Young feminists use social media in order to respond to rape culture and to hold accountable the purveyors of its practices and ways of thinking when mainstream news media, police and school authorities do not. This article analyzes how social networks identified with young feminists take shape via social media responses to sexual violence, and how those networks are organized around the conceptual framework of rape culture. Drawing on the concept of response-ability, the article analyzes how recent social media responses to rape culture evidence the affective and technocultural nature of current feminist network building and the ways this online criticism re-imagines the position of feminist witnesses to rape culture.
Carrie A. Rentschler
Dustin William Louie
The appearance of social media has enabled the recruitment of Indigenous 1 populations into sexual exploitation. As recently as the last decade, social media lacked substantial influence on recruitment, but today it is routinely employed by those
The Social Media has become an important part of our (online) lives, in an incredibly short period of time. This paper will explore to what extent it contributes to fostering interfaith dialogue. Its impact depends on the people who use it - and how they use it. The Social Media challenges traditional hierarchies (including religious hierarchies) because control moves from website owners to users which means that “everyone is a publisher and everyone is a critic.“ Although the less personal nature of online communication makes it easier for information to be distorted, there are examples of good practice to promote interfaith dialogue. The Social Media can also overcome ignorant stereotypes and combat prejudice, (although it is also (ab)used to promote prejudice). In interfaith dialogue, the Social Media needs to provide a safe space for users, to facilitate trust and to help users feel a sense of connection with the 'other'. Although this can be more easily achieved in a face-to- face encounter because the 'virtual world' will only ever be virtual, the Social Media should be integrated into interfaith dialogue so that it not only contributes to positive political change but also to furthering inter- religious understanding.
Teenage Girls’ Forays into Digital and School-Based Feminisms
Crystal Kim and Jessica Ringrose
indelibly sexist. In these and other recent examples, teen feminists are troubling what Sinikka Aapola et al. (2005) think of as engrained constructions of youth, particularly girls, as lacking in political agency. Social media are opening spheres of
Nicki Minaj’s Anaconda, Instagram Reproductions, and Viral Memetic Violence
Aria S. Halliday
On social media, the number of people or, rather, IP addresses that distribute a video, an article, or an image constitutes its popularity. Usually, the spreading of these items—their virality—is based on shock value. In a discussion of virality and
Weaknesses in Corporate and Law Enforcement Responses to Cyberviolence against Girls
Suzanne Dunn, Julie S. Lalonde and Jane Bailey
barriers it poses. Second, we discuss the increased risks faced by girls who subvert gender norms in online spaces. Third, we interrogate existing reporting options available to girls. We argue that current practices by social media companies and law
Making Sense of the Digital Political Landscape and Assessing the Potential for Mobilization versus Apathy
role within their day-to-day lives. Teresa, like many of the participants, regularly cited using different forms of social media to keep up with current events, and choosing sources based on the information she required: Most of the time I will rely on
Women Beauty Vloggers’ Self-Representations, Transformations, and #thepowerofmakeup
My Pale Skin’s “YOU LOOK DISGUSTING” anti-bullying video, which is from July 2015, critiques cultural expectations about femininity. My Pale Skin describes her experiences posting images with and without any makeup to social media sites. The YouTube
The technological revolution that began with the Arpanet in the late Sixties has changed the world we live in. The Internet and social media have improved our lives considerably, but the changes came in with a high-price tag attached: our freedom. We now live in a world in which technology has exponentially expanded the power of the State to keep tabs on its citizens (within and across borders). If we continue on this path, democracy as we know it is doomed. Yet the future is not as grey as it might look at first sight. The ubiquity of social media and smartphones and the increasing relevance of the Internet in everyday life have also drastically changed the impact-power of citizens in technologically advanced societies. Understanding these changes is to understand which shape democracy will take in the future.
Violence, viral images and questioning the rule of law in Brazilian favelas
Jason B. Scott
In the past decade, images of fatal police shootings shared on social media have inspired protests against militarised policing policies and re-defined the ways marginalised communities seek justice. This article theorises the repetition of violent images and discusses how social media has become an important tool for localising popular critiques of the law. I provide an ethnographic account of a police shooting in a Brazilian favela (shantytown). I am particularly interested in how residents of the favela interpret law and justice in relationship to contemporaneous movements such as Black Lives Matter. Reflecting Walter Benjamin’s concept of mechanical reproduction, this case study demonstrates an ‘aura’ that is shaped by the social and legal context in which a violent image is produced, consumed and aggregated. This case study suggests the possibility for research examining the ways inclusionary social media platforms are increasingly co-opted by oppressive political institutions.