“…While, in classic cuckoldry, the masculine domination (Bourdieu, 2001) was enacted simply by control over the scene, now, as in the case of Tiziana Cantone, it is based on control of the visual traces produced during the cuckoldry and on the ritual degradation of women's reputations enacted by sharing their intimacy with other men and by forcing women to endure any form of public offence to their dignity. In cuckold forums, such as the ones now spreading on Telegram (Semenzin & Bainotti, 2020), NCDII represents a kind of currency in a market of moral degradation (Ziccardi, 2020). The female body is commodified and offered to the male gaze as a dematerialised currency exchanged within a wider market of erotic extortion (Kempton, 2020).…”
Section: Cuckoldry Masculine Domination and Shamementioning
In this chapter, I reflect on the relationship between shame and digital traces in cases of image-based sexual abuse (IBSA) (I am thankful to Giovanni Zampieri, Dario Lucchesi and Massimo Cerulo for their invaluable help in writing and revising this chapter.). I will introduce the concept of shameful trace to describe records of diverse nature that can be used by a group of people participating in an effort to stigmatise an appearance, a conduct, an attitude or any other cause of social disapproval. Such a record is an object of shame only in a latent form. For it to become a shameful trace, it is necessary that it be shared and focussed on particular situations of moral condemnation.This is neither a purely theoretical nor a purely empirical article. Rather, I first consider a case study of moral violence against a young Italian woman, Tiziana Cantone, who committed suicide in 2016 after the widespread non-consensual dissemination of intimate images. Further, I propose a theoretical understanding of the diffusion of shameful traces as a process of concerted social action including five elements: first, the ontology of the trace; second, the actors involved in its production and diffusion; third, the temporal and spatial coordinates of the shame diffusion and the technical or social means employed in it; and finally (fourth and fifth), the cultural and normative frameworks. Finally, I investigate how social bonds and sociotechnical and normative regulations favour the diffusion of shame in cases of IBSA.
“…While, in classic cuckoldry, the masculine domination (Bourdieu, 2001) was enacted simply by control over the scene, now, as in the case of Tiziana Cantone, it is based on control of the visual traces produced during the cuckoldry and on the ritual degradation of women's reputations enacted by sharing their intimacy with other men and by forcing women to endure any form of public offence to their dignity. In cuckold forums, such as the ones now spreading on Telegram (Semenzin & Bainotti, 2020), NCDII represents a kind of currency in a market of moral degradation (Ziccardi, 2020). The female body is commodified and offered to the male gaze as a dematerialised currency exchanged within a wider market of erotic extortion (Kempton, 2020).…”
Section: Cuckoldry Masculine Domination and Shamementioning
In this chapter, I reflect on the relationship between shame and digital traces in cases of image-based sexual abuse (IBSA) (I am thankful to Giovanni Zampieri, Dario Lucchesi and Massimo Cerulo for their invaluable help in writing and revising this chapter.). I will introduce the concept of shameful trace to describe records of diverse nature that can be used by a group of people participating in an effort to stigmatise an appearance, a conduct, an attitude or any other cause of social disapproval. Such a record is an object of shame only in a latent form. For it to become a shameful trace, it is necessary that it be shared and focussed on particular situations of moral condemnation.This is neither a purely theoretical nor a purely empirical article. Rather, I first consider a case study of moral violence against a young Italian woman, Tiziana Cantone, who committed suicide in 2016 after the widespread non-consensual dissemination of intimate images. Further, I propose a theoretical understanding of the diffusion of shameful traces as a process of concerted social action including five elements: first, the ontology of the trace; second, the actors involved in its production and diffusion; third, the temporal and spatial coordinates of the shame diffusion and the technical or social means employed in it; and finally (fourth and fifth), the cultural and normative frameworks. Finally, I investigate how social bonds and sociotechnical and normative regulations favour the diffusion of shame in cases of IBSA.
“…In its fourth type, crowdsourced discipline is simply an attack on objects of hatred: unprovoked hate speech (Carlson, 2021;Chetty and Alathur, 2018;Megarry, 2014;Ullmann and Tomalin, 2020;Ziccardi, 2020), for which the digital environment affords ease of access, anonymity, a large audience and instantaneity (Brown, 2018). Indeed, because those indulging in the practice form a relatively tight and connected network, hate messages tend to reach larger audiences than non-hate content (Mathew et al, 2019).…”
Modernity" is a social, cultural or historical descriptor for a certain type of society or set of social arrangements. This monograph reviews narratives of digital modernity, without endorsing them; as narratives, they selectively discuss aspects of our sociotechnical context, descriptively, teleologically or normatively. Digital modernity narratives focus on the possibilities of the data gathered by an ambient data infrastructure, enabled by ubiquitous devices such as the smartphone, and activities such as social networking and e-commerce. Some emphasise continuities with 20th century modernity narratives, while others emphasise discontinuity, such as theories of the singularity. Digital modernity is characterised by: a subjunctive outlook where people's choices can be anticipated and improved upon; the valorisation of disruptive innovation on demand; and control provided by data analysis within a virtual realm (cyberspace or the metaverse) which can be extended and applied to the physical world (in such applications as the quantified self and the smart city). The synergies and tensions between these three aspects are explored, as are the opportunities for and dilemmas posed by misinformation. Five principles emerge from the study of relevant texts and business models: (1) the quantity of data being produced in the world has enabled, and been enabled by, technological, social, economic and
“…The cause-effect relationship between speech and action was theorized by John Langshaw Austin, who claimed that speech is action, as it constructs social realities (Austin 1975;Bayer 2020: 56). For its intrinsic danger, hate speech has been object of academic studies (Waldron 2012;Ziccardi 2020), as well as national and supranational discussions and law enforcement for years (see, in particular, Bayer et al 2020;Camera dei Deputati 2017;de Latour et al 2017;Mc Gonagle 2013).…”
The presence of extreme polarization in political communication on social media has recently attained disruptive dimensions, especially in conjunction with populist propaganda. The dynamics of negative oppositional discourse, however, seem to escape all categorization, especially when it comes to quantifying its relevance along the left–right ideological axis. The study contributes to better understanding the phenomenon through the appraisal and emotion analysis of a sample of tweets by Matteo Salvini, leader of the Italian right-wing populist party Lega, and of his supporters’ comments during the European elections of 2019. By including visual and textual resources, the analysis accounts for the intrinsic multimodality of social media.
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