The flattening of e-book sales

In a post on the first day of this year, I noted the surprisingly rapid decline in e-book sales growth over the course of 2012. The trend appears to be continuing this year. The Association of American Publishers reports that in the first quarter of 2013, overall e-book sales in the U.S. trade market grew by just 5 percent over where they were in the same period in 2012. The explosive growth of the last few years has basically petered out, according to the AAP numbers*:

ebooksalesgrowth

Looking at the major segments of the trade market, e-book sales were up 13.6 percent in the adult segment, down  30.1 percent in the children’s segment, and down 0.6 percent in the religious segment. The children’s segment accounted for a big part of e-book growth last year, thanks in large measure to the Hunger Games franchise, but that boost has proved temporary.

E-books are still taking share from printed books, as overall trade sales declined by 4.7 percent in the quarter, but the anemic growth of the electronic market calls into question the strength of the so-called “digital revolution” in the book business. E-books now represent a bit less than 25 percent of total book sales. That’s an impressive share, but it’s still a long way from dominance. Other big e-book markets also show signs of maturing. A new Nielsen Research report indicates that UK e-book sales actually declined slightly in April from year-earlier levels.

I speculated in my January post about some reasons why e-books may fall short of expectations:

1. We may be discovering that e-books are well suited to some types of books (like genre fiction)  but not well suited to other types (like nonfiction and literary fiction) and are well suited to certain reading situations (plane trips) but less well suited to others (lying on the couch at home). The e-book may turn out to be more a complement to the printed book, as audiobooks have long been, rather than an outright substitute.

2. The early adopters, who tend also to be the enthusiastic adopters, have already made their move to e-books. Further converts will be harder to come by, particularly given the fact that 59 percent of American book readers say they have “no interest” in e-books, according to the Bowker report.

3. The advantages of printed books have been underrated, while the advantages of e-books have been overrated.

4. The early buyers of e-readers quickly filled them with lots of books, most of which have not been read. The motivation to buy more e-books may be dissipating as a result. Novelty fades.

5. The shift from e-readers to tablets is putting a damper on e-book sales. With dedicated readers, pretty much the only thing you can do is buy and read books. With tablets, you have a whole lot of other options. (To put it another way: On an e-reader, the e-reading app is always running. On a tablet, it isn’t.)

6. E-book prices have not fallen the way many expected. There’s not a big price difference between an e-book and a paperback. (It’s possible, suggests one industry analyst, that Amazon is seeing a plateau in e-book sales and so is less motivated to take a loss on them for strategic reasons.)

Those still seem reasonable. Most intriguing, to me, is the possible link between the decline in dedicated e-readers (as multitasking tablets take over) and the softening of e-book sales. Are tablets less conducive to book buying and reading than e-readers were?

UPDATE: A little more confirming data: A recent report on the Canadian market, from BookNet Canada, indicates that the market share of e-books peaked in the first quarter of 2012 at 17.6% and then started falling, dropping to 12.9% in the fourth quarter of 2012. BookNet sees evidence that e-books may be “plateauing” at about 15% of the Canadian market: “‘The research suggests that the ebook market in Canada may have reached a plateau,’ says BookNet Canada President and CEO Noah Genner. ‘Early 2013 data backs this up. So far, we’re seeing the same pattern repeating itself.'”

And this from a March 2013 report on the “stalling” of e-books in the UK market: “Yet even as book sales continue to move online, ebooks are making notably slow gains, and likely slowing down the etailing book market overall. Bowker found that ebooks’ share of the UK market reached a high of 13% in July 2012, driven upward by ebook purchases of ‘Fifty Shades of Grey.’ But by November the share had fallen back down to 9%.” (Even without “Fifty Shades,” the current ebook bestseller list in the UK is “filled with erotic fiction,” reports The Guardian.)

UPDATE 2: The original version of this post described the Nielsen data as being worldwide; it actually reflects only the UK market.

*Sources of AAP data in chart: 2009 2010 2011 2012 2013. The AAP doesn’t seem to release its sales reports directly to the public, so collecting the data, from secondary sources, is a bit of a trial. In general, good information on book sales is hard to come by.

Name dump

marston

My next book, as previously announced in these pages, is called The Glass Cage. It’s still in the works, but here’s a preliminary cast of characters:

Wiley Post

William Carlos Williams

Norbert Wiener

John Marston

Peter Thiel

Adam Smith

Harry Braverman

Oscar Wilde

Maurice Merleau-Ponty

Kate Crawford

Robert M. Yerkes

Ned Ludlam

John F. Kennedy

Marc Andreesen

Hannah Arendt

Charlie Watts

Katherine Hayles

David Brooks

May-Britt Moser

William Wordsworth

Frank Gehry

George W. Bush

Paul Proteus

Andy Clark

Aristotle

Vinod Khosla

Pierre-Cédric Bonin

Bifo Berardi

Richard Poirier

Benedict de Spinoza

Alfred Korzybski

Robert Frost

Amit Singhal

Serena Williams

Evgeny Morozov

Donna Haraway

Sam Peckinpah

Now that’s a shindig.

