Propaganda cyberwar: the new normal?

Reuters reports on the Washington Post’s report, citing U.S. intelligence officials, that the UAE arranged for hacking of Qatar government sites posting “fiery but false” quotes from Qatar’s emir. This was used to justify Saudi Arabia, the UAE, Egypt, and Bahrain to cut diplomatic and transport ties with Qatar.

Qatar says the quotes from the emir are fake, posted by hackers. U.S. intelligence officials now say (to the Post) that they have information about UAE discussing the hacks before they occur.

UAE denies the hacks, saying the reports of them are false, and argues that what is politically relevant is Qatar’s Islamist activities.

What a mess.

One can draw a comparison between these happenings in the Middle East and the U.S.’s Russiagate.

The comparison is difficult because any attempt to summarize what is going on with Russiagate runs into the difficulty of aligning with the narrative of one party or another who is presently battling for the ascendancy of their interpretation. But for clarity let me say that by Russiagate I mean the complex of allegations and counterclaims including: that the Russian government, or some Russians who were not associated with the government, or somebody else hacked the DNC and leaked their emails to influence the 2016 election (or its perceived legitimacy); that the Russian government (or maybe somebody else…) prop up alt-right media bots to spread “fake news” to swing voters; that swing voters were identified through the hacking of election records; that some or all of these allegations are false and promoted by politicized media outlets; that if the allegations are true, their impact on the outcome of the 2016 election is insufficient to have changed the outcome (hence not delegitimizing the outcome); the diplomatic spat over recreational compounds used by Russians in the U.S. and by the U.S. in Russia that is now based on the fact that the outgoing administration wanted to reprimand Russia for alleged hacks that allegedly led to its party’s loss of control of the government….


It is dizzying. In both the Qatari and U.S. cases, without very privileged inside knowledge we are left with vague and uncertain impressions of a new condition:

  • the relentless rate at which “new developments” in these stories is made available or recapitulated or commented on
  • the weakness with which they are confirmed or denied (because they are due to anonymous officials or unaccountable leaks)
  • our dependence on trusted authorities for our understanding of the problem when that trust is constantly being eroded
  • the variety of positions taken on any particular event, and the accessibility of these diverse views

Is any of this new? Maybe it’s fair to say it’s “increasing”, as the Internet has continuously inflated the speed and variety and scale of everything in the media, or seemed to.

I have no wish to recapitulate the breathless hyperbole about how media is changing “online”; this panting has been going on continuously for fifteen years at least. But recently I did see what seemed like a new insight among the broader discussion. Once, we were warned against the dangers of filter bubbles, the technologically reinforced perspectives we take when social media and search engines are trained on our preferences. Buzzfeed admirably tried to design a feature to get people Out of Their Bubble, but that got an insightful reaction from Rachel Haser:

In my experience, people understand that other opinions exist, and what the opinions are. What people don’t understand is where the opinions come from, and they don’t care to find out for themselves.

In other words: it is not hard for somebody to get out of their own bubble. Somebody’s else’s opinion is just a click or a search away. Among the narrow dichotomies of the U.S.’s political field, I’m constantly being told by the left-wing media who the right-wing pundits are and what they are saying, and why they are ridiculous. The right-wing media is constantly reporting on what left-wing people are doing and why they are ridiculous. If I ever want to verify for myself I can simply watch a video or read and article from a different point of view.

None of this access to alternative information will change my mind because my habitus is already set by my life circumstances and offline social and institutional relationships. The semiotic environment does not determine my perspective; the economic environment does. What the semiotic environment provides is, one way or another, an elaborate system of propaganda which reflects the possible practical and political alliances that are available for the deployment of capital. Most of what is said in “the media” is true; most of what is said in “the media” is spun; for the purpose of this post and to distinguish it from responsible scientific research or reporting of “just the facts”, which does happen (!), I will refer to it generically as propaganda.

