The Computer Room

In this episode of The Computer Room, Katherine and friends talk about Art Bell's legacy. We meet Leah Prime, who's writing a book about Art Bell, John Steiger who on a mission to hand transcribe every single episode of Coast to Coast AM, and Joseph Matheny, the mind behind Ong's Hat. This is a public episode. If you’d like to discuss this with other subscribers or get access to bonus episodes, visit default.blog/subscribe

Katherine and Gio discuss “Things Have Gotten Worse Since We Last Spoke,” a novella by Eric LaRocca about a complex BDSM relationship between two women that unfolds through emails, forum posts, and instant messages in 2000. They talk about what it meant to “log on” in 2000, lesbian media, and whether online relationships are uniquely suited to BDSM dynamics. Gio also reveals that, somehow, he didn’t know Katie Herzog of BARPod is a lesbian.Help make “number go up” by subscribing: This is a public episode. If you’d like to discuss this with other subscribers or get access to bonus episodes, visit default.blog/subscribe

“The most un-American thing you can do is reject fame.”In a recorded phone call, Katherine and Laura Albert, the writer best known for JT Leroy, explore the fuzzy boundaries of truth and fiction in our digital era. They discuss the telephone as a medium, catfishing, imagination, and lying as a form of storytelling. This is a public episode. If you’d like to discuss this with other subscribers or get access to bonus episodes, visit default.blog/subscribe

Katherine talks to a brony Zoomer about being online, mediated friendships, the fantastical world of My Little Pony, and the revival that the fandom is experiencing right now. Buy your Mare Fair tickets here, read the infamous MLP fan fic “The Lunar Rebellion” here, and watch the first four seasons of MLP here. This is a public episode. If you’d like to discuss this with other subscribers or get access to bonus episodes, visit default.blog/subscribe

Kickstarter and Metalabel cofounder Yancey Strickler walks in on Gio and Katherine gossiping. Together, they talk about the meaning of gossip, the Internet as a source of power, and what happens when everything moves from main to the group chat.Check out Metalabel.Read Yancey's writing:The Dark Forest Theory of the Internet The Post-Individual This is a public episode. If you’d like to discuss this with other subscribers or get access to bonus episodes, visit default.blog/subscribe

Lauren and Grady are Chicago’s hottest couple. Katherine and Grady talk about playing a role that’s not yourself but based on yourself, their appearance on Help! I'm In a Secret Relationship, where all the weirdos have gone on the Internet, if those chamoy pickles were worth it, and his relationship with Lauren. This is a public episode. If you’d like to discuss this with other subscribers or get access to bonus episodes, visit default.blog/subscribe

This week, Gio and I are joined by Benjamin Studebaker, a writer, political theorist, leftist, and former co-host of the infamous podcast “What’s Left?” to discuss the Millennial Left.One question I wish we had asked, and I invite our audience to leave their thoughts about, is whether there is/was a meaningful difference between the Millennial Left and the Tumblr Left. Was the latter a subset of the former, or did it have its own unique character?In the future, I’d like to explore the contours of the political communities on SomethingAwful, Tumblr, Twitter, and Facebook Groups. How were they different? Where was there overlap? As always, if you’d like to share your experience from the Left or Right, please drop us a line.From Benjamin’s blog post, “The Millennial Left as a Moment in Internet History,” which you can read in full here: To find a new politics, we have to abandon our old politics. But we cannot abandon our old politics if our old politics still pays our bills. The millennial left is a declining business model rather than a political movement. It was a fluke of a particular moment in the political economy of the internet. That moment has ended. No one in their right mind would try to start a new left media enterprise in 2024. But those that still exist will carry on until they run out of money. This zombie millennial left will be with us for years to come, compelled by the business model to pretend it is still engaged in political activity. But it has been years since this activity could even plausibly appear meaningfully political. The appearance died with the form of internet that generated it.All told, the millennial left existed in a plausibly political form for just five years. It began in 2015 and it ended in 2020. It peaked the year it was born, and it declined continuously throughout its lifespan, becoming less and less plausible every year. Death finally came for it over the span of four months, in the form of Jeremy Corbyn’s defeat in December of 2019 and Bernie Sanders’ defeat on Super Tuesday in March of 2020. Consign it to the abyss. This is a public episode. If you’d like to discuss this with other subscribers or get access to bonus episodes, visit default.blog/subscribe

