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So as part of our grading today, I want to, on behalf of everyone gathered. They respect to the spirit of the country. Here in Nam, where we are meeting. and I acknowledged the past and present Kurin nation. Vulnerable as the sovereign people. Here the cultural knowledge holders who maintain and promote the norm, aboriginal law, customs, custodianship, responsibilities for country, and a people that country continues to sustain generation of the generation into the future. For all of us

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I recognize the important contribution that first nation thinkers have made to sociology, including challenges to our dominant ways of thinking. We thank the first nations delegates in the room today for their contributions and knowledge. in a discipline.

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And I want to

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welcome the first presentation

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ingrid.

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Okay, I hope this is gonna work.

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Yes, in in terms of housekeeping. may I ask that they present us stick to about 50 min.

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and let's do. If people have a quick clarification questions right afterwards. Let's do that. Otherwise, please remember your questions. Write them down and let's have a discussion all together.

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afterwards. All right. Thanks a lot.

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Hello, everyone. My name is Simrit cordial. I'm from the University of Alberta in the Faculty of Kinesiology, recreation, and Sport. I'm supervised by Kirkle Marcula, and I'm a socio-cultural student there. This is one part of my thesis. It's one paper and a 3 paper thesis that is titled is my Bikini Selfie. Empowering or contributing to my objectification. An auto-netography of post-eminist sensibilities on instagram.

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I draw from literature that defines post feminism as a distinct sensibility that is characterized by interrelated themes, which I will outline shortly. Sensibility is different from a fixed ideology, because it moves towards understanding more fluent and less coherent ideas about femininity.

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It has been argued that post-feminism should not be seen as a position or a perspective, but rather as an analytical tool. Therefore post-eminism is reinforced as not just this rejection of feminism, or as a period after feminism, but really as a new cultural condition that produces discursive formations regarding femininity and feminism.

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Scholar, Ras Linda Gill outlines a number of interrelated themes that make up post-feminism as a distinctive sensibilities. There are 3 themes that I will explain.

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The first is femininity as a bodily property, as opposed to a social, structural, or psychological one, where post-feminist media culture is obsessed with the body. Specifically, I focus on this component as being an obsession mainly with a sexy body, a sexy aesthetic and sexiness

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which leads into the second theme, where to achieve such a pursuit of this body involves intense and constant amount of surveillance, monitoring discipline, and remodeling in order to conform to these narrow standards of idealized femininity and attractiveness.

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you can see of examples of this online through hashtags, such as fitspiration, where perfection is normal and femininity is authentic.

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Lastly, post-feminist sensibilities have a focus on individualism, choice, and empowerment where pleasing oneself and being autonomous agents is no longer constrained by this by inequality. That's the notion.

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Women's choices are instead constructed as simply following our own desires, being free to make these choices, and really feeling empowered through doing so.

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To conform to idealized femininity is seductive, especially in a world where women receive constant validation through Instagram likes and follows that leads to monetary gain.

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So in focusing, in post-feminism, in the digital, physical and sporting culture, there's a book titled New Sporting femininities that also details

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how scholars have been engaging with post feminist sensibilities. Within this space. one study focuses on the depiction of 2 African American Muslim sports women in the 2,016 summer limit, Olympics, where the stories that surrounded both women were full of post feminist rhetoric.

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This rhetoric was described as neoliberal post-feminist sentiments within us media that determined and strategically policed Muslim bodies to label them as empowered through this idea of personal will, power and self-actualization. This highlights one of the major concerns and critiques with post-feminist sentiments, which is a shift away from structural inequality in sport, but rather a focus on the emphasis of individualism and hard work as a key to success.

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Another construction within post-feminism is this new girl narrative, the production of girl power, where we have seen powerful images of girls as being strong, proactive, and the smart heroine move towards an idealization of feminine beauty and heterosexuality. This new girl represents a healthy looking body, and further promotes a message fueled by neoliberalism that matches this ideal of the superwoman, which is framed often, again in heteronormative ways

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regarding post-feminism and social media women are constantly negotiating their own socially constructed desires, such as sexuality and femininity. And this has and continues to be, a challenge for feminism.

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The Internet is a familiar place for younger people because we use it both for political and non-political purposes. Instagram feminism engages with issues such as rape culture and body positivity. But feminist activism online still has characteristics of post feminist sensibilities, especially in the ways that feminism is commercialized and individualized.

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Social media still acts as a space that facilitates constructs and mobilizes the idealized femininity and often packages these pursuits where women create online spaces for these transformation, which connects again back to gills, themes of post feminist sensitibilities being invested in self surveillance, monitoring and self discipline.

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Sorry I mixed up my

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slide order on my phone, but we're gonna get there. So it's abundantly clear that we cannot dismiss the tensions as well as the visibility of post feminism in the 20 first century, where, in popular culture, rap artists, like Cardi B are dropping singles with the acronyms of whap. Mc. Robbie calls out post Feminism as being a double entanglement where new feminism seeks to distance itself from older feminism. This is described as feminism, being acknowledged and taken up while being attacked. At the same time.

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This collision is occurring between the notion of an autonomous post-feminist subject, who still feeds into the demands of the neoliberal of neoliberalism, especially in the ways that young women in public settings, like on social media distance themselves from feminism for the sake of social and sexual recognition.

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This is where I feel personally these tensions of post-feminism, because I embody the millennial feminist that will roll down my car windows as I bop along to Cardi B's whap while taking videos of myself and posting it to my Instagram story as I do so.

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but still this can be seen as some as me, distancing myself from feminism, depoliticizing this identity for the sake of social and sexual recognition. Am I just living in a feminist hypocrisy.

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So I draw on intersectionality. which I am happy to have conversations deeper about. I draw from reader to moon's intersectional theorizing

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But post feminism, again, is acting as a double-edged sword for women of color in different ways, where women of color can participate in the rewards of what post feminism sells you while still concealing the underlying power relations. So this has brought me to the question for my research, which is, how do women of color themselves engage and challenge post feminist sensibilities, rather than just assuming that we are simply unaffected or excluded by these contemporary experiences on Instagram.

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So my research method is autoennography, where the role of the netannograph for's own online experience is central here, where I'm capturing elements of personal experiences within this digital space. I draw on villagers. emotional moments that have been characterized. highly emotional experiences that get characterized into these moments that are supported by various samples in the online space.

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So these are sort of my moments that have been detailed here.

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 I'm not going to read them out. But these are the 4 moments that I'm currently working through and writing about.

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And then the various samples in the online space that we'll be supporting those moments. These samples include. various.

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Oh, there we go!

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Various things like my algorithm, analytics, comments from people who follow me. people, pictures of

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pictures of myself, obviously dms, personal messages and things that it will be supporting the auto-netographic writing.

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So moving forward.

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I'm left questioning. Obviously different components of this research. But also post-eminism calls for a transnational framing as well on how women are differently situated to these systems of domination, and how we need to be thinking about how women's positionality, what even affords women the opportunities to even be thinking about ideas of autonomy, agency, and liberation and empowerment in different ways. So

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that's it. Thank you.

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Time for one quick question. No. Otherwise we're gonna have a

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discussion later. No.

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okay.

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we have to?

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Asked Cristiana.

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You're a married one. There is. the next presenter is on line.

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Okay, Christiana, can you? share your screen?

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Cristiane Melo: Yes, of course.

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All right.

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Cristiane Melo: it's okay. And that is seeing my screen.

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Okay? Oh, good. If you're ready. Good to go, we are

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Cristiane Melo: okay. So

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Cristiane Melo: thank you. Everybody. My colleagues, the audience and they're gonna organization. My presentation today is called it Enjoy myself the subject of pleasure and desire in the production of how to Conference in Brazil.

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Cristiane Melo: I'm Chris. I'm from Brazil. I'm a Phd. Candidate of the

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Cristiane Melo: set that on university of some cards, and today my presentation will be centered on one of the main aspects of my research on the platformization of sex work over zoom

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Cristiane Melo: This effect concerns the supervision of the women who perform sex work in digital space. so beyond the comprehension is of the labor and the platform. I have observed how this people act, organize and views discourses of visibility, insight, and outside the platforms, building a, for instance, and mobilizing desiring to be.

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Cristiane Melo: It's important to mention that in Brazil's sex work is not regulated, and we never had the extensive public office, and at taking sex to work out of marshmallow. So perform sex work in Brazil has always been risk and unsafe

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Cristiane Melo: out of the are to play and movements of sex work claiming their rights in institutional public debates. The issue of sex work has been that they've the most in terms of the health and the so called the risky groups.

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Cristiane Melo: Recently, many sex work have me great, partially or completely to came in our ceiling faults and video pets.

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Cristiane Melo: So they understand sex work to platforms as a safe and more self-managed form of work, giving the situation of one that a bit with sex work. We're immersed before. Digital

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Cristiane Melo: Hello.

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Cristiane Melo: my has. So to understand how our desire is to project the is shaping among the women who produce how to count.

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Cristiane Melo: that puts this woman in a position of activity. Agents which allow us to read on controls and broader social transfer image.

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Cristiane Melo: This rely mainly on this course, tried by then, where they seek recognition and disabilities as subjects of desire in this digital space.

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Cristiane Melo: So

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Cristiane Melo: in this way I emphasize that desire as an object of the selfish investigation is socially conditional, while the exist of new etc. boots, to some forms of desire has always been the result of a long historical process.

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Cristiane Melo: so the pollution of all its fountains that are cheap leg difference, desire, and pleasure. I seek to understand how these terms are open to our judgment of meaning and agency of visibility positions.

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Cristiane Melo: My research

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Cristiane Melo: cooperates the discussion around pornography, desire, and women's choice that begin to change with the possibilities attribute to digital technology, re guide the pollution of their own cottage in a supposedly marked control of the way

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Cristiane Melo: the conception of cornification of the South has been mobilizing to undertake a dynamic in a network that involves pleasure, desire, consumption, and markets

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Cristiane Melo: the search for the right to ever it would size, and 6 to one. So for a lounge it starts to blur. The understand of pornography has a premier search of exploitation, of notification and normalization of women's. But

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Cristiane Melo: in this digital space a new subjective is constituted that recognize itself in the eyes of the others the subjects this character is either by the search for pleasure in at Google moments

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Cristiane Melo: that I've seen anything

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Cristiane Melo: being collectors recognize that in this space they are socially perceive as a subject of desire.

