‘Forced empathy’: Manipulation, trauma and affect in virtual reality film

Abstract

Exploring two recent examples of virtual reality (VR) short films designed to produce visceral experiences (on solitary confinement and on seeking asylum), we call into question claims that assign normative value and even transformative power to the VR medium – imagined as so-called ‘empathy machines’. Drawing on a growing body of literature that seeks to contest such claims, we point to and problematise both the manipulative intent of such projects and the liberal-humanitarian logic, which underpins them. Based on such a logic, advocacy through immersive technologies supposes that if only individuals can be made to ‘feel’ something they will be changed by it and so will their behaviour. Whatever progressive motivations of the content producers, the emphasis on empathetic identification threatens to by-pass critical engagement and raises wider questions about the potentially de-politicising effects of seeking technological solutions to effect social change.

VR Storytelling?

“…However, the use of the same mechanics of 'forced empathy' to sell shoes, is not; though probably effective, the infamous TOMS example is noted (https://www.youtube.com/watch?v=j z5vQs9iXCs) and concerns surrounding this new form of storytelling were raised, 'If we conceive of the production of affective encounters as attempts to by-pass cognitive faculties, discursive practices or political deliberation, such an effort has a distinctly manipulative side to it.' as mentioned by Schlembach & Clewer [7].…”

“…We sometimes need to remind (or pinch) ourselves that this is, a simulated experience that can seek to manufacture affect, or 'forced empathy'. Schlembach & Clewer [7] state with all the obvious, moral, ethical and ideological considerations such a term defines.…”

“…This was a powerful and unique quality of the 'empathy machine', and so charities utilised these affective encounters through this format, to effect increased donations to their cause. Creating 'virtuous virtual reality' Nakamura, cited by Schlembach & Clewer [7] for the raising of charitable funds is perhaps morally defendable? However, the use of the same mechanics of 'forced empathy' to sell shoes, is not; though probably effective, the infamous TOMS example is noted (https://www.youtube.com/watch?v=j z5vQs9iXCs) and concerns surrounding this new form of storytelling were raised, 'If we conceive of the production of affective encounters as attempts to by-pass cognitive faculties, discursive practices or political deliberation, such an effort has a distinctly manipulative side to it.'…”

Promises, pitfalls and potentials of immersive journalism

“…Audiences are not convinced by ways of rational arguments that balance different perspectives and include backgrounds and contexts of what is shown. Instead, they are meant to bodily experience without filters or frames a suffering other and build political positions and actions based on these allegedly pre-cognitive and pre-ideological sensations (Schlembach and Clewer 2021). This, of course, does not really sound like a description of the function of journalism in contemporary democracies, but reminds more of insidious subliminal practices familiar from fields such as advertising, PR, and propaganda (Bernays & Co.).…”

“…In this endeavour, I will take recourse to earlier critical approaches to witnessing and the representation of a suffering other. First and foremost, my sources of inspiration are critical approaches to the emerging practice of immersive journalism (Schlembach and Clewer 2021, Nakamura 2020, Nash 2018, Rose 2018, and Sánchez Laws 2020a. In addition to this, I offer a historical perspective and flesh out parallels to earlier discussions about the political valence of representing a suffering other.…”