[Event Announcement] Embrace at Sadhana Dell’Arte

We will be at Sadhana Dell’Arte Goa hosting our tech-pop up embrace. Embrace will continue to be a space of solidarity and support. TBP intends to hold this space for women and non-binary persons who have faced harassment or fraud. We hope with this space we can find solidarity with each other.

This pop up will have an public exhibition where we will be sharing works from woman, trans and non binary people in online spaces. The issues they face and how they overcome them. The event has contributions from Nabiya, Bisma, Maria, Fatima, Pavel Sangolsem, Hengam, V and Madhumakhi.

The exhibition will be open from 3 pm onwards on 31st Jan 2025 and will continue on the 1st Feb 2025.

Timing of the exhibition :

31st Jan 2025  3pm to 7 pm

1st Feb 2025 10:30 am to 7 pm

 

Digital Battlegrounds: What Muslim Women Want You to Know about Online Harassment and Its Real Life Implications

In the interconnected world of the internet, social media has become a powerful tool for communication, activism, and community-building. However, social media can also be used for harassing others and spreading hate- a reality that disproportionately Muslim women. In ‘Digital Battlegrounds’, we get to hear from these brave muslim women about their own experiences, and hopes for the future. This report was developed following a writing sprint conducted by The Bachchao Project in September 2023.

We can explore various themes through the report, including allyship, intersectionality, the role of technology in facilitating online gender based violence, and the role of various institutions such as the media. Rather than being a purely academic report, the authors have focused on their own experiences and stories.

1. How to be a good ally: Nabiya

This piece is a witty take on allyship, focusing particularly on the meaning of being an ally in the context of online abuse. It speaks about both allyship within the Muslim community and the feminist community, as well as outside it.

2. Reclaiming Narratives: Maria

This poignant poem captures the essence of resilience and identity in the face of adversity, specifically within the context of Muslim women. It examines the shortcomings of allyship, giving current examples of instances of hate against Muslim women and the reactions it provoked.

3. Understanding Algorithms: Maria

Algorithms, especially those employed by social media platforms and online spaces, are designed to curate and display content based on user preferences and engagement patterns. These can amplify harmful narratives and contribute to the dissemination of prejudiced and discriminatory content- in the context of Muslim women, they can promote content that reinforces stereotypes, misinformation and hate speech and lead to online echo chambers. This chapter is a deeper look into how the impact of algorithms on online gender based violence and merges technical knowledge and social impact.

4. Muslim women and the Media: Fatima

This piece examines how the media covers incidents of harassment of Muslim women. It includes a compilation of recommendations for Muslim women who have experienced online harassment when interacting with media organizations or journalists. There is guidance on precautions to consider, strategies for shaping narratives, and approaches to address issues such as media bias, misinformation, or substandard reporting. These insights stem from the experiences of Muslim women who are actively engaged in the media industry and have personally encountered harassment on social media based on their identity.

5. A Recipe: Bisma

During the writing sprint, we held a zine making session. The theme was to imagine a safe, joyful, and free online space and participants had access to craft supplies and newspapers to create their own works of art. This zine was produced during this session. It is a tongue in cheek recipe to make online spaces free of harassment for Muslim women. The original zine (written in Hindi) is kept in the report along with a translation of the text in English.

Conclusion:

It is becoming imperative to confront the harsh realities faced by marginalized communities, including Muslim women. “Digital Battlegrounds” should be seen as a call to action—an exploration of the challenges, but also a testament to the resilience of Muslim women in the face of online harassment.

The report can be accessed here Digital Battlegrounds_What Muslim Women Want You to Know about Online Harassment and Its Real Life Implications

The illustrations attached to the personas have been randomised and should not be assumed to be accurate or real. You are free to share this material in any medium or format, as long as appropriate attribution is given.

