¶ 2 Leave a comment on paragraph 2 1 Abstract: Online harassment is a significant problem, and an important movement has emerged in response. However, this activism usually refers back to free speech discourse. I argue that an intersectional approach requires us to explore a more radical rethinking of the political traditions we draw on when responding to online harassment.
¶ 3 Leave a comment on paragraph 3 1 Online harassment is a significant problem: it’s starting to feel like every day I see a new person go offline permanently or temporarily, or take arduous steps to protect themselves that make it harder for them to do their work. An important movement has emerged in response, as activists push social media platforms to develop better policies around harassment, to remove features that facilitate it and give users more ways to protect themselves. Activists within this movement, as well as academics writing about online harassment, have tended to ground their discussions of the problem with reference to free speech discourse. However, this language, with its grounding in the Western liberal tradition, comes with considerable limitations. I argue here that an intersectional approach requires us to explore a much more radical rethinking of the political traditions in which we ground responses to online harassment.
¶ 4 Leave a comment on paragraph 4 3 In previous work, I’ve referred to activists’ blog and Twitter posts, and other online material that might reasonably be seen as ‘public’ (Croeser, 2015, p. 9-10). In this research, I’ve been more hesitant to do so. Annette Markham and Elizabeth Buchanan argue in their report on ethical Internet research that the aggregation of data, even public data, can make information available more widely than expected (2012, p. 6; see also Harry, 2014). I am aware that for many people, visibility leads to more harassment (Dryden, 2014). Additionally, important critiques have been raised about the ways in which marginalised people’s analysis has been appropriated, often without attribution or remuneration, by more-privileged researchers (Chief Elk, 2014; Kim & Kim, 2014). I’ve attempted to use only sources that seem intended for a broad audience (such as books and magazine articles) while avoiding ‘public’ material that seems intended to be more ephemeral, or for discussion within a more closed circle. At the same time, I have tried to ensure that activists working in this area have been appropriately credited, whether or not they have written in academic spaces. On a related note, I frequently refer here to ‘activists’. In doing so, I hope to both recognise their expertise, which often comes from a deep lived experience tied to thoughtful theorisation, and to encompass many academics, whose writing (like mine) seems intended as a form of activism.
¶ 5 Leave a comment on paragraph 5 2 I must also recognise several limitations of this work. It draws primarily on English-language writing and activism from the US, Europe, and Australia, and might as such omit important strands of anti-harassment activism in other languages and locations. I refer to the Western liberal political model, assuming that most readers live in a state that, like Australia, is characterised by representative democracy, a nominal division between politics and the market (and, in practice, a far messier relationship between the two), and a history of violent colonisation. There are also other states, like Singapore and Thailand, where this political tradition has taken root through colonisation, even while there are significant differences in the political system.
Free speech and responses to online harassment
¶ 6 Leave a comment on paragraph 6 3 I recently gave a talk at a conference arguing that we need to develop political imaginaries that look beyond ‘free speech’. Perhaps it was partly my jetlag, but most of the audience responses seemed confused, at best, with a few comments veering towards outrage. Perhaps I didn’t understand what free speech actually means? Perhaps I didn’t understand the importance of free speech? Perhaps I didn’t understand the need to protect disagreeable speech? It was striking to me just how unimaginable it seemed, to most of the audience, to shift away from seeing politics through a liberal lens. This is particularly visible when it comes to the discussions around online harassment.
¶ 7 Leave a comment on paragraph 7 1 In part, this can be understood as a response to the repeated claims that responses to online harassment are attacks on free speech. These claims can be traced back to a libertarianism that continues to shape many parts of the Internet in which ‘belief that all speech, no matter how vile or offensive, is not only protected, but an essential part of what makes the Internet what it is (Shepherd et al., 2014, p. 4). Citron (2008) notes that,
¶ 8 Leave a comment on paragraph 8 1 Perpetrators of cyber civil rights abuses commonly hide behind powerful free speech norms that both online and offline communities revere … destructive online mobs invoke free speech values even as they work to suppress the speech of women and people of color. (p. 67)
¶ 9 Leave a comment on paragraph 9 0 There are many examples of this, including the derailing of discussions around the impact of rape jokes at a popular gaming conference through references to attacks on free speech (Salter & Blodgett, 2012, p. 410), and the reference to liberal ideals of the truth-finding value of antagonistic speech in free and open source software communities (Nafus 2012, p. 675). Responses to online harassment take place within an environment in which they are frequently accused of ‘hating free speech’, an almost unpardonable political sin in many communities.
