South Korea | Platypus

Questioning the Market: How Does the South Korean “Camming” (Beot-bang) Market Grow?

 Yuna Hwang  August 1, 2024

With the development of digital technologies, online spaces have transformed many aspects of individuals’ lives by creating infrastructures that allow various actors to freely access these spaces anytime, anywhere. The realm of sexual desire and transactions has also expanded and transformed through the mediation of digital technologies. Sanders et al. (2018) propose categorizing various aspects of these sexual transactions as “internet-based sex work,” distinguishing between the use of the internet to promote or mediate sexual services as direct sex work, and sexual activity that occurs online or in a virtual environment as indirect sex work (Sanders et al., 2018: 15). This type of sexual work, known in English as “webcamming” or “camming,” is a typical form of indirect sex work, where sexual services are traded via digital devices without physical contact. The platforms that mediate this work are considered the new marketplaces for sexual transactions (Jones, 2020: 3; Henry and Farvid, 2017: 119). (read more...)

Spatial Approaches to Livestreaming: A Methodological Exploration in Digital Ethnography

 Soojin Kim  April 16, 2024

한국어 번역문은 여기에 있습니다.

 Listen to a reading of this post.

On AfreecaTV, faceless, wandering viewers appear and disappear in a livestream without notice. Many deceptively change their nickname (username) or use multiple nicknames to divide themselves and appear in different livestreams and other internet forums simultaneously. In crowded livestreams with hundreds to tens of thousands of viewers, it is increasingly challenging to discern the individuality of each viewer’s comments as their presence becomes ephemeral, almost like noise, amidst the rapid speed of chats. Given the near impossibility, or perhaps the meaninglessness, of identifying individuals in these online fields, I may opt to leave the quantified scope (e.g., the size and population) of my research fields undefined and just go with the “flow” (hŭrŭm). This is my reflection on the frustrations that I encountered during the initial phases of my fieldwork within AfreecaTV. Between late 2016 and early 2018, I conducted ‘online’ and ‘offline’ ethnographic fieldwork for my master’s thesis on (read more...)

The Surveillance Cyborg

 Timothy Gitzen  April 9, 2019

Editor’s Note: This post is part of our ongoing series, “Queering Surveillance.” Surveillance is an embodied experience, both being watched and watching. The sheer number of concert-goers recording Cher’s “Here We Go Again” concert this past year with their phones had them trade singing and dancing for an act of documentation. Whether the recordings are to remember the experience later, share the experience with others, or to simply document one’s presence in that space and at that time, recording the concert on one’s phone becomes an experience in its own right. They are present in the space, but their attention is about both what is happening in the here and now and the recording that filters the experience in the future. Their phones and recordings are central to their embodied experience, fused into one like a cyborg traveling across space and time in the moment. Add to this that countless concert-goers are recording the same concert from their individuated perspective, and thus the concert becomes infinite and virtual—of course, the way Cher was always meant it to be. (read more...)

Towards a Queer Art of Surveillance in South Korea

 Timothy Gitzen  March 12, 2019

When is a face not a face? With the launch of the iPhone X that boasts facial recognition capabilities, the individual markers of one’s face tie one’s identity to the security of their phone. Yet it also makes the face complicit in forms of self-surveillance, as it requires definitive facial proof to access one’s phone. It produces the face as evidence of one’s identity that supposedly cannot be forged. In this instance, one continuously uses one’s phone to surveil one’s own identity—with the face becoming a safeguard against potential security breaches. Small-scale, yes, but surveillance need not always be connected to sprawling security apparatuses and institutions. So we ask again: when is a face not a face? When it is used to distinguish a body as a body rather than as an individuated person? With this post, we seek to explore possible answers to this question in the context of South Korea, by focusing on the role of self-surveillance in the politics of queer student activist organizations. (read more...)