#gsskittens

Is the online world a real place? 

In Race in Cyber Space by Kolko et al. (2000) the idea that race and gender is a social construct is introduced. In this case, it is something that is created by society and implemented in the online world as well as real life. We can see these systems being carried over to digital spaces like video games and avatars. For example, the same racial systems which paint Black, Asian, Latinx and many people of color in a stereotypical negative light, are being reinforced in gamer worlds where one can role play what a certain ethnicity would act like according to the creator's narrative they want to push. The same issues we see in person are appearing online as well. In a more positive light, gender can be explored, and the discovery of new culture through online personas can be accessible (Kolko et al., 2000). In episodes like Nosedive by Netflix, we are shown examples of how the online world can become strong enough to dictate our real life. This happens when we immerse ourselves in what we want to present to the public versus who we really are in person (Jones et al., 2016). 

How do gamers contribute to digital labor?  

In the video game Shadow Warrior and 3D Realms, two examples of problematic role playing are mentioned in The Revenge of the Yellowfaced Terminator by Jeffrey A. Ow (2000).In one of the games, the player is an Asian character which commits sexist, offensive, and murderous actions while the other is a cyborg terminator with its violence barely differing. The creators of 3D Realms share their opinion of the game's creation, with their intention being to bait and draw in more players even if it means being offensive. This is all while mocking Asian culture and incorporating violence in their model (Ow et al., 2000). Here we are able to apply this perspective to many other forms of media which are fed to us, and question how we as consumers are contributing and/or are victims of digital labor. Not all games are made the same, yet it does bring up the question of how these spaces can be exploited and brushed off as “not that serious” when imitating real world violence through role playing. 

What are some marketing strategies that we do not see? 

In the real world, one example of where we as people are providing digital labor is in the beauty industry. It is not obvious, as the marketing sells beauty and confidence. We share posts, leave reviews on items, and even recommend them to our friends. By wanting discounts, free items, and participating in raffles we contribute to the cycle. Some brands will use real people's stories, Images, and even culture to appeal to certain groups. Most of the effort put into winning over customers is performative for their company's gain. This happens often with ads on social platforms and online stores trying to sell an ideal image in hope of us sharing and buying. 

In which ways does hate show up online? 

With the idea that an online world is not “real”, many people seem to openly share their racist ideologies as “freedom of speech.” Hate online like white supremacy can show up as disinformation as well, with ads spreading fake propaganda about specific groups of people. One thought to note is that behind the screen one uses, the intention is real. People have taken advantage of how easy and fast the internet is to hide behind anonymous personas and do harm to others (Daniels 2009). 

Daniels, J. (2009) White Supremacy in the Digital Era: An Introduction by J. Daniels. 

Jones, R., Schur, M., Brooker, C. (Writers) Wright, J. (Director). (21 October 2016) Nosedive. (Season 3, Episode 1) [Tv series episode] Black Mirror. Netflix. 

 Nakamura, L., & Rodman, G. B. (2000). Race in Cyber space: An Introduction by Kolko, Nakamura and Rodman. Routledge. 

How do online communities serve as safe spaces?

This seems like an easy question, but I argue that creating a comfortable space is one of the most difficult things you can do. There is an ideal image of a community that aims to be inclusive to all. However, in every space, there are certain people who inevitably do need to be excluded, removed, banned, or managed in some way in order to promote comfort and safety. For example, if you want to create a place that feels safe for queer and trans people, you cannot allow people into these spaces who are openly bigoted against them. I think that’s a struggle I have seen in a lot of online spaces. They say that everyone is allowed, trans people are welcome, and they have no rules that exclude them in any way. But if there are even a handful of people who are allowed to be in that space, who can openly insult and tear down queer and trans people, it means that it isn’t a space that is truly meant to be comfortable for them.

What are my experiences with online communities that feel safe?

How has the creation of queer dating apps created a safer experience for LGBTQ+ community? 

Queer dating apps have created an open and transparent dating field for LGBTQ+ people to thrive in. I know from my personal experience that it can be kind of hard to date when your gender identity isn’t in alignment with the rest of society, and being in a straight dating setting isn’t often ann understanding experience. Oftentimes, being queer/trans can come with a lot of isolation, and social media like dating apps provide a platform where queer people are able to let go of fears and date freely. Being trans, I often feel like my identity is something I have to disclose, especially when dating. However, being given exclusively queer spaces to date has removed the need to be worried or scared about any misunderstanding or potential conflict. LGBTQ+ dating apps are a safe space for individuals looking to feel more accepted within their own community, and can find people of similar interests and desires. They allow for people to date where they feel most comfortable in regards to their identity because it is a cultivation of others looking for the same safety.