¶ 10 Leave a comment on paragraph 10 1 Linked to claims that protections against online harassment are attacks on free speech, there is a frequent push to configure ‘free speech’ expansively. The Geek Feminism Wiki (‘free speech’, 2016) notes that ‘it is not uncommon for geeks to make reference to an unquestioned and without scope “right to free speech”’ which goes well beyond US protections. The Wiki also notes that even criticism is frequently positioned as censorship. Similarly, moderation (such as rejecting comments or banning commenters who are abusive) is often positioned as a threat to online freedoms (Shaw, 2013). A wide range of measures used to create safer spaces, are labeled attacks on free speech.
¶ 11 Leave a comment on paragraph 11 1 The impact of this is seen in the continual reassurance, from those addressing online harassment, that they value free speech and have no wish to undermine it. An Electronic Freedom Frontier post about online harassment, for example, assures us that, ‘we can and should stand up against harassment. Doing so is not censorship—it’s being part of the fight for an inclusive and speech-supporting Internet’ (Kayyali and O’Brien, 2015, page or para). A statement about harassment from Twitter general counsel Vijaya Gadde on online harassment is titled, ‘Here’s how we’re trying to stop abuse while preserving free speech’ (2015, para). Jeong (2015) not only positions addressing online harassment as consonant with free speech ideals, but also implies that doing so will help rehabilitate free speech advocacy. She writes, ‘there is a pervasive feeling that harassment must be rooted out and solved. Anonymity and freedom of speech have become bad words, the catchphrases of an old guard that refuses to open its eyes to a crisis for the Internet’ para. A concerted effort is under way to demonstrate that managing online harassment will not undermine free speech, and can actually strengthen it.
¶ 12 Leave a comment on paragraph 12 1 This effort often begins with a reminder that most understandings of free speech refer to freedom from government oppression. For example, Little (2010, p. 221) draws a line between public space and the privacy of her blog, which ‘is not a governmental agency. I don’t owe anyone admission into my living room, let alone these stray dogs who just want to pee in the corners and drive away all of my other guests’. Similarly, Shaw cites the distinctions that Australian feminist bloggers draw between censorship and the moderation of their own private spaces. One blogger, tigtog, explains,
¶ 13 Leave a comment on paragraph 13 0 Choosing not to allow someone else’s comment on one’s own space is not censoring them (they are always free to say it on their own blog), it’s simply not publishing them. A commitment to the principle of free speech does not mean forgoing one’s right (and responsibility) to shape the content on your own web publication’ (cited in Shaw 2013).
¶ 14 Leave a comment on paragraph 14 2 These arguments emphasise support for free speech, including reaffirmation of the concept’s liberal roots in the division between the public space of politics, and private spaces which should remain largely beyond the reach of the state.
¶ 15 Leave a comment on paragraph 15 0 Many of those responding to online harassment accept this division when applied to smaller online communities, but question whether it should apply to larger platforms. Sarah Jeong (2015) writes,
¶ 16 Leave a comment on paragraph 16 1 For small and intimate communities, the question of balancing speech and user safety is relatively null. But large-scale platforms are different. Although they are technically private property and not subject to First Amendment speech protections even when their users and servers are based in the US, they are beginning to resemble public squares of discussion and debate, the main staging grounds of the kind of speech that connects people to other people and forms the foundation of democracy. Pg?
¶ 17 Leave a comment on paragraph 17 0 Given the reach and impact of platforms like Twitter and Facebook, many anti-harassment activists argue that it is unreasonable that these be exempted from the protections afforded to other public spaces.
