When Cops Check Facebook - The Atlantic - 0 views
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The fundamental problem with policing via social-media data is that it misrepresents what social networks actually look like on the ground. Despite what techno-evangelists might wish, not all social relationships can be described using computational logic
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The problem is structural and epistemological. Like all computer programs, databases are ultimately based on binary logic. If you want shades of meaning, you have to explicitly build that capability into your system. And building nuance is far harder than it seems.
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On Facebook, there are only two options for a post: either you click the like button, or you don’t click the like button. There’s no field for someone like Jelani Henry to indicate “I clicked the like button on this post so I wouldn’t get harassed on my way to school.” A like is simply a number used as a flag, true (1) or false (0). Humans are the ones who invest likes with context and meaning. The computer only displays the results of its computation.
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When you click to show the list of people who “liked” a post, you probably think you’re getting a list of people who expressed positive sentiment toward a particular combination of sentences. But computationally, what you’re getting is slightly different. “Show me a list of the people who liked a Facebook post” is actually a command more like “Display a list of FirstName and LastName for usernames where the flag LikedThisPost = True.” There are a lot of assumptions built in there.
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There’s the assumption that the username corresponds to a single real person, which is not always true—people have multiple Facebook accounts, and some accounts have multiple people posting to them, and some accounts are fake
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There’s the assumption that the agent that clicked the like button is the same person referred to by the username—not necessarily true. People often forget to log out of their Facebook accounts on desktops and laptops, or use other people’s phones to browse social media
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A like button is merely a tool. Humans use tools in breathtakingly creative ways—this is one of the many exciting and inspiring things about social uses of technology. However, the meaning a person imparts to an action on a social-media platform does not always correspond to the actual intent. In real-life social interactions, nuance is everything. On social media, where that nuance is obscured, we ought to be hyper-critical about the ethical ramifications of using social media data for real-world judgments.
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For the kid listed in a gang database, it can be unclear how to get out of it. In the world of human interaction, we accept change through behavior: the addict can redeem himself by getting clean, or the habitual interrupter can redeem himself by not interrupting. We accept behavior change. But in the database world, unless someone has permission to delete or amend a database record, no such change is possible
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The National Gang Center, in its list of gang-related legislation, shows only 12 states with policies that specifically address gang databases. Most deny the public access to the information in these databases. Only a few of these twelve mention regular purging of information, and some specifically say that a person cannot even find out if they have a record in the database
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. “The last time that the gang unit purged its files, however, was in 1993—approximately 4 years before this study was conducted,” he wrote. “One clerk who is responsible for data entry and dissemination estimated, ‘At a minimum, 400 to 500 gang members would be deleted off the gang list today if we went through the files.
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n predict what book I want to buy next, hasn’t this problem already been solved?” The answer is inevitably no. When computer scientists were building the Internet in the late 1990s, there weren’t any widely adopted or established ethical guidelines because we were building these systems for the first time in human history.
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We also need to acknowledge that computer systems are not a panacea. “Your program really does stink, and the sooner you get used to the idea, the better,” writes Nathan S. Borenstein in Programming as if People Mattered. “The inadequacies of your software are simply a reflection of your frail, shortsighted, and limited human nature. Every program ever built is doomed to eventual obsolescence.” We need to put people before programs, and if programs don’t reflect our human values, we need to change the code. And if programmers can’t write code that is fair and just, we should consider relying on people instead of programs.
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If American law enforcement is going to go deeper into the brave new world of data-driven policing, we need to create systems that have human values embedded in them. If our technological systems are entrapping innocent citizens or tampering with the presumption of innocence, should they be used?