Suchergebnisse

Emoji are miniature pictographs that have taken over text messages, emails, and Tweets worldwide. Although contemporary emoji represent a variety of races, genders, and sexual orientations, the original emoji set came under fire for its racial homogeneity: minus two "ethnic" characters, the people emoji featured in Unicode 7.0 were represented as White. This article investigates the set of circumstances that gave rise to this state of affairs, and explores the implications for users of color whose full participation in the emoji phenomenon is constrained by their exclusion. This project reveals that the lack of racial representation within the emoji set is the result of colorblind racism as evidenced through two related factors: aversion to, and avoidance of, the politics of technical systems and a refusal to recognize that the racial homogeneity of the original emoji set was problematic in the first place.

Although social media influencers enjoy a coveted status position in the popular imagination, their requisite career visibility opens them up to intensified public scrutiny and—more pointedly—networked hate and harassment. Key repositories of such critique are influencer "hateblogs"—forums for anti-fandom often dismissed as frivolous gossip or, alternatively, denigrated as conduits for cyberbullying and misogyny. This article draws upon an analysis of a women-dominated community of anti-fans, Get Off My Internets (GOMIBLOG), to show instead how influencer hateblogs are discursive sites of gendered authenticity policing. Findings reveal that GOMI participants wage patterned accusations of duplicity across three domains where women influencers seemingly "have it all": career, relationships, and appearance. But while antifans' policing of "fake" femininity may purport to dismantle the artifice of social media self-enterprise, such expressions fail to advance progressive gender politics, as they target individual-level—rather than structural—inequities.

The last couple of years have seen an uptick of different technological forms presented as mediators of human/nonhuman interaction, and these developments have been accompanied by an increase in scholarly interest. Here, we engage with the human urge to enter into communicative exchanges that implicate "other" entities, but we also wonder what is at stake, analytically and ethically, in these mediated communicative acts. Following an approach informed by work in the environmental humanities as well as science and technology studies and media studies, we explore three sites of (ostensible) encounters between humans and nonhuman others—plants and animals—and argue that while certain technological mediations can facilitate human "noticing" by rendering nonhuman others sense-able, it does not follow that such interventions open up a space where participants can meaningfully respond to each other.

This study uses co-orientation theory to examine the impact of mobile phone use on relational quality across three copresent contexts. It investigates the relationship between perceived similarity, actual similarity, and understanding of mobile phone usage on relationship outcomes, and uses a new measure of mobile relational interference to assess how commitment, satisfaction, and liking are affected by perceptions of relational partners' mobile phone use. Contrary to popular belief, the results from this study of 69 dyads reveals that, at least within a sample of young Americans, failing to adhere to injunctive (i.e., societal) norms regarding mobile phone usage does not impact relational quality. Rather, results indicate that perceived adherence to participants' own internal standards—by both the participant, and the participant's relational partner—and perceived similarity between partners were more influential.