¶ 18 Leave a comment on paragraph 18 1 For these activists, a modified vision of freedom of speech – and of what constitutes an attack on it – can be used to understand the impact of online harassment. Online harassment (and its frequent shift into offline threats) raises the cost of communicating on the Internet, and this cost is disproportionately borne by women, people of colour, trans and non-binary people, queer people, and other marginalised groups (Citron, 2008; Crockett, 2014; Duggan et al., 2014: 39; Marwick & Miller, 2014: 16). Women of colour have raised important critiques of the ways in which white feminists contribute to this problem, creating toxic cultures that often include harassment (Kaba & Smith, 2014; Collected authors, 2014; Cross, 2015). For many of those targeted by harassers, the Internet becomes a stream of garbage (to draw on Jeong’s analogy) that they must wade through in order to gain any of the benefits of being online.
¶ 19 Leave a comment on paragraph 19 1 Many targets of harassment end up temporarily or permanently going offline, and their offline activities may also be severely curtailed. Kathy Sierra, after years of harassment that included death threats and threats to her family, chose to leave Twitter. Anita Sarkeesian cancelled a public speaking engagement after receiving death threats that referenced the Montreal Massacre, and being told that guns could not be banned from the event. When people targeted by harassment choose to stay online, to continue to appear at public events, or to share details of their lives, they must often pay an additional cost in anxiety and other mental health issues, time (to filter out or otherwise deal with harassers), money (which is frequently required to add layers of physical protection or privacy), and other resources. All of this takes space and energy away from their work, their activism, their theorising, and the many other ways in which they might contribute to the public sphere so valorised in free speech discourse.
¶ 20 Leave a comment on paragraph 20 1 Others, who are not targeted for harassment, might nevertheless avoid writing about particular topics, engaging in spaces seen as risky, or linking their online and offline identities, after seeing the costs borne by others. A member of the Peng! Collective talked about being inspired to action after repeatedly hearing women, trans activists, and journalists saying they were put off trying to create change online because of the harassment they were likely to receive (Bartlett, 2015). Chess and Shaw (2015) demonstrate the ways in which writing about gaming can become a daunting prospect for feminist scholars. At the 2015 Association of Internet Researchers Conference, some hashtags (#BlackLivesMatter and #Gamergate) had to be avoided because of the flood of harassment their use at previous conferences had attracted. Even writing the draft of this paper, I’ve felt considerable nervousness about the thought of sharing it online. You don’t need to be directly targeted for harassment to feel its effects.
¶ 21 Leave a comment on paragraph 21 0 Online harassment therefore can be framed as a form of silencing; an attack on free speech that disproportionately affects marginalised groups. Twitter’s 2015 statement on online harassment makes this connection:
¶ 22 Leave a comment on paragraph 22 1 Freedom of expression means little as our underlying philosophy if we continue to allow voices to be silenced because they are afraid to speak up. We need to do a better job combating abuse without chilling or silencing speech (Gadde, 2015, pg or para).
¶ 23 Leave a comment on paragraph 23 0 This understanding of harassment as a silencing of speech didn’t emerge out of nowhere: it was the result of a long effort by activists to convince Twitter (and other platforms) that a (rhetorical or actual) commitment to free speech should not entail ‘neutrality’ on online harassment.
¶ 24 Leave a comment on paragraph 24 0 In contrast to the current situation, in which many people are silenced by online harassment, activists offer a modified vision of free speech. Herring et al. (2002, p. 374) suggest this as a more communitarian view, which, ‘recognizes that less empowered persons might require buffering so that their rights to speech are preserved, and for the good of the community as a whole’. Free speech remains central, in this strand of activism, to how we think about participation in, and management of, online spaces, although it has been modified to account for silencing by actors other than the state.
