{"id":28053,"date":"2021-12-29T00:31:00","date_gmt":"2021-12-29T00:31:00","guid":{"rendered":"https:\/\/www.lifeandnews.com\/articles\/?p=28053"},"modified":"2022-01-02T05:35:52","modified_gmt":"2022-01-02T05:35:52","slug":"im-a-black-woman-and-the-metaverse-scares-me-heres-how-to-make-the-next-iteration-of-the-internet-inclusive","status":"publish","type":"post","link":"https:\/\/www.lifeandnews.com\/articles\/im-a-black-woman-and-the-metaverse-scares-me-heres-how-to-make-the-next-iteration-of-the-internet-inclusive\/","title":{"rendered":"I\u2019m a Black woman and the metaverse scares me \u2013 here\u2019s how to make the next iteration of the internet inclusive"},"content":{"rendered":"\n

Breigha Adeyemo<\/a>, University of Illinois at Chicago<\/a><\/em><\/p>\n\n\n\n

Marginalized people often suffer the most harm from unintended consequences of new technologies. For example, the algorithms that automatically make decisions about who gets to see what content or how images are interpreted suffer from racial and gender biases<\/a>. People who have multiple marginalized identities, such as being Black and disabled, are even more at risk<\/a> than those with a single marginalized identity.<\/p>\n\n\n\n

This is why when Mark Zuckerberg laid out his vision for the metaverse<\/a> \u2013 a network of virtual environments<\/a> in which many people can interact with one another and digital objects \u2013 and said that it will touch every product<\/a> the company builds, I was scared. As a researcher who studies<\/a> the intersections of race, technology and democracy \u2013 and as a Black woman \u2013 I believe it is important to carefully consider the values that are being encoded into this next-generation internet.<\/p>\n\n\n\n

\"A<\/a>
A racial divide is already emerging in the value of avatars that represent users in virtual environments. yuoak\/DigitalVision Vectors via Getty Images<\/a><\/figcaption><\/figure>\n\n\n\n

Problems are already surfacing. Avatars, the graphical personas people can create or buy to represent themselves in virtual environments, are being priced differently<\/a> based on the perceived race of the avatar, and racist and sexist harassment<\/a> is cropping up in today\u2019s pre-metaverse immersive environments.<\/p>\n\n\n\n

Ensuring that this next iteration of the internet is inclusive and works for everyone will require that people from marginalized communities take the lead<\/a> in shaping it. It will also require regulation with teeth to keep Big Tech accountable to the public interest. Without these, the metaverse risks inheriting the problems of today\u2019s social media, if not becoming something worse.<\/p>\n\n\n\n

Utopian visions versus hard realities<\/h2>\n\n\n\n

Utopian visions in the early days of the internet typically held that life online would be radically different<\/a> from life in the physical world. For example, people envisioned the internet as a way to escape parts of their identity, such as race, gender and class distinctions. In reality, the internet is far from raceless<\/a>.<\/p>\n\n\n\n

While techno-utopias<\/a> communicate desired visions of the future, the reality of new technologies often doesn\u2019t live up to these visions. In fact, the internet has brought novel forms of harm to society, such as the automated dissemination of propaganda on social media<\/a> and bias in the algorithms that shape your online experience<\/a>.<\/p>\n\n\n\n

Zuckerberg described the metaverse as a more immersive, embodied internet<\/a> that will \u201cunlock a lot of amazing new experiences<\/a>.\u201d This is a vision not just of a future internet, but of a future way of life. However off target this vision might be, the metaverse is likely \u2013 like earlier versions of the internet and social media \u2013 to have widespread consequences<\/a> that will transform how people socialize, travel, learn, work and play.<\/p>\n\n\n\n

The question is, will those consequences be the same for everyone? History suggests the answer is no.<\/p>\n\n\n\n

Technology is never neutral<\/h2>\n\n\n\n

Widely used technologies often assume white male identities and bodies as the default. MIT computer scientist Joy Buolomwini<\/a> has shown that facial recognition software performs worse<\/a> on women and even more so on women with darker faces. Other<\/a> studies<\/a> have borne this out. https:\/\/www.youtube.com\/embed\/_sgji-Bladk?wmode=transparent&start=0 MIT\u2019s Joy Buolomwini explains the \u2018coded gaze,\u2019 the priorities, preferences and prejudices of the people who shape technology.<\/p>\n\n\n\n

Whiteness is embedded as a default<\/a> in these technologies, even in the absence of race as a category for machine learning algorithms. Unfortunately, racism and technology<\/a> often go hand in hand. Black female politicians and journalists have been disproportionately targeted<\/a> with abusive or problematic tweets, and Black and Latino voters were targeted in online misinformation campaigns<\/a> during the 2020 election cycle.<\/p>\n\n\n\n

This historical relationship between race and technology leaves me concerned about the metaverse. If the metaverse is meant to be an embodied version of the internet, as Zuckerberg has described it, then does that mean that already marginalized people will experience new forms of harm?<\/p>\n\n\n\n

Facebook and its relationship with Black people<\/h2>\n\n\n\n

The general relationship between technology and racism is only part of the story. Meta has a poor relationship with Black users on its Facebook platform, and with Black women in particular.<\/p>\n\n\n\n

