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Blog Post #10 4/24

How have post-9/11 surveillance policies have reshaped the American understanding of privacy and liberty?

Christian Parenti argues that by defining invasive state monitoring as an everyday part of daily life, the post-9/11 surveillance regime drastically changed American privacy and eventually destroyed democratic values. He believes that rather than establishing an entirely new system, the cultural reaction to 9/11 expedited and validated already-existing surveillance infrastructures. He argues that the USA Patriot Act "liberalized the legal environment in which federal cops will be gathering and processing the routine informational detritus of the digital age," which is the clearest example of this. Parenti cautions that such surveillance undermines the public's expectations of civil liberties and promotes compliance over liberty, particularly when it is disguised in security or patriotic rhetoric. He claims that this results in a changed populace that is less defensive of personal freedoms and more reliant on authority.

What can be learned about the fuzziness of the lines separating criminal activity and protest coordination in the digital age from the arrests of Michael Wallschlaeger and Elliott Madison?

Police are increasingly seeing digital communication as a criminal tool rather than an outlet for protected speech, as seen by the arrests of Elliott Madison and Michael Wallschlaeger during the G20 summit demonstrations. Even though the tweets were publicly available and resembled real-time reporting, their coordination efforts using Twitter to communicate protester movements and police activity were construed as criminal conduct under ambiguous provisions like "criminal use of a communication facility" and "hindering apprehension." When somebody takes into account their following FBI operation and the application of infrequently used statutes such as the federal anti-riot statute which attorney Martin Stolar described as an effort to "criminalize dissent" and prosecute "thought crime" this blurring of boundaries becomes particularly concerning. This instance highlights the state's increasing concern with decentralized, digitally empowered activism and shows how old protest strategies are being reframed as dangers when magnified by technology.

How does the Data Detox Kit empower individuals to take control of their digital privacy and well-being?

By offering consumers simple, achievable steps to reduce their digital footprint, improve online privacy, and develop healthy digital habits, the Data Detox Kit encourages users. The kit enables people to think critically about their online behavior and make wise decisions by simplifying difficult subjects like data monitoring, algorithmic bias, and information security into doable everyday tasks. The Data Detox Kit is a useful manual for recovering control in an increasingly monitored digital environment, whether that means changing app permissions, creating stronger passwords, or reevaluating how personal information is shared.

How does the article "How Your Twitter Account Could Land You in Jail" highlight the tension between digital activism and state surveillance?

By demonstrating how platforms like Twitter, which were once praised for facilitating democratic upheavals overseas, are now being used to criminalize dissent domestically, the study highlights the growing conflict between digital activism and governmental monitoring. The arrest of Elliott Madison for tweeting updates during the G20 protests serves as an example of how law enforcement views real-time, public communication that is utilized to assist with protest planning as illegal. The allegations are an attempt to link protest coordination to criminal intent, Madison's attorney pointed out, cautioning that "essentially it's prosecution for a thought crime." This framing highlights the vulnerable position of activists who use digital platforms: they run the risk of being viewed as threats to public order rather than as involved citizens.

Parenti, C. (2003). Fear as Institution: 9/11 and Surveillance Triumphant. In The Soft Cage. Basic Books.

Power, M. (2010). How your Twitter account could land you in jail. Mother Jones. https://www.motherjones.com/politics/2010/03/police-twitter-riots-social-media-activists/

Tech, T.. Data Detox Kit. https://datadetoxkit.org/ 

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Blog Post#9 4/17

How does Surveilled illustrate the tension between public safety and personal privacy in the age of advanced surveillance technologies?

Through an exploration of genuine surveillance technology uses and their effects on society, Surveilled examines the intricate relationship between maintaining personal privacy and maintaining public security. The documentary offers a variety of perspectives on how businesses and governments, frequently without enough control, defend widespread surveillance under the pretense of terrorism and crime prevention. Through case studies and interviews, it shows how this rationalization can result in unchecked authority and a culture of perpetual surveillance, where people's conversations, movements, and even ideas are scrutinized. The movie asks viewers to consider whether the alleged safety is worth the loss of civil freedoms, finally implying that in a society where surveillance is the norm, the distinction between oppression and protection becomes perilously blurred.

