the past, but they do not seem to be mnemonic aids in themselves.

What I am concerned about is life. Martin Heidegger’s account of human living was as an entity in time and aware of time; an entity whose memory of past grounds certainty of future. Time passed,and memory was the storehouse, and safeguard, of that life that was. Through memory future becomes possible. Pre-modern Western time could be seen as different. The life of the seasonal cycles and ecclesiastical calendar was a life of repetition, of the same over and over again. Modernity was ultimately a revolution in time; the past became history that could be known, remembered, studied; and from this, the possibility of future, a future different to the past, could be aspired towards.

While Heidegger was famously concerned about the impact of modern technology on human experience, the car has been a memory aid for the cyborg citizens of the West for probably over half a century. With the fading of the car to white(good), to another sunshine machine, the hard materiality of the fabric of memory is potentially reduced. An important way that life has been marked and remembered in the modern West declines. The endless cycle of another featureless, while feature-full consumer good, almost returns us to pre-modern time of endless present. It raises the possibility that our future memory of past will be of a past as same giving rise to an anticipation of a future that is same. In the sunshine our chronological horizons collapse.

So possibly we need the car to be human. But perhaps, as I get ready to ride my bike home, what is also possible is that out of the near limitless data of our contemporary lives we learn to piece some solidity from the zeros and ones. Maybe without the imposed cultural meanings of our car prosthetic, there is a possibility to freely create more complex and empowered life narratives, through the sunshine, from the cloud.

Memories of Car and Phone, prosthetics of the cyborg citizen (Part I)

Kieran Tranter

Can you remember the make and model of your past mobile phones? I sort of can. I’ve had a succession of Nokias over the past 10 years culminating with an iPhone. But model number or features are a bit of a blur. Yet I had it on me and used it every day. It was a phone, it was useful, and it only made it presence felt when it was not useful: the times that it went through the washing machine (twice), dropped in the ocean (once), and shattered into several pieces having fallen from a height (twice).

Now – can you remember the make and model of your past cars? I can. In my 20 years of car ownership I have survived a 1981 silver four wheel drive Suzuki Sierra with a 1.0 litre engine and unassisted drum brakes; a 1973 baby-poo orange Renault 12 Sedan, a 1975 blue and white two-tone Renault 12 wagon; a 2002 XC Holden Barina (known in Europe as an Opel Corsa, my one experiment with a new car); a metallic green-gold 1985 Volvo 240GL sedan; and a 1997 TARDIS blue V70 Volvo station wagon (yes it is a blue box and it is bigger on the inside)...

What can be made of this distinction (aside from character judgements relating to mobile phone abuse and ownership of embarrassing cars)? Car and phone are the two prominent prosthetics of the cyborg citizens of the West; yet their memories seem to generate different degrees of affect. I remember affectionately my little Suzuki and the Renaults. I regret selling the Barina and I still miss the fear and wide berth that the 240GL Volvo was given by other road users. Car and life can be mapped coexistent; phone and life not so much. I cannot recall which phone it was that I rang my family with to tell them that my daughter had been born; but I can very much remember the drive to hospital in the Barina, with the morning sun reflecting off the silver bonnet.

There are some obvious explanations. The purchase and running cost of a car imposes itself. We remember the car because we are continually paying for it. But phones impose themselves as well; the slight trepidation when approaching the monthly bill witnesses this. However, this does not explain the level of affect. There is the coming-of-age ritual of passing the licence test that marks freedom and adulthood that could be seen as making the memory of cars more endearing. But I am sure for the next generation that similar symbolism will be associated with their first mobile phone. And it is not time spent with the thing – given I often ride a bicycle to work, I spend significantly more time with my phone than my car.

There probably is something about gender at play. As Sarah Redshaw observes in her cultural account of Australian automobilities, In the Company of Cars (2008), there is a form of maleness that is particularly entwined with the motor vehicle. Her term “combustion masculinity” is fabulously suggestive. The metallic technicality, the symbolic economy of men speaking through cars and not words, the speed, freedom, risk, and triumph of the car resonated, and still does resonate, with men the world over. Indeed, BBC’s Top Gear has become an institution and global marketing phenomena, as a celebration, and perhaps a slight parody, of this auto-mentality. The phone is a phone. It might now access the net/cloud, take photos, allow the sci-fi dream of videophone, play music and games, show TV and movies, and chirp reminders cross-linked to a diary; but even an iPhone does not have the cultural meaning of a 1967 Citroën DS 21 or 1957 Chevy BelAir Hardtop. I am pretty certain that there will not be clubs and enthusiasts in 50 years engaged in global discussions of how to source parts and repair old mobile phones as there probably will still be for the “Goddess” and ’57 Chevys.