All text and images are available under the Creative Commons Attribution -NonCommercial -NoDerivatives 4.0 International (CC BY-SA-NC-ND 4.0) license unless stated otherwise. This could appear as: “Digital Battlegrounds: What Muslim Women want you to know about online harassment and its real life implications, The Bachchao Project under CC-BY-SA-NC-ND 4.0”

For requesting waiver, email us at theteam@thebachchaoproject.org

TOMORROW, IT WILL BE US: Facing and Challenging Digital Hate Speech Against Muslim Women in India

By Afrah Asif

The outputs mentioned in this blog post are part of the Without Fear fellowship program 2022 – 2023. The Bachchao Project started this fellowship program to bring together a cohort of talented individuals with experience and interest in the gender and development space, who could bring fresh perspectives and potential solutions to threats faced by structurally silenced women and gender minorities in the country. This cohort could learn from itself and others, and look at innovative tech based interventions and ideas. The fellows were based around three central verticals; the social and development space, tech, and art. Afrah was part of the social and development space Vertical.

Violence seems random, and everywhere, there is no saying who would be targeted and who would be spared. Fatima, a young girl currently residing in Saudi Arabia, uses social media to stay in the loop of Indian politics and keenly follows and speaks up against atrocities committed against Muslims in India. While visiting India this year, she admitted that her ‘entire family was terrified’. When she did stay some time in India, she felt a sense of dissonance. Safety was surprising, not relieving.”

For most Muslim women interviewed for this report, social media was their window to the world. Its discursive potential had enticed them. For the first time in their lives, using social media, they learned to forge a political identity, be stakeholders in political conversations that have traditionally been dominated by men, advocate for what they believed in, and create an impact even if such impact meant changing a colleague’s ideas about something through extensive debating in the comments section. Targeted hate speech against these women then obviously harmed them much beyond their online presence.

The title of this report comes from what one of the interviewees said in response to the ‘liberal claim’ that while Muslim women are being targeted today, tomorrow, other marginalized women will be, and then all women will be. ‘Today is it us’, she had said, ‘tomorrow it will be us, and yesterday it was us’. In asserting so, she reemphasized Muslim women’s victimhood in light of the Hindutva project and drew a critical distinction missed by many- that hate and violence against Muslim women is not a way for misogyny to fulfill its agenda, but that misogyny against Muslim women is yet another way to fulfill the Hindutva agenda. Such a distinction is significant as we are confronted with political leaders and groups regularly insisting that the issues that Muslim women face are ‘women’s issues’ and not Muslim women’s issues.

Based on a series of interviews with activist-victims, this report seeks to complicate our understanding of the impact of targeted hate speech and push us to explore what meaningful solidarity and action centering Muslim women should look like. Allowing the interviewees a free-flowing space to mold their own narratives has helped this report move beyond cliches of oppression and marginalization to allow Muslim women the space to explore their hurt outside of narratives that they are socially forced to perform.

Through this report, the author has sought to contextualize the lives, work, and hurt of Muslim women who have been affected by digital hate speech. In order to convey the same, the report is divided into three distinct chapters: the first dealing with the hurt itself, the second dealing with the impact and aftermath of being subject to this hurt, and the final chapter dealing with the action and advocacy that is particularly being taken up by civil society initiatives at various levels in order to emphasize the bottom-up nature of digital hate speech.

tomorrow it will be us

Without Fear?

Without Fear ?

Exploring online civic space participation by marginalised women in India 

Women activists and political organisers who belong to marginalised groups and challenge oppressive social orders often face state scrutiny, identity-based delegitimisation, sexual harassment and abuse in India’s online civic space.

This online civic space also seems to be ‘shrinking’ due to the increased criminalisation of dissent, social media censorship, internet shutdowns, troll and bot manipulations, and widespread hate against religious minorities and oppressed caste groups.

While such ‘shrinking’ is assumed to repress all civic space actors equally, women organisers belonging to marginalised groups often bear disproportionate impacts and heightened abuse. This is likely due to the reproduction of social power structures within the civic space (including online), and the marginalised groups having limited access to legal, medical and financial aid, political power and social networks of influence.