How do virtual hair blogs act as a space of empowerment and resistance for Black women facing discrimination based on their natural hair?

Virtual hair blogs serve as crucial platforms for Black women to take charge of their own lives and challenge mainstream ideals of beauty that minimize natural hair. These online communities promote a feeling of belonging by enabling women to support one another, share personal narratives, and question social standards that view natural hairstyles like the locs and afros as distracting or unprofessional. For instance, fans and writers banded together to sign petitions, send encouraging comments, and raise awareness in response to events like the expulsion of Tiana Parker from school and the termination of news presenter Rhonda Lee. These blogs are places of healing and validation where Black women may rewrite stories about their bodies and beauty, and they do more than just talk about hair. They serve as a sort of "virtual homeplace," providing comfort and defiance in a culture that frequently polices Black identity, as Lee observes (Lee, 2015).

What challenges do ethnic online communities face when balancing cultural empowerment and commercial interests?

Ethnic online communities frequently find it difficult to strike a balance between the demands of making money and their mission of cultural empowerment. Although these platforms give marginalized individuals a place to interact, communicate, and affirm who they are, these objectives are frequently undermined by the effect of advertising and market-driven incentives. Websites such as AsianAvenue.com and BlackPlanet.com, for example, collect extensive personal information in order to provide niche marketing opportunities, which results in a lot of advertising content that occasionally goes against the requirements or ideals of the community. This emphasis on making money might obscure activism or important material, turning the community into a customer base rather than a place of support. McLaine points out that "profit has taken priority over purpose," emphasizing how EOCs may become distracted from their initial goal of empowering and serving their members (McLaine, 243).

How did the Gamergate controversy reflect broader issues of gender and privilege in gaming culture?

Buried sexism and opposition to change within gaming culture, particularly with regard to the inclusion and visibility of women, were exposed by the Gamergate discussion. The majority of the action around Gamergate was centered on the harassment and personal attacks of women like Zoë Quinn and Anita Sarkeesian, despite the fact that its supporters presented it as a movement for ethics in game journalism. These behaviors demonstrated the sense of threat that some gamers felt from a changing industry that no longer focused on them as the main audience. Some people felt uncomfortable having their privilege questioned, as evidenced by the pushback against criticisms of gender representation, particularly Sarkeesian's Tropes vs. Women in Video Games initiative (Hathaway, 2014). In conclusion, Gamergate revealed the vulnerability of a unique identity and the pressing need for a more inclusive gaming culture.

O'Neill, M., & Peltz, P. (Directors). (2020). Surveilled [Film]. HBO Documentary Films.

Lee, L. (2015). Virtual Homeplace: (Re)Constructing the Body through Social Media.

McLaine, S. (2001). Ethnic Online Communities: Between Profit and Purpose. In D. Gauntlett (Ed.), Web.Studies: Rewiring Media Studies for the Digital Age. Arnold Publishers.

Hathaway, J. (2014, October 10). What is Gamergate, and why? An explainer for non-geeks. Gawker.

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Blog Post #8 Due 4/10

How does Black Twitter function as a digital battleground against racial bias in mainstream media?

By empowering Black users to question and rework common beliefs about Black people and communities, Black Twitter serves as an online battleground. Black Twitter offers a venue for community building, redefinition, and resistance through hashtags and viral content. One effective case is the hashtag #IfTheyGunnedMeDown, which users used to draw attention to the media's skewed depiction of Black victims. In order to criticize how the media frequently chooses photographs that reinforce negative stereotypes when reporting on Black victims of violence, participants submitted two contrasting images of themselves: one that could be interpreted as "incriminating" and another that presented them in a favorable light.Based on select pictures, this campaign challenged the idea that victims like Mike Brown were "thugs," igniting a nationwide dialogue and media attention from publications like USA Today and The New York Times.

How does Sandor Vegh’s classification of online activism illustrate the evolving relationship between digital tools and political resistance?

By dividing online activism into three categories, awareness/advocacy, organization/mobilization, and action/reaction, Sandor Vegh shows how digital tools have changed from being instruments for improving communication to being means for direct resistance. At first, the major purpose of internet platforms was to promote different perspectives and increase awareness that hadn't been sufficiently reported in the mainstream media. For instance, dissident groups like China News Digest and BurmaNet used forums and listservs to get around government censorship and inform audiences throughout the world about human rights abuses.

