This article explores the relationality between women's bodies and selfies on NSFW (Not Safe For Work) tumblr blogs. We consider the way selfie practices engage with normative, ageist and sexist assumptions of the wider culture in order to understand how specific ways of looking become possible. Women's experiences of their bodies change through interactions, sense of community and taking and sharing selfies. This article provides an empirical elaboration on what sexy selfies are and do by analysing interviews, selfies and blog content of nine women in the NSFW self-shooters community on tumblr. For our participants, self-shooting is an engaged, self-affirmative and awareness raising pursuit, where their body, through critically self-aware self-care, emerges as agentic, sexual and distinctly female. Thus, this is a reading of selfies as a practice of freedom.

This paper is based on visual narrative analysis of cyber-ethnographic material from a 2.5 year fieldresearch with 'not safe for work ' [NSFW] bloggers and self-shooters on tumblr.com. I use Koskela's concept of 'empowering exhibitionism ', Waskul's 'erotic looking glass', and Foucault's 'technologies of the self' to analyze self-shooting (taking photos of one-self). Constricting societal norms of sexuality, body shape and body practices influence how my participants (N=20, 10 female, 9 male, 1 transgender, ages 21 -51, average age 34) live their embodied and sexual lives. Through self-shooting and by negotiating the community specific issues of control, power and the gaze, they are able to construct a new, empowered, embodied identity for themselves. I look at self-shooting and selfie-blogging as a practice of reclaiming control over one's embodied self AND over the body-aesthetic, thus appropriating what is and is not 'sexy'. The NSFW self-shooting community offers a safe space otherwise so hard to find within the body/sexuality-normative mainstream culture. This makes self-shooting a collective therapeutic activity. In their self-images participants construct themselves as 'beautiful', 'sexy', 'devious', 'more than just a mother and an employee' and as someone who 'likes their body instead of trying to not hate it'. The technologies of the self activated through diaristic blogging and selfie sharing, along with the empowerment from interactions with peers take bloggers on a path of sexual awakening and reintroduce them to their own bodies.

This is an introduction to the special issue of “Ethics as Methods: Doing Ethics in the Era of Big Data Research.” Building on a variety of theoretical paradigms (i.e., critical theory, [new] materialism, feminist ethics, theory of cultural techniques) and frameworks (i.e., contextual integrity, deflationary perspective, ethics of care), the Special Issue contributes specific cases and fine-grained conceptual distinctions to ongoing discussions about the ethics in data-driven research. In the second decade of the 21st century, a grand narrative is emerging that posits knowledge derived from data analytics as true, because of the objective qualities of data, their means of collection and analysis, and the sheer size of the data set. The by-product of this grand narrative is that the qualitative aspects of behavior and experience that form the data are diminished, and the human is removed from the process of analysis. This situates data science as a process of analysis performed by the tool, which obscures human decisions in the process. The scholars involved in this Special Issue problematize the assumptions and trends in big data research and point out the crisis in accountability that emerges from using such data to make societal interventions. Our collaborators offer a range of answers to the question of how to configure ethics through a methodological framework in the context of the prevalence of big data, neural networks, and automated, algorithmic governance of much of human socia(bi)lity

This article analyzes how pregnant women perform their pregnancies on Instagram. We ask whether they rely on and reproduce pre-existing discourses aimed at morally regulating pregnancy, or reject them and construct their own alternatives. Pregnancy today is highly visible, intensely surveilled, marketed as a consumer identity, and feverishly stalked in its celebrity manifestations. This propagates narrow visions of what a "normal" pregnancy or "normal" pregnant woman should be like. We argue that pregnant women on Instagram do pregnancy via three overlapping and complimentary discourses of "learn it," "buy it," and "work it." Together these form the current authoritative knowledge of pregnancy we call "intensive pregnancy" as performed on Instagram. Concurrently, this article highlights how the combined discursive power of hashtags, images, and captions may influence and enforce discursive hegemonies.