Image from Rockstar Games.

Absence of Like

eniac1

We have already suggested, in an earlier installment of The Realtime Chronicles, that “that our new transcendentalism is one in which individual human operatives, acting in physical isolation as nodes on a network, achieve the unity of an efficient cybernetic system through the optimized exchange of parsimonious messages over a universal realtime bus.” To recapitulate: this idea draws on both (1) Norbert Wiener’s observation, in The Human Use of Human Beings, that

society can only be understood through a study of the messages and the communication facilities which belong to it; and … in the future development of these messages and communication facilities, messages between man and machines, between machines and man, and between machine and machine, are destined to play an ever-increasing part

and (2) the following, more recent observation by Vanessa Grigoriadis, made in a 2009 article in New York magazine:

This is the promise of Facebook, the utopian hope for it: the triumph of fellowship; the rise of a unified consciousness; peace through superconnectivity, as rapid bits of information elevate us to the Buddha mind, or at least distract us from whatever problems are at hand. In a time of deep economic, political, and intergenerational despair, social cohesion is the only chance to save the day, and online social networks like Facebook are the best method available for reflecting—or perhaps inspiring—an aesthetic of unity.

There has long been, among a certain set of fussy Internet intellectuals, a sense of dissatisfaction with, if not outright hostility toward, Facebook’s decision to offer the masses a “Like” button for purposes of automated affiliation signaling without also offering a “Dislike” button for purposes of automated dis-affiliation signaling. This controversy, if that’s not too strong a word,  bubbled up again recently when Good Morning America reported that  Facebook “soon plans to roll out ways to better understand why you don’t like something in your News Feed.” This was immediately misconstrued, in the popular realtime media, to mean that Facebook was going to introduce some type of Dislike button. “We’re Getting Close to a Facebook ‘Dislike’ Button,” blurted Huffpo. Nonsense. All that our dominant supranational social network is doing is introducing a human-to-machine messaging system that will better enable the automated identification and eradication of offensive content. It’s just part of the necessary work of cleansing the stream of disturbing material that has the potential to disrupt the emerging “aesthetic of unity.”

The pro-Dislike crowd, in addition to being on the wrong side of history, don’t really understand the nature and functioning of the Like button. They believe it offers no choice, that it is a unitary decision mechanism, a switch forever stuck in the On position. Nothing could be further from the truth. The Like button, in actuality,  provides us with a binary choice: one may click the button, or one may leave the button unclicked. The choice is not between Like and Dislike but rather between Like and Absence of Like, the latter being a catch-all category of non-affiliation encompassing not only Dislike but also Not Sure and No Opinion and Don’t Care and Ambivalent and Can’t Be Bothered and Not in the Mood to Deal with This at the Moment and I Hate Facebook — the whole panoply, in other words, of states of non-affiliation with particular things or beings. By presenting a clean binary choice — On/Off; True/False — the Like button serves the overarching goal of bringing human communication and machine communication into closer harmony. By encapsulating the ambiguities of affect and expression that plague the kludgy human brain and its messaging systems into a single “state” (Absence of Like), the Like button essentially rids us of these debilitating ambiguities and hence tightens our cohesion with machines and with one another.

Consider the mess that would be made if Facebook were to offer us both a Like and a Dislike button. We would no longer have a clean binary choice. We would have three choices: click the Like button, click the Dislike button, or leave both buttons unclicked. Such ternarity has no place in a binary system. And that’s the best-case scenario. Imagine if we were allowed to click both the Like and the Dislike button simultaneously, leaving our mind in some kind of non-discrete, non-machine-readable state. One doesn’t even want to contemplate the consequences. The whole system might well seize up. In short: the Like button provides us with a binary affiliation choice that rids affiliation of ambiguity and promotes  the efficient operation of the cybernetic system underpinning and animating the social graph.

