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What were the repercussions of the Patriot Act, specifically on marginalized communities?

Following the event of 9/11, all people of Arab, Middle-Eastern descent were labeled as potential terrorists overnight. Folks were encouraged and incentivized to identify any potential “terrorist” behavior, having lifelong repercussions on those falling in that category, despite the fact that the definition of “terrorism” in and of itself is incredibly vague, and the Patriot Act simply expanded the definition of what a “terrorist” could be. The targeted language further oppression and poor treatment of this demographic, reducing them down to a harmful and incorrect stereotype.

What is the role of digital literacy in social movements?

Digital literacy and upholding one’s privacy plays an integral role in facilitating and participating in social movements. Now that everyone’s information is so easily accessible on the internet, Instagram posts, private messages, and other information can be used to discredit social movements or blackmail folks from partaking in them. In order to make social movements stronger, one must remember that privacy is power and who to engage with when navigating trolls and backlash.

What are the logistics of opting out of surveillance via Apple?

Apple and other technology monoliths are making it increasingly impossible to entirely opt out of Apple surveillance. In order to maintain one’s privacy, you need to go to extensive and repeated measures to ensure that Apple does not have access to private messages, etc. The information on how to make sure your privacy isn’t being breached is intentionally not made available to the masses, contributing to the issue of user’s data being stolen and corrupted for profit.

What is the federal Anti-Riot Act?

The federal Anti-Riot Act was passed to dissuade individuals from participating in social movements and suppressing political dissent. The act was used in the case of the Chicago 8, famously. The act has expanded what is considered to be unlawful or illegal, even small factors such as crossing state lines to attend or spread word regarding protests.

What is the significance of the Anti-Riot Act?

The anti-riot act is another act passed to suppress political dissent and draw attention to governmental corruption, atrocities, and retrograde. By incentivizing folks to act in a certain way and not getting out of line, social progress becomes hindered and even regressed.

Parenti, C. (2007). The soft cage: surveillance in America: from slavery to the war on terror. Basic Books.

What are the drawbacks of spyware being used, justified under the guise of rooting out terrorism and antisemitism?

The reason why spyware is being used under the pretext of identifying antisemitism and terrorism is that these terms have become so vague, that even liking a pro-Palestine infographic is considered anti semitic. While antisemitism–when being used in a good faith definition–is a serious problem not to be undermined, the current ambiguity of what is categorized as such harms both Jewish people, as well as Palestinians, pro-Palestinian activists, and many others. The term “anti semitic” has grown to mean anything that goes against the agenda of the Israeli government, meaning anything that vaguely concerns bringing the atrocities being committed against Palestinians to light. 

Who benefits from surveillance via spyware, and who is targeted?

Those who are targeted when implementing spyware are journalists, educators, protestors, local politicians, artists, students, minorities, and many more who speak out against the government or who pose an existential threat to the oppressive social and political systems. Those who benefit from surveillance are those in power who want to keep political structures in place, such as Netanyahu, Trump, and the like. Often, those who are targeted are the ones voicing opinions that those in power would benefit from suppressing, such as the injustices, atrocities, and violences being committed by those in power.

Can spyware be implemented ethically?

The usage of spyware violates all existing norms of privacy that we aim to uphold and value. When being used without our consent or against our will, people in power can easily weaponize our private information against us, even if the private information in question is not inherently relevant. Additionally, the guises and pretexts in which spyware is being used under and nefarious and specious, and anything can be used to justify continuing violence and oppression against vulnerable communities. Conclusively, no, spyware cannot be ethically implemented. 

What are the intersections between the problematic aspects of the gang database and the spyware being explored in the “Surveilled” documentary?

Both of these “solutions” capitalize on the ambiguity of the terms “terrorism,” “antisemitism,” and “gangs.” While antisemitism is marginally more concrete definitionally, terrorism and gangs or “gang violence” are intentionally left vague, while still being used by a majority to target a marginalized group for a range of behaviors. This can be seen as Kilmar Abrego Garcia, a makeup artist, was deported solely because of a crown tattoo that was seen as suggesting gang allegiance, with no other proof of his involvement. The same logic is used to justify breaching an individual's privacy, solely because someone liked a pro-Palestine post on the internet.

Why do many consider the Internet’s default to be “whiteness?”

