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How can we support the wom*n shamed by Revenge Porn?

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 
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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. 'Techno-cute' 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"]How Search Works? 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. http://www.youtube.com/watch?v=tkDFVz_VL_I