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The word ‘digital’ points directly to a body part; a finger. It also points from here numerically; a digit, a number, a binary. Cameras as we knew them also pointed to a finger. Their design focused on that resting point. Holding a traditional camera in your hand and not resting your finger gently on the tense gloss of the shutter button is an act of ergonomic protest. The camera hugs our hand, gently cradling it onto the point of tension and release. Finger mounted our eye is coaxed and drawn towards the window of the viewfinder and into the mirror of the SLR. 

 

Fingers, now unmounted, have moved into the smartphone. They too are our way of entering digital space; we scroll, flick, pinch, and caress our screens. Fingerprints give us access, identity, security, and a reaffirmation of a sound relationship between the physical and the digital. In the camera app, however, the finger is a crossover from an older time. Shutter buttons sit awkwardly at the base of frames so that the phone has either to be held in one hand and pressed with the other or very delicately caressed, so as to maintain an equilibrium of balance, as we tentatively reach a thumb across the screen to make an image.

 

Cameras are now apps, and as such, camera apps should be read just like the Mavica. Snapchat, a hazy realm seriously adopted by digital-first young millennials and Gen Zs, is one of those apps.(2) Snapchat is primarily an image based messaging platform. In Snapchat, to capture an image you have to caress the image itself. The shutter button sits on top of the image, closing and opening ontological gaps. To capture an image in Snapchat is to touch it directly. Once it is captured, touch it more and more, adjusting and drawing on it, save and ‘add to memories’ and ‘add to story’. Here, in a front or back facing camera, the shutter button has become not only a place the finger is coaxed toward to materialise an image but part of the fabric and continuation of the image itself. We photograph on the screen, like the FD Mavica, at a distance from the eye. But with smartphones we are reasserted, seeing our finger on top of or directly below images. This removes an abstract process that previously signalled the act of photographing. Now pressing the shutter doesn't ‘capture’ or ‘steal’ a moment. The shutter sits inside a live camera feed in a continuum with the moment itself. A state that is echoed in the naming of photographs new homes that allude to continuum, to infinite movement, ‘the feed’, ‘the roll’, ‘the scroll’. 

 

In the early days of the smartphone, skeuomorphism ran rampant as users and designers tentatively tried to establish how to interact tactilely and digitally in the same breath.(3) The early smartphone camera desperately performed the analogue camera. After the smartphone's mass proliferation (specifically the smartphone connected to a proper internet network like 3G) images existing in a networked context became the norm. In response to this new truth, the image desperately attempted to align itself to an easier to believe regularity, modernism, and indexicality of film photography, attempting to appear as something we can hold, as something that decays. In simulating analogue photography the digital image attempted to recover from the network and from the digital something that lives underneath the bed in a shoebox, that can be held in relation to a body, that can be rationalised, and that can be singular. 

In Hudson there’s a little texture in it, and that’s actually a chalkboard in my kitchen, so everyone is putting my kitchen in their photos, which is very strange.

 

- Cole Rise, creator of original Instagram filters, on ‘Hudson’ filter(1)

HOLDING

PHOTO-

GRAPHS

HIDING 

FACES

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Apps like ‘Hipstamatic’ obscenely performed the ‘film camera’ in their interface, even adding a viewfinder to the cameraphone’s screen, masking the physical reality of the camera you hold in your hand. Indeed, Instagram originally was one of these apps, infamous at the time for its ‘filters’, which simulated different vague analogue aesthetics. There was a feeling at the time of Instagram filter’s peak popularity that filters hid the ‘truth’ of images, glossing over our skin's sickly tones.(4) Cole Rise, the creator of the first Instagram filters, exposes this bias, saying, ‘In order to see a filter you have to be heavy-handed, but if you can remove it and get to the higher truth of what the image is trying to say, I think that’s better’.(5) This idea of a filter hiding an existent latent truth within the image relies ultimately on a belief that behind the artifice is access to the real, that the digital image shows all; ultimately, that it tells an ugly truth. This is an aesthetic truth, a truth based on the often detached photorealism of the digital camera. The digital image is encountered as an unreal reproduction deemed too ‘real’ in its unflattering nature. The aesthetic of the digital image trumps all conversations, the smile is not considered as a pose and posing itself is even considered permissible, just not filtering. Digital images ask us to trust them because of their coldness, a chill born not from their indiscriminate recording; the camera capturing an unflattering smile and a messy bedroom, but rather the digital image’s desperate and specifically aesthetic attempt to to allude to realism and often going too far in so doing. 

