A rounded image: but modern culture is solipsistic, fixed on looking inward at our own preoccupations. Photo: Fleur van Dodewaard, part of the ‘Sun Set Series’ (2011)
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On narcissim: the mirror and the self

People from Tiger Woods to the Obamas are routinely denounced for their narcissism. But what does the word really mean and are there good as well as bad types of self-love?
Sylvia Plath said that writers are “the most narcissistic people”: whatever the truth of that statement, one can assume at least that her use of the term was correct. Freud bequeathed the modern era a tangled concept in narcissism, and literary culture has shown itself as apt as any other to misappropriate it. Yet it is the fashion to see people increasingly as one of two types – a narcissist, or the victim of one – so perhaps it is worth asking precisely what is meant by the word, which has come to encapsulate a cultural malaise.
 
Alongside the struggle in the modern era to define and enshrine narcissism as a psychiatric condition, the term has been appropriated as a shorthand for the general idea of self-obsession. This is a diverse concept with a large vocabulary of its own, but that vocabulary is increasingly abandoned in favour of a word whose ill-defined connotations of mental illness give it a strange force. What we think narcissism is, and how much of what we see seems to answer to it, depends in reality on the moral status we accord the self: the very forcefulness of “narcissism” lies in the fact that it illuminates the person saying it as much as the person against whom it is said. And indeed narcissism, classically, is a business of echo and reflection that can give rise to a narrative of maddening circularity, of repetition and counter-repetition, in which self and other struggle to separate and define themselves.
 
 
Surface intention: Obama allows himself to be used as a channel for reflecting on the American story.
Photo: Pete Souza/The White House/Polaris/eyevine
 
“Narcissism describes a culturally induced kind of subjectivity,” writes the psychoanalyst Sergio Benvenuto, “a new way in which modern subjects secularise ideals, sex objects and knowledge, a culture in which people believe less and less in psychoanalysis.” A narcissistic culture, in other words, will pillory what it calls narcissists and disown certain cultural products as narcissistic in order to avoid self-revelation and obstruct the pursuit of personal truth.
 
In US politics, where “narcissism” has come to signify the very elision of power and personality that has been fundamental to the nation’s ascendant culture of self, the effect is of a hall of mirrors: “The authors blame John Edwards’s narcissism for his downfall and describe Bill Clinton as a ‘narcissist on an epic scale’,” a book reviewer recently wrote in the New York Times. “Do a Google search on ‘Tiger Woods’ and ‘narcissist’ and you get tens of thousands of references . . . Rush Limbaugh calls President Obama a narcissist, it seems, every 24 hours.” Mitt Romney, himself a known narcissist, also favours this analysis of Obama, and avidly posts evidence for it on his website. The book Malignant Self-Love: Narcissism Revisited by Sam Vaknin is often cited in support of these diagnoses. Unfortunately it appears that Mr Vaknin, too, is a narcissist.
 
Narcissism, in the case of Obama and other political leaders, is a catch-all term for nearly every quality a person might require in order to become, for instance, president of the United States: ambition, determination, vision, self-belief. But Obama, in the eyes of his critics, also qualifies as another kind of narcissist. “Perhaps not surprisingly for a man whose principal accomplishment before becoming president was to write two autobiographies,” writes one journalist, “Obama has seemed to spend an inordinate amount of time talking about himself. And it’s not just Obama, but the first lady, too.”
 
Michelle Obama’s narcissism is illustrated thus, in a long quotation from a talk she gave to students at the University of Mumbai: 
 
I didn’t grow up with a lot of money. I mean, my parents – I had two parents. I was lucky to have two parents, and they always had a job, but we didn’t have a lot of money. But it was because of working hard, and studying, and learning how to write and read. And then I got a chance to go to college. And then college opened up the world to me. I started seeing all these things that I could be or do – and I never even imagined being the first lady of the United States. But because I had an education, when the time came to do this, I was ready. So just remember there is nothing that you guys can’t do. You know, you have everything it takes to be successful and smart and to raise a family, right? What do you say?
 
The writer continues: “The poor students in Mumbai might have had something to say, but the first lady never let them say a word. Instead, she continued on with her monologue before permitting a question. She then answered that question by referring to her favourite subject: herself and Barack Obama.”
 