¶ 25 Leave a comment on paragraph 25 0 It is unsurprising that responses to online harassment have been so firmly contained within the framework of free speech. As I noted above, both the libertarian history of the Internet and the tendency of harassers to claim attacks on free speech prompt activists to position their work as in line with free speech ideals. Many activists working on online harassment have been involved in, or continue to participate in, the digital liberties movement, which also tends to privilege liberal and libertarian ideals (Croeser, 2012; Croeser, 2015). More broadly, English-language activism around online harassment takes place within societies in which liberal political ideals remain hegemonic, and little space is given to alternatives in the educational system, the mainstream media, or the political system.
The limits of ‘free speech’
¶ 26 Leave a comment on paragraph 26 1 While there are compelling reasons to draw on free speech discourse in responding to online harassment, we also need to understand it as deeply embedded in the liberal democratic political model. What is frequently missing is a critique of whether this model has, in fact, been successful enough that we should be focusing on how to transfer and extend it online. Tsing (2011) argues that while concepts like human rights and free speech may have power, they also come packaged with their own histories, carrying ‘the inequalities of global geopolitics even as they promote rhetorics of equality. Those who adopt and adapt them do not escape the colonial heritage, even as they explore its possibilities’. Page number?
¶ 27 Leave a comment on paragraph 27 3 One of the most striking examples of online harassment is in Jeong’s (year?) The Internet of Garbage. Jeong uses the metaphor of the frontier, building on a long tradition in digital liberties activism, including the naming of the Electronic Frontier Foundation. Jeong writes that the Internet, ‘looks like an eternal frontier, a never-ending expanse with room for an infinite amount of data, information, and gathering places.’ Taking steps against online harassment ‘is about giving the harassed space on the Internet, and keeping the electronic frontier open to them’ pg?. This metaphor elides the history of frontiers in settler societies, and of the US frontier in particular. Rather than a wide-open and empty space of freedom, the US frontier was shaped by the violent displacement of Indigenous peoples, and by genocide. As an ideal, it leaves a lot to be desired. Jeong’s book is a valuable and thoughtful contribution to our understandings of online harassment; as such the use of this metaphor is a demonstration of the ubiquity and reach of liberal ideals’ colonial foundations.
¶ 28 Leave a comment on paragraph 28 0 Another common metaphor used by those engaged in anti-harassment work is the notion that truth can best be found through a ‘marketplace of ideas’. In this model, we come to truth through rigorous testing, the availability of a broad range of ideas from which we can pick and choose the best – and we need to ensure that women and other marginalised groups can participate equally (Citron, 2008 p. 103; Jeong, 2015). Again, however, this seems like a strange model to hold up as a cherished ideal. The market (as it exists in liberal democratic politics) is inherently unequal, and inherently exclusionary.
¶ 29 Leave a comment on paragraph 29 0 The disruptive and harmful behaviour associated with online harassment is not an aberration from the Western liberal political tradition: it’s a direct extension of it. Whitney Phillips’ (2015) work on trolling (which overlaps with, but differs from online harassment) highlights this. She argues that, ‘not only does the act of trolling replicate gendered notions of dominance and success—most conspicuously expressed through the “adversary method, pg?” Western philosophy’s dominant rhetorical paradigm—it also exhibits a profound sense of entitlement, one spurred by expansionist and colonialist ideologies.’ The deep structural misogyny embedded in Western culture that Banet-Weiser and Miltner argue underlies online harassment (2016, p. 171), is similarly embedded in the political tradition that free speech is so inextricably tied to.
¶ 30 Leave a comment on paragraph 30 1 Looking at free speech in practice in the West is hardly reassuring. There are certainly meaningful opportunities for dissenting voices to speak, and social movements have won important victories for previously restricted speech by drawing on free speech discourse. But free speech in a system, which is based on, and reinforces significant economic inequality, as well as a multitude of other exclusions, is far from ‘free’. Astra Taylor’s (2014) The People’s Platform tracks a profound unease with the claim that free speech, in a capitalist political system, can provide us with the vibrant range of ideas and political participation we seek. In Australia access to a wide range of political ideas and diverse engagement in political debate is, arguably, significantly undermined by media centralisation and huge cuts to public broadcasting services. Free speech discourse provides us with very little help in understanding the role of economic inequality in limiting which perspectives are amplified, and which are listened to.
