Theorizing the Web Day 2: here comes every body + h8 + lockscreen + algorithms + technologies and pathologies
April 19, 2015 § 1 Comment
The second day of Theorizing the Web was as intense as the first, and many of the presentations discussed potentially-distressing issues, including anti-fat prejudice, online harassment and abuse, police violence against people of colour, suicide, and transmisogyny. This post will only give a short overview of the presentations (and conversations) that happened. My notes from day one are here – I also recommend checking out the TtW15 website and hashtag for more information.
Day two began with Here comes every body, and Apryl Williams‘ discussion of fat activism online. Like most movements, fat activism is fractured: ‘body positivity’ is often still very much about healthiness, with strong moral undercurrents (for example, attempts to counter the idea that fat people are lazy by showing fat people exercising). ‘Fat acceptance’ rejects the idea that fat people have to prove their worth through performances of health, instead insisting that fat people (whether healthy or not) are valuable and retain autonomy over their own bodies. Williams notes, however, that fat activist spaces reproduce hegemonic ideology: fat activism often continues to frame women within the male gaze (“fat women are sexy too!”), and fat positive spaces are often dominated by white women. The Fat People of Colour tumblr provides an alternative space that includes men and genderqueer people, resists the fetishising of fat people, and invokes intersectional approaches (including considering class and disability).
Legacy Russell followed with a presentation on feminism and glitch body politic, asking how experimentations with sex and gender in the digital arena can act to undermine the discourse of sex and gender. Art by glitch feminists like Amalia Ulman, AK Burns, Ann Hirsch, Mykki Blanco, and Fannie Sosa, creates cracks in the glossy narrative of the patriarchal gaze and invites us to consider ways of disrupting platforms at the same time as we use them. Glitch feminism not just about individual projects, but about the connections and spaces in between them.
Mariam Naziripour‘s ‘Craft of Beauty: Make-up after the Internet’ tracked some of the ways in which technology (including older technologies like photography and black and white film) have changed our approach to make-up. Jenna Marbles’ early vlogs demonstrate the strange tensions in how modern Western society views make-up: women are meant to ‘look natural’ at the same time as we’re expected not to look like ourselves. We’re pushed to engage in constant attempts to meet particular (unachievable) standards of beauty, at the same time as we’re criticised for artifice and deception. This also reveals tensions in many people’s relationship to make-up, which is in some ways an imposition (to look a certain way, often at significant economic and personal cost), but also a source of creativity and experimentation. Online communities like Makeup Alley have created one of the richest archives of make-up practices ever to exist, documented by the people who use make-up (rather than poets or essayists writing misogynistic critiques of makeup, as was often the case in the past).
Finally, Emily Bick talked about the ways in which ‘virtual agents’ (virtual assistants, custometr support bots, and so on) reproduce and enforce gender roles. These programs are often gendered, shifting from the more gender-neutral agents of previous decades (like Microsoft’s infamous Clippy), and are subservient and obedient. They represent-and help reinforce-an ideology of a feminised support worker who is constantly available and deferential. Thinking about this now, I’m curious about ways in which this is additionally racialised (with the idealised Western virtual agent usually presented as white, at the same time as a significant proportion of caring work in Western countries is undertaken by women of colour), and about the ways in which glitches or limitations of these programs might be understood as acts of resistance by virtual agents.
The h8 session opened with Alison Annunziata’s discussion of Love and Terror in the Digital Age. She outlined two central problems with dealing with cyberstalking and digital harassment: firstly, that technology shifts more rapidly than the law, and secondly, that both the law and police as individuals are often not capable of understanding the language of threat (and of terror). Antistalking laws, for example, often have a requirements of ‘credible threat’ – would a ‘reasonable person’ see this as genuinely dangerous? Victims are often the only ones with the right intelligence to understand why a particular action is threatening or violating, and they bear a heavy burden of proof.
Caroline Sinders extended this by talking about Twitter’s UX problem, starting with the very real impact of this: her mother was recently swatted, which lead to a painful discussion in which Sinders was asked by her mother, and local police, what gg is and why they’re mad at her…which is kind of hard to explain, when the answer is “I tweet about feminism sometimes”. (This reminds me about some of the discussions at AdaCamp around resources to give to therapists: for people experiencing online harassment and abuse, it can be useful – and even necessary – to have an information pack to give therapists and other support people to explain the background and kinds of abuse that are happening. Sinders mentioned abusive tweets, doxxing, swatting, sealioning, and dog piling as particular issues.) Sinders notes that Twitter has a very specific problem with harassment, in part because it was never designed from a perspective that recognised and aimed to prevent harassment. Legal frameworks (as Annunziata explained) don’t deal well with misogynistic stalking and harassment, and particularly haven’t kept up with online abuse, but Sinders argues that there’s a lot that Twitter could do to become safer, including rewriting community guidelines to recognise and ban emerging uses of the platform for abuse, look at and learn from Block Together, redesign their interface, allowing more user agency, and using algorithms and data better (for example, enacting the PGP Web of Trust, recognising that often friends of friends are safe to interact with), and allowing batched submissions of abusive tweets. They should also be drawing on the knowledge of people who have experienced these forms of abuse in developing their responses.