How has the creation of queer dating apps fostered an UNSAFE environment for LGBTQ+ communities? 

Because queer dating apps are LGBTQ+ exclusive, it can be a hotspot for a lot of hate and sexualization. Grindr has become increasingly known for being a hookup app, and since it is geared towards gay people, the sort of environment fostered here can be kind of predatory in a way. Let me explain. Given the nature of a queer dating app, our identities are constantly put on display and is highlighted for others to see. Something very common these days, especially on these dating apps, is trans chasers. Trans chasers often seek individuals based on the sole fact that they are transgender, and often sexualize and objectify their body parts and physical aspects instead of developing a more human connection. This is especially true with trans women, who often enter the dating scene on apps like this and are left with distasteful experiences due to this fetishization. Oftentimes, trans people encounter what is called “DL” men, or “down low” men who are quick to engage in sexual activity with trans/gay people, but outwardly hateful or disapproving of the LGBTQ+ in public. This leads to purely sexual interactions where many people might be looking for much more, and some may find it hard to break out of this unwanted dynamic. Outside of this fetishization though, men on these apps can be physically dangerous, and may play as a certain identity to lure queer people in. I have read far too many cases of trans women being killed upon meeting their Grindr date, and most of which are assumed to be hate crimes. Last year in Pennsylvania, a 14 year old trans girl was found dismembered after being missing for a few days. Upon further investigation, police learned that the murderer was actually a Grindr date she had met up with (see article at end). Unfortunately, I would be wrong to say that this was the only occasion, and I dread to say that this has happened multiple times in the past for people to recognize these dangers. I see trans women constantly telling each other to be safe and to stay protected, whether that be armed or not. It is very similar to how cisgender women experience men in the dating realm, and the hate that fuels transphobia can also be fueled by sexism. In another case, a man from Houston, Texas shot a woman after finding out she was transgender, leaving her paralyzed from the waist down (see article). There is a lot of dangerous behavior that can happen due to the hate people can hold in their hearts, and queer people are often targets of these hate crimes. 

How does social media accommodate to its disabled users and create a safe space for them?

I myself am not a disabled person, but I decided to think outside of my own hardships and explore those of other marginalized groups. I bring this up to say that most points I reference are going to come from the article “Social Media as a Tool for Disabled People” by Rebecca from the Everyone Can organization. I will also link this article at the end of the post. 

Online social interaction by able-bodied people is often frowned upon and not considered “real” forms of socialization. Especially after we experienced a whole pandemic where we had to be online, many people continue to hold this idea that communication is most valuable when it is spoken or verbal. However, this excludes those with disabilities, like those who are mute/nonverbal or have difficulties with speech, who primarily use writing, text, or hand signing. Social media can actually create a lot of accessibility for disabled communities, and not only for those related to speech. Blind and deaf individuals can also run into difficulties interacting with people in real life, and social media makes a more accessible and accommodating platform for disabled communities to communicate on. There are even technological aspects that have been implemented into phones and apps that help convert speech to text or vice versa, which paves paths for those who have trouble communicating in general. Social media provides a digital platform where forms of communication are equal regardless of disability, and puts everyone on the same playing field. Unless it is explicitly stated, disability isn’t a factor that is considered when talking to these people whereas in real life, people may underestimate or assume that disabled individuals can’t communicate in the same way. Even if their disability is stated online, it creates visibility and allows for disabled people to connect with each other. Rebecca, the author of this article, expresses that it is actually pretty uncommon to meet other people with the same disability, so social media and its connective nature is a perfect way for people to reach others with the same struggles. Social media is also a good way to stay connected for those that have mobility issues or can’t leave the house as much for whatever reasons, and gives people the chance to stay in touch through text, video, phone calls, video calls, voice messages, and so much more. Social media can also serve as a tool for these communities to raise awareness and education around disability, and can minimize the stigma or misconceptions around their lives.

How has social media contributed to creating a safer, more accepting world in real life for marginalized groups?