This second narcissist, who spends all his time “talking about himself”, is in a way a more complex figure, and one that is harder to isolate, particularly in a culture (America) where fame and autobiography are so intertwined. As in Michelle Obama’s telling of it, fame (or power, or success) is the happy ending in the American story of life; that story is usually a narrative of ascent. Generally speaking, the Obamas have been lauded for talking about themselves – they have demonstrated an impeccable grasp of autobiographical form. They have in many ways revived and reshaped it by salting the ascent with just enough reality (or “honesty”) to make the American story seem true again. It’s a delicate illusion to manage, and one that is threatened by the notion that the autobiographer isn’t advancing the common story of life after all but is simply talking about his “favourite subject”, himself.
 
George J Marlin, the author of Narcissist Nation: Reflections of a Blue-State Conservative (“reflections” seems to be an unintended pun), claims that Obama “uses the ‘I’ word more than all the presidents have used it collectively in the 200-and-some-odd years of our nation”. The conservative, it seems, more readily than the democrat, sees autobiography as a form of bad manners (“the ‘I’ word”); and indeed, one reading of the myth of Narcissus itself is as a story of unmannerliness and its consequences.
 
Christopher Lasch, in his celebrated book The Culture of Narcissism: American Life in an Age of Diminishing Expectations (1979), wrote: “The new narcissist is haunted not by guilt but by anxiety. He seeks not to inflict his own certainties on others but to find a meaning in life.” The guilt of the “old” narcissist might constitute nothing more than this conservative aversion to self-disclosure. The old narcissist processed his self-obsession by inflicting his certainties in a way that nonetheless left his “self” concealed: the “new” narcissist, by contrast, presents an agonised face to the world; his “self” is confessed and given over to others, leaving him free to ignore the social contract and do as he likes.
 
Malignant Self-Love is written in the “survivor” mode of American letters, the author having survived both his own confessed narcissism and that of his parents and gone on to found Narcissus Publications, an outlet for his own works. Yet Vaknin’s definition of narcissism is accurate enough: the narcissistic personality “is rigid to the point of being unable to change in reaction to changing circumstances . . . Such a person takes behavioural, emotional and cognitive cues exclusively from others. His inner world is, so to speak, vacated. His True Self is dilapidated and dysfunctional. Instead he has a tyrannical and delusional False Self. Such a person is incapable of loving and of living. He cannot love others because he cannot love himself. He loves his reflection, his surrogate self. And he is incapable of living because life is a struggle towards, a striving, a drive at something. In other words: life is change. He who cannot change cannot live. The narcissist is an actor in a monodrama, yet forced to remain behind the scenes. The scenes take centre stage, instead. The narcissist does not cater at all to his own needs. Contrary to his reputation, the narcissist does not ‘love’ himself in any true sense of the word.” 
 
What is compelling here is the notion that the narcissist’s “inner world is, so to speak, vacated”. D W Winnicott’s interjection of the maternal figure into the theory of primary narcissism attributes that vacated inner world to an initial absence of recognition: “The mother gazes at the baby in her arms, and the baby gazes at his mother’s face and finds himself therein . . . provided that the mother is really looking at the unique, small, helpless being and not projecting her own expectations, fears and plans for the child. In that case, the child would find not himself in his mother’s face, but rather the mother’s own projections. This child would remain without a mirror, and for the rest of his life would be seeking this mirror in vain.”
 
The widespread notion of a “healthy” degree of narcissism, according to this definition, is not quite the essential dose of vanity or self-regard we’re so often told to allow ourselves; perhaps, rather, there is an extent to which a person needs to be another person’s projection, their construction, an inner space that is and ought to remain vacated in order for the social dynamic to function.
 
“Liberated from the superstitions of the past”, Christopher Lasch continues, the new narcissist “doubts even the reality of his own existence. Superficially relaxed and tolerant . . . his sexual attitudes are permissive rather than puritanical, even though his emancipation from ancient taboos brings him no sexual peace. Fiercely competitive in his demand for approval and acclaim, he distrusts competition because he associates it unconsciously with an unbridled urge to destroy. He extols co-operation and teamwork while harbouring deeply antisocial impulses. He praises respect for rules and regulations in the secret belief that they do not apply to himself. Acquisitive in the sense that his cravings have no limits, he does not accumulate goods and provisions against the future, but demands immediate gratification and lives in a state of restless, perpetually unsatisfied desire.”
 