Isolating Dislike as a choice would also, as others have pointed out, have the problematic result of introducing negativity into the stream, hence muddying the waters in a way that would threaten the aesthetic of unity and perpetuate the “economic, political, and intergenerational despair” that accompanies active dis-affiliation. Here, too, we see the wisdom of folding the state of Dislike into the broader state of Absence of Like as a step toward the eventual eradication of the state of Dislike. Optimizing the cybernetic system is a process of diminishing the distinction between human information processing and machine information processing. So-called humanists may rebel, but they are slaves to the states of ambiguity and despair that are artifacts of a hopelessly flawed and convoluted system of internal and external messaging that predates the establishment of the universal realtime bus.

This post is an installment in Rough Type’s ongoing series “The Realtime Chronicles,” which began here. A full listing of posts can be found here.

Photo of women programming ENIAC from OUP.

The fabled Lothlórien steelhead

wedding-photo

I know little about Sean Parker’s  fairyland wedding and care less. If a couple, seeking an experience that is “spiritual, though not overtly religious,” decides to tie the knot in an ersatz “Lothlórien,” that’s cool with me. But I do care about trout, so one paragraph in Parker’s recent longform defense of his nuptials stuck like a fishbone in my craw:

Then there was this question of a certain fish, the “steelhead trout,” that was purportedly threatened by our wedding preparation. The media reported that this fish was an “endangered” species whose spawning ground was a creek near our wedding site. Yet a simple Google query of “steelhead trout” reveals that this fish is not, as the media had reported, a truly “endangered” species, but rather a fancy variant of the common “rainbow trout” that is abundant across North America — so abundant, in fact, that it is sometimes considered a pest species. (The steelhead, like salmon, travels upstream and spends its life in the ocean. This variant of the rainbow trout has seen its populations fall in some areas of California where it is protected, but it’s hardly the endangered species the press made it out to be. In fact, the National Wildlife Federation reports that rainbow trout is “not at risk of extinction.”)

Here we see a perfect example of the dangers of constructing one’s worldview from snippets of factual material googled out of the web. Parker’s argument proceeds something like this:

Steelhead trout are variants of rainbow trout.

Rainbow trout are in some settings considered invasive.

Steelhead aren’t worth worrying about.

The logic’s fishy, and the conclusion’s dead wrong. Most rainbow trout live their lives in freshwater streams or lakes. Steelhead are distinguished by their oceangoing nature. They hatch in fresh water and then — traveling downstream, not upstream — they head out to sea, where they can swim great distances before eventually returning back to their freshwater spawning grounds. This distinctive habit gives them different behavioral and physical characteristics from their more common freshwater brethren. (It’s what makes them “fancy,” in Parker’s terminology.) Under the U.S. Endangered Species Act, the steelhead of the central California coast is considered a “distinct population segment” and “qualifies for protection as a separate species.”

Rainbow trout are vigorous fish and, due to their value as game, they’re often bred in hatcheries and stocked in waters where they’re not native. They’ve become invasive in some areas, crowding out other, native trout species. This says absolutely nothing about the steelhead variant. Steelhead are wild fish, and they are not pests. And the fact that rainbows are generally plentiful — though, it’s important to note, the cold, clean waters that can support trout are in long-term decline — also says absolutely nothing about the steelhead variant.  The habitat of steelhead, like that of the salmon whose oceangoing behavior they share, has long been threatened.

Parker quotes the National Wildlife Federation as saying that rainbow trout are “not at risk of extinction.” He leaves out the NWF’s important caveat: “Native populations, though, are threatened by disease, habitat degradation, and fishing.” That’s particularly true of steelhead, which the NWF, together with other conservation organizations, has been working hard to protect for many years. Steelhead are a fish in peril, as the National Oceanic and Atmospheric Administration’s  Marine Fisheries Service recognizes:

steelhead

I wish Sean Parker a long and happy marriage. I only ask that, in the future, he keep his scare quotes away from steelhead trout. Steelhead may be plentiful and invasive in Lothlórien, but in the real world they’re neither.

Prism and the new society

mousetrap

Earlier this month, in a piece for Dezeen, Sam Jacob offered a thoughtful and provocative take on the NSA’s Prism program of internet surveillance. In an argument reminiscent of Evgeny Morozov’s critique of solutionism, though from an architect’s perspective, Jacob portrays Prism as a manifestation of the idea that society is a logical system that can be engineered  to function in an optimally efficient manner or to otherwise fulfill a set of explicit specifications. Society is, in other words, a design project:

Prism tells us something about design in the twenty-first century. And it’s certainly not its logo [which] recalls that Mitchell and Webb sketch featuring two SS officers wondering if the skull logo on their caps might suggest that they are actually the baddies. It tells us that design is increasingly about systems, increasingly about processes and the way these interface with the real world. Prism is part, I would suggest, of the realm of design thinking. …

Design thinking is marked by the scale and scope of its operations. Rather than isolating particular problems, it attempts to survey the whole scenario. It conceives the field of operation as the system rather than the object. And in this, it transforms the designed world into an ecosystem. Design thinking treats this synthetic ecosystem as its project, attempting to redesign it according to particular goals, to achieve its desired outcomes.