Thomas Rousse explored two case studies in implementing moderation systems for online communities using peer judgements: Wikipedia and League of Legends. He notes that this isn’t an issue of free speech: it’s about the management of bounded online communities, and not about the forms of speech that the state controls or represses. Rouse outlined two major models of community management: moderation, and ‘online vigilantism’. Many communities start without clear rules for behaviour, and end up defaulting to a vigilante approach as users try to find their own solutions: often these are incredibly inventive, and really terrible. Moderation offers better possibilities, but often requires a lot of work from community managers. Peer-judgement systems offer one alternative. However, democracy is not an inherent good, and majoritarian spaces can less to ‘a majority of assholes’. Neither Wikipedia nor League of Legend’s systems are without problems; in fact, the Wikipedia requests for comment system ended during Rousse’s research. League of Legends’ system has been more successful: it allows players to look at transcripts when players are reported, and decide if they should be punished or pardoned. 94% of those who were reported were punished. But using human adjudicators isn’t fast enough, so they took the body of data accumulated and used machine learning to create a machine judge. This opens up lots of interesting (and worrying) questions about the ways in which peer judgement processes and machine learning might be deployed in other spaces.
I closed the session by exploring some of the ways in which geek feminist activism is challenging the predominantly liberal and libertarian politics of the digital liberties movement (which I’ve written more about here and here). This was a very brief sketch of a complex movement that I’ll be writing about in more detail later, but I hope it brought up some useful reflections on the ways in which we approach-or might approach-issues around online harassment. While Rousse referred back to liberal democratic frameworks (talking about being judged by ‘juries of our peers’ and noting that Wikipedia’s system looked more like a ‘kangaroo court than the Supreme Court’), women, trans people, and people of colour are often very aware that existing liberal democratic frameworks do not work for us. Anarchafeminist praxis offers an alternative source of experience to draw on in considering how we might deal with abuse and harassment, silencing, and structural inequality, within communities that are frequently male-dominated, and in spaces shaped by the broader context of the capitalist system.
The Lockscreen: Control and Resistance extended the discussion on many of these themes. Harry Halpin kicked off arguing that ‘only cryptography can save us’. With the failure of the liberal state and the capitalist order, he says, we’ll be seeing hundreds of revolutions still to come. Technology won’t determine the shape or outcome of these, but it will affect the possibilities available, and if technologies of communication are open to surveillance then states will be able to crush resistance before it can grow. Snowden has argued that we can’t trust liberal mechanisms of governance, so we have to find ways of inscribing the values of the society we want into technology. I’m rather dubious about this idea, however. Sinders’ talk on Twitter’s UX problem described the problems that arise from building a platform based around the life experiences and priorities of a relatively homogenous set of designers (mostly white, relatively privileged, men). There are some excellent women and people of colour involved in crypto communities (as there are at Twitter), but even just within TtW there were many mentions of the problems with crypto culture. So it seems like before ‘we’ ‘inscribe our values’, more work needs to go into working out who the ‘we’ is here, and giving attention and hard work to the culture within crypto communities (and looking at the ways in which these communities overlap – or fail to overlap – with those of users for whom this technology might be a life-or-death issue).
Ted Perlmutter continued the discussion of ‘Twitter revolutions’, but also noted that while people have been very enthusiastic about the platform when it seemed to be supporting progressive revolutions, it becomes more worrying when it’s used by groups like ISIS or gg as a recruitment tool (I’d also add that the US state apparatus is far less enthusiastic about movements organising on Twitter when it’s happening within the US). How should we be disrupting violent hate movements using Twitter? And if we isolate participants, are we sticking them in an echo chamber that will only radicalise them further? This was an interesting talk, but it seemed strange to me to discuss gg primarily through the lens of other male theorists, and without drawing on the experience or analysis of women and other marginalised groups that have been attacked by them.
Raven Rakia wrapped up the session with a critique of the anti-police movement’s dependency on visual images. As activists have been bringing attention to police killings of people of colour, there has been a focus on images of police in riot gear, police killings, and police brutality. These images are powerful, but they implicitly rewrite history, and support a politics of respectability. Photographs of riot police with armoured vehicles suggest that the US police have become militarised, hiding the fact that police have always been militarised, and from the beginning played a role in enforcing racist structures of control (including slavery and lynchings). These images also build a politics of respectability: they rely on an opposition between violent police and pacifist protesters, on telling us that victims of violence were going to college or parents (which implies that those who aren’t ‘respectable’ are suitable targets for violence). These images also focus our attention on visible forms of violence while other structures are hidden, including the prison and legal system that disproportionately affects black lives. Some of these structures are also taking new forms online: for example, if children talk to each other about trying to organise resistance to police or violence experienced from others, they can be charged under ‘gang laws’ and given much harsher sentences. Rakia argues that instead of focusing on images of police violence, we need to work to abolish the police and dismantle systems of incarceration and control.
