introduction // issues regarding terminology and framework // beyond text
"Each age and society re-creates its "Others." Far from a static thing then, identity of self or of "other" is a much worked-over historical, social, intellectual, and political process that takes place as a contest involving individuals and institutions in all societies [...] human identity is not only not natural and stable, but constructed, and occasionally even invented outright [...] patriotism, extreme xenophobic nationalism, and downright unpleasant chauvinism are common responses to this fear"
- Edward Said, New York March 1994
Digital utopianists have long heralded the rise of the
virtual world, a mythical place that would eliminate the ills of
meatspace with identity and class inequality particularly in its crosshairs. In recent years, what was once an idea, albeit sometimes loosely executed, has become a reality, with people all over the globe signing on and living their lives in complex online societies. Undoubtedly, the most popular and discussed of these virtual worlds is
Second Life, launched in 2003 by
Linden Research, Inc, more commonly referred to as Linden Lab. Since its launch, Second Life has become a cultural phenomenon, dominating discourses across a bevy of academic and non-academic fields and inciting both exuberant praise and harsh criticism. Unsurprisingly, this occurrence poses a plethora of inquiries for cultural theorists to grapple with.
With the societal relevance of
metaverses apparent, the question of how Second Life has performed in relation to its ideal philosophical lineage in digital utopianism is compelling. Is it what
Steward Brand,
John Perry Barlow,
Lawrence Lessig, and others who we may deem 'digital utopianists' have hoped for in their attempts to contextualize digital technology as the preeminent facilitation of democratic ideals? Or does Second Life paint a picture that is darker than what these theorists would have hoped for?
Specifically in relation to the study of global issues, Second Life's significance in understanding contemporary manifestations of
cultural imperialism is of key interest. If the virtual world functions largely to liberate its inhabitants from the shackles of race, class, and gender, it naturally follows that it would be able to do the same in relation to the ills of cultural hegemony. Inhabitants need neither passport nor nationalist tendencies to function in a virtual space, yet whether Second Life alleviates or enables cultural imperialism is a question that is not so easily answered.
These two queries are intrinsically linked, forming the crux of what is intended to be a comprehensive (although, as I later argue, inherently incomplete) analysis of how Second Life has altered how we understand cultural imperialism in a digital age. Walden III, both an essay and an experiment in multimedia scholarship, lays out four major points of interest in understanding these questions.
Framing these questions in relation to the philosophies of digital utopianism is of primary concern, giving historical and ideological context to the issues. For years theorists have speculated about the ability for digital technologies to enact positive social change. How well we grade Second Life in relation to this lineage is of interest and importance as its adherence or deviation from this path is essential in exploring its relation to cultural imperialism.
Secondly, we must grapple with and understand how culture and identity are represented and constructed within Second Life, which thrives on postmodern notions of fluidity and multiplicity. At the same time, we must look at how offline representations of nationalism and cultural identity are formed. By assessing theories regarding identity construction online (virtual worlds in particular) in relation to traditional views on nationalism, we are more apt to draw conclusions about the relation virtual worlds such as Second Life have with cultural imperialism.
We must then attempt to understand the economics of Second Life, deciphering how as a society it maintains a vibrant economy that both borrows from and rejects global capitalism. What is bought in Second Life, why it is bought, and in what manner are interesting starting points, but how major corporations and individuals flourish or flounder economically in Second Life is of most interest. Of related interest is how Linden Lab, a for-profit corporate entity, acts economically, specifically in lieu of the philosophical heritage of the virtual world.
Finally, we must investigate how cultural imperialism functions in a virtual world. Does Second Life disarm this type of imperialism? Does it enable it? Or does it do something completely different, simultaneously affirming it while eliminating our traditional conceptions? Beginning with an overview of cultural imperialism, we can start to contextualize the historical lineage that predates what we understand as Western dominance in terms of cultural prevalence. Here, the most pertinent question that arises is whether or not virtual worlds, Second Life in particular, are poised to allay this globally malady. Similarly, and perhaps unpopular in theory, we must wonder if virtual worlds propose a different narrative than that of the utopia, creating a world that mimics the cultural issues we experience as a global society offline. Finally, with Edward Said's indispensable and pioneering work "Orientalism" as our guide, we must look towards a new type of orientalism evoked by Second Life in which journalists and academics make sweeping generalizations regarding Second Life's worth as a metaverse without serious interaction or understanding of the culture created by Second Life's citizens.