Academic literature on the topic 'Reportable offenders'

The Victim’s Retaliatory Response to Offences Against His Honour And Physical Integrity and the Principle of ‘de sua malitia nemo debet commodum reportare’ SummaryThe aim of this paper is to discuss a victim’s retaliatory actionagainst the perpetrator of an offence against his honour and physicalintegrity as a circumstance admitting the waiving of penalisation. Thepossibility for the offender to evade penalisation simply because thevictim retaliated seems to contradict the principle that the offendershould draw no benefit from the offence (de sua malitia nemo debetcommodum reportare). The regulation adopted in the Polish CriminalCode (kodeks karny, k.k.) appears to favour the offender who receiveda retaliatory response from the victim, over and above the situation inwhich the victim took no measures to retaliate against the offender.The article also highlights the difference in the legal consequences ofthe waiving of penalties respectively for the perpetrator and the retaliating victim. This differentiation, which puts the retaliating victimin a worse position than the offender, also appears to be incompatiblewith the cited principle of criminalisation.

ABSTRACT Objective: Describing the profile of reported violence against children and adolescents and draw an essay on the initial effects of Law 13.010 on report patterns. Method: Analytic study of reported cases on SINAN - Information System on Reportable Harms (from 2013 to 2015) of violence to individuals under 19, in 53 cities of Minas Gerais. Results: 1,481 cases were reported, 49.2% before and 50.8% after Law 13.010 came to force (p = 0.5501). There was a 7% decrease on female reports and a 27.2% in male reports (p = 0.0055). It was noticed a change in report patterns (p = 0.0023), with a 130.7% increase to neglect/abandonment reports and a 33% decrease to sexual abuse report. Higher rates of violence from the parents happens at the 1 to 9-year-old age group (p < 0.0001). Conclusion: Main victims were women, individuals from 15 to 19 years, with aggression happening within the household; after Law 13.010, changes to patterns of victim and offender profiles and of kind of violence were noticed.

Studies have already acknowledged sexual scandals as public relations nightmares of higher institutions of learning. Therefore, we examined the crisis management strategies of Nigerian tertiary institutions and stakeholders’ reactions after the British Broadcasting Corporation’s sex-for-grades report. Adopting qualitative research, we analysed 13 available press releases of institutions retrieved from some institutions’ websites and sampled opinions of 20 stakeholders comprising parents, students and lecturers through a depth interview. We used Coombs’ theory of crisis response strategies: denial, diminish, rebuild and bolstering as thematic categories. We discovered that the institutions mostly used denial with diminish response strategy to blame societal decadence, scapegoat female students for and downplayed the severity of sexual harassment incidence by the institutions. More so, all the stakeholders distrust the credibility of local media in the reportage of sexual harassment cases. However, female students feel aggrieved that school administrations and national government neglected them for failing to outlaw sexual harassment and severely punish offenders. Therefore, we recommend that considering stakeholders’ perception of sexual harassment incidence in Nigerian ivory tower, Nigerian higher educational institutions should not adopt denial response strategy for sex scandal cases.

Sexual violence against women and girls appears rampant in Ekiti State, Nigeria. Reports of instances of rape and sexual abuse on women and girls including incest are on the increase despite several actions taken by the State and other stakeholders against the act. The study investigated sexual violence against women and girls, prevention measures and response for its elimination in the State. The researcher used both quantitative and qualitative research designs for the study. Information was obtained using both primary and secondary sources. Questionnaire was completed by one hundred and sixty (160) female and male respondents drawn from the State including Non-Governmental Organisations whose focus was on sexual violence. Key informants’ guides were used to interview some sexual violence duty bearers. Data obtained for the study were analysed using frequency counts and percentage scores. The study showed that there was a high prevalence of sexual violence against women and girls in Ekiti State. The findings also indicated that Government had responded positively towards elimination of sexual violence in the State through enacting appropriate laws against offenders and perpetrators caught were fined, jailed or shamed. The study revealed that cases of sexual violence were increasingly reported in the State as against low reportage recorded in the past. Government also made frantic efforts towards prevention of sexual violence against women and girls by establishing a Management Committee comprising relevant stakeholders to check all forms of sexual violence in the State. However, the study discovered that cases of sexual violence against women and girls were still common. The study therefore, recommended that the laws against all forms of sexual violence against women and girls should be effectively implemented in order to completely eliminate the menace in Ekiti State.