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Cristiane Melo: We wish about the role of sexuality in the social order.

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Cristiane Melo: and

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Cristiane Melo: the main methodology under undertake for to stop was, it's on the pornography and interviews with focus on the professional treasury and the subjective perspective that that involves the dimension of desire and pleasure.

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Cristiane Melo: The interviews are being closed in any of the software to elaborate intersection of allies of the research simple

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Cristiane Melo: the way that these women deal with sexuality, labor, and in to us in digital space showed that the numbers of desire as a negotiation link between the individual and society.

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Cristiane Melo: the appropriation of the production and culture of their imaging is the main core of the arguments that they use to justify the control of their activities, and, most importantly, of their clients, because clients must fit into the previous definite possibilities.

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Cristiane Melo: In this way they understand that it's the male audience that seeks approval and recognition and not the opposite.

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Cristiane Melo: This perspective is based on a major dynamic that shapes a contemporary subjectivity as possible for insert desire and pleasure in the place of the visible and the public.

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Cristiane Melo: The discourse mobilized by these women, follow a Jamaica of visibility of intimacy, place them as subjects of their actions, and who chose to media ties their sexuality as a to make way of being, desire and orbiting pleasure.

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Cristiane Melo: So sexual a presentation comes to friction as a representation of themselves.

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Cristiane Melo: This contemporary subjective experience is marketed by the desire for possibilities with digital space being a pretty village space for the creation, and he recreation of the self based on a new economy of desire.

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Cristiane Melo: Oh. this is it. thank you.

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But he has a quick question in between the presentations. Thanks very much, Christina.

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I was. Yeah.

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see. Oh, no.

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How do I go to? Let's just

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we were, this is yours. yes.

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there we go.

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Yeah, yeah, yeah.

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Just do. And you share no. my screen.

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Oh, good, beautiful. Okay. How do I go next to just click just there. Yeah.

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2 and a half years. Right? For 3 years. on.

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Okay, I'll just use that because I think the way that I did it like practicing. I was like lecturing or something. So okay, I hope everyone can hear me now. Okay. So my name is, you can. So my name is. And the work I'm going to be presenting today. is work I've been doing for the past 2 and a half years, going for 3 years in pursuance of a deck doctorate at the University of Cape Town.

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How it started, and it's very much influenced. And that's why I've written the tier. How it started and how it's developed is I'm also a research trainee with the Human Sciences Research

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Council in South Africa, and we do a lot of HIV association work. We work with adolescent girls and young women, and a fair amount of that body of work focuses on transactional sex. So the first rounds of this body of work was on the idea of digital transactional 6 that via Dms, or even on the timelines, the number of offers that young women are made on a daily basis.

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But I guess, in comparison to old transactional 6. The actual 6 doesn't really have to happen. with digital transaction of 6, because they might never meet these people. it's just a flirting. And that type of stuff. So I was interested in that play, and I thought it was a dance that some young women are playing very successfully with people. They'll never meet. So I put a map in kiss. No one knows. We saw that because but

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So from then, also from the program, there's like a critical study of the organization. I've removed critical. You guys can decide if it's critical or not. I can't tell you that. Okay, we're trying to go to the next one.

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Let's say.

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Fingers crossed desk.

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Come on, we know. so I just I I want So this body of work like I said, I just finished field work in May. So I'm just sitting with a very rich dataset. And at the moment today I will give you a map like a like a mind map

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of how the 3 analysis chapters will look, and what perhaps the implications of this research or should be a rib, or what future research can you can be taken from it? So, as I was doing this proposal, I had to at least identify why this is important. So at the time we're going to get to this now, at the time, my supervisor would ask me all the time, What is this thing. What is this thing? So that's become one of the first chapters. What it is. But I think the most important thing is that I'm looking at this as

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contemporary African sexualities as they are playing out in the digital sexual space. So I think that's the most important. You know.

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Contribution. This body of work will do. And most importantly, when we're talking. And some participants, particularly the previous one, spoke about camming and webcaming, and when I was reading that literature. I found that there was absolutely no nothing on black South Africans on it, as if they don't exist on the platform.

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which they do so in terms of the method. I'm going to be very brief with this. It's purely qualitative research. I call myself an experienced researcher. So this is why tomorrow list. The call for participants looks like

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I tried to make it as broad as I possibly could. I was just looking for young because I work with adolescent goals, and young women looking for young black women who are on this thing did not use words like digital transactional sex, and any of that try to make it as broad as I possibly could

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at the time I was based in Cape Town and willing to do interviews. That's me trying to do graphics. I really don't know how to do graphics. So what happened and what was interesting was that

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although my call for participants was very broad, and no one who was interested, and I did struggle to find people because there was no incentive for them to be part of the research. I didn't have that thing when I oh, this is remunerated, or anything like that, because

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I mean, I didn't have money to do that. But None of them were doing like they were posting, you know, recipes or workout videos. All of them were doing sexually explicit content on the app. So it's funny how I cast the net wide. But that's what got back to me. But another thing that happened during the course of field work is that the body of work was not raised ab initio, or gendered ab initio. So, as we were speaking, the white women were part of this.

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There are black men who are part of this. This is a Khalidman. We call it Khalid, but it's just by racial in South Africa, So there's a couple of people who, initially, as I was writing the context. As I was writing the proposal, they were not necessarily the the what I thought was going to happen. So the first analysis chapter, what is Ernie Fans.

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So I think, my supervisor. Sure, God bless her! She's like 60. She would ask me what this is, and I would just be like. It's like social media. But it doesn't have an app. It's like a website. So so I found myself in this thing when I know, why am I doing that when I'm not on it. So I'm not going to start a profile now and try to define it.

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So Yet again. An experience researcher. So I wanted to do something that's very common in human computer interaction research, which is, seek out what the users are calling it. So in the proposal. I called it an audio-visual content subscription site, and I'm still calling it that. But you know Twitter is an audio-visual content subscription site. So there was that game I was trying to play without giving away too much

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sorry about that. Ok, so I was trying to. So the first chapter is really dealing with.

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What is it? What are the people who are on it calling it? Since I'm still working with the Dutch? I'm just going to give you a bit of snippet of things they told me

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so. These are bit of snippets to the question, what is only fans?

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I'm not going to go in any particular order. So I'll just start with the one closest to me. It's like to be honest. I do not actually have an answer to actually describe what it is.

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The only thing I know of is that it's like an adult industry. Okay, I highlighted some stuff, but I can't see the highlights now. So someone is like, it is not like X videos, which when you enter you can see everyone it's tricky with. O, if that even I struggle at describing it to you, to someone else. It's very hard.

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So that was someone, and he has like a a proper corporate job. This he's just. It's form of entertainment that he's doing. But he has a whole personality and character he has on the someone else. was like, it's like Instagram. So that's how they would describe it. But you just exchanging services.

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You're exchanging ideas. You're exchanging creativity. Someone said, it's basically a form of expression. So I'm like, Yo, these are so different. Individual. What am I going to do with all these?

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Because I still don't know what it is. I'm like, what is it? So I was like, okay on their own. These user experiences are not going to be much help for me. So what I'm going to do is when I take them. And I'm going to construct a field analysis of this thing. I'm calling a digital sexual space called only fans.

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So if you can remember some of that rambling I was doing in the previous slide.

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They were already doing something called a fields relationship to other fields. So someone was like, it's kind of like, it's not like X videos. It's like Instagram. So really, they're creating those perimeters. But for me, I think that one of the most interesting things I will probably pop out. Here is the rules of entry and barriers to entry. That the participants were were identifying in those narratives, because my follow-up question would always be like, then can anyone join? Only fans?

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All of a sudden? It's a completely different ball game. It's like.

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I guess you have to be mentally strong. You're like, okay, then it's definitely not like Instagram. Because now why do you have to be strong? And then it's like you have to take it as a job. It's like any other job. It can't be a South hassle. So now I think, with these narratives, in constructing this filled analysis that I want to do with the what is only fans. Then the participants and I I mean, I've got about 20 of them. I've just selected some of here to just, you know, give you an a better deep of what I'm working with.

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But It's just to they. They they somehow now make it a bit more complicated than it is. It's not just social media, but it becomes a bit more complex, but they also show how power is organized within that. So I think the second

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gap that I identified in this body of work is a theoretical gap. I want to do an African feminist theory of explaining the emergence, and I'm calling it in emergence of black bodies. There a couple of people I've met here who are doing all different types of platform work, and most of us are seeing it as labor. And for me, this one, I'm seeing it as embodied labor which is not just about the financial gain, and the, you know, getting the money at the end of the month. But in general the participants

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mit Ctl, and all of us, more or less have to do a bit of embodied labor because you have to have emotional intelligence. You have to watch how you speak to people, all of that. It's not particularly unique to platformed work. But I think with this one. And the reason I'm choosing embodied labor is that there's something about interactive work. There's something about service labor that requires a bit more embodied labor. And I said, here it's just the management of filling states of customers, patients and audience members 150

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to generate particular responses. But I think the one thing that also will be very interesting in this. second analysis chapter is that so participants? One of the questions I would ask them would be like.

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so do you identify as a sex worker. And what is sex work? And Although all of them are selling sexual services, many of them would be like, no, I don't do hookups. I don't sleep with random people, so I'm not a sex worker. So there was. this thing of But more than anything There will be a bit of discourse analysis about that. But

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initially all of the participants believes they joined us because they have creative autonomy. They chose that no one was forced to do this, they chose their own names, they choose the type of content they post and do not want to post. They choose the type of request to fulfill and not fulfill. But what happens is.