Lasch’s “new” narcissist isn’t so new any longer: he has become a parent. It might be said that social media such as Twitter and Facebook – those shrines to the self – are among the new narcissist’s offspring, and they are often seized on as evidence of our own “culture of narcissism”. The notion of networking as a façade for “antisocial impulses” is compelling, but in fact the most striking thing about the representation of self in these forums is its triviality. This may be one consequence of parental over-approval, the outpourings of a generation whose parents abstained from criticising them and instead hung on their every word and deed. The belief that you are very important, in other words, could be genuine – of course the world wants to know what you had for lunch.
 
Talking about your “favourite subject”, in this context, is not just permissible but mandatory: displaying the culturally approved degree of self-love is a sign of narcissistic “health”. In its “healthy” guise, narcissism bears no relation to Vaknin’s vacated inner space, for the defining characteristic of contemporary “healthy” narcissism is banality. The psychoanalytic literature concurs in finding mental activity in itself to be narcissistic: thinking is an act of libidinal appropriation, in which the self removes its attention from the object. The “I” word, in fact, is as dirty as it ever was, when caught in the act of pursuing its own truth. Instead, the duty of the contemporary “I” is to confess itself in public, to dismiss itself by surrendering to an agreed social narrative as rigid in its permissiveness as it once was in its conservatism. According to that narrative, if you’re not your own “favourite subject”, there is something wrong with you. “Health” requires it, and thinking is unhealthy. Hence what looks like a series of consequences – that in a culture of relentless disclosure we have become obsessed with rights of privacy – is in fact a set of concurrently held and contradictory beliefs. Self-disclosure is one thing; selfexamination quite another.
 
When Tracey Emin’s Everyone I Have Ever Slept With 1963-1995 went up in smoke in the 2004 Momart warehouse fire, there was unseemly jubilation in the right-wing press: Tracey’s tent represented the cardinal sin of “confessional” art. Emin is an artist who is often called narcissistic, and there are many ways in which she – and more specifically, the tent – illustrates the contemporary misappropriation of the term. The problem with confessional art, in the eyes of its critics, is that it conflates the trivial and the serious; the more the self is trivialised, the more abhorrent to culture this conflation will seem. In other words, the tent was shocking not because it disclosed what was private and personal, but because it was called “art”. More than that, its disclosures were not “healthy”. And finally, the tent was not tragic. This was very annoying, and made its incineration seem like a piece of poetic justice. Had the tent been self-loathing, it might have fitted in to the narrative of ascent: a girl regrets her chequered past and goes on to become a famous artist, selling her work for vast sums. But like Louise Bourgeois, Emin reprised feminine skills of needlework in order to represent a subjection in which self-discipline and self-care survived; a female art signifying not tragedy, but dignity. The tent is a piece of storytelling – it is commemorative, for keeping. A “confession”, on the other hand, is something to be thrown away in the hope of absolution. The “confessional” work, strictly speaking, is an admission of abnormality made out of the desire to become normal.
 
Emin has had great play in and on the contemporary obsession with narcissism, outwitting it at every turn. Her exertions demonstrate how hard it has become to serve the autobiographical impulse and raise the question of why the “I” word is such a locus of contradiction. Paradoxically, in a climate of unfettered disclosure, the artist is abhorred for examining herself. 
 
Recently I participated in a literary event at which a number of memoirists read from their work. It was striking how many of them assured the audience that “this is not about me”. It seemed that the only legitimate excuse for writing autobiography was to present it as a kind of war report – I was there, I witnessed it, but this is not about me. And there was nothing shamefaced about it: what these writers were saying, in fact, was that their work was “serious”, that although it looked like autobiography (triviality) it was actually diligent documentary (art). Tracey Emin’s statement is the reverse: “This is all about me.” What Emin has understood, as the Obamas have understood, is the notion of autobiographical occasion, whereby the self is not merely declarative but representative; is, in other words, the best example of what it is trying to say.
 