The second keynote of TtW15, Algorithms as Social Control, brought together Zeynep Tufekci, Kate Crawford, Gilad Lotan, Amy O’Leary, and Frank Pasquale. I won’t try to summarise all of the discussion on this panel, but you can catch the Twitter feed here. There were some important points raised about the ways in which algorithms can act as architectures of control, and potentially also work in liberatory ways. There were also questions raised about appropriate points of focus: should we be examining algorithms, or are they just tools (“just like the process you use for tying your shoelaces”, as two data scientists told Amy O’Leary)? If we are interrogating algorithms, how do we actually do this using the tools and data available to us?
I enjoyed Kate Crawford’s discussion about what the history of the deodand can tell us about algorithms: this legal structure was a way of dealing with death or injury caused by animals or inanimate objects, and was finally replaced by negligence laws in large part due to the political power of the railway industry. Looking at that history reminds us that we have a long history to draw on in working out responsibility in complex systems, and that we can make creative solutions, but but also that the forces of capital shape the ways in which we develop structures for accountability and responsibility.
Tweets about the final keynote, In Sickness and in Health: Technologies and Pathologies, can be found at the #TtW15 #k3 hashtags, with participants Jason Wilson, merritt kopas, Ayesha Siddiqi, Gabriella Coleman, and Alondra Nelson. Nelson’s overview of her work on the Black Panther’s grassroots genetic screening program was amazing, and laid out a six-point theory of health and technology for the social media age which set up the frame for the panel well:
- Information does not want to be free, but demand it is because your life might depend on it. We need access to advanced medical and technical information.
- DIY is self-care.
- Technology needs to be for and by the people.
- Bringing attention to neglected or rare diseases requires an activated network. The Black Panthers had two types of network: one based on homophily (sameness), and another with well-connected nodes that could bring in celebrity (around the campaign on sickle cell anaemia).
- Access to and strategic use of tech must be coupled with vigilance about its excesses. For example, the Black Panthers actively challenged racist assumptions about genetic difference and built a multifaceted understanding of the politics of genetics and race.
- Disruptive innovation can move the state: one outcome of the Black Panther’s campaign was increased funding for sickle cell anaemia.
merritt kopas followed this with a discussion of games as a site for exploring complex ideas around interiority, mental health, gender, and sexuality. Online games can be produced and distributed easily, and the format allows for non-linear narratives. Games like Depression Quest that explore these issues are getting more attention, and much of this work done is being done by women, and especially trans women. Previously, trans people have mainly been allowed to occupy the literary space of the memoir (specifically around transition), which makes trans lives consumable for cis audiences. New games formats allow space for trans women to explore and share their experiences in ways that are more challenging, and frequently are made for other trans people rather than for a broader cis audience. This is important, particularly when being trans online means hearing about suicides (but being told not to talk about them in case you spread suicide), hearing about the murder of trans people (and realising that most of society doesn’t care), being purposefully and continually misgendered, and harassed and doxxed. Even when in queer or feminist spaces, trans people cannot assume they are safe. merritt also notes that while gg has received a lot of attention, this attention usually centres on the experience of cis white women. However, trans people (and especially trans women) have been experiencing these forms of harassment by trans-exclusionary radical feminists for years.
Ayesha Siddiqi talked about the ways in which marginalised people are building narratives of self care. Posts and tweets sharing tips for self care, or even telling others that they deserve self care, can be seen as a way of sharing amateur mental health resources. We need to be asking why people are turning to these to try to survive: what is it about our communities that create this need for self care, and why do are people forced to look after themselves (rather than being looked after by those around them)?
Finally, Biella Coleman talked about a question that’s come out of her previous project on Anonymous: how did those, and do those, who are deemed ‘crazy’, gain a voice when the very category of being ‘mad’ makes you ‘irrational’? She notes that disability marks the past and present of hacking in dramatic ways. While this has many negative impacts, it also creates spaces where people with disabilities (or people who identify with different neurodiversities) are able to find a place where they are accepted (although I would argue that this space is far more welcoming for some people than others).
The discussion that followed emphasised the ways in which ‘madness’ is socially-constructed: Siddiqi pointed out that traits that would mark others as ‘crazy’…are sentimentalized when they occur in white bodies, Coleman argued that in order to resist categorisations of madness you need strong communities of mutual aid, and Nelson noted that the Black Panthers knew you can’t be healthy in a pathological society, and there’s been a pathologization of anyone who poses a threat to the state and the market.
I’ll do one more post about Theorizing the Web, but I want to end this one with Alondra Nelson’s words (or as close as I could get to them while typing frantically):
I don’t feel optimistic at all, but people make do and keep going. But we can find a glimmer of hope in spaces and moments, not fully autonomous, of community, and of gathering.
