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“As alarming as these lifetime risk estimates are, they are not a foregone conclusion. The study, presented today at the Conference on Retroviruses and Opportunistic Infections in Boston, provides the first-ever comprehensive national estimates of the lifetime risk of an HIV diagnosis for several key populations at risk and in every state. But it’s difficult to know if the apps are the cause of such toxic environments, or if they’re a symptom of something that has always existed.If current HIV diagnoses rates persist, about 1 in 2 black men who have sex with men (MSM) and 1 in 4 Latino MSM in the United States will be diagnosed with HIV during their lifetime, according to a new analysis by researchers at the Centers for Disease Control and Prevention (CDC). Grindr seems to recognize as much in 2018, the app launched its “ #KindrGrindr” campaign. Only when people are known do they become accountable for their actions, a finding that echoes Plato’s story of the Ring of Gyges, in which the philosopher wonders if a man who became invisible would then go on to commit heinous acts.Īt the very least, the benefits from these apps aren’t experienced universally. The emerging sociology of the internet has found that, time and again, anonymity in online life brings out the worst human behaviors.
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However, on Grindr people are allowed to be anonymous and faceless, reduced to images of their torsos or, in some cases, no images at all. Scruff, another gay dating app, requires users to reveal more of who they are. Perhaps Grindr has become particularly fertile ground for cruelty because it allows anonymity in a way that other dating apps do not. This is true even for people of color who occupy some degree of celebrity within the LGBTQ world. As scholars such as Theo Green have unpacked elsewehere, people of color who identify as queer experience a great deal of marginalization. In practice, however, these technologies often only reproduce, if not heighten, the same problems and issues facing the LGBTQ community. Some scholars point to how these apps enable those living in rural areas to connect with one another, or how it gives those living in cities alternatives to LGBTQ spaces that are increasingly gentrified. While social media apps have dramatically altered the landscape of gay culture, the benefits from these technological tools can sometimes be difficult to see. Responses like these reinforce the idea of Grindr as a space where social niceties don’t matter and carnal desire reigns. Since Grindr has a reputation as a hookup app, bluntness should be expected, according to users like this one – even when it veers into racism. These users would say things like, “This isn’t e-harmony, this is Grindr, get over it or block me.” The other way that I observed some gay men justifying their discrimination was by framing it in a way that put the emphasis back on the app.
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“My preference may offend others … I derive no satisfaction from being mean to others, unlike those who have problems with my preference.” “It was not my intent to cause distress,” another user explained. When confronted, they simply became defensive. In my study, many of the respondents seemed to have never really thought twice about the source of their preferences. Preferences may appear natural or inherent, but they’re actually shaped by larger structural forces – the media we consume, the people we know and the experiences we have. Sociologists have long been interested in the concept of preferences, whether they’re favorite foods or people we’re attracted to. (During the 2020 #BLM protests in response to the murder of George Floyd, Grindr eliminated the ethnicity filter.) His image of his ideal partner was so fixed that he would rather – as he put it – “be celibate” than be with a Black or Latino man. That user went on to explain that he had even purchased a paid version of the app that allowed him to filter out Latinos and Black men. A Grindr profile used in the study specifies interest in certain races.