Honestly, the intermixing of a lot of different cultures through social media has paved the way for a more accepting and diverse reality. In terms of music, social media gives everyone a platform to share where they come from, and everyone can enjoy it. For example, Bad Bunny. He is a Puerto Rican artist, and his rap/reggaeton has become so mainstream that he is going to perform at the Superbowl. Additionally, both male and female K-Pop groups have become poplar throughout the world, especially here in the US. I grew up knowing a lot of girls who would fawn over these Korean idols and they would send me edits or posts on social media about them. In terms of language, we have become very integrated too. Gay lingo and AAVE make up the majority of what we speak and throw around online, and what we say online often materializes in our real vocabulary. The ability for people to blend and indulge in different cultures and ideas can push ideas of acceptance and paints marginalized groups as human and individuals that can be related to, not othered. Outside of individual, specific cultures, there exists a universal code on social media and the Internet. It is a shared experience of simply being online, and even those with very dissimilar traits would be able to bond over a certain meme or online joke. Social media provides exposure for those who are narrow-minded, and helps them break free from fixed perceptions and stereotypes. Lastly, the sharing of different foods has created more acceptance in real life, and more tolerance. I see various culture promoting their desserts, foods, and drinks on social media, oftentimes becoming viral. Mexico, the Middle East, Africa, and India all have foods that have gone viral over the past few months, and it has spread so largely due to social media. The Dubai Chocolate bar, butter chicken, fufu and egusi soup, and birria tacos have actually become trends online and people want to interact with foods from cultures outside of their own. The interconnectedness social media brings can bridge us together as people and it can be crucial to the way people treat each other in real life.

Works Cited:

How does social media censorship affect marginalized groups? 

When it comes to activism, social media can be used to reach more people and amplify voices. Movements like Black Lives Matter and the MeToo movement garnered a lot of attention through social media. Social media has helped plan protests, spread awareness through hashtags, while also providing a platform to post personal experiences. People use these platforms because they can provide anonymity when sharing personal beliefs. Safe spaces allow people to learn and communicate with like minded individuals and or people who share the same background. People also use social media to learn about specific news events that they may not see covered on the news. Although it might be biased I personally like seeing news events through social media because you can get some many different perspectives on the same event. Unfortunately content moderation is one of the down sides in participating in online activities. Content moderation and shadow banning often affect marginalized users by hiding their content without giving them proper reasoning for why. This can lead to their voices going unheard. 

How can online names be dog whistles?

Online names can be used in various ways, some are related to self-identity, while others can be used to draw in similar minds. Being able to spot dog whistles should be a part of internet safety. Usernames can include numerical codes or dates that tie back to historical tragedies, like 88, 1488, or millions must __.  Emojis are also used to represent beliefs, symbols like lightning bolts represent SS bolts, or the pine tree emoji, which has been tied to eco-fascist ideology. Even non-hateful symbols like crosses, food, or animal emojis can be involved in promoting alternative messages. Being able to recognize these symbols is important because it can help people avoid harmful content and people. 

Why is translocal whiteness integral to white supremacy? 

Translocal whiteness, a term coined by Les Black, is when individuals online connect and communicate nationwide. The internet allows white supremacist groups to share beliefs through online forums, creating virtual communities. Although they are worldwide, they are connected through shared ideologies. In chapter five, section choosing an online identity Daniels includes posts from StormFront.com where members explain the meaning behind their usernames; many try to connect their backgrounds to their Arynaness. Even members with mixed backgrounds insist on adding that they only want sexual relationships with white-passing women or come from neighborhoods that were predominantly white. They even go as far as to add that people around them were racist, implying their beliefs are normal in their environment. Translocal whiteness is integral in white supremacist communities because it validates their ideologies while also claiming to support their beliefs through historical context. 

What are the dangers of youth coming across white supremacist content? 

Digital Labor: What We Don’t See Behind the Screen

Question 1: What even is digital labor, and how do we see it (or not see it)? Digital labor is all the work people do to make the internet look easy and fun from editing videos and running pages to moderating all the wild stuff people post online. The thing is, we barely ever see that part. When companies like TikTok or YouTube talk about their apps, they make it sound like everything’s done by “smart” technology. Behind those algorithms are real people doing hard work filtering content, tagging images, and training AI to know what’s good or bad.

Question 2: What’s an example of invisible labor behind something that looks cute and simple? Honestly, a good example is Hello Kitty. When you see Hello Kitty all over TikTok filters, Instagram pages, or YouTube merch hauls, it looks effortless just cute, pink, and positive. But there’s a whole system behind that image. People are editing photos, creating content, deleting hateful comments, and keeping that sweet aesthetic alive. Even the algorithms pushing Hello Kitty videos your way were trained by workers labeling tons of images. It’s all hidden behind that adorable smile.

Question 3: Why should we even care about this? Because all this “invisible” work keeps social media running, but the people doing it rarely get credit or fair pay. Big companies make millions off users posting and engaging for free. That’s labor too we just don’t think of it like that. When you look closer, a lot of this digital work happens in other countries, where people are paid little to clean up the content we never see.

