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How do memes reflect cultural values, norms, or stereotypes, and what ethical responsibilities exist when meme creators circulate humor that may reinforce dominant ideologies or marginalize certain identities?

Memes often mirror the cultural values and assumptions of the people who create and share them. That means they can spread community humor, but they can also reinforce harmful stereotypes without users thinking twice. When a meme relies on race, gender, or class-based punchlines, it can normalize the discriminatory ideas by framing them as harmless jokes. Ruha Benjamin reminds us that digital tools are never neutral, technology can reproduce racist logics even when users don’t intend harm (Benjamin, Race After Technology, Introduction). That insight applies to memes too: the humor can hide the ideology embedded in them. So there’s an ethical responsibility for meme creators and sharers to think critically about who is being represented, who becomes the punchline, and whose cultural narratives are being reproduced. In digital culture where memes spread fast, uncritical sharing risks amplifying dominant, oppressive worldviews rather than challenging them.

2. In what ways do meme cultures reproduce systems of domination and how do corporate platforms profit from the circulation of memes built on exploited labor, user data, or unpaid creative work?

Memes can reproduce domination and exploitation by drawing on harmful cultural narratives, especially when they target marginalized groups for humor or ridicule. Corporate platforms such as Barstool Sports, a large TikTok account infamous for stealing user's content without providing compensation, amplifies this dynamic by profiting from user-generated content, memes circulate freely, yet the labor, creativity, and emotional investment of users remain uncompensated. Meanwhile, the algorithms prioritize engagement above all, often boosting sensational or divisive memes that reinforce existing structures rather than challenge them for clicks. Benjamin argues that digital systems can encode and reproduce racial and social inequities, even when they appear playful or neutral (Benjamin, Race After Technology, Introduction). Memes participate in that logic: they may seem harmless, but they can normalize racist, sexist, or classist ideas and reward content that upholds dominant ideologies. As users create and share memes within these profit-driven platforms, unpaid labor and oppressive narratives become commercialized, showing how meme culture intersects with exploitation and larger political-economic systems.

3. How can memes resist and reproduce cultural power structures at the same time, and what contradictions emerge when disruptive messages are packaged within formats shaped by mainstream digital culture?

Memes can work in contradictory ways: they can challenge power structures while also reinforcing them. A meme might mock racist policing or call out sexism, giving users a quick and accessible form of resistance. But the same format can easily reproduce the very ideologies it tries to critique, especially when the humor oversimplifies complex issues or relies on harmful stereotypes. Benjamin notes that digital systems often embed dominant racial logics beneath seemingly neutral surfaces (Benjamin, Race After Technology, Introduction). Memes operate similarly: they can expose injustice, but still circulate within platforms shaped by the same oppressive structures. So even subversive memes risk being absorbed into mainstream digital culture, losing their critical edge. Understanding these contradictions helps us see memes not just as jokes, but as cultural texts negotiating power.

4. How have memes been used as tools for collective struggle, political mobilization, or social critique?

Memes have become tools for collective struggle and political mobilization by spreading critiques quickly and accessibly. Their visual and funny format makes political messages easier to share, which helps movements reach wider audiences without relying on traditional media gatekeepers. Anna Everett argues that digital networks enable new forms of activism and collective resistance by transforming how information circulates and how people organize politically (The Revolution Will Be Digitized). Memes function within these digital networks as small, repeatable messages that can rally support, expose injustice, or call out oppressive systems. During social movements, memes help build shared language and identity, strengthening solidarity among participants. They can also disrupt dominant narratives by reframing political issues in ways that are relatable and emotionally resonant. In this sense, memes are not just entertainment but operate as cultural tools that enable the everyday user to participate in digital forms of resistance and critique.

Sources:

Benjamin, R. (2019). Race after technology: Abolitionist tools for the new Jim code. Polity Press.

Everett, A. (2002). The revolution will be digitized: Afrocentricity and the digital public sphere. Social Text, 20(2), 125–146.

How can the issue of what content is moderated show the politics of a platform? 