The article is devoted to a comparative analysis of publications by Western media and Chinese media during the period of the unrest and protests caused by an amendment to the “Fugitive Offenders Ordinance” in Hong Kong in the summer of 2019. The relevance is explained by the fact that in the summer of 2019, Hong Kong immediately became the center of attention of the world community and the press. The innovation lies in comparative analysis of Chinese and Western media texts in the aspect of tolerance. The purpose of the study is to identify the reporting frames on Hong Kong protests in different countries (China, the USA, the UK) and analyze their characteristics. The author’s attention is focused on the problem of tolerance / intolerance in the discussing of events in Hong Kong by Western and Chinese media. Content analysis, frame analysis and the method of comparative studies are used in this article. Content analysis of the news reports from The Washington Post, People’s Daily and the BBC website from July to August 2019 was conducted to clarify their tones and directions, as well as the meaning of the metaphors used by journalists. The frame analysis is to identify differences in event assessments, information sources, theme settings, report objects, main subjects and event definitions in the analyzed media. The language features in texts were also compared.By results of the study, we see clear ideological bias and tendentiousness in reports from the Western media, and also the inability to have a tolerant vision. The Chinese media also strongly show peculiarities of ideology and obvious propagandistic tendency. The dogmatism of propagandistic thoughts interferes with objective perception of the situation. Conclusions: mass medias holding different positions, “choosing” and “constructing” social realities in their news reports, painting different pictures and choosing their own perspectives to reflect attitude of the authority towards participants in the movements. In this way, they take completely irreconcilable positions. Keywords: Hong Kong, protest, assessment, reportage, tolerance/intolerance

Terrorism is a serious global social phenomenon which has assumed a pandemic dimension. International bodies such as European Union and United Nations have expressed concern about phenomenal rise of terrorists’ activities with unanimous agreement that terrorism is a deliberate act by an individual or group against a country, its institution or its people. The study is anchored on Agenda setting and Framing theories of the media and relies on archival materials, extant literature and media reports in the contemporary Nigeria environment. Terrorism may be triggered by unfair treatment meted out to individual, groups, or institutions, poverty, unequal distribution and utilization of resources, oppression and suppression of the less privileged members or groups in society, etc. Reporting terrorism is a hard nut to crack on the part of the reporter who is entangled in the precarious terrain of the area of assignment and the media organization he/she is working for. The reporter sometimes finds himself/herself in a dilemma as he is faced with the task of reporting facts (not fiction) amid ensuring that the media organization is not offended. The priority of the reporter should be to get the fact of the story and present it in an unbiased and objective manner devoid of suspicion. The impact of terrorism on the citizenry is enormous. Aside the loss in human lives, it can damage its economic, political and social fabrics of the nation. At the professional plank, many journalists have lost their lives in the cause of reporting terrorist acts. The study recommends the reduction of poverty, inequality, promotion of justice and fairness and the rule of law, greater participation in governance, and improvement in intelligence gathering among others. Keywords: Terrorism, reportage, poverty, participatory governance, democracy.

Indeed, appreciable research has considered the dynamics of sexual assault involving young victims. However, very little criminological research has considered the dynamics of sexual abuse of elderly people. To fill this void, this current study developed a profile of sexual abuse cases among women aged 50 and older, based on the accounts of their abusers. Specifically, the study investigated the motives and mechanisms for sexual abuse of the aged in the country as well as the factors that account for the vulnerability of aged women. A sample of 21 elderly sexual abuse offenders from six prisons in Ogun and Lagos states were purposively engaged to shed some light on the nature and dimensions of sexual abuse of elderly women in the country. Results from qualitative analyses of official demographic and offence history data, and in-depth interviews of offenders challenge a couple of commonly held beliefs, assumptions and assertions about sexual abuse of elderly in literature, news journals and public discourse. As against a general belief that young men that sexually abuse older women are ‘money ritualists,’ this study found sexual violence history, mental illness, substance abuse, and sexual deviancy as factors fuelling perpetrators’ action. The majority of perpetrators were intrafamiliar offenders who are family members, neighbours, workers and associates of the victims. Offenders expressed awareness of usual non-reporting of sexual victimisation by the abused, which is a factor that encourages intrafamiliar offending. As a growing social menace in Nigeria, sexual abuse of the elderly is factored by neglect, and exposure of adults to both environmental and situational pressures. Therefore, proper caregiving, meeting of essential needs of the elderly, response from the criminal justice system and encouraging reportage of sexual victimisation are suggested.