Theorizing the Web, Day 1: cache flow & code queering & racial standpoints & magic & music & concrete dust
April 18, 2015 § 1 Comment
Theorizing the Web has been fascinating, but a bit of a shock to the system after AdaCamp. TtW is gloriously DIY, which has a lot of benefits: it’s particularly great to see an academic(ish) conference that’s open to activists and artists, and not hideously expensive to attend. I did miss the efforts AdaCamp went to in building a safe and inclusive space (including having a clear photo policy, pronouns on badges, and marked walkways for accessibility) – TtW has an anti-harassment policy, which is a great start, but I’d love to see a few more active steps around publicising and extending this policy.
As usual with events like this, I’ve tried to summarise a few of my notes for those who couldn’t make it (and Future Me), but I strongly suggest you check out the program, tweets, and livestream for the conference: there were so many great sessions I couldn’t go to, and of course my notes have been edited down (and tend to get shorter and shorter as the conference progresses).
The first session I went to, Cache Flow, kicked off with Zac Zimmer’s historical perspective on Bitcoin, linking the economic, environmental, and social impacts of sixteenth-century silver mining in the South American region of Potosí with Bitcoin. Zimmer pointed out that the ideology behind Bitcoin reveals a very particular (and circular) understanding of currency: Bitcoin is modelled on gold (and therefore scarce, and increasingly difficult to mine) because gold is seen as an archetypical currency, and gold is seen as an archetypical currency because it is scarce and increasingly difficult to mine. At the same time, this model demonstrates a lack of awareness of the environmental and social externalities involved in mining, which was horrifically destructive in Potosí.
Trebor Scholz lightened the mood briefly by opening his talk, “Okay, tardigrades”, and pointing out that these microscopic animals are much more well-suited to the rigours of capitalism than us unsteady, exhausted humans. Scholz outlined some of the ways in which digital technologies are allowing for increasing surveillance and atomisation of workers, from Amazon warehouse workers fired for spending a few minutes standing ‘inactive’ to the Mechanical Turk. Online platforms become digital bottlenecks for insecure and precarious workers. Scholz ended by outlining some of the ways in which we might “rip out the algorithmic model” at the heart of the ‘sharing economy’ and make something different, taking the corporate mediation out of the picture and using apps or other digital technologies to build worker-run and/or unionised alternatives. Examples to check out include: Turkopticon and the Transunion car service in NYC.
Next up, Andrea Hunter talked about crowdfunding, Crackstarter, and changing journalistic norms. She argued that while many journalists are trying out crowdfunding, this isn’t a sustainable alternative to funding problems in the long term. Crowdfunding requires negotiating new ways of engaging with funders/audiences, and new ways of trying to preserve autonomy while building this engagement. Many journalists currently using crowdfunding are hoping to use it as a step towards setting up new arrangements with advertisers (based on crowdfunding as evidence of a substantial audience).
Finally, Reubenn Binns explored the idea of selling our own data as the answer to our privacy concerns. This talk raised some thought-provoking ideas about how we respond to and resist the incredible levels of data-gathering taking place today, often with the goal of more effectively marketing at us. He argued that while selling our data ourselves can be tempting, doing so undermines our autonomy (as it gives marketers tools with which to more effectively manipulate our desires). However, in doing so he referred to a set of goods and services which it is ‘inherently morally problematic’ to exchange, citing sex work along with voting, indentured labour, selling organs, and other examples – this reference to sex work as inherently problematic (and particularly the reference to sex work as ‘prostitution’) wasn’t necessary for the argument, and has many fierce critics.
The second session, Code Queering, open with Dorian Adams and Steven Losco‘s discussion of ‘Viral Martyrs: Gender Identity, Race, and the Digital Construction of Victimhood’. They argued that allies and media brought attention to the 2014 suicide of 17-year-old Leelah Alcorn while violence against so many trans people of colour is largely ignored in part because she was white, young, middle-class, and from the suburbs, and her parents could afford conversion therapy. This mean coverage and support for Alcorn “did not require acknowledging existing networks of domination beyond a bounded notion of transphobia”. In contrast, despite the fact that trans people of colour (and particularly Black women) make up 70% of LGBT-related murders in the US, public attention to these victims limited, with media coverage frequently misgendered them, and either implying or explicitly referring to a real or imagined history of sex work.
Max Thorntorn continued the discussion of trans issues, beginning by noting that Leelah Alcorn’s suicide note talked about being isolated from her online communities by her parents’ confiscation of her devices. The Web, Thornton argues, can become a prosthesis for trans people, not just in the sense of extending or supplementing the self, but also in a more transformative way. Social media accounts and online communities can offer trans people who are not able to safely come out a space in which they can explore their identity, and be recognised by others. The web doesn’t just extend the borders of the self, it dissipates them (we are all cyborgs now). This encourages us to divest ourselves of the fallacy of the discrete, atomised, individual self. Thornton argues that this isn’t just theoretical: we need to take trans people’s gender identities seriously, which means recognising that a laptop and wifi can keep people alive.
