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abstract |
saggio
Cyborgasms Cybersex Amongst Multiple-Selves and Cyborgs in the Narrow-Bandwidth Space of America Online Chat Rooms
Hamman Robin
1996
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Cybersex in online chat rooms is defined here as having two forms: 1) computer mediated interactive masturbation in real time and, 2) computer mediated telling of interactive sexual stories (in real time) with the intent of arousal. Both of these forms of cybersex are found on America Online. Ethnographic methods are used in researching and writing this paper. |
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Cybersex
in online chat rooms is defined
here as
having two forms: 1) computer mediated interactive masturbation in real
time and, 2) computer mediated telling of interactive sexual stories (in real
time) with the intent of
arousal. Both of these forms of cybersex are
found on America Online. Ethnographic methods are used in researching
and writing this paper. There are several key theoretical arguments
made here.
Computer-mediated-communication is narrow-bandwidth. Much of the information we
obtain in face to face interaction is from body language and other physical
cues. In narrow-bandwidth communications, this information is not transmitted,
making misinterpretations frequent. This has led to the emergence of a new
language which helps users to avoid misinterpretations. Because AOL chat rooms
are a narrow-bandwidth space, users are anonymous there. This anonymity allows
users to safely and freely experiment with their multiplicity of selves. The
multiple selves that users of online chat rooms experiment with online are part
of a whole self. Experimentation with these selves is possible, at present,
only within the narrow-bandwidth space on online chat rooms. People become
cyborgs when two boundaries become problematic, 1) the boundary between animal
and human and, 2) the boundary between human and machine. The people presented
in this paper are cyborgs because pieces of them are undeniably tied to the
computer, a prosthesis. Cyborg theory is a powerful tool for looking at
sexuality and gender issues in wider society. In the conclusion of this paper, it is
argued that we can only resist becoming cyborgs if we can fix the repressive
`real world' society that keeps us from experimenting with our multiplicity of
selves. Until we live in a society where it is safe to freely experiment with
sexuality, and with gender (a social construct), we will be forced to become
cyborgs.
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