A considerable amount of personal data is now collected on and by individuals: footsteps on Fitbits, screen time in Apple’s iOS, conversations on dating apps, sleeping patterns in baby tracker apps, and viewing habits on Netflix and YouTube. What value do these data have, for individuals but also for corporations, governments, and researchers? When these data are provided back to users, how do people make sense of it? What ‘truth claims’ do quantified personal data make? How do we navigate anxieties around datafied selves, and in what ways are bodies rendered visible or invisible through processes of datafication in digital society? In this panel we explore these questions through four papers centered on the notion of the “data-selfie.” Data-selfies take different forms, including but not limited to:- Visuals that reference the “status” or “progress” of a user’s physical body, as in 3-D scans, or charts generated by self-monitoring apps for health and fitness.- Visuals that reference the remapping of photographic self-expression to biometric, corporate and state surveillance, such as airport facial recognition check points that ask flyers to pose for a selfie, or sex offender databases that now contain images first posted to hook up apps by consenting teenagers.- Representations of the embodied or commoditized self, produced not as stand-alone expression, but as conversational prompts that encourage qualitative, “story-driven” data, in the interests of pedagogy, therapy, activism, etc.- Profiles that reference users as “targets” whose chief value is the metadata they generate. Using proprietary algorithms, platforms mine this metadata—which can include information about a users’ device, physical location, and their activities online—categorizing it for internal use, and selling it to third parties interested in influencing the consumer, social and/or political preferences of the “targets” in question. In Paper 1, Authors 1, 2, and 3 develop a new conceptualisation for understanding how individuals reveal themselves through their own quantified personal data. They call this the ‘confessional data selfie’. Drawing on a sample of 59 examples from the top posts in subreddit r/DataIsBeautiful, they argue that the confessional data selfie represents an aspect of one’s self, through visualisations of personal data, inviting analysis, eliciting responses and personal story-telling, and opening one’s life up to others. In Paper 2, Authors 4, 5, and 6 take a political economy of communication approach to analyse the data markets of dating apps. They consider three cases: Grindr, Match Group (parent company of Tinder), and Bumble. Drawing on trade press reportage, financial reports, and other materials associated with the apps and publishers in question, they point to the increased global concentration in ownership of dating app services and raise questions about the ways in which dating apps are now in the ‘data business’, using personal data to profile users and monetise private interactions. In Paper 3, Author 7 reports on experiences of ‘data anxiety’ among older people in Australia. Author 7 draws on data literacy workshops, home-based interviews and focus groups with older internet users, that led to discussions of control over personal data, control over social interactions, and the resulting implications for exposure, openness, and visibility. Also key to this study was the taking and sharing of selfies in a closed Facebook group, serving as the starting point for reflections on these various experiences of control. Many of these older participants questioned whether or not ongoing participation in social media and broader data structures were ‘worthwhile’. This raises broader questions about the extent to which users are willing to sacrifice control over personal data - or the feeling of control - in order to participate and be visible. Finally, in Paper 4, Author 8 asks: when is the face data? Moving from examples of ‘deepfake’ video exhibitions to Google Art as a repository of ‘face-data’ as cultural and social capital, Author 8 goes on to examine how notions of face-as-data apply to individuals living with the neurological condition of autism. Can facial recognition apps help people with autism to read and decode human expressions? Taken together, these four papers each engage with questions about the relationship between personal data and broader structures of power and representation: from corporations like Grindr and Tinder using dating app data to profile users, to Google using uploaded selfies to train facial recognition algorithms; through to re-purposing and narrativising personal data as part of practices of self-representation; and the feelings of anxiety, unease or creepiness that accompany the increased datafication of personal identity. Self-representation is also a key recurrent thread in these papers, from confessional data selfies as acts of revelation through personal quantified data, through to the photographic selfie as a research exercise that prompts discussions of control and data privacy.