There are places in the social narrative where the form has to become autobiographical in order to advance itself; history passes to the individual for a while, as when a black man becomes president of the United States of America, or a working-class woman becomes one of the most powerful artists of her era. The story of how this came to be is not the story of one exceptional person: rather, that person is able to express and illustrate change through their own being. Self-portraiture was the best way for Rembrandt to describe the ascent of the self and the new relationship with worldliness and death it betokened. At the other end of history, Emin’s tent documents not just the changed status of the female body, but the contemporary problem of “the personal” itself, a representation she has pushed to the limit by making it co-extensive with “Tracey Emin”.
 
To return to Sylvia Plath . . . Literary culture has a far less comfortable relationship with self-analysis and self-portraiture than the visual arts, which is the mark of its conservatism. The openly self-analysing writer will be pilloried for talking about his or her “favourite subject”, for bad manners in using the “I” word. The literary reverence for the idea of “imagination”, as well as for history and for tales of “otherness”, is perhaps another iteration of what Virginia Woolf observed to be the culturally sanctioned “important” (male) subjects for the novel. The more “other” a text, the less it can be believed to be narcissistic; if the personal is trivial, the impersonal is “important”. 
 
Freud described narcissism as a tactic, a libidinal position, as Sergio Benvenuto puts it, “taken, for example, when a human being is in physical pain. Classical neurotic suffering drags narcissism along, because being neurotic in Freudian terms means not knowing what one desires. This uncertainty, or puzzling state of gaping desire, hauls along narcissistic constellations.”
 
A writer may indeed be someone driven by “classical neurotic suffering”, but, to quote Benvenuto again, “The symptom of narcissism is fascination . . . for Freud, our narcissistic love for ourselves is never natural, or primary.” Personal truth – the self-portrait – is in fact the opposite of narcissistic. Rather, the narcissistic artist is tactically seductive and charming, and imagination can be one such tactic. Writers may be narcissists, dragging along evolving literary constructions, but the central preoccupation of the narcissist is the avoidance of self-exposure while garnering attention and praise.
 
Whether or not “narcissism” is misunderstood and misused, its usage is puritanical: it is intended to inflict shame. Often the so-called narcissist’s self-exposure – the very thing that makes him vulnerable – has already been rewarded, if only by the attention of his critics; hence their anger. The accusation becomes an echo chamber, as in Ovid’s telling of the myth, where Narcissus and Echo can only say, “Who are you?” to one another, in a conversation that can never progress. This reflexive relationship leads both parties into upset and madness: Echo runs away, and Narcissus, driven by thirst, goes to the waters wherein his mother was once trapped and seduced, and where he was conceived. He becomes fixated with this source of self, on whose surface his own image floats: he doesn’t recognise the image and mistakes it for a being that might reciprocate. Yet he is thrilled at last to feel something, to feel love. When he tries to approach the image, it disappears. When he retreats, it comes back again.
 
It’s a pretty concept, and one that does indeed describe the struggle of creativity. The eventual result of this impasse is transformation. What is human in Narcissus dies and distils itself: his self-absorption bears fruit and is bequeathed to the world, becoming a flower that grows at the water’s edge, where he himself began.
 
Rachel Cusk’s most recent book is “Aftermath: On Marriage and Separation” (Faber & Faber, £8.99)
NEAL FOX FOR NEW STATESMAN
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They know where you live

Imagine your house being raided by armed police. That’s what happened to Mumsnet’s Justine Roberts after she fell victim to an internet hoaxer.

At around midnight on Tuesday 11 August 2015, a man dialled 999 to report a murder. A woman had been killed in her London home, he said, before hanging up without offering his name. A second call followed. This time, the man claimed to be the killer. He told the operator that he had now taken the woman’s children hostage at the Islington address. They were locked with him inside a room in the house, he said. The police responded with reassuring speed. Fifteen minutes later, eight officers, five of them armed with automatic weapons, accompanied by saliva-flecked dogs, arrived at the scene and took up position in neighbouring front gardens. When one officer banged on the front door of the house, the team was greeted, moments later, not by a masked murderer but by a blinking and bewildered au pair.