Vegh shows how online activism developed into effectively planning and coordinating large-scale movements in the second layer. By using centralized websites and email lists to synchronize events, exchange logistical resources, and promote strategies for nonviolent resistance, the Internet enabled decentralized protest groups, including anti-globalization coalitions, to organize protests across national borders.Lastly, at the action/reaction stage, internet activism becomes what Vegh and others refer to as "hacktivism," which is a combination of activism and hacking. This includes disruptive actions directed at representations of governmental or corporate authority, such as ping storms, virtual sit-ins, and website defacements.

What critique does Christian Fuchs offer about the role of social media in the Arab Spring and how does it challenge the “Twitter Revolution” narrative?

Christian Fuchs challenges the oversimplified theory that the Arab Spring was mainly caused by social media sites like Facebook and Twitter, which is also referred to as "Twitter Revolutions." Rather, he stresses that social media was not the primary cause of these upheavals, even though it did help mobilize protesters and facilitate communication. According to Fuchs, dissent was actually fueled by underlying structural problems like economic inequality, political repression, and class conflict, with social media acting as instruments rather than catalysts for revolution. By arguing that media must be viewed within the larger framework of power dynamics and capitalist systems, he contradicts the techno-utopianism of academics such as Manuel Castells, who proposed that digital networks innately empower the masses.

How did the #NoDAPL movement utilizes social media to disrupt dominant narratives and support Indigenous sovereignty?

The #NoDAPL movement successfully converted digital platforms into arenas of activism and resistance by using social media as a potent instrument to subvert colonial narratives and elevate Indigenous voices. By avoiding the restricted and frequently erroneous coverage of mainstream media, activists created worldwide awareness and support based on Indigenous views through livestreams, viral check-ins, and the sharing of firsthand narratives from the Oceti Sakowin camp (Deschine Parkhurst, 2021). Centralized participation was made possible by these "connective actions," which boosted the movement's central message, "mni wiconi" (water is life), as a political and cultural statement against settler-colonial violence while enabling allies around the world to participate in symbolic acts like Facebook check-ins.

Lee, L. (2017). Black twitter: A response to bias in mainstream media. Social Sciences, 6(1), 26. https://doi.org/10.3390/socsci6010026 

Fuchs, C. Communication Power in the Arab Spring and The Occupy Movement, 2012.

Deschine Parkhurst, Nicholet A. “Disruptions: Indigenous Social Media.” 9 Apr. 2025.

Vegh, S. “Classifying Forms of Online Activism: The Case of Cyber-Protests Against the World Bank.”

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Blog Post #7

What role does community play in Spier’s transformation?

Community plays a crucial role in Zeke Spier’s transformation by providing both support and a framework for action. As he becomes more involved in activism, the people around him reinforce his beliefs and help him channel his frustrations into organized resistance. The author notes that "Spier found solidarity among activists who shared his convictions, offering him both emotional reassurance and tactical knowledge" (Elin). This suggests that radicalization is not an isolated journey but one deeply embedded in collective struggle, where individuals draw strength from their peers to challenge existing power structures.

For the software mavis beacon, do you think it was ethical for the software developers to take pictures of the woman and put them later for much time

I believe it was unethical for the developers of Mavis Beacon Teaches Typing to use the woman’s image for so long without ensuring her continued consent. While she may have initially agreed to the photoshoot, she likely didn’t anticipate her likeness being used for decades. If she wasn’t fairly compensated or given the option to revoke permission, that raises serious ethical concerns about exploitation and informed consent.

From my perspective, people should have control over how their image is used, especially in commercial products. If the software developers had been more transparent and allowed her to renegotiate her involvement, it would have been a much fairer situation. This case makes me think about how digital rights and image usage should be handled more ethically in today’s world.

