Dead Cat, Vanity Followers, and Problems with Social Media

The number of followers a person or organization has on social media is a type of currency.  It theoretically shows how many people are influenced by your thoughts.  In practice, how reliable is this measure?

Rob Manuel, the editor of Us vs Th3m, paid just under $40 (25 pounds) to buy followers for a Twitter account for his dead cat.  Sure enough, he quickly had about 90,000 followers.  Based on Twitter analytics, exactly zero (0) of these 90,000 followers saw his first tweet.  He tried again and 340 people saw his tweet and he receive one comment from an obviously false account.  So these “followers” are most likely accounts who exist to inflate the number of followers for other people.

Once his article came out, Twitter closed the dead cat’s account.  (That’s a sentence I did not anticipate writing when I awoke this morning.)  However, this story shows both the growing importance of social media and the current trust and validity problems when it comes to the number of followers.

A Pyschographic Analysis of ISIS

In marketing, psychographic (behavioral) analysis is a useful method of learning more about a target segment.  While this is usually done to determine if a target segment should be pursued by an organization, it can be done for other reasons as well.  While I expect he would use non-marketing terminology to describe his work, Graeme Wood has written an informal psychographic analysis describing the behaviors and beliefs of Islamic State (ISIS) supporters.

…the ranks of the Islamic State are deeply infused with religious vigor. Koranic quotations are ubiquitous. “Even the foot soldiers spout this stuff constantly,” Haykel said. “They mug for their cameras and repeat their basic doctrines in formulaic fashion, and they do it all the time.” He regards the claim that the Islamic State has distorted the texts of Islam as preposterous, sustainable only through willful ignorance.

The Koran specifies crucifixion as one of the only punishments permitted for enemies of Islam. The tax on Christians finds clear endorsement in the Surah Al-Tawba, the Koran’s ninth chapter, which instructs Muslims to fight Christians and Jews “until they pay the jizya with willing submission, and feel themselves subdued.” The Prophet, whom all Muslims consider exemplary, imposed these rules and owned slaves.

Leaders of the Islamic State have taken emulation of Muhammad as strict duty, and have revived traditions that have been dormant for hundreds of years. “What’s striking about them is not just the literalism, but also the seriousness with which they read these texts,” Haykel said. “There is an assiduous, obsessive seriousness that Muslims don’t normally have.”

The essay provides many more details.  This picture of the supporters of ISIS should be studied by both those in power and by others seeking to understand the goals and motivations of ISIS.

Wood also had the opportunity to meet with some of the intellectuals behind the Islamic State.

The Islamic State’s ideology exerts powerful sway over a certain subset of the population. Life’s hypocrisies and inconsistencies vanish in its face. Musa Cerantonio and the Salafis I met in London are unstumpable: no question I posed left them stuttering. They lectured me garrulously and, if one accepts their premises, convincingly. To call them un-Islamic appears, to me, to invite them into an argument that they would win. If they had been froth-spewing maniacs, I might be able to predict that their movement would burn out as the psychopaths detonated themselves or became drone-splats, one by one. But these men spoke with an academic precision that put me in mind of a good graduate seminar. I even enjoyed their company, and that frightened me as much as anything else.

If you have a few minutes, I recommend the entire article.