What exactly was the alt-right? A digital subculture? A political movement? An umbrella term encompassing several contradictory movements? What did the press get wrong? Katherine and Gio sit down with Scott Greer and attempt to demystify What Happened eight years ago… BTW, if you’re reading this, and you know who you are, YOU WILL come on this show and talk to us about the #GamerGate/imageboard component of the history of fringe right-wing politics. This is a threat…I will stop at nothing until you come on this podcast…you promised… in 2022… This is a public episode. If you’d like to discuss this with other subscribers or get access to bonus episodes, visit default.blog/subscribe

Katherine sat down with cyberethnographer and artist Ruby Justice Thelot and discussed the role of imagination in computer-mediated communication, paracosms, building durable relationships with AI, and more. * Ruby's book, A Cyberarcheology of Checkpoints * Ruby's Twitter* Ruby's blog * A really cool video Ruby made, Why Aliens Love America This is a public episode. If you’d like to discuss this with other subscribers or get access to bonus episodes, visit default.blog/subscribe

I spoke to 23-year-old reality shifter Maddie about her experiences traveling to other timelines. You may have heard of reality shifting before—probably through the lens of the now-familiar genre of ”this dangerous TikTok trend is endangering your kids” clickbait. ‘Reality shifting’ is, simply put, when people shift their consciousness to another timeline—an alternate reality—including ones with fictional elements. My friend Esmé Partridge has written about reality shifting extensively through the lens of occult studies, and contributor Clinton has touched on it (though unintentionally) through the lens of media studies in some of his articles on this very website. The more I talk to people with these types of unconventional experiences, the more I believe that we’re experiencing a fundamental shift in our perception. It’s one that the scholar Patrick Galbraith has documented extensively in Japan—I highly recommend his work, too, for people who want to gain a deeper understanding of how one might experience the shifts in their consciousness or fall in love with a fictional character like I’ve been documenting here. This shift in perception is something that I think too many people write off as “mental illness,” a “fake” mental illness people use to differentiate themselves or get attention, or a pernicious, TikTok-specific form of brainwashing. Recently, I have seen it pop up in the culture war, too… often with the note that “nobody is talking about this.” Hopefully, if you read this blog, you know none of that is true. I recommend you listen to these two other interviews and read this mailbag note, if you haven’t already, as companion pieces to this one:Watch Maddie’s videos on TikTok here, and check out her shifting resources here. This is a public episode. If you’d like to discuss this with other subscribers or get access to bonus episodes, visit default.blog/subscribe

Katherine and Gio discuss the Cut's Andrew Huberman profile, what does and doesn't count as "being political," emo kids, and which up-and-coming public intellectuals they want to model themselves after. This is a public episode. If you’d like to discuss this with other subscribers or get access to bonus episodes, visit default.blog/subscribe

Ross Jeffries, the author of How to Get the Women You Desire into Bed, The Secrets of Speed Seduction Mastery and webmaster of seduction.com and speedseduction.ai, is considered the Godfather of the Red Pill. In his own words, he "doesn’t know s**t about relationships, but he can teach you how to get laid."Gio and Katherine sit down and talk to him about the first PUA newsgroup, alt.seduction.fast, seduction.com, and how the PUA community evolved and the Manosphere developed into what it is today.  This is a public episode. If you’d like to discuss this with other subscribers or get access to bonus episodes, visit default.blog/subscribe

Katherine and Gio review the wonderfully weird film Rukus (2018), which is one part of coming of age story and one part mockumentary about furries. This is a public episode. If you’d like to discuss this with other subscribers or get access to bonus episodes, visit default.blog/subscribe