Propaganda is obviously not new. Propaganda on the Internet is as new as the Internet. As the Internet expands (via smartphones and “things”), so too does propaganda. This is one part of the story here.

The second part of the story is all the hacks.


What are hacks? Technically, a hack can be many different kinds of interventions into a (socio)technical system that creates behavior unexpected by the designer or owner of the system. It is a use or appropriation by somebody (the hacker) of somebody else’s technology, for the former’s advantage. Some example things that hacks can accomplish include: taking otherwise secret data, modifying data, and causing computers or networks to break down.

“CIA”, but Randall Munroe

There are interesting reasons why hacks have special social and political relevance. One important thing about computer hacking is that it requires technical expertise to understand how it works. This puts the analysis of a hack, and especially the attribution of the hack to some actor, in the hands of specialists. In this sense, “solving” a hack is like “solving” a conventional crime. It requires forensic experts, detectives who understand the motivation of potential suspects, and so on.

Another thing about hacks over the Internet is that they can come from “anywhere”, because Internet. This makes it harder to find hackers and also makes hacks convenient tools for transnational action. It has been argued that as the costs of physical violent war increase with an integrated global economy, the use of cyberwar as a softer alternative will rise.

In the cases described at the beginning of this post, hacks play many different roles:

  • a form of transgression, requiring apology, redress, or retaliation
  • a kind of communication, sending a message (perhaps true, or perhaps false) to an audience
  • the referent of communication, what is being discussed, especially with respect to its attribution (which is necessary for apology, redress, retaliation)

The difficulty with reporting about hacks, at least as far as reporting to the nonexpert public goes, is that every hack raises the specter of uncertainty about where it came from, whether it was as significant as the reporters say, whether the suspects have been framed, and so on.

If a propaganda war is a fire, cyberwar throws gasoline on the flame, because all the political complexity of the media can fracture the narrative around each hack until it too goes up in meaningless postmodern smoke.


I am including, by the way, the use of bots to promote content in social media as a “hack”. I’m blending slightly two meanings of “hack”: the more benign “MIT” sense of hack as a creative technical solution to a problem and the more specific sense of one who obviates computer security. Since the latter sense of “hack” has expanded to include social engineering efforts such as phishing, the automated influence of social media to present a false or skewed narrative as true seems to also fit here.

I have to say that this sort of media hacking–creating bots to spread “fake news” and so on–doesn’t have a succinct name yet, I propose “skooling” or “sk00ling”, since

  • it’s a phrase that means something similar to “pwning”/”owning”
  • the activity is like “phishing” in the sense that it is automated social engineering, but en masse (i.e. a school of fish)
  • the point of the hack is to “teaching” people something (i.e. some news or rumor), so to speak.

It turns out that this sort of media hacking isn’t just the bailiwick of shadowing intelligence agencies and organized cybercriminals. Run-of-the-mill public relations firms like Bell Potinger can do it. NatReferencesurally this is not considered on par with computer security crime, though there is a sense in which it is a kind of computer mediated fraud.

Putting it all together, we can imagine a sophisticated form of propaganda cyberwar campaign that goes something like this: an attacker collects data to identify about targets vulnerable to persuasion via hacks and other ways of collecting publicly or commercially available personal data. It does its best to cover its tracks to get plausible deniability. Then they skool the targets to create the desired effect. The skooling is itself a form of hack, and so the source of that attack is also obscured. Propaganda flares about both hacks (the one for data access, and the skooling). But if enough of the targets are effected (maybe they change how they vote in an election, or don’t vote at all) then the conversion rate is good enough and worth the investment.

Economics and Expertise

Of course, it would be simplistic to assume that every part of this value chain is performed by the same vertically integrated organization. Previous research on the spam value chain has shown how spam is an industry with many different required resources. Bot-nets are used to send mass emails; domain names are rented to host target web sites; there are even real pharmaceutical companies producing real knock-off viagra for those who have been coaxed into buying it. (See Kanich et al. 2008; Levchenko et al. 2011) Just like in a real industry, these different resources or part of the supply chain need not be all controlled under the same organization. On the contrary, the cybercrime economy is highly segmented into many different independent actors with limited knowledge of each other precisely because this makes it harder to catch them. So, for example, somebody that owns a botnet will rent out that botnet to a spammer who will then contract with a supplier.

