How to make your own superhero

It is a rare thing for me to be invited to speak at a Science Fiction convention, but this year I was asked to present my research within the George Hay memorial lecture slot within this Easter science fiction convention. It was a real delight to be present at this meeting and I had such a great time. I hope I get asked again some time soon! My talk was titled 'How to make your own superhero: Science, Morality and the Politics of Human Enhancement,' and it was especially nice because the event took place in Glasgow.  

Sport Accord Convention: Youth Club [VIDEO]

The Sport Accord Convention is talked about as the United Nations of Sport, where all Federations come together. This was my second year of being a speaker at the Convention and I chaired a session called the 'Youth Club'. It was the first time ever that the Convention had put together something like this and the average age of panel members was approximately 23 years old. It was a great session and the feedback was awesome.

Social Media in Teaching & Learning [VIDEO]

A video I produced for @UWScreative.

Posthumanism & Sport [VIDEO]

Lecture made at the Sochi 2014 Olympic Winter Games, produced for University of Bath

Social Media & Academic Life [VIDEO]

A video talk for Taylor & Francis Group, Australia journal Editors' roundtable event.

Why a broken Ring matters in the Olympic Games Opening Ceremony (2014)

Piece first published in Inside the Games  

The Opening Ceremony of the Sochi 2014 Olympics may go down in history as having been one of the most ambitious and accomplished of all time. The complexity and sophistication puts it on a par with the Lillehammer 1994 Games, which is widely regarded to have been a Winter opening without rival.

But there was one problem that became the focus of attention after the ceremony finished. You might not have noticed it if you were watching on television, as the delay from live to broadcast meant that a rapid replacement of prior footage could wallpaper over what really happened.

In the segment when the Olympic Rings were being spectacularly visualised from gigantic snowflakes, one of them failed to expand and achieve its circular form.

So what? You may say. In the press conference that followed, it was apparent that this was a source of frustration for the organisers, who implored reporters to focus on their achievements instead of this tiny failure. The artistic director even said that this was one of the simplest technical moments in the Ceremony.

However, there is good reason why reporters will focus on it, as the presentation of the Olympic Rings is the second most important symbolic moment in the Ceremony, after the lighting of the Cauldron.

It wasn't always like this. In years gone by, the Rings would have just been erected within the stadium from the start of the show. However, in recent years, this segment has become a moment where the hair will stand up on the back of your neck and that moment was lost, at least for those who were in the stadium, which included Vladimir Putin, who was sitting next to International Olympic Committee (IOC) President Thomas Bach and not far from UN secretary general Ban Ki Moon.

So, the significance of this moment is easy to understand. After all, as much as the Games are about the athletes, they are also significantly about those Rings. The entire economic foundation of the movement relies on their sale to the highest bidder. The success of the Games rises and falls on the basis of who has the right to use the Rings.

Thus, the rings have come to symbolise more than just the Olympic values and so their failure to be properly visualised during the Opening Ceremony is to compromise the integrity of that powerful symbol. It is equivalent to the Olympic Cauldron failing to ignite. This need not mean embarrassment but it does mean that an important moment was lost for Sochi.

It would be unfair for the world to judge the artistic merit of the Ceremony on the basis of this one technical fault. Art may deserve a bit more flexibility in terms of how we evaluate success, compared to sport, where only perfection matters.

However, what took place also means that we cannot award the organisers a perfect 10 for their delivery, even if it was the best Opening Ceremony of all time. But at least that means that the next host city has something to strive for how, beyond Sochi 2014.

Besides, the beauty of television means that it won't be difficult for the Olympic organisers to easily dodge international commentary on what happened. For the majority of viewers - and for the record - it never happened.

Being Gay at the Sochi 2014 Olympic Games (2014)

Piece published in the Huffington Post:

In recent months, there has been a lot of talk about Russian law and homosexuality. Much of it has centered on international outrage at a change in legislation which, for many countries, would be a return to a very dark and depressing era in humanity's history, where non-heterosexual lifestyles were seen as something to hide or feel ashamed about.

