Temporal Belonging

The pacemaker-style app attempts to bring an experience of communality back to the highly individuated temporal flow of the online experience, playing on nostalgia for an age when media had a more predictable temporal structure.

For Sharma, the discourse of speed that accompanies characterizations of contemporary non-stop 24-hour life only masks the ways that achieving “the perfect calibration” to an ideal temporality is an unattainable goal; and how “slowness” is a luxury that can necessarily only be enjoyed by some under capitalism.

“Cyberspace has no seasons. The virtual world is absent of night and day. Internet Time is not driven by the sun’s position, it is driven by yours — your location in space and time.”

The idea that we are living in a “dangerously sped-up culture” only fuels the desire to outsource undesirable tasks (perceived as “non-time”) to others.

But clock time was not always viewed as being this organic. The accusation that is today leveled against the internet — that it distorts natural rhythmicity and turns the human body into a machine — was once leveled against clock time itself.

Sharma writes: “Capital invests in certain temporalities — that is, capital caters to the clock that meters the life and lifestyle of some of its workers and consumers. The others are left to recalibrate themselves to serve a dominant temporality.” Some float in the lazy river, and others clean it.

This idea of relativity is what is often left out of the narrative that the internet has broken our relationship to “natural time.” It is presumed that if we could synchronize a perfect harmony between inner and outer time, we would rediscover a sense of belonging to the planet and to each other. We are haunted by the specter of an innate, perfect ... See more

One of the primary anxieties of the digital age is that an online life is a kind of half-life; that time spent on the internet is wasted time rather than lived time. Temporality and rhythmicity is the most popular way to differentiate between the live and the inanimate, the natural and the artificial, even if it is not the most accurate

often the experience of using traditional social media — which involves “navigating aimlessly and pointlessly through an apparent unceasing waterfall of content” — is associated with impressions of deadness or lifelessness. We can step into the content waterfall at any point in the day, and it will still be there: endlessly, lifelessly flowing.