Should we expect the skooling economy to work any differently? This depends a little on the arms race between social media bot creators and social media abuse detection and reporting. This has been a complex matter for some time, particularly because it is not always in a social media company’s interest to reject all bot activity as abuse even when this activity can be detected. Skooling is good for Twitter’s business, arguably.

But it may well be the case that the expertise in setting up influential clusters of bots to augment the power of some ideological block may be available in a more or less mercenary way. A particular cluster of bots in social media may or may not be positioned for a specific form of ideological attack or target; in that case the asset is not as as multipurpose as a standard botnet, which can run many different kinds of programs from spam to denial of service. (These are empirical questions and at the moment I don’t know the answers.)

The point is that because of the complexity of the supply chain, attribution need not be straightforward at all. Taking for example the alleged “alt-right” social media bot clusters, these clusters could be paid for (and their agendas influenced) by a succession of different actors (including right wing Americans, Russians, and whoever else.) There is certainly the potential for false flag operations if the point of the attack is to make it appear that somebody else has transgressed.

Naturally these subtleties don’t help the public understand what is happening to them. If they are aware of being skooled, it would be lucky. If they can attribute it to one party involved correctly, that is even luckier.

But to be realistic, most won’t have any idea this is happening, or happening to them.

Which brings me to my last point about this, which is the role of cybersecurity expertise in the propaganda cyberwar. Let me define cybersecurity expertise as the skill set necessary to identify and analyze hacks. Of course this form of expertise isn’t monolithic as there are many different attack vectors for hacks and understanding different physical and virtual vectors requires different skills. But knowing which skills are relevant in which contexts is for our purposes just another part of cybersecurity expertise which makes it more inscrutable to those that don’t have it. Cybersecurity expertise is also the kind of expertise you need to execute a hack (as defined above), though again this is a different variation of the skill set. I suppose it’s a bit like the Dark Arts in Harry Potter.

Because in the propaganda cyberwar the media through which people craft their sense of shared reality is vulnerable to cyberattacks, this gives both hackers and cybersecurity experts extraordinary new political powers. Both offensive and defensive security experts are likely to be for hire. There’s a marketplace for their first-order expertise, and then there’s a media marketplace for second-order reporting of the outcomes of their forensic judgments. The results of cybersecurity forensics need not be faithfully reported.


I don’t know what the endgame for this is. If I had to guess, I’d say one of two outcomes is likely. The first is that social media becomes more untrusted as a source of information as the amount of skooling increases. This doesn’t mean that people would stop trusting information from on-line sources, but it does mean that they would pick which on-line sources they trust and read them specifically instead of trusting what people they know share generally. If social media gets less determinative of people’s discovery and preferences for media outlets, then they are likely to pick sources that reflect their off-line background instead. This gets us back into the discussion of propaganda in the beginning of this post. In this case, we would expect skooling to continue, but be relegated to the background like spamming has been. There will be people who fall prey to it and that may be relevant for political outcomes, but it will become, like spam, a normal fact of life and no longer newsworthy. The vulnerability of the population to skooling and other propaganda cyberwarfare will be due to their out-of-band, offline education and culture.

Another possibility is that an independent, trusted, international body of cybersecurity experts becomes involved in analyzing and vetting skooling campaigns and other political hacks. This would have all the challenges of establishing scientific consensus as well as solving politicized high-profile crimes. Of course it would have enemies. But if it were trusted enough, it could become the pillar of political sanity that prevents a downslide into perpetual chaos.