Some political leaders are not attending the Sochi 2014 Olympics, it is thought, because of these anxieties about human rights. Yet, the time for debate is now over. As the Games begin, the only question remaining is what will happen to an athlete if they do anything to express their sexuality while at the Games.

The IOC's position on political manifestation at the Games is pretty unambiguous: the Games are apolitical and any action to politicize the Games is likely to be met with disciplinary action by the athlete's National Olympic Committee. This happened in 1968 when Smith and Carlos each raised a black gloves fist on the podium on behalf of African-American civil rights. They were subsequently removed from the team.

Sochi's equivalent to Mexico 1968 is sexuality and the IOC would prefer that athletes just focused on their competition. I have some sympathy for the IOC, which, all along, explains itself as essentially the guardians of a multi-sport mega event, and that the issues around belief systems is not within their purview. It is not realistic to expect the IOC to make a significant intervention in long-term domestic law, beyond what is required to logistically deliver the Games.

Yet, over the years the IOC has nurtured an identity that has made more central its contribution to advancing society in crucial ways and this is actually part of what Coubertin dreamed of when setting up the modern Olympics. For example, the IOC has built close relationships with the United Nations on a range of issues, such as creating global peace and environmental concern. In this sense, it has become a powerful advocacy organization, the value of which is born out of its response to and action around important global concerns.

Furthermore, it is hard to understand how sexual identity should be construed as a political manner, rather than a fundamental human right that the IOC should support. After all, the Olympic Charter compels its members to support non-discrimination. To this end, support for sexual freedom is more adequately understood as a condition of membership to the Olympic movement, not a political choice. Being the host of an Olympic Games should make these commitments even more necessary to uphold.

The IOC's only defence is found in the difference between a fundamental freedom and the advocacy of this freedom in public fora, the latter of which is what authorities seek to avoid. This may be the only way that the IOC can justify its stance. In any case, the IOC should guarantee that GLBT athletes will not face action for taking a stand at the Sochi Olympics. This would be an important message to send the world and the only way that these can really be great Games for everybody and avoid being labelled in history as the homophobic Games.

As the Google doodle today states in its rainbow colours, quoting the Olympic Charter:

The practice of sport is a human right. Every individual must have the possibility of practicing sport, without discrimination of any kind and in the Olympic spirit, which requires mutual understanding with a spirit of friendship, solidarity and fair play.

Visionarios: El mundo en 2050

Article feature in XL Semanal, a spanish Magazine

Congress of Brilliant Minds

I was in Madrid last week for the Congress of Brilliant Minds. Some really amazing other speakers were there, including Steve McCurry, Teresa Morales, David Peterson, and Steve Wozniak Here are the slides from my talk

Creative Futures: The Rise of Biocultural Capital

My talk given in September 2013.

Everything Everywhere: An Academic's Life on Social Media [VIDEO]

My talk for Taylor & Francis about how academics can use social media to increase the impact of their work.

The Olympics: The Basics [Russian edition]

Last week, my book 'The Olympics' was published in Russian by the Russian International Olympic University, the educational arm of the Sochi 2014 Olympic Games organizing committee. This is a great achievement, especially as the previous book translated by RIOU was Pierre de Coubertin's writings.  

Creative Futures Institute - year of 2012

My Institute's newsletter for 2012 is now available online.

Doping & Cycling: Scrutinising the most superhuman sport [VIDEO]

Video created for Taylor & Francis publishers, for their monthly theme.

Human Enhancement Technologies: Pushing the Boundaries (2013)

This short video is an intro to the Swiss Re event on human enhancement, which took place on July 3, 2013.

Justifying Human Enhancement: The Case for Posthumanity

Presentation given for the 'Imagining the (Post-) Human Future: Meaning, Critique, and Consequences.

Along with the manuscript...

This paper argues on behalf of a posthuman future that is intimately tied to the use of human enhancement technology. It presents three principal justifications for enhancement, which focus on functionality, creative expression, and the ritual of re-making the self through biological modification. Collectively, these aspirations articulate the values surrounding posthuman life and the pursuit of biocultural capital. 