How does the internet contribute to the globalization of white supremacist movements

The internet plays a crucial role in the globalization of white supremacist movements by allowing individuals across different countries to connect, share ideologies, and organize. Unlike previous eras, where white supremacist movements were often confined to specific regions, the digital age has facilitated a transnational network of extremists. The text highlights this by noting that "Stormfront’s tagline from the beginning has been ‘white pride worldwide,’ a motto that speaks to the global vision of the site’s creators as well as to the current reach of the site" (Daniels, p. 41). This demonstrates how online platforms serve as hubs for uniting white supremacists beyond national borders, strengthening their collective identity and influence. As a result, these digital spaces not only spread racist ideologies but also provide tools for recruitment, organization, and mobilization, making white supremacy an increasingly globalized phenomenon.

In what ways does the framing of white supremacy as a response to globalization limit our understanding of its impact on society?

Framing white supremacy primarily as a response to globalization rather than as a racial ideology limits our understanding of its deeper societal impact. By emphasizing economic anxieties and cultural displacement, such interpretations risk downplaying the role of systemic racism and historical white privilege. The reading critiques Castells’s analysis, stating that he "mistakenly takes the patriot movement as the ideal type for all other white supremacist organizations" and in doing so, "misses the extent to which the Internet figures in the formation of a global white identity that transcends local and regional ties" (Daniels, p. 45). This suggests that reducing white supremacy to a reaction against globalization ignores its roots in deeply ingrained racial hierarchies. Understanding white supremacy as a structured and historically persistent racial ideology allows for a more comprehensive analysis of its continued presence in society and the ways it adapts in the digital age.

Elin, L. (n.d.-b). The Radicalization of Zeke Spier. Cyberactivism: Online Activism in Theory and Practice. 

Seeking Mavis Beacon Documentary

White Supremacist Social Movement Online And In A Global Context by J. Daniels

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Blog Post #6 3/13

How does the concept of the cyborg challenge traditional boundaries of identity and gender?

According to Donna Haraway, she claims that her idea of the cyborg challenges traditional conceptions of identity by hiding the distinctions between male and female, nature and culture, and human and machine. The cyborg is "a creature of social reality as well as a creature of fiction," according to Haraway in A Cyborg Manifesto, and it radically changes what constitutes women's experience (Haraway 1991). She promotes a flexible and constructed understanding of selfhood by portraying the cyborg as a hybrid being, rejecting essentialist ideas of identity based on biology. Haraway challenges conventional Western dualisms that have historically been employed to uphold tyrannical institutions. According to her, "a cyborg world might be about lived social and bodily realities in which people are not afraid of their joint kinship with animals and machines, not afraid of contradictory viewpoints and permanently partial identities" (Haraway, 1991). With this viewpoint, she imagines a post-gender society in which collaboration and affiliation rather than strict classifications determine identity. As a result, Haraway's cyborg provides a radical framework for deconstructing conventional gender assumptions and valuing diversity in the construction of identity.

How does gender influence the structure of white supremacist online communities?

Online white supremacist systems are significantly shaped by gender, which both reinforces conventional gender hierarchy and integrates liberal feminism to broaden the cause. Although Stormfront.org and other online forums are still dominated by men, they incorporate women in ways that both contradict and reinforce white nationalist beliefs. According to Daniels, "The women at Stormfront expand white supremacist ideology and potentially make the movement more inclusive by incorporating key elements of white liberal feminism into their rhetoric"(Daniels, 2009). Women are able to participate while maintaining male domination in these digital settings thanks to this paradoxical participation. Therefore, although women's involvement in white supremacist discourse has grown in modern times, the hierarchical makeup of the movement has not changed significantly.

How has the internet transformed the participation of women in white supremacist movements?

By giving women more possibilities to participate while upholding male domination, the internet has drastically changed the role of women in white supremacist movements. Women are now allowed to participate in conversations, produce content, and even moderate forums thanks to websites like Stormfront.org. The gender bias of the movement, however, continues to limit their participation. Daniels draws attention to this paradox by saying that "the presence of the ladies-only forum speaks to the overriding male dominance of the site and online communication as a whole, but the emergence of a ladies-only space provides for some participation by white women at Stormfront"(Daniels, 2009). Although women are increasingly able to influence white supremacist rhetoric, their contributions are frequently limited to upholding tradition rather than questioning male power.

How do digital simulations of femininity reinforce traditional gender roles in cyberculture?