In many ways, due to the disembodied nature of the internet, the default state of the internet is considered to be “whiteness” because many spaces intentionally avoid topics of race and ethnicity in order to preserve profitability and palatability. Because of this, the internet will never be the great social equalizer that it has the potential to be. 

McLaine, S. (2001). Ethnic Online Communities: Between Profit and Purpose. 

How does Kimberlé Crenshaw’s definition of intersectionality relate to #MMIMG2S?

Crenshaw describes another instance of folks with intersecting, marginalized identities being forgotten and ignored by mainstream media and institutions, as the names of Black men who have been murdered by the police are significantly more recognizable by the mainstream as opposed to their female counterparts who faced similar, fatal violence. The fact that there has to be a push to achieve justice and identity Missing and Murdered Indigenous Women, Girls, and Two Spirits suggests a fundamental failing of our institutions in properly dealing with the cases. Intersecting identities, in this case being Indigenous Women, are treated unjustly because there is no existing lens in which to view this issues, thus why there is such an urgency to achieve justice for these victims. 

How does Black Twitter, according to Lee, challenge dominant narratives surrounding Black bodies and communities?

Black Twitter has been instrumental in forging a new consciousness amongst Black folks, creating a community centered around pride in the Black identity as well as correspondence rooting in respect, responsibility, and dignity amongst all communities of color. This space has allowed for the challenging of implicit and explicit racial biases rooted in criminality and the negative stereotypes surrounded marginalized identities. Additionally, the space has been integral in organization and action occurring in the “real world” as well. 

What does the term “battleground” refer to, and what makes this conception different than a “playground”?

Many believe social media and postmodern technology to be a “playground” of sorts, where the content is mostly ahistorical, apolitical, and acultural. The “playground” concept suggests a “light-hearted” approach to social media. Alternatively, the term “battleground” is more applicable when it comes to defining Black Twitter, as it is a place where resistance, challenging dominant norms and ideologies, and subverting power structures occur. While social media may be a place to “play,” its contents are not inherently apolitical, ahistorical, and acultura;, but rather the opposite. For many marginalized folks–particulary Black communities in this scenario–social media may begin as a “playground” but develop into a “battleground.”

What role do hashtags play in social movements?

Many current social movements employ hashtags to further their reach and cause. In the case of Black Twitter, common hashtags were #APHeadlines, #IfTheyGunnedMeDown, #DangerousBlackKids, #ICantBreathe, #CrimingWhileWhite, and #AliveWhileBlack. In Indigenous social movements, some hashtags used were #WaterisLife, #NoDAPL, and “#MMIWG2S. These hashtags help expand the audience reached and allow folks separated geographically and physically to still center themselves around similar causes, and increase visibility within the mainstream media. Hashtags can help shape narratives around the ways in which certain events and incidents are perceived, ensuring the public has other lenses and perspectives in which to view issues other than what dominant narratives by mainstream media may claim. 

What is “hacktivism”?

Awareness/advocacy, organization/mobilization, and action/reaction describes the progressive steps of online activism leading from basic  information distribution to online direct action, which is known as “hactvism.” Hacktivism is a technique used by social/progressive movements employing hacking techniques to further their causes.

Deschine Parkhurst, Nicholet A. “From #Mniwiconi to #StandwithStandingRock: How the #NoDAPL Movement Disrupted Physical and Virtual Spaces and Brought Indigenous Liberation to the Forefront of People’s Mind.” Indigenous Peoples Rise Up : The Global Ascendency of Social Media Activism, New Brunswick, NJ, 2021. 

Lee, Latoya A. “Black Twitter: A Response to Bias in Mainstream Media.” Social Sciences, Oswego, NY, 2017.

Do we live in a healthy, functioning democracy that invites vocal dissent and protest? Why or why not?

While at least theoretically, the United States claims to be a “Bastion of Freedom” where all civic participants are both invited and encouraged to vocalize their opinions and critiques of the state of things. However, this definition, when put into practice, has always favored and allowed for certain voices–such as white, wealthy, men whose critiques do not pose existential threats to administration and governmental apparatus–while cracking down on others. Presently, we are witnessing censorship and erasure of certain demonstrations that do directly call into question the legitimacy of the current administration–and rightfully so–which stands against all of the principles that the idea of the United States stands for. 

How does the internet allow for social and political organization?