When Christopher told me I would have the opening slot for the conference, I thought there was some merit in trying to deliver a polemic that would set the tone for our subsequent discussions. In part, this is why I decided to consider arguing on behalf of a posthuman existence, as it seems to me to be the most crucial dimension of what we need to consider, in order for this debate to have any merit. After all, if we are not prepared to embrace a posthuman life, then we may as well go home. That’s not to say we all need to embrace own inner posthuman for the project of posthumanism to have merit. Rather, if we conclude that posthumanism is a topic of no political or social urgency, then its currency as a contemporary debate is lost. Indeed, within some applied context, this is catastrophic, as it is a way for the professions to dismiss or ignore the long term implications of their work.

I want to present the case for thinking of ourselves as already posthuman and consider that the pursuit of human enhancements are a definingfeature of that life. One of the rather awkward questions one faces upon making such a statement is ‘when exactly did we become posthuman’, either that or, scholars conclude we have always been posthuman, or – even worse – we have never been human.

Other moral philosophers critique the idea of humanness at all as a defining characteristic of our species, utilizing the concept of ‘personhood’ as a non-speciesist, richer interpretation of the sentient condition, even affording similar moral status to animals, when they exhibit such intellectual capacities. Alternatively, some scholars appeal to such ideas as ‘dignity’ or capacities to experience certain second order psychological states, such as shame or embarrassment, as indicative of our uniqueness.

Moral philosophers have each employed these ideas to argue about a number of beginning and end of life issues, such as infanticide or assisted suicide. Indeed, bioethics has broadly been a place where this debate has found considerable traction, as many authors find themselves debating the merits of life and the conditions that give it value.

You might conclude already that, then, the debate about posthumanism need not be about human enhancements at all. Indeed, the literature outlines a much more complex set of relationship and behaviors that interpret the posthuman condition as intimately tied to discussions about our place within the ecosystem, rather than our identity as technological agents. Posthumanism may also be about the way in which human communities recognize the moral status of certain kinds of lives or lifestyles. For example, I think Chris Hables Gray’s appeal to ‘Cyborg Citizenship’ is crucially about the way that societies fail to give legitimacy to certain forms of sexual identity. We live in a world where still society is reticent to acknowledge the value of certain lifestyles and so posthumanism may be seen as a rejection of certain prejudices and be a project principally about the promotion of freedom of lifestyle. Indeed, I had a conversation last week about whether the contraceptive pill was a human enhancement or not. I think it is and we can debate why later, if you like.

I anticipate that many of the papers we hear over the next two days will explain just how much more complex is our relationship with posthumanism than we first imagined. When I think of this relationship, I draw on what Jacques Ellul refers to as la technique – that complex arrangement of technics, techniques and technologies through our humanness is made and remade. In this sense, being posthuman is to operatewithinthis complexity and to navigate through it, for better or worse.

Nevertheless, there seems something crucial to me about the human enhancement debate, as a defining characteristic of posthumanism and I don’t think I’m alone in making this case. Even authors who reject posthumanism as a worthy direction for humanity, recognize that this mau be the long term goal of Western science – Steve Fuller may talk to us more about that later (but that doesn’t mean I consider Steve as someone rejects his inner posthuman. Steve’s on Twitter for goodness sake.).

Recognising the human species as a ‘work in progress’ is inextricable from this project. However, it’s crucial that we understand the many ways in which human enhancement takes place and the broad social and cultural fascinations we may have with it. In this respect, I think we can identify at least three crucial trends that explain the pursuit of HE.

First, we can talk about the functional benefit that arises from human enhancement. Good examples of this are laser eye surgery, cognitive enhancers and gene transfer.

Second, we can discuss enhancements as a form of creative expression, as a way of exploring new aesthetic experiences. For example, we might look to make up as an early form of this, then to cosmetic surgery as a more radical and permanent change.