Question 4: How can knowing this change how we think about technology? Once you realize there’s real human effort behind every “automatic” or “smart” system, it changes everything. You start seeing how tech isn’t as neutral as it looks it’s built on people’s time, emotions, and sometimes even trauma. Even something fun and harmless like Hello Kitty online depends on digital labor we never notice. It’s cute on the surface, but there’s a lot of unseen work underneath it all.

References:

Nakamura, Lisa. Digitizing Race: Visual Cultures of the Internet. University of Minnesota Press, 2007. She talks about racialized digital labor and how online spaces make invisible the work done by marginalized groups.

Nakamura, Lisa. “Don’t Hate the Player, Hate the Game: The Racialization of Labor in World of Warcraft.” Critical Studies in Media Communication, vol. 26, no. 2, 2009, pp. 128–144. This Explains how even in digital worlds, invisible racialized labor is exploited for entertainment and profit.

How do digital platforms hide the human labor behind algorithmic recommendations?

The ethical landscape of digital labor becomes clearer through Black Mirror’s episode “Nosedive,” where social interactions turn into a constant performance for merit approval. This mirrors what Kolko, Nakamura, and Rodman describe as the illusion of neutrality in cyberspace, where race and class seem distant but are deeply structured into online interactions. Just as Lacie in Nosedive must curate every gesture for a high rating, invisible human workers curate, moderate, and filter digital content for global corporations, yet remain unseen. Nakamura’s work on racialized labor online reminds us that ethical invisibility is itself violence when the data workers behind AI systems, are hidden from the platforms they monitor.

In what ways does invisible digital labor reveal modern forms of digital exploitation?

Invisible digital labor reveals that exploitation in the digital era no longer requires that it hides inside code, platforms, and screens. Platforms like YouTube, TikTok, and ChatGPT rely on vast networks of unseen workers who train AI models, filter disturbing content, or tag images so that algorithms “learn.” This labor is often outsourced to workers in the Global South under low pay and psychological stress, yet it sustains what users perceive as “automated” intelligence. Lisa Nakamura describes this as the illusion of “frictionless technology,” where convenience masks the racialized labor behind digital systems.

How do or can digital technologies empower voices through algorithmic bias?

Ow’s critique of the “yellowfaced cyborg” warns how being mixed becomes colonizing under white control. But by reclaiming hybrid spaces through community-driven moderation, feminist AI design, or algorithmic audits marginalized creators assert agency over how they’re represented. For example, feminist coders use algorithmic literacy to expose and rewrite biased systems. Bias becomes a tool for ethical redesign, not just for being on one side. Once bias is recognized, it can be redesigned.

How do companies’ marketing narratives hide the systems that profit from unpaid or underpaid digital labor?

1. Whose labor is highlighted in technology ads and platforms, and whose work is hidden or erased?

In technology advertising and media, the labor that is shown is usually the polished, creative side. Ads show smiling delivery drivers, influencers making content, or software engineers in modern offices, which makes technology look easy and fun. But the reading shows this hides most of the work behind devices. Foxconn workers, for example, face “withholding of wages, forced and unpaid overtime, exposure to chemicals, harsh management, low wages, bad work safety conditions, [and] lack of basic facilities” (Fuchs, p. 119). This shows that the important work that actually creates devices is mostly invisible, while the visible work is shown in a way that looks easy and glamorous. Media and marketing highlight certain types of labor while erasing the suffering and exploitation behind global supply chains.

2. How does the invisibility of certain types of digital labor affect the way society values those jobs?

When labor is invisible, it is often undervalued. Foxconn workers, for example, face extreme conditions, "Workers are told obey or leave Supervisors yell at workers with foul language. Workers experience pressure and humiliation." (Fuchs p.119).At the same time, highly visible jobs like software engineers at Google or Facebook earn over $100,000 a year (Fuchs, p. 121). Because the dangerous or difficult work is hidden, society often assumes it is unskilled or unimportant, which allows companies to underpay and overwork these employees. This invisibility also keeps consumers from seeing the real cost of the technology we use every day.

3. How might factors like race, global inequality, or location shape which kinds of digital labor are visible versus invisible?

Race, global inequality, and location play a big role in determining which labor is visible and which is hidden. Highly paid software engineers in the U.S. form a “knowledge labour aristocracy” (Fuchs, p. 121), earning high salaries and bonuses, meanwhile workers in China, Indonesia, or Congo face “slave-like conditions” making the same devices and materials (Fuchs p. 120). This contrast shows how global inequality allows some workers to be highly visible and celebrated, while the labor of marginalized workers is mostly invisible. The visibility of labor is shaped by who has privilege and resources, and it often hides the exploitation that keeps global tech industries running.