Next, Chelsea Summers (standing in for Fuck Theory) talked about gay cruising apps. She/they argued that while common understandings of cruising apps tend to create a binary between cruising online and cruising in person, the actual shift is from a mode of cruising in specific times and places to constantly and ever-presently cruising.
Finally, Dorothy Howard talked about gynoids and geminoid: falling in love with machines. She asked why, when we think about robots and AI, we’re usually asking questions about whether we’ll lose our humanity, rather than about the new forms of intimacy we might be creating? How do algorithms change love? And how, when we think about loving machines, might we explore issue of intimacy, social function, and alienation. (For those interested in these issues, I also recommend my colleague Eleanor Sandry’s Robots and Communication.)
The Racial Standpoints panel was in one of the upper rooms with pretty poor acoustics, so please excuse brevity/errors in my notes. Kyra Gaunt opened by dedicating her work on ‘The Bottomlines Project: YouTube, Segregation and Black Girls’ to Jaime Adedro Moore, who was involved in one of the original YouTube twerk teams and was murdered in 2014. Gaunt and her students have found and watched over 800 hours of twerking videos by black girls on YouTube. She notes that as twerking (which comes out of a number of different African-American and African dance traditions) has become more popular, there are more white girls sharing twerking videos online. Videos by white girls tend to get more views, and more supportive comments, than those by black girls. Perhaps most worryingly, videos by black girls are often posted by older white male users, and/or might share identifying information or receive comments from men trying to make contact with the dancers. Gaunt notes that there are some important ethical issues with this research, including how to present it without revealing information about the girls themselves.
In the next presentation Julia Michiko Hori discussed the ways in which TripAdvisor reveals (or conceals) the relationship between tourism and traumatic histories. Reviews on the site unmask both an anxiety about, and the banality of, systemic historical erasure. Even those who are engaging in ‘cultural heritage tourism’ often post about their experiences within a colonialist framework, in which they are explorers overcoming the challenges of mosquito bites, uncovered food, and overpriced gift shops. These reviews reveal a desire for all places to be welcoming to (Western) tourists, no matter how historically hunted they are.
Louis Philippe Römer‘s Caribbean Visions of Digital Dystopia looked at Facebook demons and trickster prostitutes. He opened by reviewing the history of the Caribbean as the ground-zero of european colonisation, and talking about the ways in which this has shaped ICT infrastructures in the Caribbean today: telegraph networks integral to colonial trade have been replaced by internet cable networks. This
has enabled rapid adoption of internet and other ICTs in the Caribbean. However, at the same time there’s often little support for, or recognition of, a local manifestation of Web communities: Facebook, for example, doesn’t even recognise Curaçao as a location.
Mikhel Proulx closed the session talking about ‘Digital Natives: Indigenous Cultures on the Early Web’. He opened with an acknowledgement of the Native history of Manhattan (the only acknowledgement of country I’ve heard at a North American conference, as far as I can remember). Proulx spoke both about the colonialism embedded in many Internet spaces (such as the resonances in browsers ‘Explorer’ and ‘Navigator’), and of early attempts by Native artists in particular to make room for indigenous perspectives online, including on CyberPowWow and the Zapatista’s Internet presence.
I was quite curious to see what Magic, Machines, and Metaphors would be about, and it turned out to be a fascinating exploration of the overlaps and disjunctures between how we think about (and practice?) magic and technology. I really can’t do justice to the beautiful, rambling, conversation here, and I recommend checking out the tweets from the session. Participants Ingrid Burrington, Melissa Gira Grant, Karen Gregory, Damien Williams, and Deb Chachra invoked magic as a metaphor for structures of power, but also for resistance. Williams spoke of both magic and technology as systems that are unknown to us, unworkable to us, unless we take the time to become initiated, and Chachra pointed out that for technology, that process of initiation is often made pointlessly difficult in ways that exclude many people.
Chachra has no interest in making technology seem like magic, making it more arcane and inaccessible than it already is. Burrington talked about how this technology-as-magic frame is simultaneously criticised by the crypto community (“crypto’s not magic, why don’t people use it properly?”) at the same time as many people imply that they’re wizards in the area. She also did a cool project looking at the NSA and the occult after seeing an astrology magazine doing star charts for Snowden and the NSA as a lens to talk about surveillance. “What does it mean to make a star chart for an institution? You have to give it a birthday for a start.” That might seem ridiculous, she says, but at the same time it makes about as much sense as killing people based on metadata.
I also liked the efforts to think through relationships between magic and capitalism. Karen Gregory’s work on Tarot practitioners tracked ways in which this was often a response to being pushed out of a precarious economy, with Tarot becoming a means of survival. Magic as a means of survival and resistance can take many forms – Burrington’s mention of bots as a way of conjuring familiars made me think of this recent anti-troll campaign, or heartbot. At the same time, we can’t forget that capital is always seeking expansion and enclosure, so talking about magic (or otherwise exposing our spaces of resistance) is always risking their commodification.
This linked in with discussions about anglocentrism and appropriation: what does it mean that many of the magical traditions that we draw on are so Western? What does it mean that when tech culture draws on other spiritual traditions, it often does it in ways that are appropriative, or about turning them into tools for productivity?