I suppose there are intermediary outcomes as well where multiple poles of trusted cybersecurity experts weigh in and report on hacks in ways that reflect the capital-rich interests that hire them. Popular opinion follows these authorities as they have done for centuries. Nations maintain themselves, and so on.

Is it fair to say that propaganda cyberware is “the new normal”? It’s perhaps a trite thing to say. For it to be true, just two things must be true. First, it has to be new: it must be happening now, as of recently. I feel I must say this obvious fact only because I recently saw “the new normal” used to describe a situation that in fact was not occurring at all. I believe the phrase du jour for that sort of writing is “fake news”.

I do believe the propaganda cyberwar is new, or at least newly prominent because of Russiagate. We are sensitized to the political use of hacks now in a way that we haven’t been before.

The second requirement is that the new situation becomes normal, ongoing and unremarkable. Is the propaganda cyberwar going to be normal? I’ve laid out what I think are the potential outcomes. In some of them, indeed it does become normal. I prefer the outcomes that result in trusted scientific institutions partnering with criminal justice investigations in an effort to maintain world peace in a more modernist fashion. I suppose we shall have to see how things go.


Kanich, C., Kreibich, C., Levchenko, K., Enright, B., Voelker, G.M., Paxson, V. and Savage, S., 2008, October. Spamalytics: An empirical analysis of spam marketing conversion. In Proceedings of the 15th ACM conference on Computer and communications security (pp. 3-14). ACM.

Levchenko, K., Pitsillidis, A., Chachra, N., Enright, B., Félegyházi, M., Grier, C., Halvorson, T., Kanich, C., Kreibich, C., Liu, H. and McCoy, D., 2011, May. Click trajectories: End-to-end analysis of the spam value chain. In Security and Privacy (SP), 2011 IEEE Symposium on (pp. 431-446). IEEE.

Capital, democracy, and oligarchy

1. Capital

Bourdieu nicely lays out a taxonomy of forms of capital (1986), including economic capital (wealth) which we are all familiar with, as well as cultural capital (skills, elite tastes) and social capital (relationships with others, especially other elites). By saying that all three categories are forms of capital, what he means is that each “is accumulated labor (in its materialized form or its ‘incorporated,’ embodied form) which, when appropriated on a private, i.e., exclusive, basis by agents or groups of agents, enables them to appropriate social energy in the form of reified or living labor.” In his account, capital in all its forms are what give society its structure, including especially its economic structure.

[Capital] is what makes the games of society – not least, the economic game – something other than simple games of chance offering at every moment the possibility of a miracle. Roulette, which holds out the opportunity of winning a lot of money in a short space of time, and therefore of changing one’s social status quasi-instantaneously, and in which the winning of the previous spin of the wheel can be staked and lost at every new spin, gives a fairly accurate image of this imaginary universe of perfect competition or perfect equality of opportunity, a world without inertia, without accumulation, without heredity or acquired properties, in which every moment is perfectly independent of the previous one, every soldier has a marshal’s baton in his knapsack, and every prize can be attained, instantaneously, by everyone, so that at each moment anyone can become anything. Capital, which, in its objectified or embodied forms, takes time to accumulate and which, as a potential capacity to produce profits and to reproduce itself in identical or expanded form, contains a tendency to persist in its being, is a force inscribed in the objectivity of things so that everything is not equally possible or impossible. And the structure of the distribution of the different types and subtypes of capital at a given moment in time represents the immanent structure of the social world, i.e. , the set of constraints, inscribed in the very reality of that world, which govern its functioning in a durable way, determining the chances of success for practices.

Bourdieu is clear in his writing that he does not intend this to be taken as unsubstantiated theoretical posture. Rather, it is a theory he has developed through his empirical research. Obviously, it is also informed by many other significant Western theorists, including Kant and Marx. There is something slightly tautological about the way he defines his terms: if capital is posited to explain all social structure, then any social structure may be explained according to a distribution of capital. This leads Bourdieu to theorize about many forms of capital less obvious than wealth, such as the symbolic capital, like academic degrees.