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the longer they are on the platform, and the more competition is rising. They have to now up the ante, and do more, and do more, and do more and do more. So they are constantly negotiating the boundaries that they initially set for themselves with what the audience is saying, because now they just you know, they want to be the top 10 goals on Instagram, or what is on on only fans in South Africa. There are all these like silly lists

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that usually get released, and they see where they're standing or not standing. So I think this would be responding to the population gap right? And and putting

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this emergence of black bodies within the global map. So when I was doing a literature review writing the context for this body of work there's something, and the previous

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it again participant quoted this one, she there's a woman called Angela Jones. And there's a very influential paper called Flop for black or scroll down, and her main argument was that these platforms and I don't think she's only one to say this. So it's called the Algorithms of Oppression.

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where they place black women, and page 20, page 100. So if you go on a ponth, you'll never land on the first page of them. Oh, you'll never see black woman on the first page. If you go in X-ray you'll never land on the first page. So the algorithm strategically hides them. And this has obviously financial consequences, because at the end of the day they'll make less money than they are Asian and white counterparts. But then, in South Africa I remember the demographics a bit different.

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The majority is black. So I was like, Okay, what's happening here. So in South Africa, although there is a pigmentocracy in Africa as well, there's a turbid

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that black women are at the bottom of it.

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In this platform. Black women are making more money than anyone else, particularly a particular type of

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black women. And in my context I do speak about, you know the the display of Sarki Batman in the world. But we we're not going to go back there, but I think more than anything. So I would ask these black women who are making so much money on this platform, who is the audience? And almost all of them, they would say, no, the audience is international. It's for me the United Kingdom is from America. It's from Belgium. I was very surprised by that one. But yeah, it makes sense, because for those people. $10 a month

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is nothing which a particular South African. They could struggle some ends they could do it, but some a typical South African, could struggle to make that payment. But as a consequence of this, there's a fair amount in the narratives, and the request that they are us to fulfill a fair amount of race stereotype, fetish play that I'm just going to try to analyze here as part of this virtual sex tourism.

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So the implications of this work. Firstly, I want to problematize the fact that the way that the app functions it allows the subscribers to be anonymous. So in trying to understand, what do you know about the subscriber? Some some performers would say to me, I know nothing about them. It just says, user (123) 456-7819. And

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the one day I was bored and I went into the deep, dark world. It would deep, deep, deep, deep, deep, deep deep into the Internet and the all these articles about how you can subscribe without divulging any information, and things that have worked for people and haven't worked because some people are married and do not want that on their bank statement that to some script, so there are many people who are want to be subscribed, but want to hide that. But there are many people who are very deceptive. And then what happens is

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so if someone which happens all in South Africa subscribes to these channel channels with the intention of just stealing the content.

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They can't trace that person.

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So there's a whole entire network. They are telegram groups. They are Facebook groups where this body of works that has been taken from from from only fans goes to there, and other people are stealing it and pirating it. And so these people are really untraceable. So, and the the main So some of the goals have accepted that this is

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part of the game like the minute you sign up, your content is going to be stolen. It's you just have to roll with it. Make content that you'll be okay, if it's stolen some, they they put watermarks of their manufactured name so that wherever it goes they can bring in new fans. Perhaps someone will search for them, and eventually find their pages. But I think for me in trying to think about

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what could be. why, that is bad. So I'm in South Africa. Yet again, my context. a lot of young women, and probably not that young people send. they they they they get! They call it. revenge pond.

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In this body of work we call it image-based sexual abuse. and what usually happens is you send a picture, someone it's sent to a group and whatnot the people have killed themselves. We even had someone who was a speaker in Parliament whose video they sent to their lava was shared on all across

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a social media platform. So I think the thing that I'm really interested about is looking into digital rights management software, right?

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Digital. It's just that thing that prohibits you from screen mansion on on Netflix or like screen recording, because the screen just goes back just looking at that in terms of its applicability to other social media platforms. Because I did cite an act that says that if you are that person who is distributing this to cause harm. You might be fine. It might go to jail. This act has been around in South Africa for a while, but I do not know anyone who's actually faced the consequences.

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so yeah, that's it for me. I just also wanted to thank you. Know, my supervisor, my mentor and the Human Sciences Research Council flew me here. Thank you. Guys.

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Awesome. Great thanks for that. oops.

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Then.

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Now

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let's stop share

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we will have.

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is it? But this? Yeah. But that's her mind is online. So for sure.

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no.

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yeah. Okay, Bruno, can you? Can you show your screen?

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Bruno Benichio: Can everyone see my screen?

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Yeah, can you do a full screen

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Bruno Benichio: just a second.

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Bruno Benichio: Now.

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yep, awesome.

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Bruno Benichio: Okay.

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all right. Go for it.

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Bruno Benichio: Hello, everyone. Thanks for the audience for their organization. My name is Bruno, and I'm from Brazil. I'm a master's student in sociology in the same University of Krishn at Pedro University of Saint Carles.

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Bruno Benichio: and this research is funded by the so Apollo Research Foundation. The communication for today is call it in search of a sponsorship, a digital ethnography on su of sugar relationships in Brazilian digital region.

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Bruno Benichio: To start, I have to define in this introduction what is the sugar relationships? The heterosexual sugar relationships are characterized by sugar babies and sugar daddies. Commonly the sugar daddies are older man, and the sugar babies are younger women, but not not always. But in general is this, this balance should be based at simultaneously on 2 and central elements, that is.

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Bruno Benichio: that are money and affection. Because this type of relationship expect that we have a sugar, daddy that provide a financial support to a sugar baby and also that, they have

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Bruno Benichio: kind of a loving relationship, and to exchange some kind of romantic experiences. If this type of relationship is based at only in the money they are associated with sex work, that is something that this field of work try ever time to separate and say that they aren't some kind of sex work or clients of the sex industry.

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Bruno Benichio: Ingrace you sugar babies and sugar. Daddy's fine and know each other through digital social networks. Design it for them. Send us. Since I started this research, I saw a lot a lot of social networks design it for they and I also applications

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Bruno Benichio: the research man, objective is to explore the proposals of sugar babies when using digital social networks to engage in this relationship. So I I I want to see. I I'm I'm trying to see what they are looking for. What are the motives and the proposals of them in this type of relationship.

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Bruno Benichio: For these I have some material, that is, that our interview reports stories from an Instagram influencer, sugar baby and advertising tests and videos from 2 Brazilian sugar dating social networks

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Bruno Benichio: and the techniques and the methods use it where some structured interviews and a digital ethnography on a sugar, baby influences profile, and also on advertisements of sugar dating social networks.

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Bruno Benichio: So what are the main objectives for looking for a sugar, Daddy, considering the data that I have, analyze it and collect it. Since the start of this research the main objectives of then is to

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Bruno Benichio: reach professional improvements, to reach career advancement, business vision, mentorship and networking financial support for university and other courses, open their own business and then economic and cultural capital to be converted into professional advantage

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Bruno Benichio: so shortly the main objective is to develop their professional skills by the financial support of the sugar, Daddy, but also not only these, but also with the mentorship that they can that distribute, that is, can provide for them, because, they are owner of companies of big companies. So they know how to they such a successful person. And this type of thing.

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Bruno Benichio: here I bring some interview reports. for example, the sally. she's 20 years old. She's a university student, and she said to me, during our interview I have already used it to be able to pay for a course.

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Bruno Benichio: Marcella, for instance. She's autonomous. She's 25 years old, and she said to me at first it was ready to qualify myself professionally. I want to open my own business.

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Bruno Benichio: Alessandra. I elderly caretaker 35 years old, she said. I want to be a professional photographer, and he's helping me to do that, Lauda said. I see it as career boost and Deborah the as well said, my goal is to be able to buy all my things so that I can open my message to your P. Clinic. Okay.

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Bruno Benichio: but how to find and to keep a really a sugar relationship according to them.

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Bruno Benichio: you should rationalize the digital search, be objected in the profile description, highlighting what you see, set your goals maintenance standard of beauty, with good clothes, beautiful hair and polish and nails.

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Bruno Benichio: keep up a cultural capital with current world happenings, business, politics, history, and cultural and have emotional intentions. So to be ideal sugar, baby, you should not be. doesn't terrorist in person or person that are aren't a person that isn't updated with the world meals, and

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Bruno Benichio: you should be clever to be a sugar dating according to then you should be always beautiful with luxury clothes, and this type of things.

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Bruno Benichio:  according to sugar, baby influencers. Instagram story that I collected during the field of work, she said. once imagine that you are a small company with a lot of potential. You see that you have great potential and the sugar. Daddy is the angel investor.

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Bruno Benichio: and he sees you this great potential. And he wants to invest. But you, the company don't know where you want to go. It does not have a plan goes business. You're in the finance objectives. And then you're just me that investor because you don't really know what you want in life.

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Bruno Benichio: and the investor will move on to the next investment. If you don't know where you're going, I won't tell you your daddy won't either, but you'll probably regret it. I think that this report shows to us the the thing that I said in other slide. That is the rationalization of the search, the the the thing that you have to set your goals to find a sugar day and this type of things.

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Bruno Benichio: So to discuss. To discuss all of this data, I bring some

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Bruno Benichio: some theory, some things that some conceptions, and the main is the new Liberal rationality. That is a concept from, you know, vowel npa in our tool. They say that the neoliberalism cannot can be considered not only as a political economic system, but also a rationality that produces bodies and emotions. And

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Bruno Benichio: considering that the Internet and its devices are increasingly incorporated in body and and every day in our lives. Neoliberalism reflects its patterns of subjectivity to an extensive market of affections characterized by numerals, digital commercial services for a partner searcher.

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Bruno Benichio: Some scholars, for example, have pointed out that the digital search for partners and it platforms are structured from the rationalities that surround the world of pretrayions, labor, and the financial market.

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Bruno Benichio: so based on gender inequality and individualism, requiring subjects to have broad emotional competence, to lunch themselves as entrepreneurs in the market of affections. Subjects must know how to manage their feelings and improve their emotional skills as in for parents

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Bruno Benichio: from this background, in order to maximize their pleasures. We have our find a perfect match. The target consumer of this type of digital commercial services needs to be an interconnected of her, of himself.