The keynote to wrap day one focused on Music and the Web. I admit I was a little exhausted at this stage and so I’m not going to try to draw on my rather-incoherent notes too much: again, I highly recommend checking out tweets from the session. Participants Sasha Geffen, Gavin Mueller, Robin James, Reggie Ugwu, and Naomi Zeichner brought up some great points about the changing nature of celebrity and fan labour, and about how social media is shifting practices around not just the sharing of music, but also how it’s composed and produced.
April 15, 2015 § Leave a comment
At the first AdaCamp, I noticed that quite a few participants were talking about a politics of openness, drawing on their experiences of ‘open stuff’ (primarily free and open source software politics), but without necessarily having the background to connect this to other political threads that might be relevant.
This is understandable: not only are a lot of people attending AdaCamp coming from a technical (rather than humanities) background, but even my post-graduate degree in political science frankly did little to connect me to political traditions that felt useful to me, and I’m trying to learn for myself now. People are looking for these traditions, though, and so we need to help each other find them.
Anticapitalist approaches to feminism are vitally important. Capitalism is inherently exploitative. It relies on workers making a profit for others within workplaces in which they often have little control over what they produce or the conditions under which it’s producedand on the unpaid or vastly-underpaid labour of marginalised groups (particularly women, and most especially women of colour). It’s also an economic system which relies on constant and hugely-damaging expansion, which we cannot sustain environmentally.
This doesn’t mean, of course, that we should condemn everyone working within the capitalist system: there is no ‘outside’ to capitalism. But we should be thinking carefully about the tactics and strategies that we employ in our feminisms. It’s easy to fall for the rhetoric of leaning in: to push for more women CEOs and other highly-valued positions, and individualistic solutions which require women to work alone to push back against sexism in their workplaces.
Instead, we need to be thinking about how to change or build alternatives to existing structures where we can. Co-ops and other worker-run organisations are one approach. We can also think carefully about payscales (what’s the ratio between the pay of the highest and lowest paid worker at your workplace? and what is it if you include work that’s contracted out?), and about building solidarity between people in different roles within an industry. We should recognise the importance of caring work and other forms of unpaid labour, and build structures which distribute this labour more evenly.
We also need to more consciously build the skills that allow us to organise and cooperate. I’ve been seeing ‘The Tyranny of Structurelessness‘ by Jo Freeman mentioned quite often, sometimes with the unspoken assumption that the problems Freeman discusses (which are significant) mean horizontal organising is inevitably doomed. But as Freeman says herself in the closing section of her essay, there are specific steps we can take to ensure that horizontally-organised spaces aren’t structureless.
This requires learning new skills, and often building new cultures. One aspect of John Restakis’ work that I found interesting was his discussion of the difference between places with a culture of cooperative work (like Emilia Romagna in Italy and Mondragon in the Basque region of Spain) and places which have rapidly collectivised in response to crisis (he discusses Argentina in particular). It takes time to learn to be patient with long meetings and to interact with others in good faith to build collaboration rather than competition.
We also need to do more, I think, to recognise and help develop the emotional skills necessary for effective organising, which requires active reflection on the invisible work in our spaces: including people’s efforts to smooth conflict and help others feel valued. Anarchism (and specifically anarchafeminism) is one framework for this that I find useful, because it focuses heavily on processes (rather than end goals). It also offers an alternative to the libertarian* approach with its focus entirely on individual freedom, instead understanding individual autonomy as always being embedded within community.
Anarchist feminists have also been dealing with some of the same issues that have affected women in open stuff: how to deal with harassment or abuse in a supposedly-decentralised, supposedly-liberatory community; how to develop processes of self-governance that don’t reinforce existing oppressions; how to build change within (frequently) male-dominated communities. Drawing on these experiences, and the praxis that has come out of them, can help enrich our approaches.
Hopefully that’s provided a useful 101 for people who wanted a little more information after the AdaCamp Montreal session on this. There are a lot of directions for additional reading and discussion, and I’ve linked to a few of them here: feel free to leave helpful links in the comments also. I also highly recommend checking out the report (and more detailed notes) from the Femhack gathering on autonomous feminist infrastructures, which was on just before AdaCamp.
* I use ‘libertarian’ here in the sense it’s used in the US, and particularly in tech communities, to mean an ideology that’s focused on individual freedoms without challenging the market as the main way of organising distribution of resources. In Europe, ‘libertarian’ (and especially ‘libertarian socialist’) often means something different and more in line with anarchism.
April 15, 2015 § Leave a comment
It’s been a long time since AdaCamp Melbourne, so I was looking forward to seeing how AdaCamp has changed since 2012. AdaCamp Montreal was lovely! It still had the supportive community feel that I’d enjoyed about AdaCamp Melbourne, but running over two days instead of one felt more relaxed, and it’s clear that the experience of running previous AdaCamps is being reflected in the organisational details.