¶ 31 Leave a comment on paragraph 31 1 Liberal politics enshrines a public/private divide that contributes to women’s political exclusion and to domestic violence, and is intensified for women of colour under neoliberalism (Mukherjee, 2015). It’s built on violent colonisation, racism, and genocide (Smith 2011). It requires, ultimately, that the power of the state be used to protect private property (even when this directly or indirectly kills people). It’s inextricably tied to capitalism, a vastly unequal economic system that has brought our world to the brink of unavoidable and catastrophic change. As protesters frequently chant: ‘the system wasn’t broken, it was built this way’. Free speech cannot be disentangled from liberal politics – it only makes sense within a political system in which the state is seen both as the people’s will arrived at through democratic deliberation and one where the state’s power must be limited. We need to rethink our political system, which also implies rethinking the ways in which we prioritise free speech.
¶ 32 Leave a comment on paragraph 32 0 The common answer to these problems is to say that while political liberalism has its flaws, every other possible system is worse. However, accepting a system that is fundamentally unequal, violent, and ecologically destructive, even at its best, seems like a low bar to set for ourselves. David Graeber, in Debt (2014), argues that the economic system currently dominant (which developed in tandem with the liberal political model) has only existed for a brief moment of human history. Other political and economic models of varying degrees of success have existed, and continue to exist, intertwined with or at the edges of neoliberalism. We can, and should, be working to imagine other possibilities.
¶ 33 Leave a comment on paragraph 33 1 This is not to say that all free speech advocacies should be abandoned (even in the unlikely event that everyone working in the area reads this paper and finds it incredibly convincing). Many of us continue to live in societies dominated by state power, and founded on or heavily influenced by liberal democratic ideals. We cannot afford to ignore the coercive power of state censorship, particularly as, like online harassment, it often targets those who are already marginalised. Free speech discourse draws on a powerful appeal to the state to live up to its own ideals, and is grounded in legal frameworks that, in the US and other liberal democracies, already recognise and protect the concept. It therefore remains both urgent and strategically useful to continue work to protect ‘free speech’. Happily, considerable resources are already dedicated to this effort: the Electronic Frontier Foundation, the most well-known organisation campaigning for ‘your rights online’, usually with a strong emphasis on free speech, reported receiving US$13.4M in public support in 2014 (EFF, 2015). For those of us working at the margins, however, we should consider a dual strategy: supporting the work of more mainstream activists who work to limit the power of state censorship, while also dreaming beyond the current system.
Looking for alternatives
¶ 34 Leave a comment on paragraph 34 0 In looking for alternatives to free speech discourse (and the larger package of liberal democratic assumptions within which it is embedded), it is useful to begin by unpacking what free speech is meant to achieve. Firstly, free speech protections have a value in and of themselves, in preserving personal autonomy from a repressive state. Secondly, free speech is seen as integral to democratic participation and deliberation. Thirdly, free speech is, as mentioned above, meant to aid in truth-seeking, as the expression of unpopular and even incorrect ideas can lead us to discover new truths or reconfirm old ones.
¶ 35 Leave a comment on paragraph 35 0 The liberal democratic political model has failed, in important ways, to achieve these goals. Personal autonomy remains deeply constrained by economic inequality, and women, trans people, people of colour, Indigenous people, and other marginalised groups find their personal expression and physical autonomy is frequently under threat. Democratic participation in the formal political system is, in many Western countries, limited to voting for one of two major parties with overlapping policies, or for a minor party with limited ability to achieve change. Those speaking difficult and uncomfortable truths frequently find themselves shouted down in the mainstream media and facing imprisonment and physical violence. Free speech advocacy (if successful) creates spaces that are at least temporarily and partially free from state censorship. We need to use these spaces to explore models of political participation and truth seeking that are more creative, inclusive, and sustainable than what we have available now.
