A good platform…
In their book, Spreadable Media, Jenkins, Ford and Green discuss Thompson’s (1978,79) theorization of “Moral Economy.” In which morality, or belief in a moral exchange, is what consolidates and sustains market relations.
Revenge porn seems to market on quite the opposite value-system (some might think) in which an alternate morality (of women or lover-shaming) operates over business parameters.
I found it affronting visiting the revenge porn site The Dirty and analysing the way photographs of women are framed. Often they are pictures which would not be considered porn in any other context, however, due to the comments and collaboration of the revenge community the become something else.
As Pink (2012) suggests technology enables us to distance the object of a photo from its meaning, which is rendered fluid to the journey of the photographer who has produced them.
Warning: A screenshot of a comment below a picture from The Dirty.
Revenge Porn blogger’s take on identity formation through social media
We want to pitch our website to Jezebel, a gossip and lifestyle site that is part of the portfolio of Gawker Media, specifically branded to target women in their 20’s and 30’S, with a strong feminist bent.
Our kinda platform
I liked the sound of it so I did some more research about our future platform…
Revenge Porn is a hot topic on Jezebel, with 12 stories on the theme released this year, the past two prompted over 200 comments from readers. These stories however have not managed to escape the daily news cycle focusing on snap events in the revenge porn narrative such as the passing of laws and statements made by so called ‘sexstortionists.’
Even better Jezebel users are already active participants in the site’s content. Between Jezebel’s Twitter and Facebook pages they have over 500,000 followers and thanks to some pre-Web 2.0 appreciation there are some forum fiends among Jezebel readers too.
A BRIEF HISTORY OF WOMEN WHO TALK BACK
How can we support the wom*n shamed by Revenge Porn?
Ok so activism is out and porn is in, it seems. We will be narrowing our website down to fighting revenge porn platforms which, unlike other 2.0 sharing platforms, not only exploit content made by users (Livingstone 2005) but commodify a lack of consent in the content uploaded.
We have decided to choose this focus for our investigative feature as it engages with many capabilities of convergence culture – Peer 2 Peer business models, simplified content creation, video and image capabilities and, perhaps more worrying, the ability to tag content to personal social media profiles.
Generally framed as empowering the individual, the sublimes lawlessness of cyberspace (Hinton and Hjorth 2013: 22-23) is the greatest challenge to preventing business models and social groups forming around non-contactual sexual assault.
Facts in Figures
90% of revenge porn victims are female
49% of revenge porn victims have been harassed online by users who saw their material
59% of revenge porn images include full names. 49% include social media info.
1 in 10 ex-partners have threatened to expose risqué photos of their ex online
Hey, eager readers! So this week we have split into production teams and have started brainstorming themes for our investigative feature stories.
Personally, I am really interested in the politics of online spaces. I make frequent use of platforms which I'm aware do a great job of appearing a-political whilst using my involvement to consolidate their own power.
' was coined by anthropologist Brian McVeigh as the phenomenon of making digital technologies appear overly friendly in order to disguise their inherent coldness, and I would argue, their existence as hegemonic sites.
[caption id="attachment_14" align="aligncenter" width="545"]
Google Search actually runs on cute, innocuous scribbles.[/caption]
As someone who uses social platforms to get involved with local activism, I am also interested in the flip-side of the story: that these interfaces are so goddamn adorable, and popular, they are a protected resource for people who do use them to organise politically. Similarly, with a name like 'Cute Cat Theory,'
how could I not want to find out more?
Maybe I could suggest an investigation in to how activists use internet fat cats, like Facebook and Google, to empower social movements, and what the risks/contradictions are for making use of such enterprises.