The costs of such a theory is that it demands that one begin the difficult task of enumerate different forms of capital and, importantly, the ways in which some forms of capital can be converted into others. It is a framework which, in principle, could be used to adequately explain social reality in a properly scientific way, as opposed to other frameworks that seem more intended to maintain the motivation of a political agenda or academic discipline. Indeed there is something “interdisciplinary” about the very proposal to address symbolic and economic power in a way that deals responsibly with their commensurability.

So it has to be posited simultaneously that economic capital is at the root of all the other types of capital and that these transformed, disguised forms of economic capital, never entirely reducible to that definition, produce their most specific effects only to the extent that they conceal (not least from their possessors) the fact that economic capital is at their root, in other words – but only in the last analysis – at the root of their effects. The real logic of the functioning of capital, the conversions from one type to another, and the law of conservation which governs them cannot be understood unless two opposing but equally partial views are superseded: on the one hand, economism, which, on the grounds that every type of capital is reducible in the last analysis to economic capital, ignores what makes the specific efficacy of the other types of capital, and on the other hand, semiologism (nowadays represented by structuralism, symbolic interactionism, or ethnomethodology), which reduces social exchanges to phenomena of communication and ignores the brutal fact of universal reducibility to economics.

[I must comment that after years in an academic environment where sincere intellectual effort seemed effectively boobytrapped by disciplinary trip wires around ethnomethodology, quantification, and so on, this Bourdieusian perspective continues to provide me fresh hope. I’ve written here before about Bourdieu’s Science of Science and Reflexivity (2004), which was a wake up call for me that led to my writing this paper. That has been my main entrypoint into Bourdieu’s thought until now. The essay I’m quoting from now was published at least fifteen years prior and by its 34k citations appears to be a classic. Much of what’s written here will no doubt come across as obvious to the sophisticated reader. It is a symptom of a perhaps haphazard education that leads me to write about it now as if I’ve discovered it; indeed, the personal discovery is genuine for me, and though it is not a particularly old work, reading it and thinking it over carefully does untangle some of the knots in my thinking as I try to understand society and my role in it. Perhaps some of that relief can be shared through writing here.]

Naturally, Bourdieu’s account of capital is more nuanced and harder to measure than an economist’s. But it does not preclude an analysis of economic capital such as Piketty‘s. Indeed, much of the economist’s discussion of human capital, especially technological skill, and its relationship to wages can be mapped to a discussion of a specific form of cultural capital and how it can be converted into economic capital. A helpful aspect of this shift is that it allows one to conceptualize the effects of class, gender, and racial privilege in the transmission of technical skills. Cultural capital is, explicitly in Bourdieu’s account, labor intensive to transmit and often done so informally. Cultural tendencies to transmit this kind of capital preferentially to men instead of women in the family home become a viable explanation for the gender cap in the tech industry. While this is perhaps not a novel explanation, it is a significant one and Bourdieu’s theory helps us formulate it in a specific and testable way that transcends, as he says, both economism and semiologism, which seems productive when one is discussing society in a serious way.

One could also use a Bourdieusian framework to understand innovation spillover effects, as economists like to discuss, or the rise of Silicon Valley’s “Regional Advantage” (Saxenian, 1996), to take a specific case. One of Saxenian’s arguments (as I gloss it) is that Silicon Valley was more economically effective as a region than Route 128 in Massachusetts because the influx of engineers experimenting with new business models and reinvesting their profits into other new technology industries created a confluence of relevant cultural capital (technical skill) and economic capital (venture capital) that allowed the economic capital to be deployed more effectively. In other words, it wasn’t that the engineers in Silicon Valley were better engineers than the engineers in Route 128; it was that the economic capital was being deployed in a way that was less informed by technical knowledge. [Incidentally, if this argument is correct, then in some ways it undermines an argument put forward recently for setting up a “cyber workforce incubator” for the Federal Government in the Bay Area based on the idea that it’s necessary to tap into the labor pool there. If what makes Silicon Valley is smart capital rather than smart engineers, then that explains why there are so many engineers there (they are following the money) but also suggests that the price of technical labor there may be inflated. Engineers elsewhere may be just as good at being part of a cyber workforce. Which is just to say that when Bourdieusian theory is taken seriously, it can have practical policy implications.]

