What I found while studying news, disinformation and the audience they (mostly) share
How could someone possibly believe that?
Like many journalists and media researchers, I’ve found myself asking this question about disinformation that has gone viral via social media. Though I’ve spent years learning how and why disinformation is created, I’d never had the opportunity to explore the motivations of the people who believe and share these stories. That is what led me to do more in-depth research during my year as a John S. Knight Journalism Fellow at Stanford.
Over the course of six months, from December 2018 through the spring of 2019, I conducted in-depth interviews with nine Americans who were selected for their relationships with both disinformation and mainstream news. I had planned to interview more participants, but life circumstances got in the way.
Through these conversations, I came to the conclusion that the media industry isn’t facing a disinformation problem as much as an engagement problem. It isn’t merely the insidious and convincing nature of disinformation that drives people to consume, believe or share false news, but is also a profound disconnection from the mainstream media and how it works.
In my second quarter as a John S. Knight fellow at Stanford, I have been largely focused on my research project, which has taken me into the homes of strangers to talk to them about their relationships with news, disinformation and the communities where they live.
I always planned to approach this study not as a journalist, but as a neutral observer, combining the empathetic methods of design thinking and the analysis of the social sciences.
What I didn’t consider going in was just how much I didn’t know about what it really means to be an observer in the first place.
This past quarter, I took a sociology course called Ethnographic Methods, which I had hoped would be beneficial to helping me structure my research project to be a bit more rigorous. I was a journalist in a class of social science and communication Ph.D students and much to my surprise, while there I rediscovered some fundamental truths about journalism itself.
To put it simply, ethnography is the study of people and cultures. One might say that’s also the job of journalism, though with a less systematic approach. It is difficult to see where one might end and the other begins, as the two fields similarly approach observation, interviewing and how they report back what they’ve found.
But one thing ethnography seems to do a lot better is analyzing the role of the practitioner in conducting the study, and how who they are impacts the quality of the work. This notion of reflexivity has taken on a huge role in modern social sciences and I believe journalism would also benefit from its application in reporting, editing, community engagement and story selection.
What objectivity is — and isn’t
In journalism, the quest for objectivity started as an effort to report the news fairly and accurately, whether or not the individual journalist agrees with the facts. What it has become is a Frankensteinian monster of “bothsiderism”, false equivalencies and a fallacy that good journalists have no biases, on or off the clock.
We each have lived experiences we carry with us every day that affect how we think, who we talk to and what we believe. Ethnographers know this intrinsically and write those assumptions into their work.
Kathy Charmaz, Professor of Sociology at Sonoma State University, literally wrote the book on qualitative research methods. In “Constructing Grounded Theory”, she noted a researcher’s identity and background is key to the quality of data they can collect in the field.
“Just as the methods we choose influence what we see, what we bring to the study also influences what we can see,” Charmaz wrote. “We are not passive receptacles into which data are poured. Neither observer nor observed come to a scene untouched by the world.”
Objectivity isn’t a lack of belief, but rather it is an ability to critically assess one’s own biases and be transparent about them.
Or, as sociologist and Pulitzer Prize winner Matthew Desmond described it in his book, “On the Fireline: Living and Dying with Wildland Firefighters”, “Objectivity comes to the ethnographer who knows themselves and can critically expose and assess own position relative to the field site or subject.”
Instead of putting up a facade that we don’t have any biases, let’s critically evaluate them and be hyper-conscious of them when approaching our work. Let’s be honest with the audience about who we are and what we bring to the table as journalists — and let them decide if we are being fair and truthful in our work.
In other words, journalism needs go back to the original concept of objectivity, as described by Walter Lippmann back in 1919: The method of journalism needs to be objective, not the journalist.
We can change a story just by being present
One element of reflexivity is understanding how the presence of a researcher — or, in this case, a journalist — changes the environment. We show up to a crime scene, a protest, etc. and everyone changes their behavior when they see a notebook or camera come out. Every field reporter or photographer has run into this dilemma before, but how can they account for it in the final product?