Katherine sat down with Tal from the Tally Mark System to discuss the much-misunderstood Dissociative Identity Disorder and its complementary TikTok community. You can find Tal here."Windows have become a powerful metaphor for thinking about the self as a multiple, distributed system," Turkle writes. "The self is no longer simply playing different roles in different settings at different times. The life practice of windows is that of a decentered self that exists in many worlds, that plays many roles at the same time." Now, real life itself may be, as one of Turkle's subjects says, "just one more window." – Dr. Sherry Turkle, Wired, 1996The more recent conversations about Dissociative Identity Disorder (DID) or Multiple Systems (MS), also once known as Multiple Personality Disorder (MPD), are frequently centered around two claims.The first claim is that DID is not a “real” clinical condition, it’s just one of the myriad avenues young people can go down to help them claim victimhood status. In this worldview, Millennials and Zoomers are the snowflake generations. Unlike Boomers, they don’t want to “find themselves,” so much as find new diagnoses to substantiate their status as oppressed. The second, and related, claim is that this desire is mimetic. It’s a social contagion young people learn about from social media platforms like TikTok.I take issue with writing these people off as “merely attention-seekers,” as is typically the trend in culture war pieces. DID or MPD is neither an emergent phenomenon (online or offline) nor yet another expression of self-indulgence. Even if you treat the diagnosis with apprehension—though, I don’t know if that is quite as productive as well-meaning skeptics might immediately assume it is—it’s an important lens through which we can understand identity.Dissociation as a theme onlineDissociation is one of the Internet’s most persistent themes, from the more recent lobotomy chic to the off-handed remarks about dissociating that have been a hallmark of “girlblogging” on every conceivable platform since the '90s. The reason why is probably obvious. We’re not only disembodied online (as in, not physically there!), but the act of being online is also, itself, disembodying.Anyone who’s spent too much time looking at a screen knows that feeling of disconnection; that palpable separation of mind and body. Sometimes it just feels like over-indulgence, a disorienting sense of not knowing who you are or where you are, and other times it’s more acute: the screen has engulfed your physical body.If you don’t know what I’m talking about, I’ll share a story that may be illustrative.A friend once confided in me that on Twitter, she was treated like a hot girl, but this didn’t translate into her real life at all. When she logged on, she was desired—and sexy!—and it began to shape her self-perception. Alone at home, she would feel the same way. She was a “hot girl.” But because this wasn’t validated by any physical world experiences, eventually, a sense of dissonance developed. There were two people, not one: a hot girl and her physical world self. The whole thing was confusing—she was feeling herself split, her word.If you pay close attention, you may recognize this process happening to you in more or less extreme ways. In a mediated environment, we’re all susceptible to it.In 2024, it’s well-known that the Internet challenges our conception of identity as a singular, fixed construct. But it’s not that the Internet introduced or invented this idea. In the words of Sherry Turkle in her article “Multiple Subjectivity and Virtual Community at the End of the Freudian Century,” it only “concretized and dramatized it.”My favorite description for understanding how this happens is also Turkle’s, who described our identities as being distributed across different computer windows. Today, it still holds up. Who I am on my Twitter alts is not who I am on my Twitter main is not who I am on Instagram is not who I am on TikTok.Though this is arguably also true to some extent at, say, work and at home, the Internet both provides a physical representation of these differences and allows you more freedom to construct who you are, with profound psychological impacts. You aren’t just tweaking your presentation and behavior for your environment—you are playing a new character.(Self-constructions and other people’s perception of you online can also get complicated, too. Say you “seem female” because your typing style or avatar, but in physical reality, you’re male.) Turkle, and writers like her, described the self as a “multiple system” — coincidentally, the same shorthand people in the DID community use to describe people with “alters,” or multiple personalities. In neither the case of the Internet user nor the person with DID is this fragmentation of identity voluntary, even if in the latter, their presentation is more pronounced.Do you feel fragmented online? Or is this all overblown? ~Join the community~ I want your money but I’m too shy to ask. Think of it as a tip…? Me around the web:* Taylor Swift’s AI porn debacle alters our reality * AI art will never replace the human soul * The depressing truth behind the polyamory trendUpcoming events:* Join our February book club! We’re reading Negative Space by B.R. Yeager. No film club this month. This is a public episode. If you’d like to discuss this with other subscribers or get access to bonus episodes, visit default.blog/subscribe

In our first episode of 2024 (naturally recorded in September), we interview pretty intense early Japanese language YouTuber applemilk1988 about Stickam, Encyclopedia Dramatica, proto-e-girls, and living in Japan.* That McDonald’s ad from forever ago* applemilk1988's YouTube channel* applemilk1988's Twitch This is a public episode. If you’d like to discuss this with other subscribers or get access to bonus episodes, visit default.blog/subscribe

Gio and Kat discuss Agamben's book The Open: Man and Animal and what it has to do with otherkins. They read some of it out loud and may or may have not butchered some of the pronunciations. If you need to fast-forward through those parts, peep the PDF of the book here. This is a public episode. If you’d like to discuss this with other subscribers or get access to bonus episodes, visit default.blog/subscribe