¶ 36 Leave a comment on paragraph 36 2 This also means taking a deeper approach to calls for intersectionality in feminist movements. Flavia Dzodan’s (2011) call for intersectional feminism has been incredibly influential online. However, within the section of the feminist movement addressing online harassment, as in much of feminist academia, this sometimes becomes an ‘ornamental intersectionality’ that remains largely depoliticised (Bilge 2013: 409). We can resist this by drawing on the radical calls to action from authors like Patricia Hill Collins (1989), bell hooks (2000), the Combahee River Collective (1978), and Kimberlé Crenshaw (1991). It is not enough to register that race, gender, class, and other structures of oppression are interlinked. In responding to online harassment, we must also see the ways in which these underpin the foundations of Western political ideas and practices, and look for alternatives.
¶ 37 Leave a comment on paragraph 37 0 Doing so is made challenging by the naturalisation of liberal political discourse. I majored in Political Science at a well-respected Australian university. In my entire degree, we spent less than half a lecture exploring political alternatives to liberalism. I certainly never learned anything about Noongar political organisation (on whose land I live): this is, of course, no accident, given the efforts made to erase Noongar culture. There are many other political systems that have been lost, or forcibly scattered, by colonisation. Andrea Smith calls on us to centre the theorising of Native women scholars and activists in thinking about nationalism and sovereignty (2011, p. 57) – doing so may lead us to radically shift our responses to online harassment as we come to new processes of truth-seeking, building inclusive political deliberation, and even of thinking about our relationship to the state. Lasky (2011) argues that anarch@indigenism offers possibilities for more just political systems. There are political alternatives, even if substantial effort has gone into making us believe otherwise.
¶ 38 Leave a comment on paragraph 38 2 We need to be aware that ‘subordinate groups have long had to use alternative ways to create an independent consciousness’ (Collins 1989: 751): alternative political analysis may not fit the models of knowledge that academia (or even activist spaces like the digital liberties movement) privilege. We need to piece together ‘a usable radical past’ by finding the histories that have been hidden from us (Dunbar-Ortiz, 2012, p.11). We can learn from the practices of those around us, even when these are not explicitly configured as political: Mujeres Creando, an anarcha-feminist group, have said that they are anarchists, ‘by our grandmothers, and that’s a beautiful school of anarchism’ (Paredes, 2011, pg?). By exploring these scattered, hidden, and marginalised traditions, we can find a multitude of different frameworks for achieving the same goals that ‘free speech’ offers us, and might expect that some of them will be more successful than the approaches we currently privilege.
¶ 39 Leave a comment on paragraph 39 0 There are already hints of this emerging in many of the practices used to manage online (and offline) harassment. Much of the discussion around safe spaces simultaneously reinforces free speech discourse (by implicitly accepting its applicability to the public sphere) and imagines alternatives (in the practices built within ‘private’ spaces). These practices can, at times, offer a very different vision of speech and freedom than that embodied in liberal politics (Toupin, 2014). We can draw on, and extend, these efforts by connecting them more explicitly to alternative political models.
¶ 40 Leave a comment on paragraph 40 1 This paper, sadly, falls short of the kind of radical reimagining that we need. It is limited, in many ways, by the fact that I have only taken a few small steps beyond the limitations of my formal education and towards finding political alternatives. However, I hope that it can prompt others to make further efforts towards rethinking our responses to online harassment. We may, at times, find it tactically useful to draw on the material and ideological resources that surround appeals to free speech. But there are other frameworks that might allow us to ensure the safety of marginalised groups in our spaces while also supporting individual autonomy, truth-seeking, and political deliberation. We can experiment with these in the spaces that we edge out of the control of liberal politics, and work to expand them out so that they help us imagine something better and more beautiful than the system we have now.
Leave a comment on paragraph 41 0
This paper has benefited from funding from Curtin University to attend the 2015 AoIR Conference; feedback and encouragement from AoIR attendees, particularly Anna Lauren Hoffman; a Curtin Strategic Initiatives Grant to incorporate discussions of online harassment into teaching; and from feedback on the draft from Kelly Gerard and Nathalie Latter.
