petrus

20 they/them

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Blog post #10 - Week 13

1.How might the surveillance powers granted by the USA Patriot Act affect public trust in the government?

The USA Patriot Act's surveillance powers can have a long-term effect on trust in the government. When citizens discover that the government has the ability to monitor their communications. “…the Patriot Act liberalized use of the federal government's four main tools of surveillance: wiretaps, search warrants, subpoenas, and pen/trap orders” (Parenti, 200). This might make people feel that their privacy is being violated, even if they are not suspected of a crime. This could give the public the impression that they are constantly watched, which can lead to fear and censorship. And because the act broadened the definition of "terrorist" to include anyone who acts of a peaceful protest, etc, without a permit, citizens may believe that their freedom of speech is being threatened. When a peaceful protest is labeled as a potential terrorist act, it may cause people to lose trust in a government that looks for control beyond communication. If citizens believe the government uses laws such as the USA Patriot Act to suppress resistance rather than ensure public safety, they may lose faith in democratic systems and question whether their rights are actually being protected.

2.How may identifying a peaceful protest as terrorism under the USA Patriot Act impact democratic engagement and freedom in the US?

Identifying a peaceful protest as terrorism under the USA Patriot Act can have serious consequences for political participation and freedom in the US. If people fear engaging in protests, specifically nonviolent ones, it could end up in them being scrutinized or labeled as terrorists, in which it leads people to stop expressing their opinions. For example this had happened to Patrisse Khan-Cullors, who is an anti-racist activist and was unfortunately prosecuted as a terrorist, during the Black Lives Matter movement. This distrust and fear can stop people from joining political organizations, advocating for change, or even just holding the government accountable for wanting so much power and control over their people. When peaceful protests are criminalized the difference between protecting national security and limiting legitimate political speech becomes unclear.

3.To what extent does the use of the federal anti-riot statute reflect a broader trend of criminalizing dissent?

The use of the federal anti-riot statute reflects a broader trend of criminalizing dissent, especially when government officials combine protest behavior with dangers to safety or national security. Although the act is meant to prevent violent riots, critics argue that its vague wording allows it to be used broadly and subjectively, potentially prosecuting people who are just organizing, engaging with, or supporting protest movements. For example, Madison and Wallschlaeger's arrest for allegedly using communication technologies to coordinate with protesters at the G20 meeting raises issues. The fact that they were charged under this statute, had their house searched, and their personal electronics seized, demonstrates how laws can be used to intimidate and discourage political activism, even if the charges were eventually dropped for them. This is in line with the argument made in Parenti's reading, which claims that laws and state power are frequently used not only for safety, but also to limit criticism and suppress it.

4.What implications does the case of Elliot Madison and Michael Wallschlaeger have for the protection of civil liberties in democratic societies?

The implications that this case of Elliot Madison and Michael Wallschlaeger have for the protection of civil liberties in democratic societies worries about how civil liberties are protected in democratic democratic institutions. Their arrest and forceful law enforcement actions, which were mostly motivated by their use of Twitter to assist protesters, demonstrate how uncertain laws and brutal policing may be used to silence dissent and criminalize free speech. It suggests that government officials might connect activism and criminal action, particularly when new technology empower these participants who are activists. This case emphasizes the danger of damaging privacy, freedom of speech, and the right to protest which are essential and needed in any democracy, putting it at risk. “Federal and grand juries are conducted in utter secrecy and have enormous power. The old joke is that they can “indict a ham sandwich,” but if they turn up nothing, they can disappear with no public disclosure. Stolar doesn’t know of anyone who has been summoned, but given the course of events, “I would say they’re looking to go after what they consider to be hardcore demonstrators,” he says. “I have very little faith in government anyway,” says Madison, “but this is something I would have expected more under the Bush regime” (Powers, 3).

Parenti, Christian. 2003. Fear as Institution: 9/11 and Surveillance Triumphant.

Powers, Matthew. 2010. How Your Twitter Account Could Land You in Jail.

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Blog post #9 - Week 12

1.In what ways do natural hair blogs challenge dominant beauty standards and social narratives?

Ways that natural hair blogs challenge dominant beauty standards and social narratives is by providing alternative representations of beauty that highlight Black women's experiences and beauty. Historically, mainstream beauty norms promoted Eurocentric traits, such as straight hair, which often excluded natural Black hair textures. Black women use natural hair blogs to challenge these standards by embracing and relishing their natural hair, advocating styles, care routines, and cultural knowledge that justify their identities. They provide a way for Black women to collaboratively reject societal pressures labeling their natural hair as “...inappropriate, unprofessional, distracting, and needs to be fixed” (Lee, 96). To the point where “The consequences of not following the dominant, constructed standard aesthetic, means loss of employment and access to the classroom, bullying, surveillance, denial to cross transnational borders, loss of economic opportunity and position in the U.S. military” (Lee, 96). By sharing personal stories bloggers and members of the community can show that natural hair is not only beautiful, but also a powerful display of cultural pride and resilience.

2.What lessons can contemporary digital platforms learn about prioritizing purpose over profit?

Lessons that contemporary digital platforms can learn about prioritizing purpose over profit is that to maintain solid, genuine communities, we must prioritize purpose over profit. When platforms place too much emphasis on monetization, such as ads, data exploitation, or commercialization, there is a high risk of damaging user trust and engagement. “However, a model focused on profit will include only the privileged. Even if the results achieved benefit the community as a whole, the underserved community residents have been excluded from the process of empowerment. Without orientation to and participation in that process, those underserved will always lack the means to rise above their designated status and empower themselves. A community based in technology is limited by lack of access and cannot reach that lofty goal” (McLaine, 251). This often ends in the breakdown of social connections and long-term sustainability. Instead, platforms should focus on meaningful connection, transparency, and be aware and caring of the consumer's satisfaction. Digital spaces can encourage healthier, more sustainable communities by remaining true to their objective and treating people as contributors rather than just products. 

