This is what online harassment looks like

Obscene images, hate sites and a game where people are invited to beat you up have been inflicted on Anita Sarkeesian.

When I first wrote about the sexist abuse of women online, collating the experiences of nearly a dozen writers, the response was largely positive. Many hadn't been aware there was a problem; they were shocked. Others had assumed that they were the only ones whose every word on the web was greeted with a torrent of abusive, threatening comments.

But a few reactions stood out, among them that of Brendan O'Neill, the Telegraph blogs section's resident contrarian. He wrote that feminist campaigners pointing this out was a "hilarious echo of the 19th-century notion that women need protecting from vulgar and foul speech". We were, he said, "a tiny number of peculiarly sensitive female bloggers" trying to close down freedom of speech.

The best response to that argument, incidentally, comes from Ally Fogg, who wrote recently:

What you fail to understand is that the use of hate speech, threats and bullying to terrify and intimidate people into silence or away from certain topics is a far bigger threat to free speech than any legal sanction.

Imagine this is not the internet but a public square. One woman stands on a soapbox and expresses an idea. She is instantly surrounded by an army of 5,000 angry people yelling the worst kind of abuse at her in an attempt to shut her up. Yes, there's a free speech issue there. But not the one you think.

I couldn't have put it better myself. As the months have gone on, and more "trolls" (or "online bullies", if you're a semantic stickler) have been exposed, the perception that what we're talking about when we talk about online harrassment is "a few mean comments" or an insult or two has grown.

On 12 June, I wrote about American blogger Anita Sarkeesian, who launched a Kickstarter programme to raise $6,000 to research "tropes vs women in videogames". Donating was - and I really can't stress this enough - completely voluntary. There are Kickstarters for all kinds of things: for example,  a "dance narrative featuring some of NYC's most compelling performers that celebrates the pursuit of love and the joys of imperfection" doesn't sound like my kind of thing, but God Bless Them, they are 89% funded towards their $12,000 goal. 

But a big swath of the internet wasn't prepared to live and let live in Sarkeesian's case, and began spamming her YouTube video comments with a pot-pourri of misogynist, racist and generally vile abuse. Each one individually was grim; together they constituted harassment. (You can read the full story in my blog here).

Since then, Anita Sarkeesian has been subjected to a good deal more harassment. Let's run through the list for anyone who still thinks this issue is about a few mean words.

Image-based harassment


This is the kind of stuff people have been sending to Sarkeesian's inbox, repeatedly, and posting on the internet in an attempt to game her Google Image search results. There have also been drawings of her in sexually degrading situations:

Both these sets of images are taken from Sarkeesian's blog post documenting the harassment (and are reproduced with her permission). They have been posted on the web generally, and also sent specifically to her Facebook page, Twitter account and YouTube channel. The second set show, in her words:

The first image depicts a woman drawn to resemble me who is tied up with a wii controller shoved in her mouth while being raped by Mario from behind. The second image is another drawing (clearly sketched to resemble me) featuring a chained nude figure on her knees with 5 penises ejaculating on her face with the words “fuck toy” written on her torso.

Hate sites

These take a couple of forms: either the creation of specific sites dedicated to trashing you (and again, to come up in Google searches of your name) or posting your details on established forums where haters like to hang out. In Sarkeesian's case, that has involved posting her phone number and address. It's hard to see that as anything other than an attempt to intimidate her: "We know where you live".

The interactive "Beat Up Anita Sarkeesian" game

This one is so incredible I had trouble believing it existed. 

It's an interactive game, inviting players to "beat up Anita Sarkeesian".

As you click the screen, bruises and welts appear on her face.

I find this fairly disturbing - the idea that somewhere out there is a man - a 25-year-old from Sault Ste Marie, a city in Ontario, Canada, who was offended enough by Sarkeesian's Kickstarter project that he made this.

In the description accompanying the games, he adds:

Anita Sarkeesian has not only scammed thousands of people out of over $160,000, but also uses the excuse that she is a woman to get away with whatever she damn well pleases. Any form of constructive criticism, even from fellow women, is either ignored or labelled to be sexist against her.

She claims to want gender equality in video games, but in reality, she just wants to use the fact that she was born with a vagina to get free money and sympathy from everyone who crosses her path.

Some of the commenters on the game have expressed disgust, but not all of them. One wrote:

You are so right, sir. It's the execution which lets this game down.

Wikipedia Vandalism

I wrote about this in the initial post, so I'll be brief here: Sarkeesian's Wikipedia page was repeatedly hacked with crude messages and porn images, until it was locked. This went hand in hand with...


Hacking is gaining entrance to someone's private data or website, while DDOSing - using "denial of service" attacks - involves sending a website's server so many requests to load the page that it crashes.

That's what happened to Sarkeesian's site as her story got shared around the world. This image was posted as a way of bragging about taking it down:


Personal Life

Sarkeesian is rare in sharing so much of the harassment that she has been subjected to -- and it's a brave choice for her to make. Every time I write about this subject, I get a few emails from women who've been through the same thing (and I'm sure there are men, too). They tell me much the same story: this happened to them, but they don't want to talk publicly about it, because they don't want to goad the bullies further. 

If you were Anita Sarkeesian, how would you feel right now? She's somebody with a big online presence through her website, YouTube channel and social media use. All of that has been targeted by people who - and I can't say this enough - didn't like her asking for money to make feminist videos. 

I think Sarkeesian has been incredibly courageous in sharing what's happened to her. Those obscene pictures are intended to shame her, to reduce her to her genitals, and to intimidate her. 