One must imagine, when considering society thus, that one could in principle map out the whole of society and the distribution of capitals within it. I believe Bourdieu does something like this in Distinction (1979), which I haven’t read–it is sadly referred to in the United States as the kind of book that is too dense to read. This is too bad.

But I was going to talk about…

2. Democracy

There are at least two great moments in history when democracy flourished. They have something in common.

One is Ancient Greece. The account of the polis in Hannah Arendt’s The Human Condition (1, cf (2 3) makes the familiar point that the citizens of the Ancient Greek city-state were masters of economically independent households. It was precisely the independence of politics (polis – city) from household economic affairs (oikos – house) that defined political life. Owning capital, in this case land and maybe slaves, was a condition for democratic participation. The democracy, such as it was, was the political unity of otherwise free capital holders.

The other historical moment is the rise of the mercantile class and the emergence of the democratic public sphere, as detailed by Habermas. If the public sphere Habermas described (and to some extent idealized) has been critiqued as being “bourgeois masculinist” (Fraser), that critique is telling. The bourgeoisie were precisely those who were owners of newly activated forms of economic capital–ships, mechanizing technologies, and the like.

If we can look at the public sphere in its original form realistically through the disillusionment of criticism, the need for rational discourse among capital holders was strategically necessary for the bourgeoisie to make strategic decisions about how to collectively allocate their economic capital. The Viewed through the objective lens of information processing and pure strategy, the public sphere was an effective means of economic coordination that complemented the rise of the Weberian bureaucracy, which provided a predictable state and also created new demand for legal professionals and the early information workers: clerks and scriveners and such.

The diversity of professions necessary for the functioning of the modern mercantile state created a diversity of forms of cultural capital that could be exchanged for economic capital. Hence, capital diffused from its concentration in the aristocracy into the hands of the widening class of the bourgeoisie.

Neither the Ancient Greek nor the mercantile democracies were particularly inclusive. Perhaps there is no historical precedent for a fully inclusive democracy. Rather, there is precedent for egalitarian alliances of capital holders in cases where that capital is broadly enough distributed to constitute citizenship as an economic class. Moreover, I must insert here that the Bourdieusian model suggests that citizenship could extend through the diffusion of non-economic forms of capital as well. For example, membership in the clergy was a form of capital taken on by some of the gentry; this came, presumably, with symbolic and social capital. The public sphere creates opportunities for the public socialite that were distinct from the opportunities of the courtier or courtesan. And so on.

However exclusive these democracies were, Fraser’s account of subaltern publics and counterpublics is of course very significant. What about the early workers and womens movements? Arguably these too can be understood in Bourdieusian terms. There were other forms of (social and cultural, if not economic) capital that workers and women in particular had available that provided the basis for their shared political interest and political participation.

What I’m suggesting is that:

  • Historically, the democratic impulse has been about uniting the interests of freeholders of capital.
  • A Bourdieusian understanding of capital allows us to maintain this (analytically helpful) understanding of democracy while also acknowledging the complexity of social structure, through the many forms of capital
  • That the complexity of society through the proliferation of forms of capital is one of, if not the, main mechanism of expanding effective citizenship, which is still conditioned on capital ownership even though we like to pretend it’s not.

Which leads me to my last point, which is about…

3. Oligarchy

If a democracy is a political unity of many different capital holders, what then is oligarchy in contrast?

Oligarchy is rule of the few, especially the rich few.

We know, through Bourdieu, that there are many ways to be rich (not just economic ways). Nevertheless, capital (in its many forms) is very unevenly distributed, which accounts for social structure.