By showcasing hyper-feminized, visually idealized female characters that adhere to traditional beauty standards, digital representations of femininity like the virtual news presenter Ananova reinforces traditional gender norms. In order to make technology seem more accessible and non-threatening, these digital characters are frequently made to be "user-friendly," which aligns technology with femininity. As O’Riordan argues, "Simulations like Ananova work...to fortify—sometimes desperately—conventional understandings of the (hyper) feminine," (O’Riordan, 2000). This upholds a binary conception of gender in which women are expected to adhere to conventional norms of accessibility, passivity, and beauty and even in virtual spaces instead of questioning them.

Daniels, J. (2009). Gender, white supremacy, and the internet. In Cyber Racism: White Supremacy Online and the New Attack on Civil Rights (pp. 61–90). Rowman & Littlefield Publishers.

Haraway, D. J. (1991). A Cyborg Manifesto: Science, Technology, and Socialist-Feminism in the Late Twentieth Century. In Simians, Cyborgs, and Women: The Reinvention of Nature (pp. 354-359). Routledge.

O'Riordan, K. (2000). Gender, technology and visual cyberculture. In Cyberculture: The politics of the internet (pp. 243-254). Sage Publications.

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Blog Post #5 due 3/6

How does Nosedive show the dangers of relying on social validation, and how is it similar to real-life social media?

Nosedive portrays a world in which a rating system governs people's lives, highlighting the risk of depending too much on societal validation. Lacie, the main character, obsessively pursues high marks in an attempt to elevate her social standing, but this reliance ultimately brings about her downfall. She demonstrates how an obsession with outside validation can be draining and self-destructive by acting in a performative rather than sincere manner as she seeks acceptance. The episode critiques a world where self-worth is measured by digital approval, warning of the emotional and psychological toll that comes with it.

The culture of social media in real life, where followers, likes, and comments affect people's opportunities and sense of self, is reflected in this fictional universe. Similar to Nosedive, real-life people frequently develop their online personas to gain acceptance, sometimes at the expense of their authenticity. Many people are anxious about their online presence, which is reflected in the need to keep a high rating. As a warning against the effects of a culture that values social validation, the show challenges viewers to value online acceptance and place greater emphasis on real human interactions.

How does the internet both enable the spread of white supremacist ideology and provide opportunities to challenge it?

The internet is used as a platform for opposing white supremacist ideas as well as a tool for its propagation. White supremacists have made their ideology more accessible than ever before by successfully using modern media to spread their ideas, find new followers, and establish international networks. According to Jessie Daniels, "The Internet facilitates publication and distribution of white supremacist discourse and ideology for those committed to producing it and increases its availability to those interested in reading it" (Daniels, 2009). But the internet also gives civil rights organizations, academics, and activists a platform to dispute these rumors. Protest planning, awareness-raising, and dispelling false information have all benefited greatly from online platforms. 

How does humor in social media serve as a tool for challenging racial stereotypes?

Social media humor is a powerful weapon for breaking racial stereotypes because it makes contentious discussions about race more approachable and interesting. Satire based viral videos such as "Sh*t White Girls Say to Black Girls" draw attention to the everyday microaggressions that people of color face, making viewers—especially white viewers—think about their own prejudices. These videos create an environment where humor promotes awareness by exaggerated typical race interactions. According to Sarah Florini, humor is a common way for Black Twitter users to "signifyin'," a linguistic practice that permits "the communication of multiple levels of meaning simultaneously, most frequently involving wordplay and misdirection" (Senft and Noble, 2015). 

However when comedy enables privileged audiences to absorb racial critiques without actually enacting change, it can also become a roadblock to effective anti-racist activity. Although satirical depictions of racism can make people laugh, they don't always force them to face their role in racial injustice. Rather, comedy might be a type of "nonperformativity," in which admitting racism does not result in action (Senft and Noble, 2015). Viral memes, for example, can lead to performative cooperation, in which people share information but do not confront repressive systems in their everyday lives, even though they may also generate conversations. 

How do companies use diversity in marketing?