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Bruno Benichio: Why, I'm saying this. because I argued that Brazilian sugar babies sugar relationships are surrounded by a new liberal rationality which allocates subjects to self entrepreneurship, and alls first of their lives from labor to intimacy. So Brazil and sugar babies believe that once, and started in this rationality to find and keep the sugar, Daddy, that you'll be able to achieve

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Bruno Benichio: professional benefits. So like I presented. they are looking for professional advantages, and they use this type of relationship to rise, this type of goals that we've related to the market that is related to the labor life. And this type of thing. So we see a type of

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Bruno Benichio: kind, of a lovely relationship that is embedded in this ideal of new Liberal rationality.

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Bruno Benichio: under the new liberal framework that promotes individualism and the commodification of ours of life in order to transform them into economic advantages and professional benefits, such as interpersonal and loving relationships. Sugar dating is not only a way to experience affection and some kind of romantic feelings, but but it is also interpreted

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Bruno Benichio: as an investment in one's career career.

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Bruno Benichio: So to finish, I have some final considerations. That is, the sugar babies and the sugar social network operate in a complementary way in a system that systemically commodify it. Constructor of the sections. Both hope to function in their commercial and our personal proposes, on the one hand, selling a digital commercial service

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Bruno Benichio: and the other achieving female employment and professional advancement in a contemporary political, economic contest permitted by the universal flexible work guided by new Liberal policies. So what I'm trying to say the sugar babies that I interfere, and the advertising tests and videos from true Brazilian sugar dating, resident sugar, dating social network says the same thing. They say that

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Bruno Benichio: that sugar relationship is chance for your

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Bruno Benichio: professional, for your career, and have this type of relationship. You have to be a self entrepreneurship. You have to be always beautiful. You have to be always updated by news, by coach.

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Bruno Benichio: cultural capital. And this type of things that I said previously.

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Bruno Benichio: and transforming an affirmative sentence, the mentally invoked by the research field into a question. I asked

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Bruno Benichio: our sugar, Daddy charge codes for sugar babies to reach their professional successes, because, considering the girls that I interviewed only one of them had a marriage with a sugar, daddy and open and her own business. But the others are still looking for this and other thing that I consider in this

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Bruno Benichio: research, considering the reports of interview that I collected is that sugar relationships have problems with some kind of intersectionalities like rate

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Bruno Benichio: gender class. And this type of thing. So the girls that are black, the girls that are for have difficulty to find this type of relationship. So the sugar resident sugar dating social network sales

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Bruno Benichio: that this relationship is for everybody. But considering the reports of interviews that I have collected.

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Bruno Benichio: I

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Bruno Benichio: found some problems in this type of speech. and in this case, thank you. Here is my have, Francis. Thank you, everybody.

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Fantastic. Thanks very, very much for that.

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Alexandra. Now over to you. Can you share your screen?

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Alexandra.James@latrobe.edu.au: Great, thank you.

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Alexandra.James@latrobe.edu.au: Alright, you should be able to see that one. Okay, one day. I don't think

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all right. Can you do a full screen?

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Alexandra.James@latrobe.edu.au: we had a few take issues with that one. Is that 10, that's okay. Yeah, we'll manage all right.

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Alexandra.James@latrobe.edu.au: So really, thank you. And thanks to all the other presenters, it was incredibly interesting.

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Alexandra.James@latrobe.edu.au: I don't have to tell people in this room there that new technologies have really changed the ways that people communicate texting, emailing, zoom, the way that we engage with others has been radically transformed by new technologies.

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Alexandra.James@latrobe.edu.au: And of course, these changes extend to our bedrooms from telegrams to sex robots and to using as something as ordinary, and is taken for granted as you, referring the ways that we sexually communicate have changed.

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Alexandra.James@latrobe.edu.au: commonly referred to as 16 and amateur pawn. In this project we explored how adults speak about digital sexual practices and the ways that contemporary sexual subjectivities are constructed through language, through winks, nods and even egg plan emojis.

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Alexandra.James@latrobe.edu.au: In conducting this analysis we really wanted to understand how certain words or phrases were used to produce participants, sexual identities, and how they reflect the ways that people see themselves as sexual beings.

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Alexandra.James@latrobe.edu.au: So, to prompt your thinking about this topic today, I'd like to start by asking you some questions. For instance, when you think of 16, what comes to mind?

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Alexandra.James@latrobe.edu.au: What does it involve?

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Alexandra.James@latrobe.edu.au: Is it only words, or can it be images, and does it have to be your own image? Can it be an image that inspires you?

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Alexandra.James@latrobe.edu.au: And with amateur plan? Is it scripted or not?

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Alexandra.James@latrobe.edu.au: And what about porn that's made by professional corner for performer and a fan, someone who would have typically been considered amateur

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Alexandra.James@latrobe.edu.au: so. And what place to these words of sexing and amateur porn have in our society. and what connotations are attached to them. This is really what I'll be exploring today.

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Alexandra.James@latrobe.edu.au: So briefly, I'd like to acknowledge that the study. It was a broader study. that really examines the way that by medical, by digital and biomechanical technologies, the impact on Australian adults, sexual and intimate lives.

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Alexandra.James@latrobe.edu.au: It was funded by an A/C discovery grant, and led by an incredible team of people that are listed on this particular slide and the paper that I'm presenting today is also on behalf of my current office, Jen Powell and Andrew Willing.

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Alexandra.James@latrobe.edu.au: Of course, none of this would have even been possible without the very generous contributions for our participants.

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Alexandra.James@latrobe.edu.au: so in terms of background.

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Alexandra.James@latrobe.edu.au: accept a terminology to describe the creation of sexualized images and videos varies.

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but it is commonly known. As I've said, it's 16, and

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Alexandra.James@latrobe.edu.au: in the early 2,016 first emerges the term in the mainstream media to refer to the sharing of explicit text messages and images, particularly in the context of celebrity scandals.

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Alexandra.James@latrobe.edu.au: However, this focus really soon turned to the impact of sexing on young people. and since then the term has been largely associated with the talk of risks and harms of you sexting.

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Alexandra.James@latrobe.edu.au: And although there are some academic that is trying to shift the academic way that is trying to shift the conversations around 16 away from these moral panics. In general, it remains an overwhelmingly negative framing of 16,

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Alexandra.James@latrobe.edu.au: and the focus of sexing has really tended to remain on young people rather than adults.

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Alexandra.James@latrobe.edu.au: And despite these associations in general awareness of the term 16, there's really a lot of uncertainty about how sexting should be defined and how researchers and research participants differ really in their understandings of what it actually encompasses, as I sort of indicated earlier. Is it?

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Alexandra.James@latrobe.edu.au: Your image is someone else's? Is it words? You know, that there's no agreement on this.

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Alexandra.James@latrobe.edu.au: So amateur Porn also has been associated with a lot of discussions of risk and danger.

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Alexandra.James@latrobe.edu.au: And it's perhaps unsurprising, because a lot of talk of sex in general is characterized by a perception of taboo or associated with stigma. And while there's a general understanding of what porn is, and what amateur point is. Similarly.

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Alexandra.James@latrobe.edu.au: there is not one clear agreed upon definition and with continued technological development there's been significantly shifting to rain in the space.

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Alexandra.James@latrobe.edu.au: So, for example, the increased availability of handheld cameras or mobile devices have really conflated the distinction between what has been traditionally been considered a porn producer and a porn consumer.

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Alexandra.James@latrobe.edu.au: And so, once we once porn was considered as like the representation of sex amateur porn or sex types, and even our only fences we're talking about have really complicated this distinction.

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Alexandra.James@latrobe.edu.au: Alongside this amateur point is also become associated with a particular aesthetic, and the distinction between what might be commercial for one with an amateur feel to it, and amateur report is really unclear.

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Alexandra.James@latrobe.edu.au: And just to complicate all of this weather is actually a huge range of terms used to refer to different genres of amateur point.

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Alexandra.James@latrobe.edu.au: such as nitcone, real, cool, outpoon diy phone.

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Alexandra.James@latrobe.edu.au: And so what I'm trying to say is that all of this adds to this linguistic complexity of defining what exactly is 16, and amateur pornography.

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Alexandra.James@latrobe.edu.au: and this lack of a clear, very heavily also limits the capacity to understand and communicate about digital sexual practices has implications for how individuals are able to integrate, consent, interpret, desire, or express sexual wants. And so we really sort to explore exactly how adults relate to these terms and talk about their own digital sexual practices.

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Alexandra.James@latrobe.edu.au: So this particular project was part of a broader study in relation to how adults experience tech sex. We used a qualitative method by in-depth UN. On one interview with people aged over 25,

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Alexandra.James@latrobe.edu.au: these interviews were conducted over a seventh month period in 2,020 by zoom and foreign, and guided by a series of open questions on participants experiences with sexting and image report.

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Alexandra.James@latrobe.edu.au: For this paper we we really zeroed in on participants discussion about how they talk about 16, which was prompted by a few of the interview questions and use critical disclosure analysis as a methodological framework.

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Alexandra.James@latrobe.edu.au: so you can see an overview of participant characteristics on the slide.

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Alexandra.James@latrobe.edu.au: But in total, 23 participants participate in the study, and they were aged range from 25 to 75 years old, and I'd really just like to highlight the upper end of this particular age range, because 75 is not what is commonly associated with when we talk about sexting.

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Alexandra.James@latrobe.edu.au: and most participants were actually aged in their forties and fifties, and what I thought was particularly interesting for those in this particular group is that when, if I ask them why you interested to participate in the study so often, they told me they felt like it was important because they didn't think many other people in their group by age range would participate or even engage in these practices.

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Alexandra.James@latrobe.edu.au: So I suppose this sentiment already starts to indicate the silence that characterizes 60, an amateur porn in groups of adults.

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Alexandra.James@latrobe.edu.au: So

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Alexandra.James@latrobe.edu.au: when I asked participants about how they talk about their practices, they identified a huge range of words that can be used to talk about 16 and a half.

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Alexandra.James@latrobe.edu.au: Often participants use words to describe the interaction or the tone of interaction, such as flirty or playful.

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Alexandra.James@latrobe.edu.au: They also use words that describe the content, such as nude photos or topless photos. Most often participants relied on innuendo or d sexualized terms, such as cheek photos to speak about their practices.