Third, we can talk about enhancements as rituals, as ways of marking out ourselves from others or as part of a community. Scarification, tattoo, and body piercing may be like this. More recent examples may ‘bagel heads’ in Japan.

There are examples that fit across these three types in different ways. For example, the use of LSD or other lifestyle drugs like ecstasy may be ways of trying to access new kinds of physical or mental experiences that could be seen as engaging all three of these parameters. If you take ecstasy when going to a nightclub, you might be seeking to enhance your capacity to dance all night.

Of course, many of these examples seem quite close to the present day. There is nothing controversial about laser eye surgery or body piercing.

Collectively, I want to talk about these values as indicative of how people pursue the accumulation of biocultural capital throughout their lives. Drawing on Bourdieu, it is apparent that we seek to enrich our lives today by modifying ourselves. We may have done this in the past by education or leisure. Each similarly reconfigures our mental and physical capacities, hopefully improving our lives by providing greater health or making us feel more capable.

Of course, there is no guarantee that they will, but we shouldn’t be too worried this. Those who argue against human enhancement, like Michael Hauskellar, seem to require us to have certainty over whether our choices will lead to an improvement in our circumstances. I can’t guarantee that. I can’t guarantee that your being able to run faster by genetically increasing your proportion of fast twitch muscle fibre count will mean that your life will be better off over all. Similarly, I can’t guarantee that having television, motor cars, or the telephone makes the world a better place or being human any richer. But we shouldn’t place too much stock in the critique from certainty. Most of what we do in life is a risk. We exercise judgment as to whether something will improve our lives in some way, or not and we for it. Sometimes it works out, other times it doesn’t. If you have a tattoo, there’s no guarantee that you won’t regret it when you are 60 years old.

So, why do I think the pursuit of HE is crucial to the case for posthumanity? Going back to the start of my talk, I wanted us to begin this inquiry by asking into the merit of a posthuman life. If we seek to live as posthumans, what ought that entail? How will we justify employing that term, rather than simply conclude that humans have always been on this trajectory – that what defines our species is this endless pursuit of pushing back the limits of biology and nature?

We have always done that, but if you look at the industries that guard against these posthumanist aspirations, they stillendeavor to stay at the top of the slippery slope, claiming that there are such things as biostatistical norms that explain why medicine should be used only for repair or therapy. They don’t.

Furthermore , we live in a world where such things as dwarf corn exist and where 66% of all cotton is genetically modified. Next year, the first commercial space flights will take place, while the ‘bottom billion’ people are still trying to get above the poverty line.

There is no selfless justification for pursuing longer, healthier lives, while millions of people barely have the resources to promote a healthy-ish lifestyle, or any reasonable expectation of living a long life. There is credible no system of justice that can reasonably argue that a broad social system that fails to protect fundamental needs is justified in trying to raise the upper level of human functioning. Indeed, the biggest collective human enhancement would arise from engaging more people in the democratic process, or in society generally. Providing greater chances to perform as citizens in a world where less than 20% of an electoral register turn up to vote would be a major enhancement for society ,the value of which is beyond measure.

But neither should we assume that these systems of human enhancement would be jeopardized or frustrated by their biotechnological counterparts, or vice versa. We should be vigilient over how such systems are used mosrly because of their efficiency, which may lead to us medicalizing certain problems or prioritizing a quick fix, rather than the best fix.

Yet, societies are moving targets. We edge closer to 9 billion people. James Lovelock – of Gaia theory – thought the planet should be able to sustain just 1 billion. So, we can’t look at the increase in people suffering as an explanation for the world having been made worse.

Neither can we assume that enhancements would benefit only the privileged few, as is commonly assumed. Some research that indicates that the larger benefits to enhancing IQ, for instance, are for those at the lower end of the income scale. Quite simply, being smarter improves your life.

But there are no guarantees that human enhancement will bring us happier lives as individuals. Being an ‘unhappy Socrates’ may be the consequence of our pursuit of betterment.