In order to appeal to various racial and cultural groups without undergoing significant structural change, businesses strategically employ diversity in marketing. Businesses give the appearance of diversity by customizing digital experiences and ads, but they fail to address underlying inequalities. Platforms such as Netflix, for instance, employ tailored algorithms to "make Black actors appear more visible than they really are in the actual film" (Benjamin, 2019), creating the appearance of more representation without addressing casting inequalities across the industry. Similar to this, companies frequently use diverse representatives to portray technology as empowering while neglecting the ways in which these same technologies promote racial inequality. One example of this is Microsoft's use of rapper Common to promote AI. Businesses might profit from multicultural appeal while preserving systematic racial disparities in recruiting, product development, and algorithmic choices thanks to this staged approach to diversity.

Nosedive short film

Daniels, J. (2009). White Supremacy in the Digital Era.

T. Senft, S. Noble (2015) Race and social media. In J. Hunsinger and T. Senft (Eds.), The Social Media Handbook (pp. 102-125). Routledge

Benjamin, R. (2019). Race after technology: Abolitionist Tools for the New Jim Code. Polity.

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Blog #4 2/27

How does the concept of race as a social construct challenge the notion of cyberspace as a "post-racial" environment?

By demonstrating how racial identities endure even in digital places, the assumption that race is a social construct raises doubt on the idea that cyberspace is a "post-racial" environment. Online users reinforce existing power structures by bringing their offline knowledge and biases into online encounters, even when the internet may mask outward racial signs. According to Kolko, Nakamura, and Rodman, "race matters in cyberspace precisely because all of us who spend time online are already shaped by the ways in which race matters offline" (Kolko et al., 2000). Language and discourse are used to express and interpret racial identity even in text-based forums, proving that racial dynamics are present in cyberspace.

In addition, the idea of a race-neutral digital environment is further undermined by racial representations in online media and advertising. In contrast to challenging established racial hierarchies, Nakamura's examination of tech ads demonstrates how "racial and ethnic otherness" is commodified (Kolko et al, 2013). Rather than providing an idealistic getaway from reality, it frequently reflects and enhances the racial patterns of the offline world.

How does digital media representations contribute to the transformation of racial identities in online communities?

As they both promote stereotypes and give marginalized groups a platform to reclaim their stories, digital media portrayals are essential in developing and changing racial identities in online communities. Although popular ads and movies about cyberspace frequently use commodities or obsolete clichés to portray racial and ethnic minorities, they also help to shape digital identities by elevating race to a visible and contentious topic. Nakamura highlights how race continues to play a significant role in online representation by pointing out that tech ads create a "global village" where racial and ethnic diversity are promoted rather than eliminated (Kolko et al, 2013). Also, racial and ethnic groups may challenge current assumptions through online networks and digital platforms, creating new methods of expressing their identities that contradict standard racial classifications.

Why do video games today still use racial stereotypes in their characters/stories?

Given preceding events, commercial appeal, and unspoken biases within the industry, video games still incorporate racial stereotypes in their characters and plots today. Many video games still use old and exoticized depictions of various racial and ethnic groups, especially those that are influenced by earlier media. Several games “revel in the material hybridity between human and machine, but they utilize this celebrated space to assert common narratives of racial domination, sexual abuse, and capitalist consumption,” as Ow writes in The Revenge of the Yellowfaced Cyborg Terminator (Ow 54). It means that biases continue to exist because they reinforce power structures in game narratives in addition to being well established in everyday life. Western ideas have long dominated the global game industry, importing non-Western cultures and reducing them to the surface rather than genuine depictions.

Why do game companies prioritize profit over responsible representation?

Since game companies are ultimately businesses with the primary objective of selling as many games as possible, I believe that profit takes priority above proper representation. Because they know it works, many major studios adhere to what is known, whether it be specific plots, character types, or even racial prejudices.

Additionally, because they are not under direct pressure to change, some businesses may not view representation as a top priority. There is little financial motivation for them to care unless there is a significant backlash, such as boycotts or widespread condemnation. Reusing the same stereotypes is simpler (and frequently less expensive) than making the investment in real depiction, hiring varied authors, or conducting adequate research.

Kolko, B. E., Nakamura, L., & Rodman, G. B. (2013). Race in Cyberspace: An Introduction. https://doi.org/10.4324/9780203949696 

Ow, J. A. (2003). The Revenge of the Yellow Faced Cyborg Terminator.