4. How do companies like Google use culture and ideology to increase workers’ labor, and how is this different from traditional exploitation?

Google doesn’t rely on punishments or strict rules to get more work from employees. Instead, it uses “the company’s culture of fun, playbour, employee services and peer pressure” (Fuchs,p.146). These perks make the workplace seem exciting, but they also push employees to stay longer, blur the line between work and free time, and do more unpaid labor. This is different from the harsh control at Foxconn, where workers are directly forced into long hours. Both models increase exploitation, but Google’s shows how ideology and culture can be just as powerful as strict discipline.

How did Silent Hill 3 explore the struggles of womanhood successfully?

The Silent Hill franchise of games falls under the survival horror genre. Which, at first glance, feels like an odd game genre to search for themes of womanhood, feminism, or any form of female empowerment. Silent Hill 3, released in 2003, focuses on the protagonist, Heather Mason, a 17-year-old girl. 

Heather is depicted as looking ordinary; she’s not conventionally attractive. She has short hair, she has freckles, no makeup, and a sense of fashion that, even for the time, comes across as a little awkward. As O’Riordan (2022) describes, the way that women are portrayed in digital art forms, such as games, is generally reflective of societal views, for better or for worse. Typically, in video games, the way that women are portrayed is hypersexualized and unrealistic—with large breasts and small waists, with a specific kind of face, and a specific kind of personality.

Heather encounters and describes numerous struggles as the game progresses. Some of her struggles are rooted in reality. Heather is a teenage girl, undergoing puberty, and looking for a sense of personal identity. And while, for the most part, the characters in the game treat her as an equal, Heather still has to fight against the traditional gender roles that are forced upon her. She has to endure stalking, and being sexualized for just being a woman. Many of her other struggles are supernatural—monsters, the otherworld, and most notably, she discovers is the reincarnation of Alessa, the woman originally fated to give birth to a cult’s god. That burden is now forced upon Heather by the cult, who seeks to avoid that fate at all costs. However, despite the supernatural circumstances that surround Heather’s pregnancy, the cult looking at Heather as nothing more than a vessel for childbirth is far from a supernatural struggle. Similar struggles can be found in today’s society. In which traditional, religious, and patriarchal values reduce women to their bodies, and typically praise the role of women as a strictly maternal one.

Finally, just by being a female protagonist in a horror game, Heather subverts the expectations of the genre. She isn’t a strong, muscular male lead. She’s a victim of circumstance, but not depicted in a way that makes her a damsel in distress. She doesn’t rely on anyone else to fix her problems, even learning of the fate that the cult wishes to bring to fruition, Heather remains determined to remain in control of her own autonomy. She wants to have control over her own life and her freedom, and she takes hold of it all on her own.

Does Silent Hill 3 still succumb to catering to the male audience? 

Silent Hill 3 was made in 2003. While now, gaming is still a very male-dominated hobby, women playing video games isn’t seen nearly as odd as it was back then. In the early development of Silent Hill 3, Heather’s appearance was meant to be more tomboyish to fit with her personality. That original outfit was composed of pants and a more boyish shirt. However, the developers pushed back against this, and the original vision became available as an alternative outfit, while her default outfit was created to depict her wearing a skirt, along with giving her curlier hair. While this doesn’t de-legitimize her as being a “tomboy,” it shows that even in the development side of things, trying to maintain norms of femininity was still a pressure in creating the game.

How is gaming moving away from the male gaze?

The kinds of games available today are very different from the ones in the past. There are games like The Sims, Animal Crossing, and Unpacking that aren’t the typical action-packed, violence-filled shooters and beat-em-ups. Rather, they don’t exactly cater to any particular gender demographic. They are calming and build upon interacting with the game in ways that either attempt to avoid or subvert the male fantasy, or the game may simply have gameplay that doesn’t require it at all.

Furthermore, the games that are action-packed, violent, and typical “male” games are now being created for a broader audience in mind. Games like Dark Souls and Elden Ring have a protagonist whose appearance is inconsequential to the story. These games often show male characters of power as being grotesque and supernaturally deformed into demons and monsters, as a result of their greed. These games have a gameplay loop centered almost entirely around combat, and a nebulous plot that is secondary to the gameplay.

In other words, some of the most popular games today are games that emphasize gameplay, fun, or provide some kind of benefit, such as being relaxing. People aren’t looking for games that mindlessly cater to the male fantasy.