We ought not get too carried away with the idea that human enhancement is a project that seeks to pursue perfection or control. It is more likely to bring us more opportunities to screw up our lives, than greater certainty about it being better! But, I would rather have that opportunity, than to leave things to chance.

We do have to wise up. Last week, I had a conversation with a nutritional scientist and a dedicated body builder. The body builder asked the scientist which supplements he should be using to bulk up. He went through a list of the ones he had tried and, after each one, the scientists said ‘waste of time’ or ‘does nothing at all’.

So, it’s important we are not ignorant about what actually does what it says on the tin. We need to understand the limits of science and technology and the way that enhancement technologies operate within an unregulated commercial system that and may promise things it cannot deliver, yet. Genetic tests for performance genes claim to identify whether you are more likely to be good at one kind of sport over another, but presently they have no predictive value. Laser eye surgery promises High Definition vision, but only if you are lucky. Modafinil may boost your cognitive alertness, but only in certain situations and not necessarily in situations of high demand. In this sense, it may enhance your humanness, but may not be an enhancement of the human species as a whole.

I’m conscious of having just spent 20 minutes explaining the value of HE, but the last 5 telling you that nothing actually works and it may not be worth the bother! That’s not really how it is, but my main point is that we should not conclude that you can just download a mobile app for enhancement. (Although already people with prosthetic limbs are controlling them with mobile apps.)

Rather, any form of body modification operates within a complex system of experiences thatdetermine the value we attribute to it and derive from it. Moreover, we can’t expect enhancements to be universally sought, unless they are broadly pure biological dimensions, such as the pursuit of making our gums and teeth healthier by using fluoride in our tap water. When HE is like this, then it can be justified on the basis of promoting public health – and many examples may eventually be like this. After all, the WHO talks less about health and illness as a distinguishing factor in health care rationing decisions and much more about ‘well being’. Furthermore, doctors and scientists talk now of ageing as a disease. These shifts in belief systems are intimately tied to the human enhancement project. Recognising that life cannot be just about the alleviation of suffering is a crucial part of this.

So, the language of our posthuman future is already embedded into the professions, which previously just made us well, rather than ‘better than well’ as Peter Kramer’s patient put it when describing her state of health when using Prozac. The project of modern medicine has always led us towards human enhancement because of our desire to stave off death and promote freedom throughout life. Freedom from ill health or the debilitating limits of our bodies is, therefore, the principal justification for human enhancement and the most important argument on behalf of posthumanity. The expansion of this commitment to the eradication of all sufferingis a logical step, but we ought not presume to achieve this, or that life would be better if we could remove all of it. I’m not convinced that a life without suffering would be well lived. However, I do think we can shift the kind of suffering we experience away from that associated with biological illness and disease. Unlike Martha Nussbaum, I don’t believe in the goodness of our fragility.

In due course, the twenty first century may be likened to the swinging sixties, not for its sexual liberation, but for its anthropomorphic liberation. However, it’s important to remember, that the conventional explanation for the sexual revolution misleads us. For while many have tied it to the birth of the contraceptive pill, others point out it was the discovery of penicillin bringing about greater freedom from disease that was more crucial.

For the present day, it may not be the radical transhumanist technologies that usher in a posthuman present, not the botox parties, the cosmetic surgery, or the life extension. In other words, it may not be the pursuit of immortality that allows us to live forever

Instead, it might be the least technological innovations, like DNA biobanks for stem cell harvesting, or selecting out disabilities through PGD. It might be granting certain civil rights that gives birth to a posthuman generation, a generation less worried about the ‘yuck factor’ of biotechnological change; more willing to donate their organs to those in need; more likely to give blood.

This is my kind of posthuman future and throughout all of it, there is no loss of humanity one can presume. If anything, we will become more morally conscious agents.

Thank you very much.

Human Enhancement Technologies @ Swiss Re Centre for Global Dialogue

Video made in advance of the conference in Zurich next week, where I will be speaking.  

