Blown

“This is a public place. Everyone has the right to be left in peace,” Jane (Vanessa Redgrave) tells Thomas (David Hemmings), whom she’s just spotted photographing her with her lover in the 1966 film Blow-Up, by Michelangelo Antonioni. The movie, set in London, proceeds as a mystery in which Thomas’s only tangible evidence is a grainy, blown-up shot of a blob that may be a murdered body.

Today, Thomas would probably be wielding a latest-model smartphone instead of a single lens reflex film camera. He would not bother to hide behind a tree. And Jane would probably never notice, much less challenge Thomas to explain his clearly-not-illegal, though creepy, behavior. Phones and cameras are everywhere. If you want to meet a lover and be sure no one’s photographing you, you don’t go to a public park, even one as empty as the film finds Maryon Park. Today’s 20-somethings grew up with that reality, and learned early to agree some gatherings are no-photography zones.

Even in the 1960s individuals had cameras, but taking high-quality images at a distance was the province of a small minority of experts; Antonioni’s photographer was a professional with his own darkroom and enlarging equipment. The first CCTV cameras went up in the 1960s; their proliferation became public policy issue in the 1980s, and was propagandized as “for your safety without much thought in the post-9/11 2000s. In the late 2010s, CCTV surveillance became democratized: my neighbor’s Ring camera means no one can leave an anonymous gift on their doorstep – or (without my consent) mine.

I suspect one reason we became largely complacent about ubiquitous cameras is that the images mostly remained unidentifiable, or at least unidentified. Facial recognition – especially the live variant police seem to feel they have the right to set up at will – is changing all that. Which all leads to this week, when Joseph Cox at 404 Media reports ($) (and Ars Technica summarizes) that two Harvard students have mashed up a pair of unremarkable $300 Meta Ray-Bans with the reverse image search service Pimeyes and a large language model to produce I-XRAY, an app that identifies in near-real time most of the people they pass on the street, including their name, home address, and phone number.

The students – AnhPhu Nguyen and Caine Ardayfio – are smart enough to realize the implications, imagining for Cox the scenario of a random male spotting a young woman and following her home. This news is breaking the same week that the San Francisco Standard and others are reporting that two men in San Francisco stood in front of a driverless Waymo taxi to block it from proceeding while demanding that the female passenger inside give them her phone number (we used to give such males the local phone number for time and temperature).

Nguyen and Ardayfio aren’t releasing the code they’ve written, but what two people can do, others with fewer ethics can recreate independently, as 30 years of Black Hat and Def Con have proved. This is a new level of democratizated surveillance. Today, giant databases like Clearview AI are largely only accessible to governments and law enforcement. But the data in them has been scraped from the web, like LLMs’ training data, and merged with commercial sources

This latest prospective threat to privacy has been created by the marriage of three technologies that were developed separately by different actors without regard to one another and, more important, without imagining how one might magnify the privacy risks of the others. A connected car with cameras could also run I-XRAY.

The San Francisco story is a good argument against allowing cars on the roads without steering wheels, pedals, and other controls or *something* to allow a passenger to take charge to protect their own safety. In Manhattan cars waiting at certain traffic lights often used to be approached by people who would wash the windshield and demand payment. Experienced drivers knew to hang back at red lights so they could roll forward past the oncoming would-be washer. How would you do this in a driverless car with no controls?

We’ve long known that people will prank autonomous cars. Coverage focused on the safety of the *cars* and the people and vehicles surrounding them, not the passengers. Calling a remote technical support line for help is never going to get a good enough response.

What ties these two cases together – besides (potentially) providing new ways to harass women – is the collision between new technologies and human nature. Plus, the merger of three decades’ worth of piled-up data and software that can make things happen in the physical world.

Arguably, we should have seen this coming, but the manufacturers of new technology have never been good at predicting what weird things their users will find to do with it. This mattered less when the worst outcome was using spreadsheet software to write letters. Today, that sort of imaginative failure is happening at scale in software that controls physical objects and penetrates the physical world. The risks are vastly greater and far more unsettling. It’s not that we can’t see the forest for the trees; it’s that we can’t see the potential for trees to aggregate into a forest.

Illustrations: Jane (Vanessa Redgrave) and her lover, being photographed by Thomas (David Hemmings) in Michelangelo Antonioni’s 1966 film, Blow-Up.

Wendy M. Grossman is the 2013 winner of the Enigma Award. Her Web site has an extensive archive of her books, articles, and music, and an archive of earlier columns in this series. She is a contributing editor for the Plutopia News Network podcast. Follow on Mastodon.

The music and the myth

“Do you know anything about the festival, the culture, and movements of the times?” a teenaged friend asked as part of researching Woodstock for an essay.