The internet offers a place where folks can become aware–and in some cases, radicalized–on certain issues pertaining to social justice. The Internet provides information that may be generally avoided by the public outside of cyberspace, as well as act as a hub for those interested in the same topics to connect and coordinate, and eventually, put these principles into progressive action. Elin states that the Internet is a place for education and motivation to synthesize, and ultimately result in action in the real world, taking the form of protests and other methods of political subversion. 

How does Daniel's article on “White Supremacy in the Digital Era” connect to these topics, and sometimes give rise to the less favorable outcomes on the topic of radicalization enabled by cyberspaces?

While the Internet allows those oriented on social justice topics to consolidate, it also works in the same manner for those on the other end of the spectrum. As many communication hubs are often unmonitored and unrestricted, people radicalized on issues such as white supremacy can similarly connect with other like-minded individuals who reinforce their hate-fueled worldviews, resulting in detrimental and even fatal outcomes for marginalized communities that are the subject of their bigotry and hatred. Daniel’s details an instance of neo-confederate hubs and the hyper-racialized spaces they give rise to. 

How does the idea of global white racism connect to the broader issue of cyber racism?

The Internet plays a crucial role in fostering a “global white identity” that white folks can relate to, regardless of local or regional backgrounds. The whole moral panic around the idea of “whiteness in crisis” has laid the foundation for the “global white identity” to take flight. Because of the networking capabilities of the Internet, folks regardless of their geographical location can connect on these issues, furthering their stances and beliefs on their ideal worldview, and who is and is not included in this narrow definition. Additionally, anonymity plays a large role in this regressive radicalization, allowing folks to voice their hate-fueled opinions without any repercussions.

How do traditional social movements differ from those on the Internet? How are they alike?

Traditional social movements, including Daniels, have a more clear structure of leaders and followers, whereas those lines are more blurred in cyberspaces. The latter can give rise to a more democratic structure, ensuring that all voices are accounted for when advocating for certain ideals. Additionally, the role of participants have evolved from “members” to “supporters,” where involvement is looser and less formally recognized without a real process of association. Now, with distinctions between membership versus supporters, online and offline action are more disconnected.

Daniels, Jessie. White Supremacy in the Digital Era. Rowman & Littlefield, 2009. 

Daniels, Jessie. White Supremacist Social Movements Online and in a Global Context . Rowman & Littlefield, 2009. 

How have perceptions and definitions of the cyborg changed over the course?

Hawaway defines the cyborg as a “a cybernetic organism, a hybrid of machine and organism, a creature of social reality as well as a creature of fiction.” The one definition that all readings have in common is that cyborgs are a synthesis of humans and machines, but Haraway adds to this definition by suggesting that the cyborg exists in both reality and fiction. Additionally, according to Haraway, the cyborg “gives us our politics.” Alternatively, in Jeffrey Ow’s article, he describes the male cyborg as depicted in “3D Realms” as being one rooted in colonization, violence, and masculinity. 

What is Haraway’s “cyborg myth”? How can they be progressive?

Haraway’s cyborg myth is one that entails “transgressed boundaries, potent fusions, and dangerous possibilities that progressive people might explore, as one part of needed political work.” In accordance with Haraway's myth, cyborgs are subversive as they challenge the “wholes” that are prevalent in society, as it is a combination of human and machine at their cores. The cyborg does not fear partiality, but embraces it. 

How does the cyborg as a political identity connect to the idea of dialectical reasoning in critical theory?

While not directly containing contradictions, the cyborg does contain dualisms. Some of these dualisms, which can be damaging and regressive, are the binaries of male/female, culture/nature, active/passive, right/wrong. As dialectical reasoning is focused on the idea of contradictions, things that are inextricably linked, such as rich/poor, powerful/powerless, employee/employer, etc. Cyborgs and techno-culture processes defy these dualisms and contradictions by blurring the lines of the maker and the made and their powerful and the powerless, as there are a lot of ambiguities around cyborgs and traditional power structures. 

How do issues of intersectionality apply in the article “White Supremacy and the Internet”?

The issue of intersectionality becomes relevant because men–of any race or ethnic identity–still wield disproportionate amounts of power comparable to their female counterparts on the internet. Daniels asserts that in a way, “masculinity is constitutive of white supremacy.” Even in hyper-racialized white pride spaces that are predominantly women, the power rests in the hands of the male architects. Through the article, Daniels attempts to situate white supremacy in a larger context of gender, class, race, etc. 