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Alexandra.James@latrobe.edu.au: What this group of terminology used by participants indicates, however, is the extent to which participants

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grapple to find language, to clearly speak about their sexual practice.

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Alexandra.James@latrobe.edu.au: They often suggested a number of times that may be applicable, but also they weigh these terms, sometimes later rejecting them and then trying to reach for another phrase.

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There was not one clear go to accessible language that the participants drew on.

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Alexandra.James@latrobe.edu.au: and among that list. Hopefully, you notice that the terms 16 and amateur Porn didn't emerge. In fact, although participants were aware of the terms, they

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Alexandra.James@latrobe.edu.au: very few applied them to their own practice, and often rejected this language altogether.

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Alexandra.James@latrobe.edu.au: The term amateur pawn was often considered to be associated with professional porn performers, or thought of something that they watched rather than something that they actually did

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Alexandra.James@latrobe.edu.au: well produced.

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Alexandra.James@latrobe.edu.au: On the other hand, sexting was associated with young people, and not the sexual practices of consenting adults. This was often described as an idea, one from the media reporting of the risks of sexting and young people.

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Alexandra.James@latrobe.edu.au: Some participants also spoke of themselves being too old or disengaged from online cultures to really comprehend or identify with the term sexting.

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Alexandra.James@latrobe.edu.au: Another participant

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Alexandra.James@latrobe.edu.au: in addition, sort of describe why they didn't relate to this terminology. You're saying 16, and amateur porn is more.

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Alexandra.James@latrobe.edu.au: I don't know. For me. Personally, I think those 2 terms are more like the extent or the degree of the practice is higher. It's more professional away. It's more professional, I guess, for every day people we're probably not there yet

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Alexandra.James@latrobe.edu.au: there was a sense that amateur porn was just going too far, of being too extreme or removed for there and practices.

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Alexandra.James@latrobe.edu.au: and because participants felt positively about their practices, the negative connotations they associated with the term 16 and amateur porn really precluded them from applying these terms for to their own practices and themselves.

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Alexandra.James@latrobe.edu.au: So what I hope is clear from the discussion so far is that participants were keenly aware of how the words they use to speak about their practices carried particular cultural and social implications.

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Alexandra.James@latrobe.edu.au: and as a result they really actively use words to either align or remove the individual practices from certain associations.

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Alexandra.James@latrobe.edu.au: For example, the term erotic, was often used in juxtaposition to what was described as pornographic or explicit content.

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Alexandra.James@latrobe.edu.au: and this language was only used was used to what I can only describe as a high, low, cultural distinction. where erotic was sort of synonymous with an acceptable display of sex and sexual body.

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Alexandra.James@latrobe.edu.au: whereas, explicit or pornographic, was you considered crass and lacking in refinement.

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Alexandra.James@latrobe.edu.au: And so in these instances, participants sometimes compared eroticism to art and sort to distinguish their practices from anything that was regarded to imitate mainstream pornography.

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Alexandra.James@latrobe.edu.au: and when talking about porn participants often raise this term only to relate, to reject. It is something they wouldn't really use to describe their practice.

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Alexandra.James@latrobe.edu.au: Overall participants chose terms that position, their sexual practices, as having greater meaning than simply images or videos of sex.

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Alexandra.James@latrobe.edu.au: These connotations they seem to associate with pawn.

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Alexandra.James@latrobe.edu.au: and instead, which they sort as lacking in meaning, or as being overtly crass or sexual, or to be or stigmatized

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Alexandra.James@latrobe.edu.au: instead, participants to on language that allowed them to shift this association, if they practice away from pornography by describing cute, flirty, or artistic photos.

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Alexandra.James@latrobe.edu.au: and while using everyday language, provided participants with significant scope to talk about their practices in ways that we're really congruent with their identity. So many of it just remained. It just a general discomfort in speaking about sexual practices in general.

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Alexandra.James@latrobe.edu.au: This was most evident when participants describe how they would talk to their partners or friends about their practices.

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Alexandra.James@latrobe.edu.au: and what was really no school. Here was that participants describe, not talking about. We're not naming their practices, and instead, they describe relying solely on context to communicate with others.

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Alexandra.James@latrobe.edu.au: This often refers to just they they often involved just referring to photos or videos with context, to use the gaps of what sort of photos or videos. They were talking about.

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Alexandra.James@latrobe.edu.au: Other participants try to distance themselves from any specific way and explain that no words would be used to discuss sexing or amateur corn for them it was an action without a name.

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Alexandra.James@latrobe.edu.au: Some describe this as resulting from an overall reluctance to speak about sexual topics at all, with one participant saying that while they prefer the term artistic photos in ordinary interactions, they would not speak about the practices to anyone.

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Alexandra.James@latrobe.edu.au: So what can really be seen here is that there's quite a long held discomfort and stigma, and to be associated with sex, and how this continues to shape the way that people talk about 16 and amateur pornography. Today

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Alexandra.James@latrobe.edu.au: the terms and silence is used by participant to communicate about their creating and sharing, with viewing of digital self made images at times operate to distance their practices from over expressions of sex or pleasure.

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Alexandra.James@latrobe.edu.au: notions of shame and risk and concern, and sexting and amateur upon, really crept into the way the participants talk about their practices with evident gaps in positive terminology.

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Alexandra.James@latrobe.edu.au: and when cast is to be communication about sexual topics can become, it can characterize by silence, and participants use the silence to avoid any identity related repercussions or negative associations with their practices

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Alexandra.James@latrobe.edu.au: and our participants. Descriptions communication on digital sexual practices wasn't really enabled only through contextual hints, actions, or a generalized capacity, to read the situation.

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Alexandra.James@latrobe.edu.au: And I just like to finish by pointing out that accessible and commonly understood. Language is really required for people to talk confidently about sexual design and consent, and it's really needed for sex education and health promotion.

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Alexandra.James@latrobe.edu.au: The silence is used by adults, and a lack of commonly accepted positive language. To speak about sexual practice has implications for the ways that adults negotiate a consent, sexual communication, initiate sexual practices, and engage in conversations about sexual assault and sexual health.

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Alexandra.James@latrobe.edu.au: And so, in closing, I'll just ask, do you sex? And more importantly, do you call it this?

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Alexandra.James@latrobe.edu.au: Thank you.

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There is

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thanks. So much for the awesome presentations. Can we gather our in-person participants in the front for the discussion. Otherwise we will have our online

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participants here

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mostly

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cool.

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Okay, if you have also our our online crowd, if you have any questions that you would like to

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post in the chat. Please do so, or raise your hand and unmute your cells. yeah.

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here we go. You'd like to start.

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Hi, sorry. Amazing presentations from everyone. Are you all right?

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Okay? I'd like to direct my question to Alexandra. I just a very curious question to just look. Place some context on your presentation. I would like to know when the data you collected, when was it collected? Cause particularly from where I'm from in the Philippines there was a different. The the way we define the the

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the this, the distinguishing factors of pornography, sexting.

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sharing nudes kind of has evolved so quickly. in the last 3 to 5 years, particularly also because of the COVID-19 pandemic, and also in relation to the other speaker earlier because of the increase. penetration to the only 5 of only fans and sites like that. No punning then.

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But so I was wondering when this this data was collected. That's all. Thank you.

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Alexandra.James@latrobe.edu.au: Yeah, sure. Thank you. So it was collected in 2020. So it was in the middle of lockdown and a lot of Australia. what I would say there is that a lot of the participants again, because we captured that quite

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Alexandra.James@latrobe.edu.au: broad age range. this wasn't a new practice for a lot of participants. So, for example, our eldest participant, who was 75 years old, describe trying to create sexual images and content before cameras were even easily accessible. So it started for him with sculptures and then move to drawings. And then eventually he developed his own photos, and it was a process

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Alexandra.James@latrobe.edu.au: Other people also talked about trying to use polaroid cameras as their very first attention. Also how clunky and and difficult that was to sort of get the right shots. so what what you can sort of gather from this is that

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Alexandra.James@latrobe.edu.au: terminology has evolved. But

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Alexandra.James@latrobe.edu.au: these participants themselves didn't really consider themselves as keeping up with that terminology. even the way they talk about sexting. They're like, no, that doesn't apply to me. That's a young person thing.

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Alexandra.James@latrobe.edu.au: so I think I hopefully, that answers your question.

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Thank you.

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thank you for all the presentations. I'm Samuel from the Philippines in Hong Kong. My question is specifically for Bruno. actually, I'm curious with this maybe this not part of your research. But I'm I'm as I'm curious if you it is. is it like

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and a I need a a deliberate decision to to focus on females sugar babies, or do you? Would you also consider male sugar babies, or or other non-binary sugar babies? Yeah, thank you.

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Bruno Benichio: Thank you so much. At first, I was considering to include.

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Bruno Benichio: all their genders and other configurations, because we have sugar relationships between 2 men. We have sugar relationships between 2 women we have between sugar, mommy and sugar baby ma male sugar baby. But considering the limitations of time to do a research here in Brazil, we masters, we have only 2 years, so I have. I had to

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Bruno Benichio: to define heterosexual or other type. I have to to to choose what I

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Bruno Benichio: what I would work because of time.

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Bruno Benichio: But maybe in the future I consider to look for other configurations of sugar relationships.

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Thanks a lot.

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thank you so much for all of those really interesting presentations.

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my questions for Alexandra and the team. I'm I'm Barry. By the way, I'm from Unesa, and my research is on sex education. for transcendental of us youth specifically. But I was wondering if you and the team had any insight into the specific implications of this for sex education. especially in a time where the mere mention of queerness at school can bring about a months, long campaign of accusations, of grooming in the national media.

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Alexandra.James@latrobe.edu.au: Gosh! That's not an easy question. So I

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Alexandra.James@latrobe.edu.au: honestly, our like. Our response to this has been more theoretical, I suppose, rather than practical. In that we're looking at the sort of answer, if you will, as a capacity to generate sexual literacy, and so to look at sexual literacy as something that encompasses skills and the capacity to find information and and to do so in a positive way to that also expresses and compasses things like desire and that potentially that some of that is removed from schools

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Alexandra.James@latrobe.edu.au: as well. But you know, to take heat some of the heat out of the the conversations we're having about sex. Ed, is that where do digital technologies come into place where the parents come into place? what is more integrated approach to sexual education look like in the space?