Justine Roberts, the woman whom the caller claimed to have killed, was in fact nearly 2,000 kilometres away – in Italy, holidaying with her husband and children. After explaining this to the police, the au pair called Roberts, who assumed that the incident was an unfortunate misunderstanding, one that could be unpicked after the vacation. It was no mistake. Roberts had been the victim of “swatting”, the term given to a false emergency call designed to bait an armed unit of police officers to storm someone’s home. It wasn’t until a few days later, as the family was preparing to return to London, that Roberts discovered that she had been the target of a planned and sustained attack, not only on her household, but also on her business.

Roberts is the founder of Mumsnet, the popular British internet discussion forum on which parents share advice and information. A few days before the swatting incident, members of 8chan, a chat room that prides itself on being an open, anonymous platform for free speech, no matter how distasteful, had registered accounts on Mums­net with the aim of trolling people there. When legitimate Mumsnet users identified and then ridiculed the trolls, some retreated to 8chan to plot more serious vengeance in a thread that the police later discovered. Roberts wasn’t involved in the online skirmish but, as the public face of the site, she was chosen as the first target.

After the initial armed response, Roberts’s perception was that the police were unconcerned about the swatting attack. “We were told that there was no victim, so there was not much that could be done,” she told me. The hoax caller, however, was not finished. In the days after the incident, there was chatter on Mumsnet and Twitter about what had happened. A Mumsnet user whom I will call Jo Scott – she requested anonymity for her own safety – exchanged heated messages with a hacker who claimed responsibility for the 999 call.

“It descended into jokes and silliness, like many things do,” Scott said. “I didn’t take it seriously when the hacker said he had big surprises in store.” She doesn’t believe that what happened next was personal. “I think I was just easy to find.”

A few days after police were called to Roberts’s home, Scott was in her bedroom while her husband was sitting downstairs playing video games. At 11pm, she heard a noise outside. “I looked out of the window and saw blue flashing lights in the street,” she recalled. “I could hear shouting but I didn’t pay it much notice.” Then she heard her husband open the front door. Police rushed into the house. An armed officer shouted upstairs, asking Scott if she was hurt. When she replied that she was fine, he told her to fetch her two young children: he needed to see them. Scott shook her sons awake, explaining, so as not to alarm them, that the police had come to show the boys their cars. As the three of them went downstairs, the officers swept up through the house, repeatedly asking if there were any weapons on the property.

“I was beyond confused by this point,” Scott said. “Everyone was carrying a gun. They had little cutaway bits so you could see the bullets. My eldest asked one of the officers if he could have a go on his gun and went to touch it.”

As Scott sat with an officer downstairs, she asked what had happened to her husband. “I later found out that the noises I’d heard were the police calling for him to come outside,” she said. “He dropped the PlayStation controller as he left the room. It was only later that we realised it’s a good job he did: in the dark, the controller might have looked like a weapon.”

Outside, Scott’s husband had been surrounded and arrested. Other police ­officers were on the lookout in the front gardens of nearby properties, having warned the couple’s neighbours to stay indoors, away from their windows. “One of the officers said it was beginning to look like a hoax,” Scott said. “Then he mentioned swatting. As soon as he said that word, I twigged that I’d seen the term that day on Twitter in relation to the Mumsnet hack.”

***

The term “swatting” has been used by the FBI since 2008. “Swat” is an acronym of “Special Weapons and Tactics”, the American police squads routinely called to intervene in hostage situations. It is, in a sense, a weaponised version of a phoney order of pizza, delivered as a prank to a friend’s home, albeit one that carries the possibility of grave injury at the hands of police. For perpetrators, the appeal is the ease with which the hoax can be set in motion and the severity of the results. With a single, possibly untraceable phone call, dialled from anywhere in the world, it is possible to send an armed unit to any address, be it the home of a high-profile actor whom you want to prank or that of someone you want to scare.

In America, where swatting originated, the practice has become so widespread – targets have included Tom Cruise, Taylor Swift, Clint Eastwood and the Californian congressman Ted Lieu – that it is now classed as an act of domestic terrorism. In the UK, where Justine Roberts’s was one of the first recorded cases, swatting is classed as harassment, though that may change if these and other forms of internet vigilante attacks, such as doxxing, become increasingly commonplace.