To some extent, it is unrealistic to expect the flattening of this distribution. Society is accumulated history and there has been a lot of history and most of it has been brutally unkind.

However, there have been times when capital (in its many forms) has diffused because of the terms of capital exchange, broadly speaking. The functional separation of different professions was one way in which capital was fragmented into many differently exchangeable forms of cultural, social, and economic capitals. A more complex society is therefore a more democratic one, because of the diversity of forms of capital required to manage it. [I suspect there’s a technically specific way to make this point but don’t know how to do it yet.]

There are some consequences of this.

  1. Inequality in the sense of a very skewed distribution of capital and especially economic capital does in fact undermine democracy. You can’t really be a citizen unless you have enough capital to be able to act (use your labor) in ways that are not fully determined by economic survival. And of course this is not all or nothing; quantity of capital and relative capital do matter even beyond a minimum threshold.
  2. The second is that (1) can’t be the end of the story. Rather, to judge if the capital distribution of e.g. a nation can sustain a democracy, you need to account for many kinds of capital, not just economic capital, and see how these are distribute and exchanged. In other words, it’s necessary to look at the political economy broadly speaking. (But, I think, it’s helpful to do so in terms of ‘forms of capital’.)

One example, which I just learned recently, is this. In the United States, we have an independent judiciary, a third branch of government. This is different from other countries that are allegedly oligarchies, notably Russia but also Rhode Island before 2004. One could ask: is this Separation of Powers important for democracy? The answer is intuitively “yes”, and though I’m sure very smart things have been written to answer the question “why”, I haven’t read them, because I’ve been too busy blogging….

Instead, I have an answer for you based on the preceding argument. It was a new idea for me. It was this: What separation of powers does is its constructs a form of cultural capital associated with professional lawyers which is less exchangeable for economic and other forms of capital than in places where non-independence of the judiciary leads to more regular bribery, graft, and preferential treatment. Because it mediates economic exchanges, this has a massively distortative effect on the ability of economic capital to bulldoze other forms of capital, and the accompanying social structures (and social strictures) that bind it. It also creates a new professional class who can own this kind of capital and thereby accomplish citizenship.


In this blog post, I’ve suggested that not everybody who, for example, legally has suffrage in nominally democratic state is, in an effective sense, a citizen. Only capital owners can be citizens.

This is not intended in any way to be a normative statement about who should or should not be a citizen. Rather, it is a descriptive statement about how power is distributed in nominal democracies. To be an effective citizen, you need to have some kind of surplus of social power; capital the objectification of that social power.

The project of expanding democracy, if it is to be taken seriously, needs to be understood as the project of expanding capital ownership. This can include the redistribution of economic capital. It can also changing institutions that ground cultural and social capitals in ways that distribute other forms of capital more widely. Diversifying professional roles is a way of doing this.

Nothing I’ve written here is groundbreaking, for sure. It is for me a clearer way to think about these issues than I have had before.

thinking about Naidu on Piketty and universal basic income

Multiple sources have no referred me to Suresh Naidu’s article in the “After Piketty” anthology. It’s now high on my to-read list.

A key insight from the secondary reviews is the reminder that however capital is supplied (whether it be in liquidity, or capital “goods” like factory equipment, or land, or today in intellectual property), they are priced according to the expectation of future return on ownership. Given the diverse forms that capital can take, “expected return on future ownership” may very well be what distinguishes capital from consumer goods.

Capital accumulation is then, at its most basic, the process of strategic investment to maximize return across lots of asset classes.

Let’s assume for now the most cynical possible view of political economy, in which all political agendas are just rallying will in favor of this or that kind of capital, pushing for the revaluation of capital or policies that change its distribution. In many ways, this is consistent with Bourdieusian social theory.

Then look at the push for universal basic income (UBI). I’ve though UBI is a great idea in the past. It seems humane: everybody gets enough to live on, and people can at last be free with nothing to complain about. No problem, right?