Fictophilia. Today, I spoke to fictophile/fictosexual Cait Calder about what it’s like to have a fictional crush. When I first talked about fictosexuality over at UnHerd, I got a lot of pushback: Why does this need to be labeled? Don’t all women do this? To some extent, sure. The success of Twilight and Fifty Shades is illustrative. Before that, Stephen King wrote an entire book about women's tendency to fall in love not only with fictional characters but with fiction itself—Misery. But that doesn’t mean it’s not worth both labeling and exploring. I’m not of the school of thought that the exercise of labeling these more fringe expressions of sexuality is excessive or decadent. If I’ve learned anything from being Terminally Online, it’s that most of these things aren’t “fake.” They’re unconventional and our language hasn’t caught up the way even television has impacted people’s emotional landscapes.Online dating, objectum sexuality (when you fall in love with an object, like a robot or a rollercoaster), the limerence of writers like Dante Alighieri, fandom, divine devotion, and fictophilia all exist on a spectrum. What are the contours of that spectrum, though? “Loneliness” isn’t a good enough answer. I’m still figuring it out. Have you noticed… Two related thoughts I’ve had to all of this: * I feel like with faeries/witches in particular, there was a real shift between thinking of them as outside entities to fear or treat with reverence to identifying with them. I wonder why that is. Identification seems to be one of our chief modes of engagement.* Fictional characters are more often treated as people than they are art—sometimes even going as far as being “victims” of their authors.Upcoming episodes of The Computer Room. It’s been a minute since I put out a full episode of TCR. They’re coming, I promise, I’ve just got a lot on my plate between stuff going on in my personal life and other freelance projects. On the docket, though: furries, otherkins, and some interviews with e-celebrities past. One of the big things that slow me down with editing is—and this is going to sound lame as hell, so please forgive this—Gio and I both have a tendency to go off on crazy tangents and love talking to one another, so inevitably, every episode is like 6 hours long and a big time commitment to edit. Thank god neither of us drinks on air, could you imagine? Femcel Fridays. I’m still collecting essays about femcels (movie reviews, personal essays, histories). I’ve received some great internet culture submissions, but only one was about femcels! I want to hear from women. Submit by responding directly to this email.Gift guide…? I wanted to do a gift guide at the top of the month, mostly because everyone else was doing one, but nothing stood out to me. No list of favorite products I can smuggle into my blog under the guise of a suggestion, either. Maybe it’s because I’m not a big gift-giver myself. Or because I don’t really decorate my living spaces. There are no home goods I feel compelled to evangelize or candles that make me feel like I’m doing my due diligence as a young-ish urbanite.Then there are books. When you buy people books, it’s a symbolic gesture, the recipient rarely ends up reading them, let’s be real. I have a similar feeling about using this space to plug the books, Substack/podcast subscriptions, or magazines authored by my friends, even if I enjoyed them myself. This is all deeply personal stuff. Is a yearlong sub to Blocked And Reported a good stocking stuffer? Or MemeAnalysis’s book of poetry? Does your girlfriend want to unwrap a copy of The Case Against the Sexual Revolution or Rethinking Sex even if it’s up her alley? Up to you.So, long way of saying, no gift guide. Use your intuition. Sometimes, when I feel moved, I like to scour eBay for antiques that show my cadre of autist pals that I’m paying attention to their special interests. Right now, though, I think I’m both post-gift and weirdly, post-shopping.The Internet completely destroys what it means to be an embodied person. I’ve been reading too many of these meandering, stream-of-consciousness meditations about being online, please excuse my own contribution to that discourse:The Internet is both an extension of our bodies and the collective unconscious. We live in a world where identity is supposedly no longer fixed—nothing is. There are no boundaries in any sense of the word. Time and physical space haven’t become meaningless, but their meanings have changed.Our imaginations are more accessible than ever. They are no longer private. Many of our relationships are completely disembodied, everyone is getting to know one another “soul-first.” That’s a lot of pressure, some people are just better in the physical world. We are no longer accountable to one another—if someone bothers you, you can just ignore them. Erase them. Mediated communication conditions us to be hypervigilant, to develop a sixth sense about how “people really feel.” (Is the period in that text meaningful? Is that a subtweet?) Everyone is text— to be re-interpreted, de-contextualized, and re-purposed. We are all living history. We are all literature. I think of all the people who have vast screenshot libraries of me, and who reconfigure those screenshots in any which way they like to build a person completely divorced from who I am in reality, or who I think I am. But everyone’s in this situation.Many people experience great tension between who they think they are and who other people insist they are, a major fault line of the culture war. A lot of effort is put into making sense of this climate, and the reactions to it. It often comes down to ideology, not infrastructure. I don’t think that’s quite right. It’s not what we think. It’s how we think.Default Wisdom is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. It’s only $5. This is a public episode. If you’d like to discuss this with other subscribers or get access to bonus episodes, visit default.blog/subscribe