The event started with an induction that laid out diversity and inclusivity policies, including appropriate language and content, accessibility around the space, all genders bathrooms, and name badges with preferred pronouns and colour-and-stripe codes for photography guides. It was also reassuring to see these policies followed up with reminders where necessary. (I’m on the advisory board for the Ada Initiative, but I’m not directly involved in the running of AdaCamps or discussion around them, so all of this was a pleasant discovery.)
AdaCamp is an unconference, which means that the sessions that are going to run aren’t fixed ahead of time. I liked the structure for setting up sessions: people proposed talks, briefly explained them, and then organisers put them into the available slots based on how loud the audience response was, consolidating sessions in a few places. Each session also came with role cards (facilitator, gatekeeper, timekeeper, notekeeper) to help them run more smoothly.
On the first day I started off in a session on zines and independent publishing. Participants came from very different backgrounds: some weren’t sure what a zine was, others had been making and swapping zines in high school, and there were also a few people with experience publishing on other independent platforms. I liked the exploration of the history of zines (apparently in the UK zines were not just a punk/queer/feminist thing but also a really big part of the football fanclub scene?), and discussion of zine-like digital stuff (zines that used to come on diskettes, online zines, zines on USB sticks, podcasts). Recommendations to check out:
- reveal.js as a tool for creating nifty bundles of digital content,
- Twine to create and share text-based choose-your-own-adventure-ish games.
- The pressbooks WordPress plugin.
- biyuti publishing for buying/publishing work by marginalised authors.
- Audacity for editing audio files.
I also went to a session on the gender gap on Wikipedia. One speaker* noted that a lot of the claims made about women (and other marginalised groups, but there’s little data available beyond gender) online are demonstrably not true of online fan communities. For example, claims that, “women don’t have time to participate in Wikipedia”, “women aren’t interested in producing content for the Web”, or even “women think Wikipedia is too trivial and focus on more serious pursuits” are all undermined by the huge participation of women in fan communities. So what’s the difference between fandom and Wikipedia that leads to that reversal? Part of it is that the culture around fandom is so much more encouraging: when you contribute, you usually get a lot of positive feedback and only get negative feedback if you solicit it. So how can we make Wikipedia (or spaces outside of Wikipedia, but contributing to it) more like that?
After lunch, and lightning talks (which I coordinated slightly clumsily, it being my first effort at it), I helped facilitate a shared session on anarchist approaches to feminism, and working collectively/cooperatively in tech (and other ‘open stuff’). There’s a longer, separate post on this for people chasing up further resources, and I’m hoping my co-presenter will also post something about her experience working in a tech workers’ co-op.
On the second day, I started by going to a talk on fundraising by Mary Gardiner, one of the Ada Initiative co-founders. It’s generally useful to me to know more about how the Ada Initiative approaches fundraising, but I’m also curious about different approaches to sustaining our lives and work. Fundraising has its limits, but so does everything else. There was a lot of good advice from Mary and other participants, but the strongest recurring piece of advice seemed to be: don’t ever do t-shirts. Really, no t-shirts.
The final session I went to was on editing Wikipedia and the Geek Feminism wiki. There were a lot of good ideas for where to start: for Wikipedia, finding stubs can help expand on topics that are already considered ‘notable’ but clearly need work. Countering the bias in Wikipedia can also be done by paying attention to the sources you draw on: where possible, it’s helpful to cite academic (or otherwise reputable sources) by women, people of colour, and people from marginalised groups discussed in articles (for example, an article on trans issues should cite trans authors).
The Geek Feminism wiki also has plenty of stubs, and a handy community portal to help people start contributing. The editorial guidelines are quite different from Wikipedia’s: the site is actively feminism in its perspective and approach (in contrast to the ‘neutral’ point of view Wikipedia attempts to build), and as such allows primary research and anecdotal evidence.
These notes are missing a lot: the detailed discussion in sessions, conversations I had over lunch, new things I’m thinking and planning, processes that worked well and that I’ll end up re-using. There were so many interesting and important sessions I didn’t get a chance to check out, including the Cryptoparty and the session on dealing with online harassment. I’m sure there’ll be plenty more notes and blog posts (and perhaps a section on the Geek Feminism wiki) around the place over coming days, happily.
For those looking for more information, check out the #AdaCamp hashtag on Twitter. There’ll also be a report coming out from the Ada Initiative in a while.
April 14, 2015 § Leave a comment
I won’t share extensive notes here about the Femhack gathering on Autonomous Infrastructures as Feminist Practices, because I contributed to the more detailed piratepad notes. You can also read a shorter report on the gathering on the Femhack wiki.
It was an interesting event which drew some important connections between feminist hacking practices, anti-capitalism, and different conceptions of infrastructure, so I highly recommend checking out the notes.
April 7, 2015 § Leave a comment
I’ve got a few (un)conferences coming up, and I’m looking forward to opportunities to connect with academics, activists, and others working at the intersection of politics and technology.