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Alexandra.James@latrobe.edu.au: so I I guess that's my my answer in relation to sex, said But I'd also say that in this particular case, we're we're acknowledging the fact that this is actually adults, that that didn't have a language. And so often young people the the sort of focus of sexual education campaigns, and that we need to sort of

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Alexandra.James@latrobe.edu.au: address the gaps in young people's knowledge. But what our argument would be is actually, we need to address that at the gaps in adults knowledge that it's often assume that adults are doing these practices well and that they are well informed. but actually, we're asking kids to do something that adults don't even have the capacity to do. And there's no resources out there for them in this way. I don't know if that starts to answer your question. It's I know it's not a tricky one, but it is a tricky one. Actually, it's so.

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Thank you.

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I also want to ask something to Alexander. In many cultures and countries sexuality is always associate with some type of fear. So there is the fear of getting a disease. There is a fear of being used, and in

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nowadays, and or in this type of ritual sex, I imagine that the biggest fear. It's about being exposed to have your private image, your your private conversations being lick or used against you somehow. So I just want to ask about how the people deal with this fear of when they are creating this

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contact. That will be in some place when they do it. A picture, or this is the new type of fear. Let's say, to express sexuality through these channels.

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Alexandra.James@latrobe.edu.au: yeah, absolutely. Thank you.

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Alexandra.James@latrobe.edu.au: fear did come up, and it didn't in some ways like that wasn't the overarching thing that that emerged from the data. I think the thing that I would say is what we found was that adults. We're aware of the the risk, I guess.

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Alexandra.James@latrobe.edu.au: and also to steps to navigate that just as we do sort of in the rest of our lives. You know you. You drive a car on the right side of the road where you see about I think there was an initial fear for some of them. But again, as they, they did the practices more, and they built connections.

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Alexandra.James@latrobe.edu.au: What I thought was actually most interesting was the fear and the risk of someone not reciprocating. That was really where a lot of the the participants fear came from. Of how will this be interpreted? What will the other person think of this? Will they like it? And there was one person that described really struggling in their relationship because they felt comfortable to share their images. But their partner didn't share it back.

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Alexandra.James@latrobe.edu.au: And that's where a lot of their concern lay it like, well, why aren't they sharing it back? What's wrong? And what does that mean about our relationship?

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Alexandra.James@latrobe.edu.au: So hopefully, that starts to answer some of your question. In that

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Alexandra.James@latrobe.edu.au: that fear of exposure was present in the back of their minds. And they you usually drew on media stories of where they'd seen sort of exposure and celebrity scandals.

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Alexandra.James@latrobe.edu.au: But that wasn't something they directly personally engaged with as a concern, if that makes sense

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to that.

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Hi! thank you so much for your presentations. They all very engaging, very interesting. my question is sort of a similar fame, and I would I like to ask Miss feel Bruno and Chris about their sort of experiences, and not sorry not exist. So the work about how this kind of sex work or sexualized work and the labor involved.

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you know, nowadays we see a lot of the regulations and the rise of gig economies and casualized work. and in sort of the fields of sex work, we already can see that maybe initially like these were not

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already regulated as heavily as other industries. I would like to just sort of ask whether you see that these deregulations in sort of other. I guess similar industries have an effect on these informal and digital areas of sex work. And practices.

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Yeah, I can start is this one. Okay? So in South Africa.

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I'm sorry. I I keep forgetting the people online.

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So as is in South Africa. 6, work. That word does not exist. So it's not regular, it. It's it's illegal. So the word sex work does not exist. There's prostitution. There's we're just loitering. There's there's different words that's criminalized. But the very few instances with someone will do jail time which I know it happens in other African countries where

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you'll go through the court procedure and you'll be behind bars. What usually happens is police officers. They they will arrest people or try to rob them of the money, or even try to have sex with them and rape them, and then that is their sorry

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so they will they they so so I think more than anything by it being illegal at this point in time, it allows so many other illegalities to happen as a sab of it, because anything that happens to the sex workers during the nature of the job is not recognized as a crime, because what they were doing in the first place.

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was wrong in the last 10 years, and things do take time in South Africa. There's been a conversation about regulating sex work. I don't think it will ever, if I ever be allowed. But there will be type of regulation spots we can happen, I think the I think the Netherlands model is one of the ones that's being proposed with 100

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the people at least. There'll be some safety around it, I think, for me. I if you saw in my post. I was like 6 workers work. The reason regulation of any kind is important is because there's a lot of stigma that is surrounding the the, the selling of sexual services that perhaps the buyers don't

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have to go through. So if we can have an open and honest conversation that people do have desires. And these are things that people are interested in and open the market a bit. In that sense. then we, we, we, we, we free ourselves. We're not just freeing the 6 workers.

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but Fun enough in South Africa. The South African revenue services taxes the only fence goals very highly. So they somewhat. There is a recognition that they know what's happening. They know money is moving, but it's illegal by all 150.

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Yeah, I'm not quite sure what it's called. But they, they told me, okay. So the money they make only fans takes 20%. And the South African government takes 25% of the amount. So that's a very high amount. I'm not sure what they call it. They probably like they call it entertainment tax. I think it's around that realm of entertainment tax. But the South African Government is definitely benefiting from that only fence money that they

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don't think it's so wide to exist or something.

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And I think you wanted to also extend the question to Alice.

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to our online presenters. So yeah. if you want to pick it up.

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Cristiane Melo: Thank you so much.

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Cristiane Melo: In Brazil's sex work is not legal, but it's not regulate. But the third part is are illegal. So you can sell sexual service.

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Cristiane Melo: But another people cannot. It takes some money off you of that. This is illegal.

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Cristiane Melo: So in the case of as it's creating content. they see this digital space like us, safe

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Cristiane Melo: way of do this work. Because

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Cristiane Melo: if something helping happen with you on the street or on the clubs, you cannot do anything, for this will not help you and

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Cristiane Melo: anything we will have with you. So in this space, they say, Oh, and online, I can just turn off the shed and block the clients and

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Cristiane Melo: doing a lot of things that is not possible in person and about the platforms. It's in interesting, because

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Cristiane Melo: in Brazil would have a big gaming platform. And but they don't say it on this website. That is a sexual service.

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Cristiane Melo: because it's not so. The girls are are using this space.

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Cristiane Melo: but the platforms avoid the and avoid legal persecution, or on other things. So in this case.

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Cristiane Melo: face to face

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Cristiane Melo: is not the is not seeing like a a better rate.

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Cristiane Melo: because it's

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Cristiane Melo: not regulate.

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Cristiane Melo: And online text word is not regulate too. But you can regulate your own, your own private room and your own clients, so that in my case I think that the the things happening in this way.

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Cristiane Melo: always in forever. But online is a safe way of do that.

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Only events also, within, like the last year, attempted to

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only fans also, within the last year, attempted to ban like nudity and sexual acts on it, and there was like a revolt from a bunch of sexual workers that were saying, You cannot like

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cut our legs out from under us in that way.

393
01:21:02.140 --> 01:21:02.810
Yeah.

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Bruno, did you also? Yeah.

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Bruno Benichio: okay. thank you for the question.

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Bruno Benichio: based in on some literature that works on sugar relationships. I also consider that this type of bound has a lot of connections with the sex industry and the platformization of work, and in Tennessee, but something terracing to say is that

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01:21:34.130 --> 01:21:49.030
Bruno Benichio: they do not understand like this the sugar babies that I interviewed the digital social networks that I analyze it. they understand the sugar relationship as a type of

398
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Bruno Benichio: normal relationship, a confessional, they say, like they would say, it, it. It is a conventional relationship

399
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Bruno Benichio: with some benefits. So they don't understand this. As a type of sex work. They believe that

400
01:22:08.320 --> 01:22:19.489
Bruno Benichio:  a sugar relationship is authentic, a true bound that involves failings and this type of things. But I think that

401
01:22:20.160 --> 01:22:29.820
Bruno Benichio: considering the literature that I use in my research and this type of things. I think that we have a lot of

402
01:22:30.030 --> 01:22:50.990
Bruno Benichio: other types of intimacy that are being selling in the sex industry, not only sex directly, you know not only what you're seeing in the mainstream prostitution that are a lot of other things that are being selling the sex industry with the thing of relationship or other names. I don't know experiences and

403
01:22:51.020 --> 01:22:52.339
Bruno Benichio: this type of

404
01:22:52.350 --> 01:22:55.270
Bruno Benichio: and words. So

405
01:22:55.300 --> 01:23:08.540
Bruno Benichio: I think that it has a relation with the sites, industry, sex market. But they they don't see this way. They see as a true connection, or out of 10 tickets. And this type of thing

406
01:23:10.980 --> 01:23:11.760
he

407
01:23:13.360 --> 01:23:28.089
Hi! My name is Yvita Rajinska. I'm from Warsaw, Poland. Thank you very much for all presentation. Today it was great. I have a question. I think it's a more methodological or ethical question.

408
01:23:28.130 --> 01:23:54.140
It might be considered as a challenging or tough question. Sorry for that. And just from the very beginning I want to say that it is rather sharing my own concerns, doubts and challenges that I meet as a qualitative researcher. I want to ask, how do you perceive your own position within these projects.

409
01:23:54.700 --> 01:24:14.970
and, for example, from intersectionality approach. Very often we think about participants and their position, and I want to ask

410
01:24:15.020 --> 01:24:26.009
all of you if you like to answer, how do you see your position, and what were your motivations? As well to engage in those projects?

411
01:24:26.040 --> 01:24:50.749
And I want to also appreciate your similar presentation, because it was also about auto ethnography, which I'm very much interested in, and if you can elaborate a little bit more, if it's difficult challenging for you, do you see what advantages and disadvantages. You see, in this approach, yeah, thanks

412
01:24:54.980 --> 01:24:55.800
this

413
01:24:56.610 --> 01:25:15.169
thanks for your question. Originally the project had started off as being a netnography where I was going to be doing collective work with. I have a space on my Instagram which is for women identifying only participants where I have hundreds of women from around the world who sign up to interact with me and have conversations with me.