The reality is that until a few years ago Woodstock only existed in my head because of the movie.

At the time, I was 15. I knew it was happening; I recall hearing on my parents’ car radio that the festival, 100 miles north, was being declared a disaster area.

“Can we go?” I remember inexplicably asking. My parents were immediately dismissive. Smart: we’d just have spent hours pointlessly stuck in traffic.

And that was it, until 1971 or thereabouts, when I saw the movie as a college student. And *that* was it until 2009, when the late, great film critic Roger Ebert picked it for Ebertfest to celebrate the 40th anniversary rerelease, with director Michael Wadleigh present to explain the manual labor required to carve the movie out of 120 miles of footage and invent its split screens and other effects, using razor blades and tape. Today, it would all be done on computers in a fraction of the time.

My Ebertfest account reminds me that faced with the studio’s intention to cut out half his movie despite his contractual “final cut”, Wadleigh stole the film (see also Blake Edwards’ S.O.B. (1981)). He then got his agent to convince the studio that he would set fire to it and himself if they didn’t release it at the full length he intended. Thus was born America’s most successful documentary.

As you might expect, the artist I most remember is Joan Baez, who, surveying the 400,000-person throng while being told she’d close the night’s show, says, “Maybe there’ll be a few more people here by then. I don’t like a puny, little gathering like this.” Later, she brings the house down with just her voice on “Swing Low, Sweet Chariot” (timecode 0:48).

Soon after that Ebertfest I discovered I knew people who’d gone. The 40th anniversary landed it on the front page of the New York Times. When a friend’s high school-aged kids noticed it, he casually dropped the bomb: “I was there.” Yes, kids, your father was cool, once.

“Was it anything like the movie?” I asked.

“It was more boring. The movie was highlights. You have to remember, it rained for three days and there was nothing to eat.”

In 2018, another friend and I went to see an exhibit of art from Burning Man in Washington, DC.

The art was awesome, but my friend began fretting about the impact on the desert lands where it’s held (also, Fern’s departure point in the movie Nomadland). I explained that the crew spend a post-event month meticulously restoring the desert to pristine condition.

She seemed relieved. “I was at Woodstock.” Decades on, she remained conscious and ashamed of the damage to the surrounding area and the harm done to the local farmers. Most people, she thought, had forgotten that.

It is, however, documented in the movie. Wadleigh and his 16-camera team (which included a young Martin Scorsese) gave over 40% of the finished movie to interviews with organizers, audience members, and local residents. Over the days, the locals’ attitudes noticeably shift from welcoming to frustrated as the festival bursts its banks and gives up trying to charge admission, and supplies run out.

My friend was right, though; most people remember just the music and the myth. Few notable musicians missed it: Bob Dylan, despite living nearby at the time; Joni Mitchell, who later wrote a song about it; The Beatles; The Rolling Stones. Not in the movie were musicians booked to appear on substages, as I learned when one of my favorite folksingers, the late Ed Trickett, explained in interviews in 2016 and 2017 that he was meant to accompany Rosalie Sorrels on a rained-out sub-stage intended to feature folk music. His experience was certainly different from those starving in the mud: helicoptered in from the performer hotel.

But, as Arlo Guthrie said at the time, that’s not what I came here to talk about.

It is even clearer in retrospect how much Woodstock was shaped by protest against the Vietnam war. The organizers’ repeated pride that 400,000 mostly young people could assemble for three days of “peace and music” is a direct oppositional response to the violence elsewhere. The hair lengths some local residents comment on were as much about visually rejecting the military as rebelling against the clean-cut, nicely-clothed corporate workers their middle class parents intended them to be. This is the serious underpinning that made Woodstock more than a music festival, and gave extra juice to that giant audience shouting “FUCK!” as Country Joe McDonald introduced the explicitly anti-war Fixin’-to-Die Rag. Ebertfest’s 2009 theaterful joined in lustily.

By 1995, when Ebert rereviewed the movie for its 25th anniversary (he revisited it yet again on its 35th anniversary in 2005) the movie’s creation of the festival’s mythic status had become clear. Without the movie, as Ebert said, the festival itself would be a mostly-forgotten “rock concert that produced some recordings”. No publicly celebrated 40th anniversary, and if my friend’s kids ever did hear their father had been there, they would have said, “So lame”.

The only way I can imagine a modern event of similar impact would be if it took place in Russia and the audience was filled with people opposing the war in Ukraine. They would need a characteristic I’m not sure exists in the world any more: a real belief that ending all war was possible.

Illustrations: Aerial shot of the festival from Woodstock.

Wendy M. Grossman is the 2013 winner of the Enigma Award. Her Web site has an extensive archive of her books, articles, and music, and an archive of earlier columns in this series. Follow on Mastodon.