How does white supremacy in the print-only era differ from the digital sphere?

White supremacy in cyberspace suggests a greater fluidity that can potentially be more easily subverted than in the print-only era. In terms of similarity, there are elements of gender that are present in both spheres. Nonetheless, white supremacy in the print-on;y era was significantly more controlled and authoritarian, whereas there is more space for subversion and variety in the digital sphere.  

Daniels, Jessie. White Supremacy and the Internet. Rowman & Littlefield, 2009. 

What are some of the ways privilege functions in "Nosedive" to create an oppressive and unequal system?

People in this fictitious world are deemed worthy or unworthy based on the luxurious things they have access to, how gregarious they are, and how they physically present themselves. While the merit system claims to be objective, social mobility becomes impossible for those not born into five star communities, limiting their access to certain financial, social, and medical benefits. While natural five stars do not have to do much to maintain their status, those from mediocre backgrounds have to constantly fight to achieve higher status and stay there. 

In the future, do you foresee our “merit system” as one that mimics the one in “Nosedive,” or are we already there?

Our credit system in conjunction with our social media system that determines value based on factors such as access to luxury, beauty, fashion, or wealth creates a system very similar to the one seen in “Nosedive.” Our credit system, an algorithm produced by humans, still holds strong patriarchal, racist, classist values that disproportionately affects those in marginalized communities. Based on one’s credit score, people have restricted access to loans and other financial benefits, similar to in “Nosedive,” making financial security difficult to impossible for some. 

What are some of the gendered dynamics at play in the fictitious world within “Nosedive”?

Women experience a significantly greater pressure to perform, manifesting as being excessive, ingenious, or mawkish, something that their male counterparts do not feel in the same way. Often, you can see the men in “Nosedive” looking judgmental of Lacie when she performs excitement or gratitude in a way that is obviously insincere, but still expected and required of her in order to attain optimal ratings. Additionally, as seen through the men exclusively wearing blue and the women wearing pink at the weddings, the society in “Nosedive” appears to have regressed significantly in terms of what is permitted and deemed acceptable aesthetic choices for one on the basis of their gender identity. 

According to the article “Race and Social Media,” what is racialization and why does it occur?

Racialization is a process of “race-ing” or categorizing people based on perceived characteristics, and consequently giving them a title based on those conclusions that may be similar or dissimilar to have we view ourselves. Racialization helps folks create a sense of identity based on how we are perceived through our actions, gestures, and presentation. Racialization, understood as “interpellation,” is not inherently negative or positive, but negative interpellation can arise when we feel excessively and uncomfortably visible in certain spaces. 

How is white supremacy upheld within the digital era?

White supremacy and other adjacent political agendas utilize insidious methods to reinforce regressive, reactionary ideals that target certain marginalized demographics. This is accomplished through difficult-to-detect authorship and latent agendas. According to the Council of Europe, a preponderance of white supremacist, anti-Black websites are based in the United States (estimated 2,500 sites). 

Daniels, Jessie. White Supremacy in the Digital Era. Rowman & Littlefield, 2009. 

How does the avoidance of race unintentionally create hyper-racialized spaces?

In the “Race in Cyberspace” article by Kolko, Tate McPherson in their study of neo-confederacy found that in these spaces, those within these movements claimed to not be interested in race, but rather an ideology of upholding “traditional southern ideals.” However, the alleged disinterest in race had the ny-product of creating a hyper-racialized, white supremacist space by not allowing for conversations of race or the Black experience. 

What does the social constructionist view of race argue, and what are some reasons why the biological view of race is not valid?

The social constructionist view of race argues that there is no biological or genetic basis for dividing the world into distinct racial groups, and rather that race is a product of social and cultural phenomena. One of the flaws of the biological model is that patterns generate with race that don’t align with the existing categories we have constructed, and don’t add up to coherent patterns that would support any model of people as racially distinct from one another. 

How can tecno-universalism lead to online nationalism, and how do arguments in favor of re-embodying the self become relevant?

Re-embodying the self can be relevant in discourse around gendered and racialized cyberspaces because although through the internet one may escape the confines and limitations of the physical body, issues of gender still profoundly impact online communications and range of experiences one has access to on the internet. Cyberspaces, specifically English ones, often disregard political and corporal identities of users, effectively switching the “race switch” to “off” because through disembodiment, they feel they can. 