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But we switched it to an auto netnography where it became very deeply personal, self-reflexive research which matches with the first part of my paper. But I return to collective research in the third part.

415
01:25:28.080 --> 01:25:35.179
Throughout my Phd. Process I started to really think about what it meant to do research on the other. And

416
01:25:35.260 --> 01:25:40.059
how that felt, for how I was navigating, trying to understand

417
01:25:40.250 --> 01:25:54.319
theory and social theory and understand qualitative work. And so that's why I decided to take the route of doing 2 very deeply self-reflexive research methods of auto ethnography and auto-netography.

418
01:25:54.730 --> 01:26:14.129
But to tie into the question that you asked at the end, academia is an extractive model. It will take whatever it can from you. And so we, as researchers, have to constantly negotiate for ourselves, how much of ourselves are we going to give over here? And so that has been definitely a struggle to navigate.

419
01:26:14.130 --> 01:26:38.449
Fortunately I am surrounded by people who, I, I believe, truly love me, and truly care for me, and even in the initial part of presenting my projects. There was deep concern about my mental health, and as well as like how I was going to be safeguarding myself as I went down very personal research, because even the first part of my research is looking at my family stories.

420
01:26:38.460 --> 01:26:54.739
So in terms of like putting myself out there and saying like this is what I do. This is what I am in the academic space, but also in my family structure, like, I experience a lot of backlash a lot of stigma things like that. But

421
01:26:54.780 --> 01:27:06.180
it is what it is I'm going to do research about this, because that's what interests me. And I happen to be in the space. So I'm going to put the lens on myself before I feel comfortable going out and doing it and putting it on to other people.

422
01:27:06.920 --> 01:27:08.240
Thank you for your question.

423
01:27:09.660 --> 01:27:22.680
 I think when I started presenting this body of work, someone asked me. I was part of as a doctoral Pharaoh at the Institute of Humanities in Africa. Hum up, which is based in Cape Town.

424
01:27:22.860 --> 01:27:30.020
Someone asked me about my sexualization in this process. And I was like, why would I be sexualized? I'm not on it.

425
01:27:30.100 --> 01:27:40.240
but like I just I thought it was, what does that have to do with me. But I think in writing up a narrative of the methodology, I've had to really think deeply about

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01:27:40.300 --> 01:27:48.710
my position in the field, and the fact that I'm the only fan score so like if you say only fans South Africa, my face is probably going to pop up.

427
01:27:48.710 --> 01:28:16.000
and more than anything, and I'm not on it, but like more than anything in in South Africa as much as we were one of the first nations in the world to legalize gay marriage. It's a very conservative society. It's a very religious society. So now I am entering this space. the world stage as a black woman talking about sex and and wanting people to talk about their desires.

428
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So I'm very cognizant of the fact of the history of that. And even in writing about the black body, which I do. A lot in the context in public space is naked, and the perceptions of that that it's sexualized ab initio. So I think it's something I'm really thinking about.

429
01:28:33.350 --> 01:28:54.509
I in terms of There's something that happened in the field that actually I I discussed with my supervisor, but we haven't reached a consensus, a number of even the participants. We we became quite friendly, and they were like, No, you can use my manufactured name as as you're writing the codes, which I did not do there just for a participant. 1, 2, 3.

430
01:28:54.510 --> 01:29:20.660
But it was something that I had to make a decision about that exposes them as well to the world stage. So it's definitely I don't really have an answer for you, but it's definitely things that I'm considering and thinking and spending a lot of time trying to write the story, but also, in a sense, you know, when I saw your comments, they And someone said something that was really nasty. I was just thinking.

431
01:29:20.760 --> 01:29:51.080
I you can't walk away from that's you. That's your face that's your likeness. and no like I just I I don't know how you do it, but so I just. I did want to share with that afterwards. But it's definitely things that I'm thinking about. I don't have an answer. I have all these reflections that I'm making as I'm going through the poses. As something happens, I reflect more on it that when I was part of that research Institute it was quite a male space, and Many of the men were from West Africa and

432
01:29:51.080 --> 01:29:55.149
a Muslim in religion and orientation. They were not interested in this research.

433
01:29:55.150 --> 01:30:23.210
like when I would be presenting, we would have these seminars. They were not interested in any of this. Why, why do I want to talk about sex? Am I on it? Am I having sex all the time on my honey all the time. And why? Why so? The way all these like nuances that I've had to pick up and move to different spaces. I'm happy that now my research home is somewhat the Hrc way. We are constantly having conversations about 6. Maybe it might be about HIV association, but there is an open room or a door window that

434
01:30:23.210 --> 01:30:32.000
I don't feel like. Oh, I I'm being weird because everyone else is, you know, talking about AI technology

435
01:30:37.070 --> 01:30:42.440
from our online participants. Any comments on your motivations. And

436
01:30:43.470 --> 01:30:48.170
Bruno Benichio: okay, I think I can start with the discussion.

437
01:30:48.330 --> 01:30:57.849
Bruno Benichio: I want to talk about ethics. I think that is something that you said. even though they don't consider themselves as sex workers.

438
01:30:57.870 --> 01:31:10.320
Bruno Benichio: sugar relationships in general, in a way, in a level. He's associated with prostitution in Brazil. And I think in other countries, also, as I'm seeing in some a broad literature about

439
01:31:10.320 --> 01:31:31.310
Bruno Benichio: relationships. and I don't know if you guys perceive, but I don't present the real name of the websites always when I'm talking about the websites during the presentation, I said as sugar dating, social networks, President, sugar dating social networks. And I also had to say that the name of the girls are fixtures, because

440
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Bruno Benichio: is this it. Sugar relationships are associated with this of prostitution and other bad things that the society see as all wrong or dirty, and this type of things. So

441
01:31:47.830 --> 01:32:11.890
Bruno Benichio: I put pictures names on the sugar babies on the sugar babies. Lengths are because of this, and I think that what I'm trying to say I think that is something that all of us doing digital ethnography or other type of online research have to consider because we cannot expose our participants, especially when they

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01:32:11.910 --> 01:32:30.610
Bruno Benichio: engage in some sexual practices or some experiences that are moralized by our society, even though they say, Yeah, you can put my real name. You can see what I and who I am, and this type of thing. We had to consider this, and it's something that I that I

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01:32:31.160 --> 01:32:51.599
Bruno Benichio: that I would answer you about ethnic parameters that we have to consider. We have some guidelines of ethics with Internet research. I don't know if you guys know, but we have the association of Internet researchers. That is a global research association. And they have,

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Bruno Benichio: truly good at call guidelines and parameters. of Internet research.

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Alexander or Christine? you want to pick it up?

446
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Cristiane Melo: Yes, I would like to say about how, how I engage in my research

447
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Cristiane Melo: on my master research. I was

448
01:33:20.030 --> 01:33:31.110
Cristiane Melo: some other team, nothing about sex work, but I know some women who are engaged with digital sex work.

449
01:33:31.150 --> 01:33:34.290
and I just follow them in.

450
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Cristiane Melo: I just building a page project. and I think that is

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Cristiane Melo: easy, because I'm a women like them. So

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01:33:51.000 --> 01:33:57.729
Cristiane Melo: it's difficult if you are. If you are a man doing research with male sex work

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Cristiane Melo: and

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Cristiane Melo: about ethical issues. I think that is, we need to be really careful when I, when we are dealing with

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Cristiane Melo: mainly the person who was in the research with this.

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Cristiane Melo: and in the case of sex work, I think that is really important, that we'd be careful to not fall in conservative discourse.

457
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Cristiane Melo: because we live in the last 4 years in Brazil, are we in that period? So

458
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Cristiane Melo: it's really easy, the new following conservative discourse. And it's really important that we

459
01:35:00.480 --> 01:35:11.350
Cristiane Melo: doing a research not to talking about sex work, but to talking with sex work. I think that this is really important.

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01:35:11.390 --> 01:35:22.570
Cristiane Melo: and in my case I am paying attention and material there. That is not only academic. So I

461
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Cristiane Melo: it's important to talking about with social movements and modern search that is not academic.

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Cristiane Melo: It?

463
01:35:34.750 --> 01:35:35.450
Yes.

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01:35:38.800 --> 01:36:08.130
Alexandra.James@latrobe.edu.au: yeah. I don't think I can really build too much on on what everyone said. I think it's all being quite, quite amazing in terms of the discussion of reflexivity and research and reflectivity and process. I think the only thing I would say, for our research method. I come from quite a a qualitative feminist research background. And again, as part of that, this, this concept of reflexivity and investigating and being really attentive to my own assumptions and my own bias has been quite an important part of that process.

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Alexandra.James@latrobe.edu.au: and also being really led by participants, you know you you can hear when they come on like we did out because of lockdown. We did our interviews by zoom, and you can hear when they're on the phone. When are they nervous? When do they not want to talk about a particular topic? Where can you lean in and like being really led by where they're at and what they're comfortable and speaking about and creating that that space where they feel safe in in doing that work

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Alexandra.James@latrobe.edu.au: and for me personally, it's always quite rewarding at the end of the interview, when you sort of stop the audio and you ask for how you feeling after these discussions.

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01:36:42.000 --> 01:37:03.360
Alexandra.James@latrobe.edu.au: and so many people talk about like this lightness, and that it's a way of their shoulders, and they haven't been able to have these conversations with other people. So I think that speaks both to doing reflexive research, but also the the topics that we're all investigating in that they are still so silenced and giving people that space to have these conversations is quite rewarding as well

468
01:37:05.080 --> 01:37:05.990
for that

469
01:37:07.340 --> 01:37:18.440
right? hello! This is Katherine from China and Japan. First of all, I want to say thank you very much for all the presenters and all your amazing works. So I have 2 questions for Bruno.

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01:37:18.450 --> 01:37:30.370
So like, according to my little knowledge about this, this kind of sugar relationship, like from social media, before I think all the men like they all already got married.

471
01:37:30.370 --> 01:37:49.680
So I'm wondering for the sugar babies. I don't know whether you touch this area in your interviews. Do they consider themselves or identify themselves as the other woman which I want to refer. Here is the single woman who involved with the relationship with a married man. So I'm wondering if they identify them as the other woman.