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Blog Post #3 2/13

How does the digital divide impact black communities' access in digital spaces?

By establishing societal barriers to technology, such as restricted access to computers, the internet, and digital literacy materials, the digital divide affects Black communities' ability to access digital environments. However, Anna Everett believes that African Americans have historically been early adopters of new media, challenging the popular narrative that depicts Black communities as technologically handicapped. She emphasizes how Black people have discovered innovative ways to interact with digital places in spite of economic inequality.

She also pointed out that "too little attention has been paid to the remarkable and unintended uses to which the digitally disadvantaged have put the technology"(Everett, 2002) In order to ensure access for people without direct internet connections, she gives the example of Black women who participated in the Million Woman March and, despite being branded as "information have-nots," ingeniously used office computers to print and distribute online documents. 

How does the New Jim Code manifest in today’s society through modern technologies?

I notice that the New Jim Code in today’s society through AI-driven hiring tools, predictive policing, and facial recognition, all of which reinforce racial biases while appearing neutral. Hiring algorithms favor white candidates due to biased training data, while predictive policing disproportionately targets black communities based on historically skewed crime data. Facial recognition misidentifies black individuals at higher rates, leading to wrongful arrests and increased surveillance. I think that in order to stop technology from sustaining racial injustices, there needs to be more responsibility, accessibility, and regulation.

Is searching the web a bad source of information?

I don’t think searching the web is inherently a bad source of information, but I believe it requires a critical approach. Search engines like Google are often seen as neutral tools, but as Safiya Umoja Noble argues, "search is not an equal-opportunity technology; it is an advertising platform that reflects the values and interests of those who control it"(Noble, 2019). This means that the information someone might find online is shaped by corporate priorities, paid advertisements, and existing biases rather than pure objectivity. Because of this, I always fact check the search results and remain aware that marginalized communities are often misrepresented or erased in digital spaces.

Why does law enforcement disproportionately target Black and Latino youth?

Law enforcement disproportionately targets Black and Latino youth due to a combination of systemic racism, historical policing practices, and biased policies like gang databases and gang injunctions. The Tracked and Trapped report highlights how police rely on racial profiling, often adding young people to gang databases based on factors like their neighborhood, clothing, or social associations rather than actual criminal behavior. This creates a cycle where Black and Latino youth are over-policed, increasing their likelihood of arrests and harsher sentences. Additionally, gang injunctions further criminalize everyday activities, restricting movement and reinforcing racial disparities in the justice system. 

Everett, A. (2002, June 1). The revolution will be digitized: Afrocentricity and the Digital Public Sphere. Social Text. https://muse.jhu.edu/article/31928

Benjamin, R. (n.d.). Race after technology. Ruha Benjamin. https://www.ruhabenjamin.com/race-after-technology 

Noble, S. (2019, July 2). Algorithms of oppression. NYU Press. https://nyupress.org/9781479837243/algorithms-of-oppression/  Tracked and trapped: Youth of color, Gang databases and Gang Injunctions | Research briefs | features | PND. (n.d.). https://philanthropynewsdigest.org/features/research-briefs/tracked-and-trapped-youth-of-color-gang-databases-and-gang-injunctions

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Blog #2 due 2/6

What role does the digital economy play in shaping cyberfeminist practices?

The digital economy plays a crucial role in shaping cyberfeminist practices by both creating opportunities for empowerment and reinforcing existing inequalities. By providing these opportunities, women were able to slowly become more aware and familiar of online media. With the addition of women joining the online platforms, Daniels agreed that it was “a crucial medium for movement toward gender equity.” These technological advancements were not only for women in the US but also for women around the world 

How does the concept of “identity tourism” function in cyberfeminist forums, and what are its limitations?

In cyberfeminist discussions, Lisa Nakamura defines identity tourism as the process by which users "try on" identities of marginalized groups, which can lead to the appropriation and distortion of those identities rather than meaningful engagement (Daniels, 2009). While early cyberfeminists saw the internet as a space for identity fluidity, identity tourism exposes its limitations allowing privileged users to adopt marginalized identities without facing real-world oppression. Rather than fostering genuine understanding, this often reinforces stereotypes and power imbalances, prompting cyberfeminists to advocate for ethical engagement over superficial appropriation.