3.What ethical responsibilities do companies have when balancing community building with profit making?

The ethical responsibilities that companies have when balancing community building with profit making is to ensure that their pursuit of profit does not put at risk the health, trust, and honesty of the communities they serve. When online platforms prioritize money over engagement, they can harm unity among people and their trust. Ethically, companies should be transparent about how they profit from consumers, protect user privacy, and guarantee that monetization tactics do not exploit  their communities. Companies should prioritize building secure and inclusive workplaces in which people feel valued as humans and not just consumers. Ethical responsibility involves listening to community feedback, communication, and ensuring that the decisions they create for their platforms support long term community wellness rather than short-term benefit for these big companies. “Profit is easier to measure and benefit from, while purpose is more elusive and indirectly rewarding. A company cannot pay staff with empowerment” (McLaine, 240). Purpose should drive profit-making, not the other way around.

4.How does the Gamergate movement challenge the notion of ethical discourse within online communities?

The Gamergate movement challenges the notion of ethical discourse within online communities by showing how ethics can be used to conceal harmful and discriminatory behavior. While the movement first declared to be concerned with ethics in gaming journalism, its behaviors, such as trolling, doxxing, and targeted harassment of people, especially women and people of color, showed a difference between its goals and its tactics. Rather than encouraging ethical debate, the movement created a toxic environment in which misogyny and racism were common. This demonstrates how the urge to defend certain ideas, combined with a lack of responsibility and respect for different views, may lead to cyberbullying and exclusion. The Gamergate movement calls into question the notion that ethical conversation in online spaces may thrive in the absence of clear limits controlling respect and diversity of all players.

Lee, Latoya. Virtual Homeplace: (Re)Constructing the Body through Social Media.

McLaine, Steven. 2003. Ethnic Online Communities: Between Profit and Purpose.

Hathaway, Jay. 2014. What is Gamergate, and why? An Explainer for Non-Geeks.

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Blog post #8 - Week 11

1.How might the rapid spread of information on social media both increase and complicate efforts to address racial injustice?

The rapid spread of information on social media can both increase and complicate efforts to address racial injustice. Platforms, in this case Twitter, allow people of color to challenge dominant narratives and increase awareness, therefore boosting minority voices and organizing communities. For example, hashtags are a great use of increasing awareness and advocacy, to allow people to challenge the narrative. “This hashtag was powerful because not only did it start a national conversation about racial bias in mainstream news media, but it also forced many news media outlets to respond, similar to the hashtag “APHeadlines”. The hashtag “IfTheyGunnedMeDown”, challenging the narrative put forth in news outlets, was reported in four of the eight trusted news sources explored in this research, including USA Today, NY Times, ABC News, and The Washington Post, demonstrating its significance” (Lee, 8). However, the fast-paced nature of these platforms can result in short attention spans, mis/disinformation, and difficulties maintaining long-term engagement. Factors such as censorship and algorithmic bias could undermine the productiveness of these digital spaces. While social media is a helpful tool for organizing and resisting, it also offers huge challenges.

2.How does acknowledging that people driven protest movements challenge the common narrative that social media alone is responsible for political and social change?

Understanding that people driven protest movements calls into question the widely held belief that social media is responsible for political and social change by moving the focus from technologies to human action. It highlights that protest and action come from real world injustices and conflicts that are involved in economic and political systems. Social media can amplify voices and help build community, but it does not provide the drive or purpose for movements. This viewpoint challenges simplified perspectives that attribute drivers for change to platforms such as Twitter and/or Facebook, arguing that these tools are only effective when used strategically in response to inequality in society. “Collective social action that makes use of the Internet can have relatively few effects or dampen or intensify existing trends. The actual implications depend on contexts, power relations, resources, mobilization capacities, strategies and tactics as well as the complex and undetermined outcomes of struggles” (Fuchs, 84).

3.In what ways did the #NoDAPL movement uses social media to challenge narratives and disrupt colonial systems?

The #NoDAPL movement used social media to challenge dominant narratives and disrupt colonial systems by amplifying Indigenous voices that are often ignored or misrepresented by mainstream media. Activists, such as Nicholet, used social media to share real-time updates, personal stories, and footage that helped bring attention to the injustices experienced by rural and geographically dispersed tribal communities. “The #NoDAPL movement drew widespread intertribal, national, and international support and solidarity from organizations and various municipalities” (Parkhurst, 37). The social media usage not only raised awareness, but also revealed the continued effects of colonialism in the United States, such as land dispossession and environmental exploitation. “Connective actions of the #NoDAPL movement include the sharing of movement-generated content (e.g., content created by Indigenous organizations) and the uploading of content such as videos, live video streams, photos, memes, and text through social media networks.” (Parkhurst, 40). By bringing these issues to the attention of a global audience, the movement interrupted the erasure of Indigenous struggles and asserted Native sovereignty, demonstrating that online spaces can be effective to decolonial resistance approaches when joined with the movement in person as well. 

4.How do the different types of internet activism help us understand both the power and risks of using digital tools to challenge governments and corporations?