¶ 42 Leave a comment on paragraph 42 0 Bartlett, J. (2015). How do you stop Twitter trolls? Unleash a robot swarm to troll them back. Retrieved from http://www.telegraph.co.uk/technology/social-media/11535405/How-do-you-stop-Twitter-trolls-Unleash-a-robot-swarm-to-troll-them-back.html
¶ 43 Leave a comment on paragraph 43 0 Bilge, S. (2013). Intersectionality undone: Saving intersectionality from feminist intersectionality studies. Du Bois Review: Social Science Research on Race, 10(2), 405–424. http://doi.org/10.1017/S1742058X13000283
¶ 44 Leave a comment on paragraph 44 0 Chief Elk, L. (2014, October 9). Feminist activism & the hashtag problem. Retrieved April 2, 2015 from http://social.refinery29.com/when-feminist-activism-goes-corporate
¶ 45 Leave a comment on paragraph 45 0 Chess, S., & Shaw, A. (2015). A conspiracy of fishes, or, how we learned to stop worrying about #GamerGate and embrace hegemonic masculinity. Journal of Broadcasting & Electronic Media, 59(1), 208–220. http://doi.org/10.1080/08838151.2014.999917
¶ 46 Leave a comment on paragraph 46 0 Citron, D. K. (2008). Cyber civil rights (SSRN Scholarly Paper No. ID 1271900). Rochester, NY: Social Science Research Network. Retrieved from http://papers.ssrn.com/abstract=1271900
¶ 47 Leave a comment on paragraph 47 0 Collected authors. (2014, December 13). This tweet called my back. Retrieved from https://modelviewculture.com/pieces/thistweetcalledmyback
¶ 49 Leave a comment on paragraph 49 0 Combahee River Collective. (1978). The Combahee river collective statement. In B. Smith (Ed.), Home girls, A black feminist anthology. Retrieved from http://circuitous.org/scraps/combahee.html
¶ 50 Leave a comment on paragraph 50 0 Crenshaw, K. (1991). Mapping the margins: Intersectionality, identity politics, and violence against women of color. Stanford Law Review, 43(6), 1241–1299. http://doi.org/10.2307/1229039
¶ 52 Leave a comment on paragraph 52 0 Croeser, S. (2014). Global justice and the politics of information: The struggle over knowledge. City:Routledge. Retrieved from http://www.routledge.com/books/details/9780415710978/
¶ 53 Leave a comment on paragraph 53 0 Cross, K. (2015, April). So you’ve been publicly scapegoated: Why we must speak out on call-out culture. Retrieved April 28, 2015 from http://feministing.com/2015/04/16/so-youve-been-publicly-scapegoated-why-we-must-speak-out-on-call-out-culture/
¶ 54 Leave a comment on paragraph 54 0 Dryden, A. (2014, October 8). Social networking as peer surveillance. Retrieved from https://modelviewculture.com/pieces/social-networking-as-peer-surveillance
¶ 55 Leave a comment on paragraph 55 0 Dzodan, F. (2011). MY FEMINISM WILL BE INTERSECTIONAL OR IT WILL BE BULLSHIT!? Tiger Beatdown. Retrieved from http://tigerbeatdown.com/2011/10/10/my-feminism-will-be-intersectional-or-it-will-be-bullshit/
¶ 57 Leave a comment on paragraph 57 0 EFF. (2015). Annual reports and financial information. Retrieved March 24, 2015, from https://www.eff.org/about/annual-reports-and-financials
¶ 59 Leave a comment on paragraph 59 0 Gadde, V. (2015, April 16). Twitter executive: Here’s how we’re trying to stop abuse while preserving free speech. The Washington Post. Retrieved from http://www.washingtonpost.com/posteverything/wp/2015/04/16/twitter-executive-heres-how-were-trying-to-stop-abuse-while-preserving-free-speech/
¶ 61 Leave a comment on paragraph 61 0 Harry, S. (2014, June 30). More than the message. ModelViewCulture. Retrieved July 22, 2014, from http://modelviewculture.com/pieces/more-than-the-message