Familiarity is a major factor in capturing an authentic scene. How long the journalist can spend in the neighborhood or with the subject in question will naturally lead to some familiarity. All too often, journalists don’t have this luxury. We are in and out, the story filed, and on to the next.
The ethnographer can spend weeks, months and years at a field site, becoming an invisible part of its fabric, and still note in their final work what may have been different because they were there to see it. While we might not need to write these observations into final works for publication, the question of, “How much of what I observed was meant for me to see?” and “What did I miss?” should come up in the discussions between reporters and editors before reporting and as the story comes together to help ensure the story we are telling is the right one.
Others’ views of us can affect our access to information
Journalists and ethnographers may both consider their professional missions to be inextricably linked to the relationships they form with sources. To do our jobs well, journalists often seek to tell the story from the vantage point of the source; to get a sense of how their life experience has shaped their impressions of the world. Often missing in this narrative exercise is….ourselves.
How the source sees us — the observers and storytellers — very much shapes what information and insight they will allow us to access about them. In my own research so far, I have found interviewees’ opinions not only about me as an individual, but also the profession of journalism, has had a major impact on what they are willing to discuss.
In his ethnographic study of a public housing complex in Chicago, urban ethnographer Sudhir Venkatesh found out how the neighborhood residents viewed him over his time in their midst greatly affected both his access and what information he was able to collect. To reflect this in his study, he incorporated what he called a “reconstruction of the informant’s point of view”, or, rather, the subjects’ impression of the field researcher and the ultimate goal of his research.
In journalism, we need to be comfortable with this practice of positionality, carefully evaluating how we look to the people we are covering, and how that might affect their interactions with us and the stories we tell from those interactions.
Am I coming across as a person of privilege covering a low-income community? Could my questions reflect judgement of how this person lives? How comfortable is my subject with me telling their story if I’m a college-educated, white, upper-middle class professional (and they are not)?
Asking these questions of ourselves before and after interviews can help us get better insights into the communities we cover — and develop better relationships with our sources along the way.
Understanding power dynamics in the source-journalist relationship
Ethnographers take care to be keenly aware of the power dynamics in the interactions they have with informants. In the typical journalist-source relationship, the power balance may not be as even we might want to believe.
Author and communications educator Ruth Palmer found this out first hand when she interviewed people who had been at the center of news stories about their experiences.
Journalists seem powerful to ordinary citizens for several interrelated reasons. The first is that journalists have a much larger audience than most people can reach through their social networks. Journalists can be gatekeepers to publicity and fame. But, most important, they control how people’s stories are told to the public: what is included, how it is framed, and who is cast as the hero or the bad guy. Those decisions can have favorable or destructive consequences for the people they are reporting about — consequences that are magnified online. And yet, journalists seem to dole out those benefits or damages pretty cavalierly.
Understanding the source’s point of view towards the journalist and the media at large can help us to not only build trust, but also discover better stories. Charmaz wrote about how differences in power and status may affect the quality of an interview.
“Powerful people may take charge and turn the interview questions to address topics on their own terms, and control the timing, pacing and length of the interview,” she wrote. “[The disempowered] may recite public relations rhetoric rather than reveal personal views, much less a full account of their experiences.”
In this democratized age of information, individual journalists might not feel powerful, but we need to realize the significance of our role in the lives of our sources, who may feel they have no power at all. When we seek to interview those who are vulnerable due to their age, gender, economic status, legal status, etc., we hold all of the cards. The source has everything to lose, the journalist so much to gain.
In her interviews with former news sources, Palmer found most were pleasantly surprised to hear that reporters don’t often use their power unethically, but “it was not nearly as salient as the feeling that they always could.”
Realize it might not be your story to tell
We are entrusted with so much when we are given someone’s story to tell. Much like our counterparts in the social sciences, we have to be vigilant in analyzing when, how and even if we as journalists are the best representatives to tell these stories at all.