What alternative approaches could be implemented to ensure that technology is used to empower rather than police vulnerable populations?

To ensure that technology empowers rather than polices vulnerable populations, several key approaches must be implemented, including increased transparency, community involvement, a shift from surveillance to support, and stronger legal protections. As Eubanks highlights, automated decision-making systems often lack public oversight, making it crucial to clarify how algorithms function, who they impact, and the rationale behind their decisions. Additionally, rather than allowing policymakers and private companies to dictate digital systems, participatory design should involve those most affected such as welfare recipients and low-income families in shaping these technologies. Another could be that technology should also be used to improve access to essential services rather than predict fraud or police marginalized groups, streamlining benefits enrollment and reducing barriers to aid instead of reinforcing punitive measures. Furthermore, given that many automated systems disproportionately target vulnerable populations, policy reforms are necessary to establish ethical guidelines for AI and machine learning in public service programs. By implementing these approaches, technology can shift from a tool of control to one of empowerment

In what ways do automated fraud detection systems disproportionately target marginalized communities?

As Eubanks explains, low-income individuals are more frequently subjected to digital monitoring and fraud detection due to systemic biases, government policies aimed at reducing welfare fraud, and the increasing use of automated decision-making systems that disproportionately scrutinize marginalized populations. She mentioned that her untraditional family was denied access to their insurance company due to some missing digits and believed it to be a computer AI problem (Eubanks). Another way automated fraud detection systems targeted these communities was through historical biases in data collections. Some AI models rely on past data which can ultimately reveal people's racial and economic inequalities and target them. 

Daniels, J. (2009). Rethinking cyberfeminism(s): Race, gender, and embodiment. WSQ: Women’s Studies Quarterly, 37(1–2), 101–124. https://doi.org/10.1353/wsq.0.0158

Eubanks, V. (2018). Red Flags. In Automating inequality: How high-tech tools profile, police, and punish the poor (pp. 9–28). essay, Tantor Media.

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Gaming laptops arent it

Gaming laptops are the worst, Alienware to be exact. With the money I spent on this laptop, I could've gotten myself a gaming desktop instead, but no, I was aiming for portability. A couple months back, my laptop started overheating due to the excessive gaming that I’d do during the week. After 30 minutes of playing the computer would significantly have a decrease in its performance. The brightest idea popped into my head. Contact the service team. So I told them the situation and soon after, they helped me schedule a meetup to fix the cooling component for the computer. A few days later, a technician comes out and fixes my computer. There should be nothing wrong with the computer now right? Nope, it's still overheating and I don’t know what to do. I ended up leaving the computer alone and dealt with the slow performance. I was out of ideas. 

Fast forward 3 months later, I am on my electric scooter and to avoid a crash with a car, I breaked as hard as I could and ended up falling on the street. My hands bleeding, shirt ripped, and my backpack scraped up, I knew something must have broken during my fall. I opened my bag and there it was. The laptop. It had a crack on the hinge and the warranty expired a month ago. I blew out a sigh of regret. I knew I shouldn't have gone that fast. I ended up telling my parents what happened and the condition of the computer. $250. That was the price I had to pay to renew the warranty. Just when I started saving up money.

Fast forward a month later, I got my computer repaired again. The details of the report were that the entire screen was replaced, the hinge was replaced and the back plating was replaced. A lot of maintenance for such a small gaming laptop. But the problem still arose, it was still getting too hot. During this time, I’d heard about putting fans underneath the computer to blow cooler air into the bottom. So I thought why not give it a try. This cost me $60. I ended up buying a mid-tier cooler and tried to see if it made any difference. It actually made it somewhat worse than before. The fan acoustics were loud, it was very bulky and it was pricey for some cheap plastic. However, the performance did last a bit longer, but the cons over weighed the pros. I returned the cooler and continued to deal with the slowness. There were no more options left for me at this point. 

I finally understood it now. In conclusion, laptops are significantly worse than desktops and it shows. Just looking at the hardware components, the cooling, and the power supply it has, it's all crystal clear now. I should’ve just got a desktop. I'm not buying gaming laptops anymore! 

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YOOOOO YALL!!! It was very confusing how to make my first post