The content that is moderated can reveal what a platform values. This can be seen easily. If you compare a website like Archive of Our Own, or A03, which values creativity and a lack of censorship, relying on users to filter their own content, to a platform such as Instagram or TikTok, it is easy to see that these platforms are very different from each other. The more popular social media platforms tend to have more censorship for controversial topics, while ignoring racism or other forms of discrimination that also exist on the platform.

How are trolling and rage-baiting related, and when do they turn into bullying?

Bullying offers are related because they are both designed to get a reaction from somebody in a negative way. The point of many of their jokes is to cause harm and disruption among a group of people who usually just want to be left alone and aren't bothering anybody else. I think this turns into bullying when this harassment continues and it's repeated, and it's the same thing over and over again. You can see this online with girl gamers, and how they will experience harassment and bullying, which will be constantly repeated, and tricked into just getting some reaction from them just to prove that emotional women are emotional creatures that deserve to be in the kitchen. 

Why do women and other marginalized groups have such a bad time online?

Do the white supremacist pipelines cross an ethical line?

I'm unsure if this pipeline crosses ethical boundaries. Still, it is highly predatory how they go after and target young people who are very vulnerable, susceptible to Misinformation and being lied to, and believe it as fact. They also discredit the value of knowing how to. Find real information, and they make them dependent. Regardless of how they recruit more people, it is a myth that the views they spread are accurate. They are one of the biggest spreaders of misinformation and disinformation online. They often do real harm to communities, thinking that it is a joke or that there are no real-world consequences for their views or jokes, and that in itself. It's incredibly wrong and should not be allowed. 

What are some of the consequences of applying a Western view of gender to things?

The most significant consequence of applying a Western view to most things is that it ends up being very closed off and unopen to new things. There are many cultures where the idea of having multiple genders is not uncommon or as taboo as it is here. We examine the major, and we don't see much. Dissatisfaction or hatred towards people or animals that are intersex. There's also a lot of gay animals, so when we apply a Western view of gender, we end up with a very close-minded view of the world that isn't accurate. Do what we actually can observe. And how species interact with one another. And justice overall engages.

How can O’Riordan’s article from this week be applied to trends we see today?

This week's theme is Digital Identities. I wanted to share some of mine. I mainly go by Ribbon online, as noted here; I created the character in Final Fantasy 14. I transfer her everywhere I can because it's fun too. I wouldn't say they have a set race or gender, just that their main traits are blue hair with pink highlights, one purple eye, and one green eye. They like to bite people; it's amusing. Sometimes I do just run around in my online MMOs and bite people or annoy them. It's mostly for the beam. Because I mainly dress my character in feminine clothing, and if they are traditionally seen with longer hair. I am often perceived as feminine online. It is a lesser-known fact that my character doesn't have a gender. This gives me the treatment of any other cute Pearl in the species that I occupy. I don't really have to worry about harassment because I'm seen as just one of the guys, but also, you know, how much a boyfriend gets you. In all my trees, people leave you alone. Do you use different versions of Ribbon for various games that I play? I will go into any game creator that I can and make the four, or use the formula of Ribbon to make more ribbon. I technically made all of them canon because there's no fun in not having them all canon.

How does racism show up in online games with fictional races?

How can Ow’s Revenge of the Yellow-Faced Cyborg Terminator be analyzed with dialectical reasoning?

Use dialectical reasoning to describe or analyze the yellow-faced Cyborg Terminator. It is reasonable for both sides to be upset. The company can do better by not marketing to an audience that won't be able to think critically about their product or game in a way that goes beyond their limited views. I think the author also makes a point in mentioning Donna Haraway's work, which highlights how games should strive to be conscious and portray different stereotypes, as well as tackle significant issues like racism. Overall, there's a lot that can be done to change how we view and go about these issues. 

Who does racism online harm?

I think it is safe to say that racism does exist online. A notable example of this can be found on Twitter. The site is filled with lots of people with racist ideologies who are active and spread their views as far as they can get them. With that, the racism that exists online harms everyone. Racism online normalizes as well as allows for stereotypes that are just inaccurate to be a more widespread part of our culture. The Internet is a reflection of society as a whole. The more people in society actually believe in these views, and the more widespread they become, the more harm they cause to these communities, which don't deserve it. A significant portion of the information they disseminate is incorrect. By allowing these ideas to be normalized online, they also become normalized in person, and people start thinking, 'Oh, this is just how it is.' This leads to a significant amount of complicity within the system. 