How does the “Rethinking Cyberfeminism” article connect to “The Revenge of the Yellow Faced Cyborg Terminator” article by Ow?

Cyberfeminism argues that in combination with technology, it is possible to construct one’s identity and gender as you wish. The male cyborg in “3D Realms” reinforces notions of colonization, domination, and imperialism, illustrating the gendered distinction between such and the material hybridity of cyborgs. In this game, patriarchal and gendered narratives are embedded within the framework, as sexual abuse and violence is inherent in the game. 

How does the intentional ambiguity around Asian identity further existing narratives, as well as colonialism and destruction in “Shadow Warrior”?

Broussard intentionally leaves the identity and locality of the player in “Shadow Warrior” as vague due to ignorance and because he wanted to “have fun with the culture,” creating a narrative that Asian identity is malleable and pliable, reducing it down to riding the bullet train, climbing Mt. Fuji, and hanging around women in bathhouses, ostensibly to appreciate the culture, but then in turn being programmed to destroy, rape, and pillage it. 

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

Historically and presently, how have Africans belonging to various countries of origin subverted colonialism and white supremacy in the New World?

The African diasporic consciousness of African Americans, African Caribbeans, black Britons developed as a result of being sought out by Europeans for the purpose of powering the imminent industrial revolution. In the article “The Revolution will be Digitized” by Everett, the author explains that in order to subvert rampant dehumanization and power structures opposed to their very existence, diverse Africans created independent communications through “paralinguistic and transnational communicative systems and networks” based on tradition, art, culture, and history against the atrocious circumstances of the context in which they were brought into. By developing these communities, diverse Africans were able to allay dislocation and fragmentation through art and solidarity in the context of Western slavocracies.

How does invisibility, in regards to whiteness, offer a sense of immunity and protection?

The invisibility, which is spoken about in the article “Race After Technology,” is the power of plainness that many privileged or majority groups experience, rendering them the “center” in which everything else is compared. For example, many white people assume a sense of normality in regards to their names in the United States, whereas people with “interesting” names (or rather, People of Color with “uncommon” or traditional names amongst their communities) are considered abnormal. 

How does the information within the article “Race After Technology” further illustrate the notion that technology and digital culture reflect the ideals and power structures present within our physical reality?

The Princeton study is only one example of this phenomenon. A group of students tested if certain technologies, in this case algorithms, hold and act upon the partialties on the basis of race that humans have expressed. Conclusively, the algorithm demonstrated the same biases found within our culture, associating white-sounding names with favorable adjectives and Black-sounding names with unfavorable ones. This phenomenon has been coined “the New Jim Code,” which is “the employment of new technologies that reflect and reproduce existing inequalities but that are promoted and perceived as more objective or progressive than the discriminatory systems of a previous era.”  

How do “codes” function to reinforce existing power structures and stunt social and political progress?

Codes function with power systems and hierarchies, determining the norms and standards of the physical reality we exist within. Historically and presently, these codes have played an integral role in the preservation of white supremacy and our own implicit and explicit biases. An example of coding in the twenty-first century is how the term “criminal” has come to be associated and used as a shorthand for folks from marginalized communities, such as poor people, immigrants, and Black people.

How is the concept of intersectionality relevant in digital culture, specifically?

The concept of intersectionality, which describes overlapping marginalized identities, such as Blackness, queerness, disabilities, or gender. Many issues as they apply to intersectionality get overlooked in the mainstream, as is the phenomenon where the public is significantly more educated on Black male victims of fatal police brutality than their female counterparts, who have been murdered in identical manners. The convergence of Blackness and womanhood means that in addition to the initial hatred that resulted in the murder in the first place, these cases are additionally not even accounted for in our collective imagination and public media.   

EVERETT, ANNA. “The Revolution Will Be Digitized: Reimaging Africanity in Cyberspace.” Digital Diaspora: A Race for Cyberspace, State University of New York Press, 2009, pp. 147–82. 

Benjamin, R. (2020). Race After Technology: Abolitionist Tools for the New Jim Code. Polity. 

What are some of the potential ways in which cyberfeminism seeks to subvert existing power structures rooted in white supremacy, heteronormativity, and masculinity?