¶ 64 Leave a comment on paragraph 64 0 Kaba, M., & Smith, A. (2014, February 1). Interlopers on social media: Feminism, women of color and oppression. Retrieved March 18, 2015, from http://www.truth-out.org/opinion/item/21593-interlopers-on-social-media-feminism-women-of-color-and-oppression
¶ 65 Leave a comment on paragraph 65 0 Kayyali, D., & O’Brien, D. (2015, January 8). Facing the challenge of online harassment. Retrieved January 29, 2016, from https://www.eff.org/deeplinks/2015/01/facing-challenge-online-harassment
¶ 66 Leave a comment on paragraph 66 0 Kim, D., & Kim, E. (2014, April 7). The #TwitterEthics manifesto. Retrieved from https://modelviewculture.com/pieces/the-twitterethics-manifesto
¶ 67 Leave a comment on paragraph 67 0 Lasky, J. (2011). Indigenism, anarchism, feminism: An emerging framework for exploring post-imperial futures. Affinities: A Journal of Radical Theory, Culture, and Action, 5(1). Retrieved from http://affinitiesjournal.org/index.php/affinities/article/view/72
¶ 68 Leave a comment on paragraph 68 0 Markham, A., & Buchanan, E. (2012). Ethical decision-making and internet research: Recommendations from the AoIR Ethics Working Committee (Version 2.0). Association of Internet Researchers. Retrieved from http://aoir.org/ethics/
¶ 69 Leave a comment on paragraph 69 0 Mukherjee, I. (2015). Digi-blogging gender violence: Intersecting ethnicity, race, migration and globalization in South Asian community blogs against IPV. Ada: A Journal of Gender, New Media, and Technology, 8. Retrieved from http://adanewmedia.org/2015/11/issue8-mukherjee/
¶ 70 Leave a comment on paragraph 70 0 Nafus, D. (2012). ‘Patches don’t have gender’: What is not open in open source software. New Media & Society, 14(4), 669–683. http://doi.org/10.1177/1461444811422887
¶ 71 Leave a comment on paragraph 71 0 Paredes, J. (2001). Interview with Julieta Paredes of Mujeres Creand. Green Anarchy, 6. Retrieved from http://theanarchistlibrary.org/library/julieta-paredes-interview-with-julieta-paredes-of-mujeres-creando
¶ 73 Leave a comment on paragraph 73 0 Salter, A., & Blodgett, B. (2012). Hypermasculinity and dickwolves: The contentious role of women in the new gaming public. Journal of Broadcasting and Electronic Media, 56(3), 401–416.
¶ 74 Leave a comment on paragraph 74 0 Shaw, F. (2013). Still “Searching for Safety Online”: collective strategies and discursive resistance to trolling and harassment in a feminist network. The Fibreculture Journal, 22. Retrieved from http://twentytwo.fibreculturejournal.org/fcj-157-still-searching-for-safety-online-collective-strategies-and-discursive-resistance-to-trolling-and-harassment-in-a-feminist-network/
¶ 75 Leave a comment on paragraph 75 0 Shepherd, T., Harvey, A., Jordan, T., Srauy, S., & Miltner, K. (2015). Histories of hating. Social Media + Society, 1(2), 2056305115603997. http://doi.org/10.1177/2056305115603997
¶ 76 Leave a comment on paragraph 76 0 Smith, A. (2011). Against the law: Indigenous feminism and the nation-state. Affinities: A Journal of Radical Theory, Culture, and Action, 5(1). Retrieved from http://affinitiesjournal.org/index.php/affinities/article/view/73
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Toupin, S. (2014). Feminist hackerspaces as safer spaces? .dpi?: Feminist Journal of Art and Digital Culture, 27(?). Retrieved from http://dpi.studioxx.org/en/feminist-hackerspaces-safer-spaces