Jacob sees design thinking as an outgrowth of what Richard Barbrook and Andy Cameron, in a 1995 paper, called the Californian Ideology, a utopian philosophy born of “a bizarre mish-mash of hippie anarchism and economic liberalism” and reflecting “a profound faith in the emancipatory potential of the new information technologies.” The Californian Ideology, Barbrook and Cameron argued, is rife with contradictions. Jacob speculates that the disclosure of Prism — by a disillusioned libertarian technologist, no less — may mark the moment when the contradictions become unmistakable and unsustainable.* Prism is the “black mirror” of the Californian Ideology’s self-congratulatory pursuit of “an open-access, digital democracy”:

If design thinking is part of the triumph of The Californian Ideology, part of the way that digital culture is remaking the world, is Prism its Waterloo? Perhaps it is the moment Californian digital culture turned inside out, the point when these apparently pro-libertarian entities melded to become one with the state, a strange new version of the military-digital-industrial complex cooked up out of acid-soaked West Coast radicalism and frictionless global capitalism.

It may well be the moment digital culture turned inside out, but it’s not shaping up to be any sort of Waterloo. The emerging Snowden narrative—disgruntled “hacker” steals information from a store of government data that was itself essentially “hacked” from the servers of innocent internet firms—actually serves to mask over the contradictions inherent in the Californian Ideology. The government comes off as incompetent, particularly when it comes to the sacred art of handling data, and the internet firms, their chastity belts only slightly askew, seem like the victims of clumsy governmental overreach. The fact that the narrative may be more or less accurate certainly doesn’t detract from its credibility.

Rather than being undermined, the idea that the social ecosystem needs to be designed and programmed by benevolent corporations (with friendly logos) acting in an open marketplace without government interference may end up gaining more traction. And of course accomplishing that social programming will require more data, which means even more surveillance, of one sort or another.

_________

*A revised version of Jacob’s article, stripped of all mention of the Californian Ideology, has  been published by Wired. Of historical interest is Wired founder Louis Rossetto’s response to Barbrook and Cameron’s paper.

Photo by citymaus.

Disposable experience: a celebration

speedracer

The human sensorium perpetually replenishes its abundance. Life is much of a muchness, as the Dormouse said. If you want to drive someone crazy, literally, close the windows and draw the blinds on his senses. Starved, the brain eats itself.

To be replenished, experience must be disposable. The cup must be emptied to be refilled. Most of what we see and hear and smell and touch and taste, most of what we say and do, is quickly forgotten. Experience evaporates, leaving at most a smudged trace in memory. What matters is what happens, not what happened.

The evanescence of experience is joy. Beauty is pied and fleeting, fickle and freckled. Vitality is motion. But in that unceasing cycle of disposal and replenishment lies melancholy, too, a foretaste of our final leave-taking. There’s a part of the mind that rebels, that wants to save everything, to pile up experience’s goods as a kind of barricade against mortality. It doesn’t work. The record of experience becomes a record of loss and of decay. Every memento turns into a memento mori. Around the hoarder sadness thickens.

Our newfound ability to turn everyday experience into stored data gives another turn to the old screw. It ratchets up the tension between the natural and necessary disposability of experience and the vain but understandable desire to make experience permanent, to never let it go. The egoist and the solipsist outfit themselves with cameras and microphones and scanners, spend their days recording everything. By definition, their experiences are invaluable. Like bars of gold, each one must be kept in a vault.

Only oddballs go to such extremes. Life-logging is the trend that never happened. Most of us are happy that experience is disposable. We want the next experience, not the last one. Even for those who are always pulling out their phones to snap pictures or shoot videos, to text or tweet or tumble or otherwise share the moments of their being, the pleasure lies mainly in the recording, not in the record. The act of recording is itself a disposable experience. The tools for recording and sharing are disposable as well. They get old.

This is a problem for those who operate social networks or otherwise have a financial stake in our record-keeping. They want nothing more than to turn us all into sad hoarders, to have us care as much about the record of the experience as about the experience itself. They want us to live retrospectively, to think about our lives as a Timeline. But we frustrate them. We get bored with the record. We flock to the new experience, the new tool, and the more disposable the better: IM, blog, text, tweet, gif, pin, instagram, snap, vine. Words and sounds and images on the wind. Here and gone.

You can’t catch us, no matter how hard you try. Your schemes are joyless, and they’re doomed.