My presentations for Theorizing the Web and the Union of Democratic Communications conference, Circuits of Struggle, are focusing on some of the challenges that geek feminism raises to mainstream digital liberties activism. I’m very proud of my book, and think it makes important arguments about how the struggle for democratic control of digital technologies contributes to broader social justice projects (you should read it! If you can’t afford to buy it, let me know and I can give you a copy in exchange for a review). But at the same time, I think there are some key gaps in it.
I began writing about the digital liberties movement a long time ago, and my analysis has shifted in important ways over the last few years. In my book, and this article, I noted the limitations of the movement’s politics, which tend to be reformist, with a liberal or libertarian (in the US sense of the word) focus. Geek feminism is making interesting and important challenges to that perspective, and I want to do more to highlight those challenges.
For the Femhack Montreal workshop on ‘Autonomous Infrastructures as feminist hacker practices’ I’m going to be revisiting some of our Mapping Movements work, in this case looking at how Greek activists are resisting online surveillance and censorship by building their own networks and communication structures.
AdaCamp is an unconference, so I have no idea what I’ll be talking about (if anything), but I loved the last AdaCamp I went to so I’m sure it’ll be thought-provoking. I’m helping out running the lightning talks, so if you’re going please consider giving one!
March 18, 2015 § Leave a comment
I’ve been trying, lately, to fill the terrible holes in my knowledge that were left by my degree. I studied political science and international relations at a pretty conservative department. This has given me a strong grounding in stuff like, ‘classical liberal thinkers who happen to be mostly white men (and Mary Wollestonecraft for ‘diversity’) who I find deeply unsatisfying’, and a very poor grounding in more radical theories.
I’ve been reading bell hooks, and Sandra Harding, and anarchafeminist authors, and trying to find theories and frameworks that both mesh with my experiences of the world and challenge me to think more deeply about structures of oppression, and possibilities for liberation.
The problem is, I’m still reading within the framework I’ve been trained in. I was reading bell hooks’ Where we stand: class matters, and taking notes for a paper I’m working on. Then I realised there was a pattern to my note-taking. I was marking, for example, passages like this:
From the onset, there has been a struggle within feminist movement between the reformist model of liberation, which basically demands equal rights for women within the existing class struggle, and more radical and/or revolutionary models, which call for fundamental change in the existing structure so that models of mutuality and equality can replace old paradigms. (101)
Passages that are abstract and theoretical, that I can take and apply neatly to the writing I’m currently doing, bolstering the argument I want to make about the need for something beyond liberal feminism.
At the same time, I caught myself skimming over hooks’ descriptions of her own experiences as a Black woman within the feminist movement. I skipped over her descriptions of having white women talk over her in women’s studies classes or feminist spaces, being patronised, and being shouted over during discussions. I took the parts of her argument that felt like they fit (the need to talk about class, the need to mention race at least in passing, the need to call for more revolutionary forms of feminism) and discarded the parts that didn’t seem relevant (most importantly, hooks’ centering of her experiences as a Black woman as a grounding for her theory).
This is just what I was taught to do at university: to discard the personal in favour of abstract theory, and in particular to marginalise the perspectives of women and people of colour. Of course, this was never done overtly: we would take about race and class, but then get back to reading the works of white men who wrote ‘objectively’, as if their own experiences were irrelevant (and, at the same time, universal).
At times, this tendency towards taking parts of a theory while discarding others has been a form of resistance. In a space where most of the theoretical frameworks I was provided with felt terribly broken, I learned to cobble together the bits and pieces that seemed least broken to try to make something I could live with and use. That strategy has been important to me in the past, and will continue to be when I’m dealing with theory built on the experiences of privileged people. But it’s a form of erasure when it means sidelining racism and other forms of oppression I don’t experience.
It will take work to undo this. It will take work to find theorists who shift me in new directions. It will take work to notice, and undo, habits of reading and writing and research that reinforce the status quo. I’m noticing, more, how often white feminist academic and activist writing seems to mention intersectionality without acknowleding the foundational work by Kimberlé Crenshaw, bell hooks, the Combahee River Collective. I’m noting how often white feminists talk about ‘intersectionality’ while continuing to centre the experiences of white, middle-class (or elite) women, sometimes not even mentioning race at all. I am noticing more the ways in which I do this myself.
I am, of course, not the only person noticing these issues. Bell hooks’ writing makes it very clear that she has been seeing this process of erasure for decades; Sirma Bilge has published on the depoliticization of intersectionality; Black, Afroindigenous and women of colour have challenged the ways their theorising and organising are attacked online; and frankly I am probably missing a whole bunch of excellent writing on this topic because I am still working to find it.
This process of realisation I’m going through has happened in large part because of social media. I’m learning from the frequently-unwaged labour referred to in #thistweetcalledmyback, work by women of colour who engage in debates that are often incredibly wearing and destructive for them. And, in writing about this here, I’m hoping to make a small contribution to other people’s (particularly white, university-educated people’s) process of learning also: to notice our research processes, to do better, to try to centre experiences beyond our own.