In many cases, allowing those with less power to be able to tell their own stories can be far more effective and a more accurate presentation of that person’s worldview. Sometimes our job is to just stay out of the way.
Write for the audience and the source (within reason)
Desmond wrote that social science studies have three languages they need to speak: That of his social science peers, the reading public and the subjects of the study. Journalists should keep a similar vein in mind in how we write about those in our communities.
While I’m not particularly concerned that we consider the feelings of every person we cover (most political reporting would probably go extinct), I feel we should consider the source who acts in good faith, especially those who are not public figures, as a key audience to the final product.
We should ask ourselves some key questions like, “Will this story make them look foolish, uneducated or immoral? Will they be embarrassed to see how they are portrayed? Will they regret talking to me?”
For example, I regularly read election year reporting from my home state of Ohio and find myself cringing at the portrayals of people, people who could very well be my family or neighbors, as “flyover state” caricatures. Maybe the reporter just thought he was describing them as they were, other than as how he saw them…but did he stop to think of how they’d see themselves after reading the article? I doubt it.
Show your work
Like all of the sciences, ethnographic studies meticulously detail their methodologies and references. An ethnographer would lay out why they selected their field site, chose informants, and cite any other studies that influenced their approach. Journalism should be no different.
If we want people to trust our work, we need to show the receipts. Why we chose this story over that one, how we found the right sources to interview, who else has covered this topic and what we added that was new. Think like a scientist; tell what you know, what you don’t and why you do what you do.
If you are interested in learning more about my ongoing ethnographic research into the relationship between news, disinformation and news consumers, or want to be notified when the final report is published, visit projectdisconnect.org.
Mark Zuckerberg announced last week yet another change to the Facebook newsfeed. Following a contentious year that embroiled the platform in controversy, Facebook intends to give preferential treatment to news sites based on users’ feedback as to which providers are most trusted.
From Zuckerberg’s post,
“The hard question we’ve struggled with is how to decide what news sources are broadly trusted in a world with so much division. We could try to make that decision ourselves, but that’s not something we’re comfortable with. We considered asking outside experts, which would take the decision out of our hands but would likely not solve the objectivity problem. Or we could ask you — the community — and have your feedback determine the ranking.”
Who those users are, how they are selected and exactly how “trust” is measured remains to be revealed. News and media professionals don’t appear to have a voice in determining the authority and credibility of news sites.
So far, Facebook’s attempts to police its own platform have had little impact on the mitigation of disinformation and “fake news.” The platform itself reported that over 126 million Americans saw Russian disinformation leading up to 2016 election emanating from the community. Furthermore, independent fact-checkers brought in by Facebook to flag fake stories have said efforts to stem the tide of disinformation are falling short.
Outside of Facebook’s walls, trust is a contract between the audience, who gives an investment of time and the publishers’ ability to match that with quality journalism. Handing all of that power to the “community” creates dangerous opportunities for propagandists and purveyors of fake news to exploit the platform to further their own agendas. During the French elections, special interests organized on platforms like Discord to orchestrate social media events on Facebook and Twitter. More recently, following a November 2017 mass shooting at a church in Sutherland Springs, Texas, a false story spread across Facebook saying Antifa terrorists were the perpetrators.
At Storyful, we spent the last two years mapping and understanding the pathways that “fake news” travels. Our work makes it clear that Facebook is a well trod avenue for disseminating dubious information from private or semi-private platforms and communities to the masses. Following the tragic events in Las Vegas last year, we detailed false claims made by questionable entities on Facebook. In the UK, we highlighted the efforts of a special interest group to affect elections and advance an agenda. And, on our podcast, we discussed the impact of social media and disinformation in India.
Users the world over flock to Facebook to discuss happenings big and small, local and global, factual and fictional. Left alone, these would be the very same users that would assess the value and reach of stories generated by newsrooms that endeavor every day to report facts and vital information.
We at Storyful will watch for any further developments on these changes and hope industry experts will have a seat at the table to influence the fate of news on Facebook.