What is some invisible labor that often goes unpaid?

How does cyberfeminism use ethics to help determine what algorithms are reproducing?

Cyberfeminism uses ethics to show that various algorithms are being fed unfairly and are biased towards reproducing systems that already exist in the digital world. Ethics become relevant because it is online communities that cyberfeminists use to create safer places to speak out against the inequality that women face every day, both in person and online. Furthermore, they examine what these algorithms are being fed and the effects they have had on people. 

How do these algorithms hurt people, assuming that bias is at play?

Furthermore, they examine what these algorithms are being fed and the effects they have had on people. I think a good example of this would be how AI that is used for checking resumes has been shown to have bias towards white sounding names (University of Washington, 2024). These algorithms have had a profound effect on people's lives and their well-being overall. While there has been some effort to take action on this, there isn’t much outside of California that is being done. Mind you, this is technology that has been around for a few months and is pretty widespread.

Who is benefiting from hierarchies that are being reproduced online?

Typically, it is heterosexual, white men who benefit from these reproduced hierarchies. This is because the systems being transferred online are already built with a bias towards this group from the outset. This can further be supported by how Eubanks spoke about how people in certain programs are tracked more due to their income or color of skin. When technology is built with bias, it will always benefit those whom the technology favors.

Who is being exploited when our data is taken?

I think it is we, the consumers, who are being exploited when our data is taken. It has gotten to a point where you can’t do anything without being expected to give at least some of your data away to do just about anything in today's age. We are expected to give these companies our data without the expectation of something of quality in return. They take our data to seemingly see how much they will get for as little as possible

Daniels, R. (n.d.). Rethinking cyberfeminisms [PDF]

Eubanks, V. (n.d.). Automating inequality: Introduction [PDF]

Q#1)

Many of this week’s readings talk about online communities and how they help people connect. How can online spaces help marginalized people and grow their communities?

In Ethnic Online Communities, Steven McLaine talks about using email newsletters to keep people updated. This helps users feel included and informed about what is happening in the community.

I think online communities should also use other ways to connect, like phone calls or call-in services. Some people do not always have internet access. Using phones can help more people stay connected. Community is about bringing people together, even if they are not online all the time.

Q#2)

In the article What Is Gamergate, and Why? by Jay Hathaway, online harassment is discussed. How can online spaces be kept safe?

People should speak up when they see hate or bad behavior. Calling out harmful actions shows that this behavior is not okay. Online spaces should be safe places where people feel free and welcome.

People can also report users who threaten or harm others. Platforms should remove users who continue to act badly. Online spaces can also use filters to block hateful words. This helps make the space safer for everyone.

Q#3)

Dr. LaToya Lee’s article Virtual Homeplace talks about how online spaces help the African American community connect and express themselves. What other ways can people build online communities?

Podcasts are a good way to build community. Like newsletters, podcasts help keep people informed. They are helpful for people who do not like reading or who learn better by listening.

Podcasts allow people to share stories and ideas. Hearing voices from your own community can make people feel seen and supported.

Q#4)

How have beauty standards changed over time? Can you give examples from today?

Beauty standards today still focus a lot on white and European looks. Many makeup ads show white models with straight hair. Natural hairstyles like curls or afros are not shown often, especially on Black women.

Many makeup brands also do not offer enough shades for darker skin tones. This can make women of color feel left out. Beauty companies should include all skin tones and hair types so everyone feels represented.

Refrences:

Hathaway, Jay. “What Is Gamergate, and Why? An Explainer for Non Geeks.” Gawker, 10 Oct. 2014.

McLaine, Steven. “Ethnic Online Communities.” Digital Cultures Reader, edited by Sarah Banet Weiser and Victor Pickard, University Press, 2019, pp. 112 to 124.

Virtual Homeplace: (Re)Constructing the Body through Social

Media