The phone integrates to life. As Donna Haraway wrote in her iconic “Cyborg Manifesto” in 1985, “‘[o]ur best machines are made of sunshine”, anticipating our wireless reality of connectivity, and not the clunky, modernist, greenhouse-causing dinosaur of the car. The car makes life. Our cities, our lives, the way we feed ourselves, educate our children, and know space from place – the geographies of Western habitus – have been made because of the automobile. We remember the car because the car has impacted on us; even if we are fortunate never to have been involved in an accident. We don’t remember phones because they are sunshine; pleasant when there, soon taken for granted, only missed when connection to the cloud is unavailable. The car represents a certain form of cybernetic citizenship of machines and meat that has to be earned and paid for with resources, time, and sometimes blood. It has configured certain desires and modes of living that have been considered mainstream in the West since WWII. In this our past cars are remembered. There might be risks from phones – the research is on-going on the mobile phone-radiation-cancer link – and there is all that communication, data, and virtuality.  However, pocketing a Samsung Galaxy is not the same as tinkling a set of keys.

The demise of 'dot-comming'?

Joel Barrett

The Internet, as we know it, is about to change forever.

At least that's what ICANN, the Internet Corporation for Assigned Names and Numbers, would have us believe. That's because on 20 June 2011, after years of board meetings, stakeholder submissions and fine-tuning, ICANN finally approved the introduction of a program to allow an infinite number of gTLDs onto the Internet.

A gTLD (which stands for Generic Top Level Domain) is the Internet extension that comes immediately after a domain name. gTLDs are best explained by way of example: .com, .net and .org are the most common ones, while .info, .biz and .pro are a little more obscure. gTLDs should be distinguished from ccTLDs, which are Country Code Top Level Domains and designate a particular country (.au for Australia, .ca for Canada, and so on). A basic Internet address generally looks like this: www.DomainName.gTLD or www.DomainName.gTLD.ccTLD.

There are 21 gTLDs at the moment, but this number is set to blow out under the New gTLD Program. Essentially, from 12 January 2012, any "[e]stablished corporation, organization, or institution in good standing" will be able to apply to ICANN for one or more new gTLDs to be added to the Internet. For example, a company like Canon, which has expressed interest, could hypothetically apply for .canon, .pixma, .camera, .photography, .technology, .smile or all of the above and more. A successful applicant will become the registry operator for the new gTLD, which means (among other things) that it will be able to sell a whole new set of domain names in that gTLD, keep the domain names for itself, or do a mixture of both. However, the price may prove too high for some smaller players: there is an administrative fee of US$185,000 per new gTLD, and that's just the beginning. Applying for a new gTLD could end up costing millions.

(Of course, the above description does not even begin to capture the complexity of the New gTLD Program. The gTLD Applicant Guidebook, which contains all the relevant rules and procedures, tops 350 pages.)

Although there are countless legal issues that arise from expanding the Internet so drastically (cyber-squatters and trade mark infringers will have a field day!), the interesting question for me is how companies will utilise their newly-acquired gTLDs and how we, as frequent users of the Internet, will respond. Cynics and critics claim that we are so wedded to the practice of searching, browsing and navigating the Internet within the .com paradigm (a practice I like to call "dot-comming") that new gTLDs may be fun and exciting initially, but will ultimately fall by the wayside like all other fads and gimmicks. Alternatively, hundreds of new gTLDs will turn cyberspace into a labyrinthine maze of back alleys, side streets and dead ends, making it impossible to locate even the simplest piece of information. Dot-comming, while not necessarily intuitive, is at least familiar.

I tend to agree with those who argue that if companies utilise new gTLDs in innovative ways, our searching, browsing and navigating strategies will adapt accordingly. Imagine how quickly you could check your phone bill if your personalised account page was located at YourName.vodafone. Think how easy it could be to shop online for a second-hand book if you could simply type in books.eBay. Want to rent a DVD, but not sure what's available in your suburb? Go to YourSuburb.Blockbuster. There could be a complete paradigm shift in the way we use the Internet, and companies will be able to reinforce these different ways of thinking through clever and persistent marketing and advertising.