There are different types of internet activism, awareness/advocacy, organization/mobilization, and action/reaction. It allows us to  understand the possible benefits and risks of using digital tools to confront corporations and governments. Awareness campaigns may rapidly spread information and reach large audiences while avoiding corporate media. Mobilization initiatives allow activists to coordinate protests and form cross-regional connections. Direct activities, such as hacktivism, can disrupt systems and urge accountability. However, these same techniques carry risks. “...governments and corporations are more and more prepared to deal with these threats, they are increasingly inclined to respond similarly with online counterstrikes, and we are just moments away from open government-government cybermilitary engagements” (Vegh, 18). This shows that, while digital activism is a useful tool for resistance, it also puts activists at risk from the systems they are challenging.

Latoya, Lee A. 2017. Black Twitter: A Response to Bias in Mainstream Media.

Vegh, Sandor. 2013. Classifying Forms of Online Activism: The Case of Cyberprotests against the World Bank.

Fuchs, Christian. 2014. Communication Power in the Arab Spring and the Occupy Movement.

Deschine Parkhurst, Nicholet A. 2021. How the #NoDAPL Movement Disrupted Physical and Virtual Spaces and Brought Indigenous Liberation to the Forefront of People’s Minds.

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Blog post #7 - Week 9

How does Zeke Spier's online radicalization represent both the uplifting and dangerous sides of digital political engagement?

In the reading, “The Radicalization of Zeke Spier: How the Internet Contributes to Civic Engagement and New Forms of Social Capital” Larry Elin analyzes Zeke Spier's online radicalization, which highlights both the empowering and hazardous sides of political engagement on digital media. The internet gave Zeke access to a variety of information, diverse viewpoints, and like-minded communities, which increased his political awareness. He connected with activist groups online which had helped to create his ideological ideas, and fought for political action. “Although other media stirred his emotions and informed his ideology, the Internet enabled him to conduct unmediated, two-way, one-to-one, and many-to-many communications with others of like mind. The Internet became for him the link between education and motivation and the catalyst for action” (Elin, 3). His story shows how digital platforms and media can encourage civic engagement, educate people, and create new types of social capital that drive real world activism. However, the dangerous aspects of his radicalization show the risks of the internet and what’s beyond it and the potential for intellectual extremism, to the point in which it had gotten Zeke arrested. The internet has the ability to create closed networks in which people are only exposed to information that validates their preexisting beliefs, resulting in more divided viewpoints. This digital isolation can make political activity more about disagreements rather than open discussions. This raises the risk of people taking extreme positions without considering all opposing viewpoints. Zeke Spier's is a great example and highlights how the internet may create positive activity while also contributing to radicalization, depending on how people navigate digital spaces and the communities they interact with. 

2.What factors determine whether online activism leads to constructive civic participation or harmful extremism?

The impact of online activity is determined by a number of critical circumstances, as shown by Zeke Spier's radicalization. Exposure to varied ideas encourages critical thinking and productive civic participation. whereas echo chambers can lead to ideological extremism. The type of spaces that enable open conversation and fact-based discussions promote constructive activity are far more educative and positive, rather than those that support and encourage hatred that leads to radicalization. Critical thinking and careful media consumption can assist the ongoing effectiveness of the movement. Social media algorithms may promote polarization by prioritizing mis/disinformation, which raises the danger of extremism. “The first place I went to was the computer to find out about the WTO," he said. "I heard about the demonstrations in the mainstream media, and I did not think it was the full picture of what happened. I didn't trust them." The traditional media, after all, did a poor job of reporting what he had just experienced in Georgia. "I went on a bunch of searches and found the Independent Media Center Web site (indy-media.org) in Seattle," a site he would rely on again and again as his thirst for participating in civil disobedience grew. He spent hours and hours on the site, looking at pictures and video, reading firsthand accounts, and constructing his own image of what had occurred in Seattle” (Elin, 5).  Zeke's situation shows how internet engagement may empower activism while also posing risks, depending on how people navigate through digital spaces.

3.How does the focus on progressive social movements online contribute to the oversight of far-right extremism?

The focus on progressive social movements online helps to prevent far-right extremism by directing academic and public attention primarily to digital activism that promotes social justice. while also ignoring how white supremacist movements use the same online spaces for recruitment, organizations, and ideological propaganda. According to Jessie Daniels, “For the most part, analyses of social movements and the Internet have concentrated heavily on progressive and left-leaning movements, while there has been far less attention given those of the far right” (Daniels, 40). With digital spaces usually portrayed as means for progressive change. This narrow focus ignores or disregards the presence and influence of far-right extremist groups, which use the internet to form and circulate propaganda, and promote racist beliefs. Daniels highlights the need for a broader academic approach that takes into account both progressive and extremist movements in order to fully understand the political landscape of digital activism. Without a critical racial analysis, researchers risk failing to recognize the systemic and structural factors that allow white supremacist movements to flourish online.

4.Why is a critical racial analysis important for understanding the global spread of white supremacist movements?

A critical racial analysis is crucial for understanding the global development of white supremacist movements because it shows how systemic racism, and historical power hierarchies influence these movements on digital spaces. As Jessie Daniels argues, many researchers ignore the racial processes that support white supremacy, dismissing it as a radical ideology rather than a serious rooted worldwide issue. “As individuals adopt the white racial frame, the racial foundations of the United States, such as these statements by Jefferson, get ignored because to pay attention to such passages would open up the possibility of an analysis of systemic racism. Opportunities for such analysis are forestalled by the white racial frame” (Daniels, 52). Without a critical racial lens, evaluations of white supremacist groups risk reducing them to isolated national issues rather than interconnected networks that cross borders on digital platforms. This point of view offers insight on how online spaces maintain racial hierarchies, recruitment, and spread racist beliefs in a variety of cultural and political settings. People, such as the public and policymakers can better understand the factors that fuel white supremacist movements and create more better ways to fight their growth in digital media.