472
01:37:49.680 --> 01:38:12.419
Is there a clear boundary between the sugar babies and the other women? So I wonder if the boundary is not clear? Will this mixed identity make their emotional struggles heavier? Because, as you mentioned, this kind of sugar relationship is based on that faction. So this is my first question. The second question is, when you're recruiting your interviewees

473
01:38:12.420 --> 01:38:21.469
like, did you meet any difficulties in finding this sugar babies? Because I feel like for this kind of people. They want to hide their identity. So that's how. Thank you very much.

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01:38:27.640 --> 01:38:28.840
Bruno Benichio: Okay.

475
01:38:29.540 --> 01:38:50.380
Bruno Benichio: yeah. Considering the the reports of interviews, the sugar babies that I interviewed. sometimes the sugar daddies are marriage, and they are the second women, the type of this type of things, and they know that they are marriage, and they don't care about it, because they say, in the

476
01:38:51.410 --> 01:39:00.829
Bruno Benichio: the, a sense of a sugar relationship is an open relationship. And you'll start this relationship with the sugar, Daddy, knowing that they have

477
01:39:01.070 --> 01:39:14.519
Bruno Benichio: with that that he have all he has, all the relationship he has. Marriage has a family, and this type of thing so commonly our extra comfortable relationships. I don't know if

478
01:39:14.620 --> 01:39:16.649
Bruno Benichio: it was what your

479
01:39:16.680 --> 01:39:30.559
Bruno Benichio: question to me and to find the the girls for interview, and this type of things My first participant of the research was the sugar baby influencer.

480
01:39:30.620 --> 01:39:36.449
Bruno Benichio: I sent a message to her and

481
01:39:36.600 --> 01:39:38.279
Bruno Benichio: say a and

482
01:39:38.390 --> 01:39:52.779
Bruno Benichio: highlight, the ethical parameters of my research, and invite her to participate and she accept. And during our interview I ask for her if she

483
01:39:53.590 --> 01:39:57.150
Bruno Benichio: no someone, some sugar baby to

484
01:39:57.520 --> 01:40:00.970
Bruno Benichio: to invite to, to the research, to

485
01:40:01.020 --> 01:40:09.959
Bruno Benichio: to participate in the research. And she indicated other girl that when I interviewed her she indicated other girl.

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01:40:10.200 --> 01:40:34.249
Bruno Benichio: And she also helped me posting in her profile in her story. my research. she share it. My research saying that I that I needed some participants. So the this, this is this is how I enter it in this field of work, and I

487
01:40:34.810 --> 01:40:39.109
Bruno Benichio: again. the contributions of them.

488
01:40:39.220 --> 01:40:44.879
Bruno Benichio: with 9 intervals with sugar babies and one interview with sugar, Daddy

489
01:40:44.940 --> 01:40:56.740
Bruno Benichio:  Nowadays the all the interviews were done in to 2,021, and nowadays I'm trying to have some meals.

490
01:40:56.800 --> 01:41:15.040
Bruno Benichio: some some new interviews, and I have a I'm and I'm having difficult to find, because it's like you said they are. They want to hide this cycle, saying, and it's this, I think, that the sugar babies are super helped me to find collaborators, because it was

491
01:41:15.190 --> 01:41:16.630
Bruno Benichio: from from

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01:41:16.660 --> 01:41:26.819
Bruno Benichio: from her all the participants because of their their, her story, and because of the other girls that are a friend of her, and

493
01:41:26.860 --> 01:41:29.650
Bruno Benichio: and she indicated me to

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01:41:29.790 --> 01:41:31.800
Bruno Benichio: so interview. Then.

495
01:41:36.300 --> 01:41:38.090
thanks very much.

496
01:41:40.090 --> 01:42:04.450
hi on. Thank you for your presentations. Really nice nice to be a part of this, and listen to all your different views on this. And what I really like about this session is that, we use kind of the digital to talk about the topic that has been around for a lot longer, and then then they did still right. And we've been trying to talk about it, or maybe avoid it for a long time. And now we kind of cannot get around it anymore.

497
01:42:04.510 --> 01:42:09.880
and based on that, my question actually, to all of you, is.

498
01:42:10.150 --> 01:42:12.760
what does this digital actually mean

499
01:42:12.970 --> 01:42:25.190
in relation to sexuality? What does it for all of your cases? What can we learn about sexuality, and how we talk about sexuality through the digital that you address.

500
01:42:25.210 --> 01:42:33.069
I think you all have a different kind of aspect of sexuality, and I was wondering how you reflect on that. Do you see any new tensions? New

501
01:42:33.250 --> 01:42:36.390
taboos? New. whatever it is.

502
01:42:42.620 --> 01:42:44.350
Who's that?

503
01:42:45.540 --> 01:43:14.409
Ok, yeah, you're again. I'll go back to where I started. I think, when I started the idea. I was calling it non-reproductive sexualities, because when we speak about African sexualities, they they're reproductive. People have children, they get aids, and they die from having sex. So I I started calling it non-reproductive sexualities. I called it discusses of pleasure, but then I realized it might not be pleasurable. I changed that.

504
01:43:14.520 --> 01:43:23.210
But I think the role play for me is the way that only fans, organizes preferences

505
01:43:23.250 --> 01:43:35.280
which is different from other platforms that are out there. So an only fence. I think one of the person says that. So unless you know the person's name, or they are hashtag.

506
01:43:35.510 --> 01:43:53.740
and, unlike other social media. Only fence does not suggest people to you or recommend people to you. So you can use hashtags of what you prefer. Let's say, in the case of South African woman. Bbw, that's your preference. So if that's what you prefer, only fans will only show you people with those hashtags.

507
01:43:53.740 --> 01:44:14.229
So for me, I think what we're having play out here is It's in a way, the way that preferences of particular people, some hidden, some very hideous and and and are being organized on these digital platforms. I think that's what The broader conversation I'm entering into or speaking to 150.

508
01:44:16.450 --> 01:44:18.579
Hi, thank you for your question.

509
01:44:18.730 --> 01:44:33.250
 yeah, I've been interested in how subjectivity is shaped both by this online space that has the agency to do so and moves into the our, even our offline understanding of self as well

510
01:44:33.450 --> 01:44:58.449
in terms of like femininity. This one aspect of my research that is looking at the hyper, feminine, hyper, sexual aspect of myself but one, the other part of my research looks at how masculine of an athlete I was. So this idea of gendering as a process. And it's processing me into these systems of historical domination, of capitalism and patriarch.

511
01:44:58.450 --> 01:45:07.830
And what is that interplay that is happening intersectionally is sort of what I've been really interested about writing through and trying to

512
01:45:07.830 --> 01:45:18.150
understand. and that shaping. And you both of these are both these spaces are playing a role in in that shaping.

513
01:45:18.270 --> 01:45:25.049
 So yeah, I think that's how I've been trying to understand that. But historically, we've had

514
01:45:25.090 --> 01:45:51.689
various forms of communication that are always shaping, how women are viewing themselves, and how women are surveilled and policed through that as well. So I am interested in that policing politic as well on the woman's body and on her agency? And where can you even find these forms of freedom through something that is constantly surveilling you back into a capitalist and patriarchal dominance. Yeah.

515
01:45:56.719 --> 01:46:01.880
 Cristiana Bruno Alexandra, would you like to pick it up?

516
01:46:03.730 --> 01:46:07.420
Alexandra.James@latrobe.edu.au: Sure, I think that was such a great question.

517
01:46:07.670 --> 01:46:23.549
Alexandra.James@latrobe.edu.au: I think, in terms of the shifting taboo or tensions. I would say that for our research in a lot of the cases, it's replicated. So the the to boost. We have around 6, it just being reproduced in in sort of digital spaces, and the way that people are approaching and speaking and thinking about it.

518
01:46:23.559 --> 01:46:30.670
Alexandra.James@latrobe.edu.au: But at the same time, what I think we have is new ways of connecting a new ways of negotiating intimacy.

519
01:46:30.980 --> 01:47:00.480
Alexandra.James@latrobe.edu.au: so, for example, one person spoke about, you know, re-entering the the dating sphere after a divorce, and having the capacity to to sort of sex and share sexual images when you know she has her kids, you know. She can't see her new partner, so she takes a photo in advance, isn't able to send that and then maintain a sexual relationship while she can't physically be there. And we see lots of those ways of creating these these intimate moments. by distance.

520
01:47:00.480 --> 01:47:19.699
Alexandra.James@latrobe.edu.au: And I think also the the sort of pleasure of seeing your own images and doing that sort of production work is a new aspect as well. so I think in so. And the other aspect I would also raise is the fact that the we've had discussion of risk in this space. And I think for a lot of people that

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Alexandra.James@latrobe.edu.au: creation of images together, especially when we talk about amateur porn. They're sharing in risk together, which is also, or a sense of risk in some ways, which is another way that they're building intimacy together as well. So

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Alexandra.James@latrobe.edu.au: I, I sort of feel a bit skeptical sometimes when we have conversations about technology completely, radically transforming sexual relationships because I don't think it is. But I think it is opening up new avenues. just very subtly in the way that we're adopting and and sort of molding around it and and taking it, I think, creates new opportunities for connection and intimacy.

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Okay, any any more thoughts about.

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what does the digital tell us about sexuality?

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Cristiane Melo: I agree with all the

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Cristiane Melo: all it's.

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Cristiane Melo: And I just wanna

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Cristiane Melo: say one thing about Neil, moral panics.

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Cristiane Melo: because on digital space, we can create and and renew our cell, our Int must see our

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Cristiane Melo: and at the same time new forms of a A C organization, new partners. New laws are all the time

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Cristiane Melo: inside and outside this space. So I think that is important to look for this. the other side. And then, how all this new panic is our building inside this new digital space, and how people are navigating with

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Cristiane Melo: desire, with all this danger and all this new possibilities and possibilities.

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Thanks so much. All right. It looks like our time is up. Thanks very, very much for a fantastic session of presentation and a fantastic discussion

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or some stuff.