Doping & the Tour De France [VIDEO]

This month, I have written an essay for Routledge publishers, introducing a theme for their journals focused on doping and cycling. Here's a video primer for the essay and the video's transcript, produced by Routledge:

Hello, my name is Andy Miah and I’m a Professor of Ethics and Emerging Technologies at the University of the West of Scotland, where I direct the Creative Futures Institute. This video is in relation to an essay I’ve written for Taylor & Francis the publishers, who this month are publishing an edition on sport that’s focused particularly on doping and cycling in line with the Tour de France that’s happening in the next few weeks.

Within this thematic month, a range of articles are published that deal with the history and the politics, the sociology, the science and technology of doping, and it’s been an interesting process to read some of the backlog of articles within the publisher for the last four years. The research is just enormous in this area. Doping is perhaps one of the central issues for the world of sport today; it has been for quite a long time. But these essays reveal, really, just how far the research has come, and how much more there is left to do. Philosophers are still debating the definition of doping. We’re still figuring out what this means, and that becomes harder as the technology evolves too: would surgical implants constitute as doping, would laser eye surgery be included? What sorts of things are athletes likely to do that are going to change that definition? At the same time, how is society going to develop its relation to body modification and enhancement? In a way that changes that as well. So these are quite challenging issues, not just for sport but for society too. And yet doping’s still one of those topics where people aren’t sure how much is going on. How big a problem is this for the world of sport? How much of it is a public health problem too? So many of the articles grapple with the complexity of this, given the vast uncertainty of really what’s taking place, and there are considerable differences of opinions about how bad that is.

Now, the Tour de France has always been rife with discussions about doping. One of the essays reminds us of the 1998 sit down where riders protested the police raids on the Festina team by sitting down in the middle of the 17th leg just, I think, in complete dismay at the way cyclists are treated. For me one of the key issues has always been how athletes give up their privileges just for sport: freedom of movement, physical privacy is lost in the pursuit of drug testers and dopers, and one of the questions that arises from this is how far we’re prepared to go to test people for drugs and doping. Now you might say ‘we’ll go as far as we need to – we need to make sure there’s a level playing field and competitors are playing in the same sort of way’, but we’re already testing kids in high schools. How far do we test people before we start to think ‘this has just gone too far – we need another strategy’. So many of these articles do grapple with that complexity, and reveal to us just how far the anti-doping authorities still have to go to really address this issue.

They’ve got a tough job ahead of them. I think the biggest problem they face is that the world’s moving on too – it’s not just a question of what’s happening in sport anymore. We live in a world where, twenty years ago, people were up in arms about GM products - today people are less concerned about that – so there’s a sense in which technologies that are new, that are controversial, become accepted or more acceptable. In a world where we have genetic screening, pre-implantation genetic diagnosis, ways in which we are tampering with biology before day 1, before birth, then what sense will there really be of having a policy that tries to protect people from enhancement, or to ensure some natural playing field where athletes compete? I think this has really got to go back to basics and really think about what sports are all about. We care about seeing extraordinary performances, we put athletes in a position where they have to use technology to do this – in fact, many sports are constituted by technology; they wouldn’t make sense without them – so we can’t just quibble over the details as to which technologies we like and which we don’t. But aside from that, we get lost in the concerns about harm and the risk to health and so on, which have been part of the history of the doping debate and its broader contextualization within the doping war.

So I think when we consider where this might go, where all this research may take us, a number of the articles point to the fact that this intractable problem is only likely to get worse. So we need to rethink the problem. We need to rethink our approach to the problem, and consider what other strategies there might be to level the playing field, or create a kind of level playing field that we value. If that means allowing everyone access to everything, that might be a better solution. That doesn’t mean we need to encourage people to take ridiculous risks with their health, but we perhaps monitor the health risks of performance-enhancing technologies; we set up a world pro-doping agency as well as the world anti-doping agency, the responsibility of which will be to invest into safer technologies, allow athletes access to safer, more informed ways of performance-enhancing for their sports. If we do that, then yes, some athletes may get harmed anyway, but they may get harmed less, and that seems to be a better situation. So enjoy the articles, enjoy reading just how far this body of research has come in 40 years and how much more difficult the problem is today than it was back then. Thanks very much.