Marginalised women have been historically excluded by the mainstream Indian feminist movement, which is framed for an archetypal Hindu, upper-caste, cis-gendered urban, middle-class woman. Since proportionally few marginalised women have access to participate in India’s online civic space, any shrinking disproportionately affects them as they are already underrepresented.

This qualitative, exploratory study examines marginalised women’s participation in the online civic space through in-depth interviews with 12 participants.

 

Findings

Censorship and self-censorship

One participant reported censorship attempts by state actors while another stated feeling direct and indirect state presence through the surveillance of her livelihood. Nearly all participants reported practising ‘self-censorship’ due to state surveillance, criminalisation and online speech repression. Such ‘self-censorship’ was not directed by their ‘free’ will but by the fear of possible state repression. Participants were habituated to being hypervigilant about the content they shared in the public domain and its tone. They constantly carried out risk assessments in their heads of the limits within which they could express their opinions without getting into trouble or facing further repression.

Delegitimisation and harassment

Two-thirds of the participants faced online sexual harassment from platform users. Participants reported attacks on their identity with casteist, Islamophobic, homophobic and transphobic remarks; misogyny and collective trolling; unauthorised access and use of personal information (e.g. morphed photos) and hateful messages in their inboxes. Participants reported increased harassment when the content they shared received more visibility or had higher reach.

Powerlessness and impact on personal life

Participants reported feeling various degrees of fear and powerlessness, inseparable from their marginalised identity and the lack of access to capital or influential networks. Several participants expressed the fear that they may be subject to legal proceedings or unjust incarceration. They raised concerns about the risks by association for their family and friends, doxing, account takedowns and the consequent loss of networks, and the wider implications of state persecution, such as impacts on livelihood, future employment and pursuit of higher education.

Impact on mental health

A majority of participants reported adverse impacts on their mental health due to online harassment by platform users and hostile interactions with state actors. They described feeling trauma, triggers, hurt, depression, anxiety and shock. Some participants had taken social media breaks for their mental health. Without support systems such as publicly funded mental health facilities, participants’ mental health risks remained largely unaddressed.

Inadequate support from reporting mechanisms

All participants reported receiving inadequate redressal from online reporting mechanisms. They highlighted that reporting mechanisms do not account for context, have limitations as they are designed to only censor specific words or phrases, and are content-agnostic, which enables censoring of human rights abuse documentation.

On approaching law enforcement

A majority of participants reported that they did not feel comfortable approaching the police for online harassment. This is unsurprising given the police’s historical and present role in enforcing social hierarchies.

Precautionary measures

In order to navigate the unsafe online civic space, participants reported making their accounts private and refrained from sharing their personal information, work or field information and physical location. Participants did not necessarily have greater awareness about, or access to, digital safety and privacy.

Steering online discourse

Participants reported that the mainstream Indian feminist movement was exclusionary. They shared that the online civic spaces were often captured by privileged persons who offered conditional allyship or spoke on behalf of marginalised women. Some participants shared that they were slotted into specific, narrow categories and work domains. Participants also reported the risks of having their labour appropriated by bigger accounts run by privileged persons. Here, they identified algorithmic features and technological tools as facilitators of erasure and appropriation. Lastly, participants reported how online discourse on specific movements have started being steered by communities themselves only recently.

 

Way forward

This exploratory study recommends:

    1. Systematic, comprehensive and disaggregated documentation of abuse which captures the particular experiences of organisers in their self-determined, intersectional identities;
    2. A disaggregated and longitudinal study of vulnerabilities and risks from online abuse to help determine appropriate support and redressal strategies;
    3. Further research about platform governance (including its purpose), platform architecture and the political economies of platform profits and state patronage; 
    4.  Building diverse and specialised networks that provide safety, legal, medical and  technological support to the different groups of marginalised women online;
    5. Studying access and power within the online civic space and the feminist movement to help dismantle power hierarchies; and
    6. Studying the exercise of police powers, including police discretion, online.  

The complete report can be freely accessed here under CC-BY-SA 4.0.