Elin, L. 2013. The Radicalization of Zeke Spier: How the Internet Contributes to Civic Engagement and New Forms of Social Capital.

Daniels, J. 2009. White Supremacist Social Movements Online and in a Global Context.

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Blog Post #6 due 03/13

How do online women-only white supremacist spaces reshape both racist and gendered beliefs?

Women-only white supremacist spaces on the internet modify racist and gendered beliefs by opposing the male dominated image of white supremacy, while withholding traditional gender norms. These spaces redesign racist views in more “socially acceptable” ways. In which women are recruited and use ideas such as family and community, and utilize digital identities to combine femininity and radicalism. Despite their growing power and having their voices being heard, these women often reinforce patriarchal systems. Contributing to the normalization and spreading of white supremacist ideologies online and in real life. The internet allows women in white supremacist spaces to create digital personas that reflect both femininity and violent ideology. By combining beauty, domesticity, and nationalism, they build an image of white supremacy that appeals to a wider audience while preserving authority and power. For example, in the reading it states how most of the screen names are quite gendered, so it is detectable to see who is a white man and who is a white woman. “The women often describe their screen names in terms of beauty, in reference to their own appearance or to a beautiful flower and city, as White Rose does here. Like the men posting in this thread, White Rose is doing race by enacting a white identity that supersedes national and geographic boundaries” (Daniels, 67). These women are not just engaging in online spaces, they are actively performing a white identity that crosses national and regional barriers. The emphasis on beauty and whiteness implies that these women see their racial identity as something universal, a global ideal that exists across borders. Hence, by using these identities, they reinforce the notion that white supremacy is a worldwide identity rather than one limited to particular regions or nations.

2.What are the potential consequences of these online women-only white supremacist spaces?

Some of the potential consequences of these online women-only white supremacist spaces is that it increases radicalization and recruitment, as these spaces create extremist beliefs. By giving them a place to interact with others who hold similar extreme ideologies, these areas give women a specific setting in which to become radicalized. They make white supremacy more accessible by appealing to women's worries about family, safety, and culture. This draws in new members and reinforces their loyalty to this space. This can cause harm to other marginalized groups, like other women who are not white, in which they could target and influence other people’s mindsets and views. “I realize the commonly held view that abortion is murder and that white women should be having children instead of aborting them. However, black women are much more likely to have abortions than white women. It’s as that joke goes, “What do you call an abortion clinic in Harlem?” “Crime Stoppers.” LOL. Those fetuses that are aborted are oftentimes better off dead. Sorry, but considering the environments that most of them would have been raised in, it’s usually true. Plus, if I were ever raped by a black guy, I’d definitely want rid of what was growing inside of me. I don’t think that abortion should be used as ordinary birth control, but under a lot of circumstances it seems justified” (Daniels, 69-70). The language and ideas stated in this woman’s words are rooted in systemic racism and the dehumanization of marginalized communities. The normalization of allowing extreme views to be heard about other communities can lead to acceptance of white supremacy, even outside the online space, making it easier for others to engage with or support these ideas.

3.How do the simulations of femininity in online spaces reinforce traditional gender and heteronormative norms?

The simulations of femininity in online spaces reinforce traditional gender norms and heteronormativity by depicting women as hypersexualized, submissive, and obedient, that is typically created or hinted towards to the male gaze. They present femininity in a binary manner, which restricts gender expression and promotes unachievable beauty standards. “The femininity is symbolic, coded and read as expression, language, hair, actions, costumes, and colors. They are after all not bodies—they are representations. They cannot be sexed through chromosomes, genital arrangement, mammary glands, hormones. However, it is of course partly the obverse, they are gendered through morphology. They are sexed, and then gendered in conflation, precisely through the shape of the pelvis, the lack of the penis, and the excess of breasts” (O’Riordan, 249). It could also lead to the erasure of non-conforming people and different identities since these online platforms only provide male and female gender representation and choices. Furthermore, traditional roles are reinforced by the way female characters are positioned in relation to men, because of this it marginalizes other gender and ethnic identities in favor of white, Western femininity. These representations influence how society views gender, limiting more inclusive and diverse interpretations of femininity. It is harmful to how women and females are viewed in real life, but more surely to women and people of color since it is in fact based on such high unattainable western beauty and gender norms.

4.What societal norms might be challenged or reinforced by the cyborg's lack of an origin story and gender fluidity?

The societal norms that could be challenged or reinforced by the cyborg's lack of an origin story and gender fluidity are rejecting gender binary and providing a genderfluid identity that has the potential to break down strict norms, in this case the cyborg. However, systemic inequality and current technology biases interfere with its liberating potential, although we do hold power over it. “The machine is not an it to be animated, worshipped, and dominated. The machine is us, our processes, an aspect of our embodiment. We can be responsible for machines; they do not dominate or threaten us. We are responsible for boundaries; we are they” (Haraway, 357). But as we are aware of, these cyborg identity-creating technologies are shaped by patriarchal and capitalist systems, which may reinforce rather than remove racial and gendered biases. if companies have control of cyborg identities, they could convert into products that promote traditional roles. Unfair access to technology could also run the risk of excluding people who are disadvantaged and lack the reach to these resources. Therefore, although the cyborg presents a potential escape from oppression, its effects are dependent on the control and development of technology and the creators behind it. 

Daniels, Jessie. 2009. Gender, White Supremacy, and the Internet.

O’Riordan, Kate. 2006. Gender, Technology and Visual Cyberculture

Haraway, Donna J. 1985. A Cyborg Manifesto: Science, Technology, and Socialist-Feminism in the Late Twentieth Century.