I often have to fight my instinctive wariness of new technologies (back in 2005, I could not see how an iPod could improve my life when it was so easy to play CDs in my car, and a life juggling iPods and click wheels and iTunes just seemed too complicated). But I think that if companies take up the New gTLD Program as forecast, dot-comming could soon be a thing of the past, as obsolete as the floppy disk and the Discman (technologies that were all the rage as recently as 15 years ago).

So will the New gTLD Program actually revolutionise the Internet addressing system, or will it fizzle due to lack of corporate interest? And if it does take off, will the New gTLD Program improve the way we use the Internet, or will it just encourage gTLDs to spread uncontrollably across the online landscape like weeds, leaving a swathe of confusion, counterfeiting and cyber-squatting in its wake?

Only time will tell. If all runs smoothly (and it rarely does in the world of Internet addressing), we could know as early as January 2013, when the first new gTLDs are expected to land.

What we lost when we gained the light bulb

Amy Spira

In 2009, I found myself as far away from technology as I had ever been. I got off a rickety, disused school bus and watched it speed away through a cloud of dust, leaving me alone on a dirt road in the parched Nicaraguan countryside. It was the hottest afternoon of my life. After a short hike, I arrived at a small township, where I had arranged to lodge with a local family in order to immerse myself in the life of Nicaraguan subsistence farmers. In the heat of the day, the farmers took refuge in the meagre slivers of shade cast by the midday sun. I settled into the clay-floored hut which I was to share with my host family and then joined the farmers outside.

Within minutes, and despite the heavy heat, I was itching for activity. Something to watch. Or listen to. Some news from the outside world. A conversation, maybe, but I'd need to call someone because the townsfolk were, by that stage, sleeping off their morning's work. I sat in the thick silence. And then I noticed it. A sound unlike any other - the complete absence of white noise.

In this particular town, there was no electricity.

No lights, no televisions, no computers, no nothing.

A few days later, two American travellers arrived, as I had, dusty and tired in the midday sun. One of the first things we discussed was how we could help the town to obtain enough electricity to support at least a single light bulb for each family home. The town was so remote and the infrastructure so poor that connection to the grid was unlikely. So we met with the townspeople to discuss their thoughts on installing solar panels. Our plan was to fundraise in Australia and the United States to fund the installation of panels on each family's land.

What shocked me was the sadness with which many of the townspeople greeted our proposal. Far from being excited about the prospect of electric light, my friend, Alvaro, who was 26 years old, educated and progressive in almost every other way, sighed sadly and said, "I knew this day would come. We can't avoid it forever."

There is nothing surprising about a person who uses a typewriter or who reads by candlelight for the ambience. Similarly, no matter your views on the issues, resisting stem cell research or avoiding modern medicines are actions grounded on identifiable, if controversial, drivers. But what of a person who will not use a telephone? Or a light bulb?

This kind of resistance to technology is often attributed to irrationality, technophobia or a staunch adherence to tradition. Those opposed to industrialisation and new technologies are often compared to the Luddites, who lobbied against the technological advances of the Industrial revolution, often by destroying the machines which they considered to be destructive of social norms. The term Luddite usually carries a negative connotation, implying backwardness or primitivism. Perhaps this is because of the destructive methods the Luddites used when resisting change. Or perhaps it is because, in the industrialised world, technology is so intrinsic to "success" that, by reverse implication, a person who cannot or will not master a new technology is often perceived as incompetent, unambitious, or primitive.

What I failed to see in my enthusiasm for technology was what Alvaro's community stood to lose if it gained a light bulb. Alvaro was not blind to the benefits of electric light, but he saw what was precious in the dark of night. Over the weeks that I spent in the town, I came to see it too – the joy of visiting neighbours' homes when the moon was bright, and the debates that raged in the darkness of the family home on nights when there was only a crescent (or less) in the sky, making it too dark to leave. The town lived by the rhythm of the moon. Alvaro was right to lament the advent of an age in which there was always enough light to go out at night, or to sit alone and read.

A few nights ago, I came home from work and switched on the television. After an hour of mindless watching, I began wondering about the little town in Nicaragua. For all their concerns, the townspeople eventually capitulated to the electrical age and requested that we raise funds to bring them electric light. Solar panels were installed in 2010.

I wanted to ask Alvaro whether he was happy with the outcome – or whether electricity had changed life in the ways that he had feared.

