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This article engages with media responses to the 2015 Ashley Madison hack (which largely exposed the sexual details of adult heterosexual men) and the 2014 'Fappening' hack (which exposed private sexual images of adult female celebrities). It draws on Petchesky's concept of positive sexual rights and Warner's framework of sexual ethics to reflect on the ways current educational and policy responses to 'teen sexting' (or sharing nude/semi-nude pictures) might change if young people's sexual rights were recognized as being similar (if not the same) to those of the adult victims of the 2014 and 2015 hacks.

Intro -- Title -- Contents -- Acknowledgements -- Introduction: Why Study Pornography? -- PART I The Survey -- 1. A Brief History of Pornography -- 2. Dirty? Old? Men? The Consumers of Pornography -- 3. What Does Debbie Do? The Content of Pornography -- 4. Does Pornography Cause Masturbation? The Effects of Exposure to Porn -- PART II Current Issues and Debates -- 5. On Our Backs: Feminist Pornography Then and Now -- 6. DIY Porn: Fans, Amateurs and Cottage Industries -- 7. The Pursuit of Innocents: Children and Pornography -- 8. Porn, Sex and Ethics -- 9. Afterglow? -- Appendix: The Understanding Pornography in Australia Project -- Notes -- Bibliography -- Index -- Copyright

Sextech is currently experiencing a golden age, promising technological innovation to improve sexual health and well-being. However, the privacy and security vulnerabilities of smart sex toys have been the subject of media attention. Dating apps, menstrual trackers and sex toy companies have paid millions in compensation for non-consensually collecting or sharing intimate data. In this article, we share findings from a research workshop with prospective sextech industry professionals about how they approach data governance. The conversations reveal disconnections between the emancipatory, collective and rights-based possibilities offered by feminist and queer tech cultures, broader public interest in data commons and the technosolutionist narratives of start-up cultures. We conclude that there is a need for collaborations between industry, community and researchers to develop approaches to governance that reorganise, redistribute and decentralise the data economy of sex tech.

Digital media has played a historical role in orienting LGBTQ+ young people's notions of 'community' around performances of identity and selfhood. In our research with LGBTQ+ dating app users aged 18–35, 'queer community' materialised in relation to participants' expectations of ethical alignment with others, with an emphasis on performing a reflexive self who was clear and consistent in what they sought on apps. Participants described apps as providing access to community, or enhancing existing connections forged via other social media or in-person contexts. In ways that both cohered with and diverged from historical framings of 'queer community', the concept emerged as a shared understanding of ethical conduct, where emotional safety and connecting with 'nice people' were prioritised. App users acknowledged the challenges of navigating the constraints and possibilities of dating app cultures and infrastructures, alongside negotiating one's political responsibilities to 'queer community'.

Research exploring digital intimate publics tends to consider social media platforms and dating/hook-up apps separately, implying distance between social and sexual communication practices. This paper troubles that delineation by drawing on LGBTQ+ young people's accounts of negotiating safety and risk in dating/hook-up apps, in which friendship practices are significant. We explore four key themes of friendship that arose in our analysis of interviews and workshop discussions: sharing mutuals (or friends-in-common) with potential dates/hook-ups; making friends through apps; friends supporting app negotiations; and friends' involvement in safety strategies. Through analysis of these data, we firstly argue that friendship is often both an outcome and an organising force of LGBTQ+ young people's uses of dating/hook-up apps, and secondly, that media sites commonly defined as social (e.g. Instagram) or sexual (e.g. Tinder) are imbricated, with friendship contouring queer sex and dating practices.

This open access book provides practical guidance for non-profits and community sector organisations about how to get started with data analytics projects using their own organisations' datasets and open public data. The book shares best practices on collaborative social data projects and methodology. For researchers, the work offers a playbook for partnering with community organisations in data projects for public good and gives worked examples of projects of various sizes and complexity.

The ethical and social implications of data mining, algorithmic curation and automation in the context of social media have been of heightened concern for a range of researchers with interests in digital media in recent years, with particular concerns about privacy arising in the context of mobile and locative media. Despite their wide adoption and economic importance, mobile dating apps have received little scholarly attention from this perspective – but they are intense sites of data generation, algorithmic processing, and cross-platform data-sharing; bound up with competing cultures of production, exploitation and use. In this paper, we describe the ways various forms of data are incorporated into, and emerge from, hook-up apps' business logics, socio-technical arrangements, and cultures of use to produce multiple and intersecting data cultures. We propose a multi-layered research agenda for critical and empirical inquiry into this field, and suggest appropriate conceptual and methodological frameworks for exploring the social and political challenges of data cultures.

This article reports on focus groups exploring the best way to reach young men with vulgar comedy videos that provide sexual health information. Young people reported that they found the means by which the material was presented – as a locked down app – to be problematic, and that it would better be delivered through social media platforms such as YouTube. This would make it more 'spreadable'. By contrast, adult sex education stakeholders thought the material should be contained within a locked down, stand-alone app – otherwise it might be seen by children who are too young, and/or young people might misunderstand the messages. We argue that the difference in approach represented by these two sets of opinions represents a fundamental stumbling block for attempts to reach young people with digital sexual health materials, which can be understood through the prism of different cultural forms – education versus entertainment.