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Blog Post #5 due 03/06

How does the concept of colorblind privilege contribute to the illusion of the internet as a neutral space?

The concept of colorblind privilege contributes to the illusion of the internet as a neutral space by the assumption that treating everyone "the same" is fair and just, recognizing how systemic inequalities have already set up marginalized groups at a disadvantage. It allows people to benefit from racial privilege, such as a person being White, to ignore the ways race and racism is contributing to how online interactions, digital spaces, and access to opportunities are being shaped. In the reading, Race and Social Media, Senft and Noble bring up the topic about how an online dating source, OKCupid, is keeping “racism alive and well” (Senift and Noble, 107). Regardless of its demographics of the users being younger and far more educated. “OKCupid is designed to match people based on common interests and values, the site notes that most White men and women responded almost exclusively to messages from Whites. This was in spite of the fact that most White users claimed to have no preferences regarding a potential partner's ethnicity. White women in particular "only reply well to guys who look like them” (Senift and Noble, 107). This highlights how the idea of internet neutrality ignores the gain in recognition towards people of color, in this case being towards attraction and appeals. Despite the fact that digital spaces are meant to be open to all, racial biases influence who gets visibility and who gets reduced just because of the way they look or the color of their skin. Furthermore, claiming that this dating online space is being used by people, especially White, who have no preferences towards ethnicity but doing the opposite continues to allow colorblind privilege to persist, reinforcing systemic inequalities in online spaces because it does not affect them since they are always existing and being preferred.

2.How does the use of humor/satire in digital spaces help challenge racial stereotypes and bring awareness to it?

The use of humor and satire in digital spaces helps challenge racial stereotypes and bring awareness to it by showing how people are viewed and treated based on racial assumptions, because since we know race is socially created, it is reinforced by algorithms, digital platforms, and user interactions, in which it often mirrors existing biases in society. But typically bringing up race onto online spaces and discussions is dismissed or silenced down because it is too “political”, so to bring advocacy about race, racism, and stereotypes people demonstrate and interact differently rather than up front. “After SWGSBG, women from a range of global locales had a formula to "use humor to say something smart and discomforting about race" (Senift and Noble, 115). This could change how people perceive race or cause people to shift their attention onto it, rather than neglecting it or believing it is neutral. A woman named Franchesca Ramsey is an online public figure who creates parodies and laughter on YouTube about what White women say about Black women and people to demonstrate the harm and racist stereotypes people tend to portray towards these communities without necessarily noticing. “The presence of the invisible interlocutor is especially significant, since the conventions of film encourage the viewer to identify not with the characters being watched, but with the point of view of the person doing the filming. In cinema, the viewer understands themselves as watching the action, not participating in it” (Senift and Noble, 115). This helps create algorithms and interactions increase in online media to bring the topic of something that is too “political” onto the table. 

3.How do algorithms create the illusion of racial progress and inclusivity in digital media?

The curated illusion of racial progress in digital media is produced by algorithms that favor mainstream narratives over marginalized voices. The people, such as the marketing gurus, devalue diversity for profit rather than real change that should be occurring and encourage selective diversity while maintaining systemic biases. In which it leads to this idea of exaggerating representation in marketing while underdelivering in actual content that the viewers want to see, its essentially clickbait. “...the Netflix movie recommendations that pop up on your screen can entice Black viewers, by using tailored movie posters of Black supporting cast members, to get you to click on an option that you might otherwise pass on. Why bother with broader structural changes in casting and media representation, when marketing gurus can make Black actors appear more visible than they really are in the actual film?” (Benjamin, 42). Many companies and marketing gurus use algorithms to promote diversity in ways that appeal to the audience without actually doing it, such as making trailers or advertisements that really try to blind the eye and target people to get to watch. But of course, those who notice it are the ones who are affected by it not the ones who aren’t. Therefore, profit is still being made even with the lazy excuse of their “inclusivity” being added into digital media and shows, that’s why these groups of privileged people continue to grow and stay on top.   

4.How can we challenge and develop technology in a way that dismantles systemic injustices, rather than only recognizing it?

Challenging and developing technology to dismantle systemic injustices requires a shift of perspective from knowing how to identify bias in robots and AI to redesigning systems with justice and equity in consideration. In the reading, Race After Technology, Benjamin brings up several points and ideas on how we can make a change to the bias and portrayal of race in technology and digital media. “Here I propose four dimensions to the New Jim Code: engineered inequity, default discrimination, coded exposure, and technological benevolence” (Benjamin, 86). With these factors, it would be possible to diversify development teams that would help include justice-oriented design values, accountability and transparency, and incorporating marginalized groups in the development of technology that are massively underrepresented in today’s world. It is also crucial to acknowledge the importance of education and morals to the creation of these technologies, to eliminate any sort of racial discrimination and reduce white supremacist ideology online. “...practitioners, scholars, activists, artists, and students are working to resist and challenge the New Jim Code - and how you, the reader, can contribute to an approach to technology that moves beyond accessing new products, to advocating for justice-oriented design practices” (Benjamin, 88). Even us collectively as a community can help make a change, it is not only dependent on those who are higher up and developing these systems, but marginalized voices who participate in shaping digital media everyday. Advocacy is important to this world, without it change would never occur.

Senft, Theresa & Noble, Safiya U. 2014. Race and Social Media.

Benjamin, Ruha. 2019. Race After Technology-Introduction. 

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Blog Post #4 due 02/27

1.How does the concept of race as a social construct shape interactions and representations in cyberspace (the internet)? 