I'm sure there's plenty here which breaks the law - both in the UK and the US. But the solution here probably isn't a legal one: it's for everyone involved to have some basic human decency. This isn't just a few rude words, and it isn't OK. 

An online game invites players to "beat up Anita Sarkeesian".

Helen Lewis is deputy editor of the New Statesman. She has presented BBC Radio 4’s Week in Westminster and is a regular panellist on BBC1’s Sunday Politics.

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Is the Catholic Church about to welcome the LGBT community?

Something beneath the surface is shifting in the Catholic Church regarding its attitude to gay people, as its Synod on the Family gets underway.

Is the Catholic Church reaching an LGBT tipping point? The short answer, for anyone so buoyantly optimistic as to expect the imminent arrival of Elton John whirling a thurible round his head and backed by a leather-clad heavenly choir, is: No!

The Catholic Church remains, for the most part, deeply suspicious of homosexuality: as for transgender, the word is that – despite the claims of mostly right-wing, reactionary evangelist types – the term, let alone the issue, has scarcely registered the quietest of blips on the Vatican radar.

Still, something is stirring: if this is not a tipping point, it may yet be the moment that the balance is beginning to shift towards greater, more open acceptance, which, by my calculation, might just break out sometime around 2030. And that’s 15 years hence – not half eight this evening...

Cause for optimism is the Synod of bishops on the Family, taking place in Rome on 4-25 October. Its theme is the distinctly unsexy “vocation and mission of the family in the Church and the modern world”.

Its scope, set out at the conclusion of a previous session in October 2014, includes “the importance of affectivity in life” and “guiding engaged couples in their preparation for marriage”.  Important, but in the end, quite dry stuff.

What has set secular speculation off is the fact that also on the agenda are the “pastoral care for couples civilly married or living together”, as well as “pastoral attention towards persons with homosexual tendencies”.  Note the p-word: “pastoral”. It's key to understanding what is at stake here: what the bishops might be debating, and what they cannot.

This body cannot change policy: cannot, in the jargon of the church, address “doctrinal issues”. Pastoral is about how we treat people: whether, for instance, the Church should exclude divorced and remarried couples from receiving Communion; whether a woman requires absolution at bishop level before she may be reunited with the Church, or whether her parish priest may suffice; whether a gay couple may attend mass together.

Secular readers may, at this point, shrug and decide the whole thing is beyond them. Yet that is to ignore the importance that faith continues to play in the lives of hundreds of millions of people the world over. These things matter: they have an impact on individual lives and they influence, and are influenced by, the politics of each country in which the Church exists.

Moreover, how these things are managed reflect two very different ideas of what the Church should be and the role it should play in people's lives. Reformers and liberals, one of which Pope Francis is widely considered to be, seek guidance in the New Testament. They look to  evidence, particularly in the gospels, that sin is an individual issue, a matter between God and the person concerned, and not for other humans, however imbued with book learning they are, to judge.

Others take a different, more dogmatic view. Some might even characterise it as pharisaic: a tendency towards strict observance of the rules with little regard for the spirit. This is why the constant drip of stories about how Pope Francis has extended the hand of welcome to those traditionally considered sinful – phoning a divorced woman and telling her she can receive communion, or hugging a trans man – are significant.

So much for the split – and it is significant – within the Church. Though you’d be hard-pressed to understand this in classic political terms. The accepted gloss is that this Synod is all about learned debate. There is no lobbying, and absolutely no playing out of the issues in the wider press arena.

Do not be fooled for an instant. Lobbying is going on behind the scenes. But not as we know it.

Over the weekend, the news lit up with the removal from office of Monsignor Krysztof Olaf Charamsa, a gay priest who rather unhelpfully came out shortly before the Synod. Far more significant was the launch in Rome of the Global Network of Rainbow Catholics (GNRC), attended by over 120 people, and including an interview with former Irish President Dr Mary McAleese and a keynote closing address by Bishop Raul Vera from Mexico.

Pressure is being applied, and the quieter the pressure, the more confident you suspect are those behind the pressure. The letter from the GNRC to the Synod contained no demands; was little more than a gentle wave, a nod to say that LGBT Catholics exist – and they are not going away.

In the wake of the 2014 Synod, the Pope wrote openly of the twin "temptations" that the Church needed to avoid. There was, he suggested, a need to "chart a middle course between 'hostile inflexibility' to the letter of the law and a 'false sense of mercy'”.

Hence the many, many cryptic references to be found, these past months, in the Catholic press to the “need for mercy” or, conversely, “the danger of too much mercy”.

In practical terms, this is about keeping the Church together, while managing expectations both inside and out as he does so.

The first Synod, attended by the most senior clerics in the Catholic hierarchy, still managed to open up some radical discussion around the issue of gay people within the Church. This second Synod, which includes input from bishops and lay people, is widely expected to be significantly more radical – and while that may find favour across broad swathes of the Western Church, it must also contend with the fact that in numeric terms, the Catholic Church now draws heavily from Africa and Eastern Europe, where views on LGBT issues are far more conservative.

Already, the Vatican press office has revealed that bishops have said they feel the need to change the language used by clergy with regard to gay people, cohabiting couples or, in the case of some African nations, polygamous marriages.

That may seem little to those of us used to the straightforward democratic battles for equal marriage and LGBT rights. It is, within the Catholic Church, a shift of tectonic proportions: and the Synod still has two and a half weeks to run!

Jane Fae is a trans activist who is also a practising Catholic. In the run-up to the synod, she co-ordinated the writing of a document on transgender in the Church for key attendees at the synod – and later this month she hopes, along with other trans Catholics, to be meeting with senior officials of the Catholic Church in England.

Jane Fae is a feminist writer. She tweets as @JaneFae.