But I may have to wait to find out – the townspeople don’t have telephones. Nor do they want them.

And who could blame them?

Image by IvanClow, made available by Creative Commons licence via Flickr.

Visionary or 'slackademic'? Social media's role in tomorrow's academia

Indigo Willing & Tseen Khoo

As the 21st century unfolds, various types of new media rival, and in some cases surpass, earlier forms of computer-mediated communication (CMC) in the extent to which they impact our lives. Twitter and Facebook have been used most stunningly (and with astounding results) in the realms of politics and social protest movements. This is evident internationally: Icelandic MP Birgitta Jonsdottir has suggested, for example, that Iceland develop a more democratic constitution via the use of Facebook, while social networks played a notable role in the overthrow of Hosni Mubarak in Egypt and the ‘Arab Spring’ protests more broadly. Most recently, we have seen digitally mediated activism in the ‘Occupy Wall Street’ protests, where a tweet in Canada on 13 July 2011 turned into a local protest in Zuccotti Park, New York City on 17 September 2011, before quickly escalating into an ongoing global movement.

In academic fields, however, enthusiasm for social media is not always evident. Just as some disciplines in academia struggled with the idea of harnessing the potential of CMC for their research in the 1990s, many academics currently remain resistant to opportunities to shift or expand their own networking activities over into new media such as Facebook and Twitter. From our experiences with the creation of the Asian Australian Studies Research Network (AASRN), we have found that using new technology – and social media, in particular - creates conflicting rather than united discussions in academia.

Anecdotally, many academics mire themselves in the negative aspects of platforms such as Twitter, or dismiss all social media as activities befitting dilettantes and slackers. This negative orientation harkens back to the traditional denigration of academics who engaged too regularly and enthusiastically with the media. Further, many academics are sceptical of 'slacktivism' or 'clicktivism' (both pejorative terms for the emptiness that can underpin online declarations of commitment to a political, humanitarian or ethical cause).

Having hauled the AASRN network into the Web 2.0 world last year after being based for several years on 'traditional' email, and having embraced social media for several current projects, our perspectives straddle the old-school technology of mailing lists and static bulletin boards and today’s enmeshed social media strategies.

The advent of intensive social media platforms has brought about a significant transformation in the way we run our academic research network. With an active Twitter stream (@aasrn), professional website and Facebook group, we are reaching many more people than ever before. The immediacy and constancy of contact through social media has served the network well, allowing us to cultivate a sense of momentum and breadth of membership.

AASRN has been around (informally) since 2000, as an offline and sometimes online group, and occasional gathering, of academics with shared interests in Asian Australian studies. It was founded to establish and deepen scholarship in the field of Asian Australian studies. Is this aspect supported through the dynamism of the social media forums? Or is new media making our research network connections more shallow (as feared generally about social networks)? Perhaps it’s too early to tell, given our short, only year-long engagement with social media thus far.

The inaugural Asian Australian Film Forum (AAFF 2011), however, is an event that has embraced (and been embraced by) social media, with event momentum and word-of-tweet spurring a full programme of screenings and panels of Asian Australian filmmakers and media types.

That an event about evolving screen cultures should do so well using new media and social media is not all that surprising. Most stories these days are shot on digital video. Gone are the days when budding filmmakers cut their teeth using 8mm or 16mm film, a process that also became increasingly expensive and limited to a privileged few (especially with post-production costs factored in). Even the term ‘film festival’, if not redundant, has a quaint sound to it now.

The Internet plays a vital role in the distribution and promotion of contemporary video productions, fostering the necessary networks to support them. This includes the film press, film festival organisers, film industry bodies, television networks and most importantly, film fans who can (and do) actively communicate with each other through social media.

This heightened accessibility to digital technologies nurtures fresh perspectives and innovative approaches to create and showcase Asian Australian stories. Both Twitter and Facebook have been indispensable to the inaugural AAFF, from sourcing filmmakers to promoting the film programme, to strengthening the engagement of academically-founded entities (such as the AASRN) with Asian Australian creatives and the broader community.

There will always be a “digital divide”, and as Turkle has more recently suggested, there will always be a risk of becoming too introspective due to social networking. For the purposes of the AASRN, however, the horizons of connectivity are impressively vast and, contrary to people becoming more alone together, the web is proving to be a powerful tool for our promotion of collective engagements, on and offline.