There are several instances on how people interact with each other in cyberspace when it comes to the topic of speaking about race. Specifically how race, as a social construct, shapes interactions and representations in digital spaces. Since race is not biological, but rather something that is socially and culturally constructed, it influences how people engage and perceive others online. The author begins to talk about how they brought out a “fight” on a scholarly listserv whether or not race was a social construct. Both sides argued their points, and the outcome of it is that although race is an essential element of online identity, it seemed to become shut off once again from cyberspaces that one is able to interact on. So that it could return to “safer, less controversial topics”. “All too often, when it comes to virtual culture, the subject of race seems to be one of those binary switches: either it's completely "off" … or it's completely "on" (Kolko, 1). It is either not up for discussion or it is treated as something so controversial that once it is spoken about, it must be killed off, keeping it hush hush once again. Because supposedly speaking about the topic of race or racism online, even offline, is simply too “political” or “personal arguments”. People are capable of logging online without anyone knowing your identity, that includes your race, sex, and gender. That even so with that you could create a whole anonymous identity that you don’t associate yourself with the “in real life” you. “Consequently, race matters in cyberspace precisely because all of us who spend time online are already shaped by the ways in which race matters offline, and we can't help but bring our own knowledge, experiences, and values with us when we log on” (Kolko, 4-5). Cyberspace is not a neutral space, it mirrors and sometimes amplifies racial constructions from the real world that raises concerns about power, representation, and equality in cyberspace.

2.How does the depiction of the "Yellowfaced Cyborg" in 3D Realms (1997) reflect wider issues of racial and gender representation in video games?

The depiction of the "Yellowfaced Cyborg" in 3D Realms (1997) highlights wider issues of racial and gender representation in video games, promoting damaging stereotypes while also encouraging colonialist and misogynistic ideologies. The character in this game represents racial stereotypes that devalue the identity of Japanese people, that unfortunately follows the tradition of how the Western media portrays Asian characters as either menacing villains or obedient figures. The game's uncritical endorsement of violent and repressive behaviors. “...rape, pillage, and claim the Asian continent, leaving nothing but carnage” (Ow, 55). In which it normalizes the idea of the player's position as a colonizer, perpetuating inequality of power that depicts real world fascist history. When it comes to gender, the game's target audience is obviously a male who is white and conservative, implying that it contributes to misogynistic behavior that disregards violence against women. Instead of addressing sexism and racism issues, the game's cyborg perpetuates these hierarchies, reflecting a larger trend in gaming history in which underrepresented people are either portrayed or omitted. This raises questions regarding the game developer’s role in crafting narratives, as well as the impact of media and video games on social views of race and gender.

3.How do the creators and developers of the "Yellowfaced Cyborg" in 3D Realms (1997) hold responsibility in the way they shape narratives that either challenge or reinforce systems of oppression?

The creators and producers of the "Yellowfaced Cyborg" in 3D Realms (1997) hold responsibility for shaping narratives that support oppressive institutions by intentionally or unintentionally designing a figure who embodies racist and colonialist stereotypes. By continuing the normalization of oppressive ideas in gaming culture they create a cyborg that matches inaccurate representations of Japanese people and casting the player to take the role as a colonizer who undertakes acts of violence without moral consequence. The game creators have immense control over the ways in which players interact. It affects how they view race, gender, and power relations. In this case, the decision to develop a cyborg with exaggerated "yellowface" traits that engages in crimes of rape, pillaging, and genocide indicates a failure to critically interact with the cultural and historical consequences of such representations. By targeting a largely white, male, conservative audience, the producers maintain discriminatory narratives that mock women and people of color rather than challenge oppressive structures. Unfortunately though because of the way they advertise and make profit out of their games, it leads to how power is handed to those who do not deserve it. “We designed the game this way on purpose. In fact, we thought that our mixing of Asian cultures was so outright obvious that no one could possibly mistakenly think it was done from ignorance....We are having fun with the whole Asian culture, and we blatantly mixed up all the elements and cultures to make a fun game” (Ow, 56). Their responsibility extends not just to the initial development of the game, but also to their lack of awareness of how their work contributes to deeper social concerns.

4.How does the assumption of racial neutrality in online spaces benefit white supremacist movements?

The assumption of racial neutrality in online spaces benefits white supremacist movements by allowing them to spread their ideologies with minimal scrutiny. “White supremacists have customized Internet technologies in ways that are innovative, sophisticated, and cunning…The emergence of cloaked websites illustrates a central feature of propaganda and cyber racism in the digital era: the use of difficult-to-detect authorship and hidden agendas intended to accomplish political goals, including white supremacy” (Daniels, 3-4). It is not that the topic of race or racism is free or not present in the internet, but rather that white supremacists have adapted to and exploited internet technologies to advance their political agendas in deceptive ways. Such as by using “cloaked websites” that are difficult to identify, these are internet platforms that appear unbiased or educational but are actually intended to promote racist views. They use these websites to mask their objectives, making it harder for viewers to identify them as white supremacist propaganda. This shows how these groups intentionally conceal who is behind these websites and what their true goals are. It enables them to alter public opinion, gain more followers, and distribute dis/misinformation without raising suspicion or noticeably accounted for. 

Kolko, Beth E. 2000. Race In Cyberspace-Introduction. 

Ow, Jeffery A. 2013. The Revenge of the Yellowface Cyborg Terminator.

Daniels, Jessie. 2009. White Supremacy in the Digital Era-Introduction.

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Blog Post #3 due 02/13

How does the digital divide theory overlook the ways in which marginalized groups, in this case African Americans, have historically used technology to build community?