Doxxing involves the publication of someone’s personal details – usually their home address, phone numbers, bank details and, in some cases, email address – on the internet. It is often the prelude to swatting: after all, the perpetrator of a hoax cannot direct the police to the target’s home address until this is known. (During the week of the Mumsnet attacks, one of the perpetrators attempted to locate another target using their computer’s IP address, which can identify where a person is connected to the internet, often with alarming precision. Their calculation, however, was slightly out; police were called to a neighbour’s address.)

Though doxxing has a less dramatic outcome than swatting, the psychological effects can be just as severe. For victims – usually people who are active on the internet and who have outspoken opinions or who, in the eyes of an internet mob, have committed some kind of transgression – the mere threat of having their personal information made available on the web can cause lasting trauma. A Canadian software developer whose home address, bank details, social security number and email history were published online in 2014 told me that he now keeps an axe by his front door. “I still don’t feel safe here,” he said. “It’s terrifying.”

Christos Reid, a social media manager for a software company, was doxxed last year. Reid’s information came from a website he had registered seven years earlier. “I woke up one morning to find a tweet announcing my personal details,” he told me. When he asked the Twitter account holder to take down the address, he was told to commit suicide. Reid said he was “OK for about half an hour”; but then, after he went out, he broke down in the street. “I’ve become more paranoid,” he said. He no longer gives out business cards with personal information.

Reid lives in London, but at the time of the doxx he was attending an event in Nottingham, home to the British police’s largest cybercrime division. He was impressed with the police response, even though they told him that they had not heard of the term “doxxing” before. “I was interviewed by two separate people about my experiences who then compiled everything into a case file and transferred it to the Met. When I arrived home, an officer visited me to discuss what happened and my options.”

The policeman explained harassment law to Reid, and offered advice on how to improve security at his flat and what to do if someone hostile turned up at the address. Reid shouldered the repercussions of what had happened alone; no suspects were identified. A spokesperson for the Metropolitan Police similarly said that although detectives from Islington CID have investigated the swatting attacks made on Roberts and Scott, no suspects have been identified “at this time”, even as “inquiries continue”.

Doxxing may seem to be a mild form of harassment but it carries with it an implicit threat of impending violence; the worrying message is: “We know where you live.” Unlike swatting, which is always malicious, doxxing is sometimes viewed by its perpetrators as virtuous. In November 2014, hackers claiming to be aligned with the internet group Anonymous published personal information allegedly belonging to a Ku Klux Klan member from Missouri. The hackers said that their action was a response to the KKK’s threat to use lethal force against demonstrators in the city of Ferguson, Missouri, protesting against the killing of the unarmed black teenager Michael Brown by a white police officer. In January 2015 hackers claiming to be from Isis took over US Central Command’s Twitter account and posted information about senior military officers, including phone numbers and email addresses. In each case, those carrying out the doxxing believed, however mistakenly, in the virtue of their actions and hoped that the information could be used to bring punishment or ruin to the subject.

The term “doxxing” may be new but the practice is an old one. The Hollywood blacklist revealed the political beliefs and associations of actors and directors in the late 1940s as a way to invite shame, deny employment and dissuade others from following their example. “But it has become a lot easier to find people’s private details with the help of the internet,” Jeroen Vader told me. Vader owns Pastebin, a website that allows users to upload and distribute text documents, and where much of the personal data is anonymously uploaded and shared. “People post their private information on social networks,” he said. “A lot of people aren’t aware that their information is so easily available to others.”

In Justine Roberts’s case, the perpetrator may not even have needed to look at social networks to mine her personal information. “If you’re on the electoral roll, you’re easy to find,” she said. “There’s not much you can do to stop people getting hold of your data one way or another, whether it’s for nefarious reasons or simply to better advertise to you. We live in a world that is constantly trying to gather more information about us.”

Jeroen Vader said he has noticed an “upward trend” in the number of doxxing posts uploaded to Pastebin in recent months, but insisted that when someone uses the site’s abuse report system these offending posts are removed immediately.