A couple of weeks ago, I interviewed nabby (@inviteonlycomic on Instagram), a former fiction-kin. You can listen to it here or on The Computer Room main feed.Before I explain what a fictionkin is, we first need to understand what an otherkin is.Otherkin refers to an identity category where one’s soul does not match one’s body. There are human otherkin, like is often the case with fictionkin, mediakin, or otakin/otakukin, who identify with fictional characters, and historykin, who identify with historical figures (you may remember the non-binary TikTok personality who went viral after claiming they “kinned” Hitler, or this iconic Tumblr post). There are also non-human otherkin, who identify with, or in the verbiage of the community, whose kintype is, animals, mythological creatures, aliens, etc.Otherkin is one of these identity categories that receive unfair treatment. The perfect avatar for social critics foaming at the mouth to critique the excesses of kids online, it has variously been dismissed, conflated with the thematically similar but wholly unrelated furry fandom, or used as a pawn in the ongoing conversation about transgender identity, a “that’s what’s next, folks!” None of these describe what otherkin are, or how and why they emerged, or even convincingly theorize about what purpose they serve in an individual’s life. I don’t think it’s fair to cast otherkin as a punchline; nor do I think they should be used as pawns in a moral panic about technology. And to echo Thiel for a moment, while I don’t fault anyone for not taking them literally, I do think we should take them seriously.Some people have described “otherkin” as a community, but they are only so in the broadest sense. Otherkins exist in a network of related experiences. Like many other online phenomena, including political ones, like the e-right, otherkin exist more in an ecosystem than they do a community. There’s a broad rubric of what it means to be an otherkin, but no single ideology or experience they subscribe to. The religious scholar Danielle Kirby, who’s done some of the most thorough research on otherkin, describes it as a “morass of individual preferences.” Like so much of contemporary identity, being an otherkin relies on something called unverified personal gnosis (UPG) or subjective personal gnosis (SPG). UPG, a term you may already be familiar with if you’ve ever been in neo-pagan circles, is exactly what it sounds like: unfalsifiable knowledge that can only be received through personal experience. But in otherkin world, like the spiritual circles they’re downstream of, UPG isn’t always law.In some otherkin communities, fictionkin are viewed as “less authentic” than those who kin with animals, angels, aliens, or mythological creatures. This perception stems from the belief that kintypes grounded “in history,” even if inaccurately represented, have a more solid foundation in reality. This idea is similar to trends seen in neo-paganism and various digital communities, where historical or tradition-based practices are valued over those influenced by pop culture or are somehow “newer.” For instance, in neo-paganism, practices with alleged historical roots are considered more legitimate, even if the history is partially or completely revisionist or fabricated, as in the case of Gerald Gardner’s Wicca. Similarly, fandoms centered on political or historical themes are often deemed more credible than those based on pop culture, despite the fact they function in the same ways. Ironically, the concept of otherkin as we know it today, is a product of neo-paganism’s collision with Lord of the Rings, that is, Lord of the Rings (LOTR) flavored fictionkin. “Otherkin” originated from the neo-pagan group, The Elf Queen’s Daughters (EQD), which was part of several Tolkien-inspired spirituality movements that emerged during the late 1960s and early 1970s, after LOTR was printed in paperback and, coincidentally, there was a surge of interest in neo-paganism. EQD spread their message the way all other nascent fringe identity groups did, through handwritten letters and zines like The Green Egg, eventually—and please fact check me on this, I’m operating from memory—culminating in a 1980s listserv that was run by the Silver Elves, who are the premiere historians of humans-who-identify-as-elves. On the listserv you were either elf kind or other kind: eventually, shortened to otherkin. (BTW, for all the oldheads out there, I’m not forgetting alt.horror.werewolves! Maybe in another newsletter, I’ll dive into the newsgroups that coalesced around these identities.)Anyway, I digress.In other communities, contradicting people’s kin-experience is considered poor etiquette. From an otherkin Discord server, one rule states, “Reality checking is not allowed,” and users are encouraged not to argue about people’s identities, “even if they contradict one another.” This is partly influenced by personal preferences or the political leanings of each community's administrators, but it’s also significantly affected by the metaphysical beliefs that support the concept of otherkin. There isn’t a single otherkin cosmology, and the metaphysics which support each person’s beliefs are as diverse and complex as the identity itself. While some otherkin individuals do not contemplate this aspects of their identity, others have robust ideas, sometimes culminating in