When speaking about the digital divide theory it is usually used to distinguish the lack of access to technology for marginalized groups. Groups such as the poor, working class, and people of color. That helps propose that these minority groups face struggles due to insufficient resources or disinterest in technology. But the digital divide theory also overlooks the ways in which these same groups, especially when it comes to African Americans, have used technology as a tool for empowerment and building community between one another. For example, many of these African Americans were early adopters of the “Black Press”, “Since John Russwurm and Samuel Cornish’s 1827 founding of Freedom’s Journal, the first African American–owned and –controlled newspaper, the black press has functioned as a reliable register of African American struggle and progress in the United States. At the same time, it has served as a potent political and ideological force in galvanizing mass support for a wide array of black protest and cultural movements” (Everett, 140). This just shows us that African Americans or any other marginalized group are not just consumers, but creators and contributors to technology. Not just the rich or White, who are unfortunately more represented and credited when it comes to networks, businesses, and technology. 

2.In what ways is it shown that technology is not neutral, but rather demonstrates biases that are embedded in technology by the creators that create these systemic inequalities?

There are several instances that show how technology is one-sided and biased when it comes to using the internet or creating databases. It demonstrates that biases are encoded in technical systems by their creators, whether that is unknowingly or because of systemic factors. They continue to perpetuate existing inequalities by reflecting the racial, gender, and societal prejudices of the people who create and program them. Because even something as simple as a name that is not considered to be White, will already have you on the radar and shown as a target. “...in a recent audit of California's gang database, not only do Blacks and Latinxs constitute 87 percent of those listed, but many of the names turned out to be babies under the age of 1, some of whom were supposedly "self-described gang members.” (Benjamin, 24). This goes back to how data is used to train algorithms and how the people behind it contribute to these societal biases. If data is collected from marginalized communities with existing inequalities, such as neighborhoods being overpoliced or minority groups being underrepresented in any sort of data, an example being healthcare, the technology will reflect these patterns. Such as people who are to be noticed as a "gang member" or even being “associated” with one. This ends up resulting in an outcome that disadvantages marginalized communities. And if the creators are predominantly from privileged groups, such as rich, White, and/or males, their perspectives could and will shape digital media in ways that overlook or harm marginalized groups, whether it is intentional or not. 

3.How does the idea of "algorithmic oppression" highlight the limitations of relying on technology as a neutral solution?

The idea of "algorithmic oppression" emphasizes the limitations of using technology as a neutral solution by demonstrating how algorithms, which are frequently viewed as impartial or objective, can promote societal injustice. Algorithms are not built in a state of nothingness in fact they are constructed and developed by humans, who incorporate their biases, beliefs, and views to the coding process. Things such as race, gender, or class can be embedded into code in systems to how a person or population is viewed online, discriminatory hiring practices, policies, unequal and access to resources that results in biased outcomes that negatively affects marginalized groups. “My search on the keywords "black girls" yielded HotBlackPussy.com as the first hit…By August 2012, Panda (an update to Google's search algorithm) had been released, and pornography was no longer the first series of results for "black girls"; but other girls and women of color, such as Latinas and Asians, were still pornified. By August of that year, the algorithm changed, and porn was suppressed in the case of a search on "black girls” (Noble, 30-31). This contradicts the belief that technology is neutral by revealing that algorithms are not free of the social and historical circumstances in which they are developed. Because yes, even if the computer is showing us the results online, the computer itself did not pick out or make these outcomes, the people who developed it did. They reflect stereotypes and hierarchies, therefore being data-driven doesn't mean that they are fair. Becoming reliable on technology as a neutral solution without addressing the underlying biases can continue to maintain inequality. Which is why it is important to critically monitor and be involved in algorithmic design, especially for minority groups. 

4.How can intersectionality help us better understand the ways in which systems of power and privilege reinforce each other?

Intersectionality enables us to better understand how systems of power and privilege support one another by indicating how various kinds of identity, such as race, gender, class, sexuality, and (dis)ability interact to influence a person's experience of privilege or oppression. For example, in the TED talk, “The Urgency of Intersectionality”, Kimberlé Crenshaw speaks upon an issue that happened to Emma DeGraffenreid, who is an African American woman, who’s claim was dismissed from a judge of both race and gender discrimination against a local car manufacturing plant. The company emphasized that they do in fact hire both African Americans and women, dismissing her suit right there and then. But Emma’s claim was not going against the fact that they did hire those groups but it was because she is both a woman and African American, making her not get hired. Because at the job site the people who were hired were African American men and White women specifically only. This demonstrates that an African American woman’s experience of discrimination is far different from that of a white woman or an African American man, not just because of race or gender alone, but because of the specific ways those identities intersect. Intersectionality advocates a broader approach to social justice by recognizing these overlapping systems of privilege, and challenging us to address these intersecting imbalances in order to destroy oppressive structures.

Crenshaw, Kimberlé. (2016, Dec.07) The urgency of intersectionality | Kimberlé Crenshaw | TED [Video]. YouTube. https://www.youtube.com/watch?v=akOe5-UsQ2o&t=3s. 

Everett, Anna. 2002. The Revolution Will Be Digitized (Vol. 20). Duke University Press.

Benjamin, Ruha. 2019. Race After Technology-Introduction. 

Noble, Safiya. 2018. Algorithms of Oppression-Introduction. 

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Blog Post #2 due 02/6

How can the internet, despite reproducing existing power hierarchies, be used as a tool for global feminist organizing and challenging repressive gender and sex norms? 