Across social media companies, action is more often reactive than proactive. Victoria Taylor, a former director at Reddit, one of the largest community-driven websites in the world, said that the rule against publishing other users’ personal information has been “consistently one of the site’s most basic policies” and that “any violation of this rule is taken extremely seriously by the team and community”. Still, she was only able to recommend that victims of doxxing send a message to the site’s administrators. Similarly, when asked what a person can do to remove personal details that have been published without permission, a Twitter spokesperson said: “Use our help form.”

The spokesperson added: “There has def­initely been an overall increase in doxxing since 2006, both on Twitter and on the internet more generally.” She attributed this rise to the emergence of search engines such as Intelius and Spokeo, services designed to locate personal information.

***

The surge in the number of dox­xing and swatting attacks is in part a result of the current lack of legal protection for victims. Confusion regarding the law on doxxing is pervasive; the term is even not mentioned in either US or European law. In a tutorial posted on Facebook in 2013, the writer claims: “Doxxing isn’t illegal as all the information you have obtained is public,” and adds: “But posting of the doxx might get you in a little trouble.”

Phil Lee, a partner in the privacy, security and information department of Fieldfisher based at the law firm’s office in Silicon Valley, said that differing privacy laws around the world were part of the problem. “Various countries have laws that cover illegal or unauthorised obtaining of data. Likewise, some of the consequences of releasing that data, such as defamation or stalking, cover elements of what we now term doxxing. But there is no global law covering what is a global phenomenon.” Indeed, Roberts believes that her London address was targeted from America – the 999 call was routed through a US proxy number.

One challenge to creating a law on doxxing is that the sharing of personal information without permission has already become so widespread in the digital age. “If a law was to state something like, ‘You must not post personal information about another person online without their consent,’ it wouldn’t reflect how people use the internet,” Lee said. “People post information about what their friends and family members have been doing all the time without their consent.

“Such a law could have a potentially detrimental effect on freedom of speech.”

Lee believes that a specific law is unnecessary, because its potentially harmful effects are already covered by three discrete pieces of legislation dealing with instances where a person’s private information is obtained illegally, when that information is used to carry out illegal acts and when the publication of the information is accompanied by a threat to incite hatred. However, this does not adequately account for cases in which the information is obtained legally, and then used to harass the individual in a more legally ambiguous manner, either with prank phone calls or with uninvited orders of pizza.

Susan Basko, an independent lawyer who practises in California and who has been doxxed in the course of her frequent clashes with internet trolls, believes that the onus should be on the law, rather than the public. She points out that in the US it is a crime to publicise information about a government employee such as their home address, their home and cellphone numbers, or their social security number, even if the information is already online. “This law should apply to protect all people, not just federal employees,” she said. “And websites, website-hosting companies and other ISPs should be required to uphold this law.”

Basko said that doxxing will continue to increase while police have inadequate resources to follow up cases. For now, it is up to individuals to take preventative measures. Zoë Quinn, an American game designer and public speaker who was doxxed in 2014, has launched Crash Override, a support network and assistance group for targets of online harassment, “composed entirely of experienced survivors”.

Quinn, who spoke about the problem at a congressional hearing in Washington, DC in April last year, recently posted a guide on how to reduce the likelihood of being doxxed. “If you are worried you might some day be targeted,” she wrote, “consider taking an evening to stalk yourself online, deleting and opting out of anything you’re not comfortable with.”

Both Scott and Roberts have changed their privacy habits following the attacks. Scott is more careful about interacting with strangers online, while Roberts uses scrambler software, which ensures that she never uses the same password for more than one online site or service.

For both women’s families, the effects of their encounters with armed police have also lingered. When one day recently Roberts’s husband returned home early from work, the au pair called the police, believing it was an intruder. And Scott is haunted by what happened.

“What if my husband had made a sudden move or resisted in some way? What if my eldest had grabbed the gun instead of gently reaching for it? What if people locally believed that my husband did actually have guns in the house?” she asks. “I don’t think the people making these sorts of hoax calls realise the impact.” 

This article first appeared in the 28 April 2016 issue of the New Statesman, The new fascism