In 2016, ProPublica reporters found that advertisers on Facebook\u2019s advertising portal could exclude groups of people who see their ads based on the users\u2019 race<\/a>, or what Facebook called an \u201cethnic affinity.\u201d This option received a lot of pushback<\/a> because Facebook does not ask its users their race, which meant that users were being assigned an \u201cethnic affinity\u201d based on their engagement<\/a> on the platform, such as which pages and posts they liked.<\/p>\n\n\n\n

In other words, Facebook was essentially racially profiling its users based on what they do and like on its platform, creating the opportunity for advertisers to discriminate against people based on their race. Facebook has since updated its ad targeting categories<\/a> to no longer include \u201cethnic affinities.\u201d<\/p>\n\n\n\n

However, advertisers are still able to target people based on their presumed race through race proxies<\/a>, which use combinations of users\u2019 interests to infer races. For example, if an advertiser sees from Facebook data that you have expressed an interest in African American culture and the BET Awards, it can infer that you are Black and target you with ads for products it wants to market to Black people.<\/p>\n\n\n\n

Worse, Facebook has frequently removed Black women\u2019s comments<\/a> that speak out against racism and sexism. Ironically, Black women\u2019s comments about racism and sexism are being censored<\/a> \u2013 colloquially known as getting zucked \u2013 for ostensibly violating Facebook\u2019s policies against hate speech. This is part of a larger trend within online platforms<\/a> of Black women being punished for voicing their concerns and demanding justice in digital spaces.<\/p>\n\n\n\n

According to a recent Washington Post report, Facebook knew<\/a> its algorithm was disproportionately harming Black users, but chose to do nothing.<\/p>\n\n\n\n

A democratically accountable metaverse<\/h2>\n\n\n\n

In an interview with Vishal Shah, Meta\u2019s vice president of metaverse, National Public Radio host Audie Cornish asked<\/a>: \u201cIf you can\u2019t handle the comments on Instagram, how can you handle the T-shirt that has hate speech on it in the metaverse? How can you handle the hate rally that might happen in the metaverse?\u201d Similarly, if Black people are punished for speaking out against racism and sexism online, then how can they do so in the metaverse?<\/p>\n\n\n\n

Ensuring that the metaverse is inclusive and promotes democratic values rather than threatens democracy<\/a> requires design justice and social media regulation.<\/p>\n\n\n\n

Design justice<\/a> is putting people who do not hold power in society at the center of the design process to avoid perpetuating existing inequalities. It also means starting with a consideration of values and principles to guide design<\/a>.<\/p>\n\n\n\n

Federal laws have shielded social media companies from liability for users\u2019 posts and actions<\/a> on their platforms. This means they have the right but not the responsibility to police their sites<\/a>. Regulating Big Tech<\/a> is crucial for confronting the problems of social media today, and at least as important before they build and control the next generation of the internet<\/a>.<\/p>\n\n\n\n

The metaverse and me<\/h2>\n\n\n\n

I am not against the metaverse. I am for a democratically accountable metaverse. For that to happen, though, I assert there need to be better regulatory frameworks in place for internet companies and more just design processes so that technology doesn\u2019t continue to correlate with racism.<\/p>\n\n\n\n

As it stands, the benefits of the metaverse don\u2019t outweigh its costs for me. But it doesn\u2019t have to stay that way.<\/p>\n\n\n\n

[Like what you\u2019ve read? Want more?<\/em> Sign up for The Conversation\u2019s daily newsletter<\/a>.]<\/p>\n\n\n\n

Breigha Adeyemo<\/a>, Doctoral Candidate in Communication, University of Illinois at Chicago<\/a><\/em><\/p>\n\n\n\n

This article is republished from The Conversation<\/a> under a Creative Commons license. Read the original article<\/a>.<\/p>\n","protected":false},"excerpt":{"rendered":"

Breigha Adeyemo, University of Illinois at Chicago Marginalized people often suffer the most harm from unintended consequences of new technologies. For example, the algorithms that automatically make decisions about who gets to see what content or how images are interpreted suffer from racial and gender biases. People who have multiple marginalized identities, such as being […]<\/p>\n","protected":false},"author":44,"featured_media":28054,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[4,38],"tags":[6635,483,365,10938,2930,498,1538,1976,702,11071],"_links":{"self":[{"href":"https:\/\/www.lifeandnews.com\/articles\/wp-json\/wp\/v2\/posts\/28053"}],"collection":[{"href":"https:\/\/www.lifeandnews.com\/articles\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.lifeandnews.com\/articles\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.lifeandnews.com\/articles\/wp-json\/wp\/v2\/users\/44"}],"replies":[{"embeddable":true,"href":"https:\/\/www.lifeandnews.com\/articles\/wp-json\/wp\/v2\/comments?post=28053"}],"version-history":[{"count":2,"href":"https:\/\/www.lifeandnews.com\/articles\/wp-json\/wp\/v2\/posts\/28053\/revisions"}],"predecessor-version":[{"id":28122,"href":"https:\/\/www.lifeandnews.com\/articles\/wp-json\/wp\/v2\/posts\/28053\/revisions\/28122"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.lifeandnews.com\/articles\/wp-json\/wp\/v2\/media\/28054"}],"wp:attachment":[{"href":"https:\/\/www.lifeandnews.com\/articles\/wp-json\/wp\/v2\/media?parent=28053"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.lifeandnews.com\/articles\/wp-json\/wp\/v2\/categories?post=28053"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.lifeandnews.com\/articles\/wp-json\/wp\/v2\/tags?post=28053"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}