Social Media & Cities: Strategy

Today at the Sport Accord Convention, I am taking part in a session on social media and cities. Find below some of my key messages

Three key messages:

1. Take stock of the media ecology around your city. Do some research. It is nearly a decade since all of the major social media platforms were launched. Figure out what’s been going on and identify three layers of access 1) popular 2) unusual 3) niche. Ideally, think about what kind of tools you can deveop as city or help others develop around your city. For instance, during London 2012, the mobile app integrated activity from across a range of stakeholders.
2. What are the unique ways in which a sports event can promote cities via social media? During London 2012, hashtags were used in venues to promote engagement with the sport, but what about the streets? One interesting cultural programme used ‘pop up’ events that drew on social media exclusively for communications. Cities are busy places, especially during mega events. A conventional marketing programme can actually lead to too many people and, in this era of social media, the value of spontaneous experiences has grown. People like to feel they saw something amazing just by chance. Social media does this. Your audiences will be just as big, but you will reach different people.
3. How can sports inhabit cities through social media? The day after the cycling road race at London 2012, the IOC Comms director Mark Adams asked fans to limit their use of 3g, as it interfered with their monitoring of the race. How can your city be aware of these needs early enough. Create an ‘innovation lab’ within your city and within your organization to stay ahead of the curve.

Other considerations

1. Embed a pro-social media policy into your organization. Don’t discourage using facebook at work, just talk to staff about whether they think it is a distraction and try to manage it.
2. Train people – that starts with the CEO. Social media is best promoted when leaders figure out its value. So, if you have a smart phone, take it out now. put  it on silent. Open the native twitter app and set up your account, twitting #SAcon13
3. People first, institution second. While people do like to follow an official account, they also like making contact with key people, so think about how you empower your staff to be active.
4. Identify your key agitators. A lot of activity can be generated from a small number of dedicated followers.  The recent horrific incident in London where a soldier was butchered in the street was seen as a watershed moment in the history of citizen journalism. In this case, the perpetrators sought citizens to share what was going on, not the BBC, not a newspaper. Your citizens are your media.

London 2012 Cultural Olympiad Social Media Evaluation (2013)

Miah, A. (2013) London 2012 Cultural Olympiad Social Media Data Analysis, Institute of Cultural Capital.  

The top findings are:

• The #London2012festival Twitter hashtag was a gateway for over 500 cultural
• organizationsto promote themselves during 2012.
• The key drivers of London 2012 Festival social media activity were LOCOG Twitter
• accounts (organization and individual).
• Some of the smallest arts organizations(in terms of social media presence) in the UK
• produced some of the largest amount of social media traffic eg. Lakes Alive.
• Ruth Mackenzie was the second-most mentioned individual on #London2012Festival,
• after Yoko Ono, demonstrating the value of personalized leadership in social media
• relations.
• Across the social media assets, @London2012Fest reached the same degree of influence
• as Arts Council England (each had 66 Klout1
• score) and exceeded them in terms of
• absolute followers (over 42,000, which was more than Jonnie Peacock’s Twitter account
• by the end of the Paralympic Games.
• The @London2012Fest twitter account was the largest Cultural Olympiad brand on
• social media.
• The primary London 2012 Twitter assets (eg. @London2012 or @SebCoe) worked well for
• London 2012 Festival in advance of the Games, but were not optimally sharing content
• for Festival during the Games.
• Collectively, projects associated with London 2012 Festival created new communities of
• arts audiences, though Festival was not always visually ortextually associated with the
• project.
• Outdoor, mass spectacle events were the most successful in terms of social media traffic.
• With the exception of the Guardian, traditional media did not do very much to promote
• London 2012 Festival through social media.
• The @London2012Fest twitter account was the second most followed LOCOG identity,
• after @London2012, exceeding the follower count of both mascots.