Cyberfeminism has been instrumental in deconstructing power structures through the increased emphasis on race, culture, and gender in an unprecedented way on the Internet and more largely, in digital culture. Some of these mechanisms include human/machine “cyborgs, identity tourism, and disembodiment.” “Cyborgs” refer to those who are essentially part human and part machine, with a potentiality to uplift women, predominantly within underprivileged communities and countries. Identity tourism, a concept explored by Lisa Nakamura, refers to a practice of people “trying on” identities that belong to marginalized groups. Lastly, disembodiment is a concept where humans can essentially disconnect their physical bodies from their online selves/personas through various online communities. 

2. What are some potential drawbacks of cyberfeminism, or rather the ways in which it has previously manifested online?

While some may argue that cyberfeminist movements are inherently subversive, many communities still center white, cis voices and values. An example of this phenomenon can be seen through “pro-ana” communities, which claim to reframe eating disorders and anorexia as a community of women uplifting and encouraging one another through various mechanisms in a way that is ostensibly nonjudgmental. The demographic of users on these websites are predominantly young, white, cisgender girls who uplift those who are also young, white, cisgender girls who align with the image of what they aspire to be. Additionally, this movement is not rooted in disembodiment, as they movement itself centers around the corporeality as it manifests in the physical world. 

3. How has surveillance and automation disproportionately and negatively affected marginalized communities?

Surveillance has disproportionately targeted marginalized and underprivileged communities. In Eubanks’ article “Automating Inequality,” the author illustrates how low-income communities are subject to disproportionately high measures of data collection in all aspects of life, including when attempting to obtain benefits made available to the public. Additionally, underprivileged communities are subject to higher levels of policing, both in the real world and digitally, justified because of ostensibly higher rates of crime. Critically, the higher rates of crime can be attributed to a fundamental lack of resources that low-income communities are deprived of, unlike their affluent white counterparts. In the article, the author shares an anecdote about a Black man who was a victim of a violent atrocity (being jumped by four men, resulting in a broken jaw, eye sockets, and cheek bones) who was subsequently informed that his pain-abating prescription had been cancelled and that he no longer had healthcare upon arriving at the pharmacy. Although the event was characterized as a mere technological glitch, it revealed a much more insidious phenomenon about the ways in which underserved communities are targeted in all aspects of life, even through technology and digital culture. 

4. How do facial recognition systems, AI, and automation shape our access to a broader scope of life chances?

In the article “Automating Inequality,” Eubanks delves into the limitations of facial recognition systems, AI, and automation and how marginalized groups specifically pay the price for those technological shortcomings. Facial recognition systems have historically failed those with darker skin tones because they often fail to accurately recognize certain individuals, therefore resulting in glitches in the system that hold the potential to ruin lives. For example, misidentifying a Black man and falsely accusing him of a crime he did not commit; higher rates of data collection amongst low-income communities that their affluent, white counterparts are not subject to; AI producing deep fakes of individuals that have been used to falsely incriminate others and identity theft. Due to surveillance and technological shortcomings, marginalized communities constantly have to navigate the world with a target on their backs and the threat of false accusations, data collection, and welfare fraud looming over them.

5. As a society, how can we practice cautious optimism when looking towards the future of technology?

By using a critical lens when engaging with the world, both physically and digitally, one can understand that technology and digital culture are manifestations of our physical reality. Automated inequality exists because structures of power still run rampant throughout our actual world and often shape our chances and the scope of our choices. Until we eradicate all hierarchies of power, on the basis of race, gender, sexuality, and socio-economic status, we can not expect that our digital world will reflect those values similarly. As technology is created by humans, it reflects te deeply ingrained prejudices and hatreds that those in power, with money, hold, which as always, target marginalized communities.

Eubanks, V. Automating Inequality - Introduction. 

When I was younger and new to Instagram, around the age of 9 or so, I was hacked on Instagram. I could not access my account, but a lot of my friend's parents alerted my mom that I was posting nude photos (not of myself of course) and that their children were very disturbed by my latest content. My mom did not believe that I was hacked so she made me delete my account and confiscated my phone and other forms of technology for a month and then made me make a new account that she had the login to. I received many long lectures about what was considered "suitable content" for social media and she regularly checked my phone to make sure I was only on "safe websites" and made me send her every post I wanted to make before doing so to ensure that nothing scandalous would happen again.