 

The truth of the digital image is cold, unflattering, and washed out. As Daniel Palmer notes, filter ‘apps thus take advantage of the digital image’s well-known capacity for multiple variations, whereby the event of capture is supplemented by the “event of visualisation”. There is a performative quality to this visualisation, as if to compensate for the banal familiarity of most of the scenes depicted’.(6) The digital image embodies a sense of ‘banal familiarity’ in its aspiration to realism; its blow out flash of a representation, and in turn the un-filtered digital image is seen as more reducible, because of its supposed neutrality, than an image that has had some kind of process applied to it. Of course, there is no practical difference between applying a filter to a digital image and the making of that image within the black box of the camera’s algorithms. The difference is a social belief that the digital image shows us as we are, as we can’t even see ourselves. On contemporary Instagram the idea of filtering has moved beyond its original referent. Hashtag ‘#nofilter’ doesn’t mean anymore that an uploader  hasn’t used a filter where they otherwise might have but rather #nofilter is a positioning of an image as an authentic self, an honest, real, picture; sans makeup, sans artifice, me and image and nothing in-between. 

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In the world of filters, the coldly digital image didn’t yet know how to seduce us on its own terms and we didn't know how to be seduced. The digital image quickly realised that we didn’t need much seduction, we only needed an image. Film filters were chucked in the bin as apps like Snapchat rose meteorically and we embraced the conditions and aesthetics of the digital image. The filter now sits atop the image and announces its presence immediately. It is often more aggressively digital than the image itself, as is the case with augmented reality filters which have seen a massive boom over the last five years, popularised by Snapchat. Our social concern in the image is no longer representation. Rather, it is re-presentation; the dissemination, digestion, performance, and retranslation of a presented self through the malleable canvas of the digitally specific image. The filter becomes an augmentation to the digital image, utilising that image's code and reality to further the sublimation or indeed diffraction of the image-self in a digital environment. 

 

The camera itself has not disappeared. It has found fertile ground to multiply. A smartphone is not a singular camera, but multiple cameras held within a single perceptible body. Conventionally smartphones have two cameras: one for us and one for them, a ‘mirror’ and a ‘window’, a front facing and outward facing camera.(7) Now the lens as a traditional optical object seems to be reasserting itself and making phone bodies more camera than phone. It is common to have two front facing cameras and multiple rear cameras; the iPhone 12 has three cameras encased behind a pane of glass and the Nokia 9 has five cameras arranged in a circle. The camera has begun again to directly embody the digital image, as the Mavica did, and has become multiple in its physicality. 

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Notes

(1) Cole Rise, Quoted in Luke Johnson, ‘Filter Focus: The Story behind the Original Instagram Filters’, TechRadar, January 2017. Accessed 29 January 2021, https://www.techradar.com/uk/news/filter-focus-the-story-behind-the-original-instagram-filters.

 

(2) See, for example, Charlie Fink, ‘How Snapchat Became The Leader In AR Without Really Trying’, Forbes, March 2017. Accessed 29 January 2021, https://www.forbes.com/sites/charliefink/2017/03/15/how-snapchat-became-the-leader-in-ar-without-really-trying/.

 

(3) ‘Skeuomorphism is a term most often used in graphical user interface design to describe interface objects that mimic their real-world counterparts in how they appear and/or how the user can interact with them. A well-known example is the recycle bin icon used for discarding files.’ for this text and more detail see ‘What Is Skeuomorphism?’, The Interaction Design Foundation, accessed 29 January 2021, https://www.interaction-design.org/literature/topics/skeuomorphism.

 

(4) See for example the Netflix reality show 'The Circle' where contestants never meet and communicate only through social media. Contestants regularly express a distrust of others who use filters on their image, a suggestion that they are hiding themselves. Shane Byrne Exec. Prod., The Circle (TV Series), Studio Lambert, 2020–.

 

(5) Cole Rise, Quoted in Luke Johnson, ‘Filter Focus: The Story behind the Original Instagram Filters’, TechRadar, January 2017. Accessed 29 January 2021, https://www.techradar.com/uk/news/filter-focus-the-story-behind-the-original-instagram-filters.

(6) Daniel Palmer, ‘The Rhetoric of the JPEG’ in Martin Lister, ed., The Photographic Image in Digital Culture, Second edition (London ; New York: Routledge, Taylor & Francis Group, 2013). p157

 

(7) David Bate modernises John Szarkowski in ‘Camera Phones and Mobile Intimacies’ in Marco Bohr and Basia Sliwinska, ed., The Evolution of the Image: Political Action and the Digital Self, 2018.

 

Image List

  1. Image taken from Charle garner’s Facebook page.

  2. Image taken from Lynndie England’s Facebook page.

  3. Image taken from Megan Ambuh’s Facebook page.

  4. Hipstamatic Ad, Hipstamatic, LLC., N.D. 

  5.  This set of three images are taken by Damon Winter in a set of Hipstamatic war photography. For more information and images see,  Damon Winter, ‘Through My Eye, Not Hipstamatic’s’, Lens Blog, New York Times, 11 February 2011, https://lens.blogs.nytimes.com/2011/02/11/through-my-eye-not-hipstamatics/.

  6. See Image 5.

  7. See Image 5.

  8. Image of the box of an iPhone 12

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