There is the sticky concern that UBI does not address equity concerns. I’m not going to write about that now.

What I’m thinking about now, just putting myself in the shoes of an arch-capitalist for once, is that giving everybody a budget for consumer goods paid out of general taxes changes the way capital is valued. Specifically, capital that is directed towards to provision of consumer products becomes higher-value with UBI, since it guarantees a greater income stream.

This analysis is perhaps neither here nor there, so to speak. But it’s the kind of thinking I’d like to do more of. I’m coming to the conclusion that a useful analysis of political classes has to be done with a solid understanding of economic supply chains, the human parts of them especially. This is not a matter of simple polarities or binaries but rather the analysis has to take the supply topology into account.

WannaCry as an example of the insecurity of legacy systems

CLTC’s Steve Weber and Betsy Cooper have written an Op-Ed about the recent WannaCry epidemic. The purpose of the article is clear: to argue that a possible future scenario CLTC developed in 2015, in which digital technologies become generally distrusted rather than trusted, is relevant and prescient. They then go on to elaborate on this scenario.

The problem with the Op-Ed is that the connection between WannaCry is spurious. Here’s how they make the connection:

The latest widespread ransomware attack, which has locked up computers in nearly 150 countries, has rightfully captured the world’s attention. But the focus shouldn’t be on the scale of the attack and the immediate harm it is causing, or even on the source of the software code that enabled it (a previous attack against the National Security Agency). What’s most important is that British doctors have reverted to pen and paper in the wake of the attacks. They’ve given up on insecure digital technologies in favor of secure but inconvenient analog ones.

This “back to analog” moment isn’t just a knee-jerk, stopgap reaction to a short-term problem. It’s a rational response to our increasingly insecure internet, and we are going to see more of it ahead.

If you look at the article that they link to from The Register, which is the only empirical evidence they use to make their case, it does indeed reference the use of pen and paper by doctors.

Doctors have been reduced to using pen and paper, and closing A&E to non-critical patients, amid the tech blackout. Ambulances have been redirected to other hospitals, and operations canceled.

There is a disconnect between what the article says and what Weber and Cooper are telling us. The article is quite clear that doctors are using pen and paper amid the tech blackout. Which is to say, because their computers are currently being locked up by ransomware, doctors are using pen and paper.

Does that mean that “They’ve given up on insecure digital technologies in favor of secure but inconvenient analog ones.”? No. It means that since they are waiting to be able to use their computers again, they have no other recourse but to use pen and paper. Does the evidence warrant the claim that “This “back to analog” moment isn’t just a knee-jerk, stopgap reaction to a short-term problem. It’s a rational response to our increasingly insecure internet, and we are going to see more of it ahead.” No, not at all.

In their eagerness to show the relevance of their scenario, Weber and Cooper rush say where the focus should be (on CLTC’s future scenario planning) that they ignore the specifics of WannaCry, most of which do not help their case. For example, there’s the issue that the vulnerability exploited by WannaCry had been publicly known for two months before the attack, and that Microsoft had already published a patch to the problem. The systems that were still vulnerability either did not apply the software update or were using an unsupported older version of Windows.

This paints a totally different picture of the problem than Weber and Cooper provide. It’s not that “new” internet infrastructure is insecure and “old” technologies are proven. Much of computing and the internet is already “old”. But there’s a life cycle to technology. “New” systems are more resilient (able to adapt to an attack or discovered vulnerability) and are smaller targets. Older legacy systems with a large installed based, like Windows 7, become more globally vulnerability if their weaknesses are discovered and not addressed. And if they are in widespread use, that presents a bigger target.

This isn’t just a problem for Windows. In this research paper, we show how similar principles are at work in the Python ecosystem. The riskiest projects are precisely those that are old, assumed to be secure, but no longer being actively maintained while the technical environment changes around them. The evidence of the WannaCry case further supports this view.