In speaking about the topic of digital technologies and how things are presented online, whether that is on social media, websites, or just the internet in general it can show a positive and uplifting motive for females and self identifying women. To help overthrow sex and gender oppression. It allows them to escape reality and harshful harassment they experience in real life, whether that is at home, school, or work, to something to engage with on the internet that allows them to, “...transform their embodied selves, not escape embodiment” (Daniels, 2009). Along with spreading activism globally. It lets females and self identifying women to go online and seek out spaces on the internet in where it can allow them to explore and, “...reaffirm the bodily selves in the presence of illness, surgery, recovery, and loss” (Daniels, 2009). 

2.How does the surveillance of marginalized communities through digital technology circulate their daily lives?

There are many factors and instances in how digital technology and its habit of surveilling marginalized communities such as people of color and the low-income working class, affect their everyday lives. These communities and people become such a high alert target rather than those who are White and high class, especially when it comes to finance, employment, politics, health, and human services. Back in the day these resources were offered to us by humans, but now that digital technology has become prioritized into our lives, humans aren’t helping us, machines and AI is. The problem with this is because of its “system” it has, “Automated eligibility systems, ranking algorithms, and predictive risk models control which neighborhoods get policed…” (Eubanks, 2018). This creates more unnecessary issues for these marginalized groups because sometimes they don’t even realize they are being targeted. I will add in my own personal experience in which my mother, who is a Mexican immigrant, once went to get her physical check-up with her doctor, that is until when she arrived they said they were “unable” to provide her this service because her health care insurance did not cover it so she had to switch it. She called several times for customer service to get it fixed and it had ended with giving her the wrong insurance, she then had to change it back to her original one but it could not be changed or fixed because the system said otherwise. 

3.Can artificial intelligence be considered racist and demonstrate biases in AI systems that reflect the prejudices of the humans who create them?

As we all know artificial intelligence has been increasingly developing in rapid ways throughout these years. Whether it goes from cars, machinery, or online digital technologies. But can there be severe unfixed issues in these systems? To put it short, yes. There are many undermining problems when it comes to using AI and how it can perform biases and have the potential to be racist. It is not that the “robot” itself is racist, but the people behind the creation of artificial intelligence. The biases behind this is how the human being appears, their face and skin tone. For example, when it comes to facial recognition it is to be said that, “Facial recognition technology is known to have flaws. In 2019, a national study of over 100 facial recognition algorithms found that they did not work as well on Black and Asian faces” (Hill, 2020). And of course even though this practice of AI is highly flawed it is still put into neighborhoods and communities to have them be surveillanced, because of “higher” crime rates appearing in these areas or as a precaution that will help lead clues to a crime case. Leading to more false arrests, just like how it happened to Mr.Parks. I find it quite odd and invading that these groups of people, such as law enforcement, put these cameras around cities that aren’t even set correctly to identify the perpetuated criminal, it appears to me they are just picking and choosing whatever seems “fit” to the description which is unlawful and discriminating because of the design and system of this AI that is awfully built on white standards. 

4.Can AI and algorithms perpetuate systemic inequalities, especially in a health care perspective? 

As seemingly before it is already known that digital technology has its way of surveilling marginalized communities, specifically minority ethnic groups. And that artificial intelligence is increasing that is leading to more systems being used in corporations and businesses. AI makes its way into health care resources that affect algorithms massively in which is taking a step into making people of color lose their access to health care. Since it is not so often that White people have trouble with their services, the rate increases and so does the algorithm that more health care is being provided to them, since they are able to use and access their insurance whenever is needed rather than other minority groups. “...since white people spent an average of eighteen hundred dollars more than black people on health care. The algorithm consistently deemed white people to be more ill and therefore recommended more health care. In other words because white people were higher healthcare consumers the algorithms determined they needed more” (Brown, 2020). Additionally, this is more than just false, these biases can affect healthcare resource distribution and insurance coverage when this systematic bias often overlooks the disproportionately that is affecting people of color.

Brown, Nicole. (2020, Sept.18). Race and Technology [Video]. YouTube. https://www.youtube.com/watch?v=d8uiAjigKy8. 

Hill, Kashmir. (2020, Dec. 29). Another Arrest, and Jail Time, Due to a Bad Facial Recognition Match. The New York Times. 

Daniels, Jessie. 2009. Rethinking Cyberfeminism(s): Race, Gender, and Embodiment. (Vol. 37). The Feminist Press.  Eubanks, Virginia. 2018. Automating Inequality-Introduction.

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Blog Post #1 due 1/31

Tell us about a time when technology didn't live up (to the hype) to its promises. 

A time when technology didn’t live up (to the hype) to its promises was when I had accidentally sent a screenshot of mine and my ex girlfriend’s instagram chat to them when I had meant to send it to my group chat with my friends. It was actually so nerve wracking and embarrassing because it was during the time me and them had already initially broken up but still on speaking terms. We didn’t get along as much anymore and there were continuous draining arguments between the two of us, which were honestly just petty at that point. I had screen shotted our chat so I could send to my friends how annoying it was and reach out for advice. I don’t know how it happened but my instagram totally glitched on the spot and it was sent to my ex instead of my friends and the way my heart fell down to my butt was insane. Way to go technology, wow. I felt like I was going to be humbled immediately, especially because one of the reasons why we argue so much was because the friends I had were made some new ones that they were not particularly fond of for some reason. So, them realizing I had sent out our conversation to my friends probably felt like a back stab to them. My hands were low key shaking and let out wretched scream as I tried to reload the chat to unsend the picture. Unfortunately it was too late and they opened the chat and saw the picture, knowing my intentions behind it. That obviously led to another miscommunication, a black eye would’ve suffice than always disagreeing on things. I can really hate technology sometimes, it can absolutely be a piece of crap. I'm certain Mark Zuckerberg did this on purpose, haha. I still can’t live without the internet though so I'll let it slide (not).

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Hi everyone