fully-developed New Religious Movements, as is the case with the SIlver Elves and the Tribunal of the Sidhe. A few things stand out to me about otherkin metaphysics: * Many otherkin believe in the existence of a multiverse, multiple dimensions, or parallel realities. Some believe that the possible number of realities is finite, while others believe they’re infinite. (I can’t help but think of the Mandela Effect here.) * In some otherkin belief systems, your soul or even your body can travel across the multiverse. Sometimes this happens before you’re born, like with reincarnation, but other times it can happen in the present day. Reality shifting, a term which trended on TikTok during the pandemic, describes the process of “changing realities.” * Speaking of reincarnation, some otherkin believe that their souls are reincarnated into human bodies. This includes fictionkin. One explanation for kinning a fictional character is that there’s a parallel universe where that character is real. Danielle Kirby describes the role of the author in that worldview: “[This] recasts the author as a channel or medium, expressing, perhaps unintentionally, another world or plane of existence. The second possible explanation is that the readers themselves, through their attention and interest, actually create the worlds or creatures of the fantastic. This process seems to be based in an idea of energy transfer, and implicity assumes the validity of psychic powers and magic. The former proposal assumes the alternative world is already existent before the composition of the author, whereas the latter includes the audience in the process of worldmaking.”Something striking to me about this is that these two ideas are everywhere in the mundane or non-otherkin world. Of course, there are New Age beliefs like manifestation, which is just one way people express the idea that belief = power, that everyone is essentially a chaos magician that can create his or her own reality if they simply want it badly enough. In that vein, there’s also the contentious, but I think related, idea that, “You are X if you say you’re X.”  (In the future, everyone will see you exactly as you want to be seen for 15 minutes.) But there are other ways these ideas manifest, too. For example, our increasing inability to differentiate fiction from non-fiction, as was famously the case with the short story “Cat Person,” may suggest that authors are mediums not inventors. What was described in “Cat Person” is a reality that must be considered within the context of this reality. This thinking also allows you to more easily separate the art from the artist. A problematic artist, like J.K. Rowling, can be irrelevant, because she was only an imperfect channel, not the originator of the idea. Or that social media creates or guides reality, whether it’s journalists writing trends into existence or the meteoric rise of Donald Trump. In one interpretation, the popular one, we’re willing these outcomes into meatspace via magic or the machinations of “the Cathedral.” A related thought is that groups of people are working together to “reality shift” or manifest their desired outcome.  Another interpretation is that when we post, we’re channeling something that’s always been true. We’re tapping into something. And sometimes? More than one thing can be true at once. Two realities can co-exist, side-by-side. The other thing that stands out to me about otherkin is how closely the process of coming to identify as one mirrors other identity groups. Otherkins often describe the process of “awakening,” which can happen in any number of ways. “Awakening” is that moment when finally, you understand why you’ve always felt like a stranger in a strange land (another highly influential book I should write more about later), why your life has been characterized by feeling like an outsider. Otherkin awakening, as I’ve seen it described, sounds an awful lot like realizing you’re trans, autistic, BPD, a vampire, queer, POTS or other chronic illnesses, a starseed, a witch, DID (multiple personalities or multiple systems). Unsurprisingly, otherkin identity is often “co-morbid” with many of the identity categories on this list. I say this descriptively, not pejoratively. I’m of the school of thought that all of these identity groups are useful, and tell us something important about the world we live in, and shouldn’t be relegated to clickbait fodder. Again, while they not always be literally true, they are serious. Everyone is searching for something—some kind of box to put themselves in—some kind of narra

Gio and Katherine discuss the 2005 film Hard Candy, To Catch A Predator, Lucas' room, and the moral panic around and reality of chatroom pedophiles.  This is a public episode. If you’d like to discuss this with other subscribers or get access to bonus episodes, visit default.blog/subscribe

Katherine is DONE with Zoomers re-writing Internet history and being smug to her about it. It is NOT a girl's world, ladies -- at least online. Gio has some other ideas. She and Gio discuss WIRED's "Everyone Is A Girl Online," miladys, Biggie Slonk, pregnant Megumins, and the myth of the "Girl Internet." They collectively mispronounce Tiqqun at least a dozen times.   This is a public episode. If you’d like to discuss this with other subscribers or get access to bonus episodes, visit default.blog/subscribe