My message is this in regard to SMS messages and swarming crowds; this is ludicrous behaviour; it is unAustralian. We all share this wonderful country. (NSW Police Assistant Commissioners Mark Goodwin, quoted in Kennedy) The cops hate and fear the swarming packs of Lebanese who respond when some of their numbers are confronted, mobilising quickly via mobile phones and showing open contempt for Australian law. All this is the real world, as distinct from the world preferred by ideological academics who talk about “moral panic” and the oppression of Muslims. They will see only Australian racism as the problem. (Sheehan) The Politics of Transmission On 11 December 2005, as Sydney was settling into early summer haze, there was a race riot on the popular Cronulla beach in the city’s southern suburbs. Hundreds of people, young men especially, gathered for a weekend protest. Their target and pretext were visitors from the culturally diverse suburbs to the west, and the need to defend their women and beaches in the face of such unwelcome incursions and behaviours. In the ensuing days, there were violent raids and assaults criss-crossing back and forth across Sydney’s beaches and suburbs, involving almost farcical yet deadly earnest efforts to identify, respectively, people of “anglo” or “Middle Eastern” appearance (often specifically “Lebanese”) and to threaten or bash them. At the very heart of this state of siege and the fear, outrage, and sadness that gripped those living in Sydney were the politics of transmission. The spark that set off this conflagration was widely believed to have been caused by the transmission of racist and violent “calls to arms” via mobile text messages. Predictably perhaps media outlets sought out experts on text messaging and cell phone culture for commentary, including myself and most mainstream media appeared interested in portraying a fascination for texting and reinforcing its pivotal role in the riots. In participating in media interviews, I found myself torn between wishing to attest to the significance and importance of cell phone culture and texting, on the one hand (or thumb perhaps), while being extremely sceptical about its alleged power in shaping these unfolding events, on the other — not to mention being disturbed about the ethical implications of what had unfolded. In this article, I wish to discuss the subject of transmission and the power of mobile texting culture, something that attracted much attention elsewhere — and to which the Sydney riots offer a fascinating and instructive lesson. My argument runs like this. Mobile phone culture, especially texting, has emerged over the past decade, and has played a central role in communicative and cultural practice in many countries and contexts as scholars have shown (Glotz and Bertschi; Harper, Palen and Taylor). Among other features, texting often plays a significant, if not decisive, role in co-ordinated as well as spontaneous social and political organization and networks, if not, on occasion, in revolution. However, it is important not to over-play the role, significance and force of such texting culture in the exercise of power, or the formation of collective action and identities (whether mobs, crowds, masses, movements, or multitudes). I think texting has been figured in such a hyperbolic and technological determinist way, especially, and ironically, through how it has been represented in other media (print, television, radio, and online). The difficulty then is to identify the precise contribution of mobile texting in organized and disorganized social networks, without the antimonies conferred alternatively by dystopian treatments (such as moral panic) or utopian ones (such as the technological sublime) — something which I shall try to elucidate in what follows. On the Beach Again Largely caught unawares and initially slow to respond, the New South Wales state government responded with a massive show of force and repression. 2005 had been marked by the state and Federal enactment of draconian terror laws. Now here was an opportunity for the government to demonstrate the worth of the instruments and rationales for suppression of liberties, to secure public order against threats of a more (un)civil than martial order. Outflanking the opposition party on law-and-order rhetoric once again, the government immediately formulated new laws to curtail accused and offender’s rights (Brown). The police “locked” down whole suburbs — first Cronulla, then others — and made a show of policing all beaches north and south (Sydney Morning Herald). The race riots were widely reported in the international press, and, not for the first time (especially since the recent Redfern and Macquarie Fields), the city’s self-image of a cosmopolitan, multicultural nation (or in Australian Prime Minister John Howard’s prim and loaded terms, a nation “relaxed and comfortable”) looked like a mirage. Debate raged on why the riots occurred, how harmony could be restored and what the events signified for questions of race and identity — the latter most narrowly construed in the Prime Minister’s insistence that the riots did not reflect underlying racism in Australia (Dodson, Timms and Creagh). There were suggestions that the unrest was rather at base about the contradictions and violence of masculinity, some two-odd decades after Puberty Blues — the famous account of teenage girls growing up on the (Cronulla) Shire beaches. Journalists agonized about whether the media amounted to reporter or amplifier of tensions. In the lead-up to the riots, at their height, and in their wake, there was much emphasis on the role mobile text messages played in creating the riots and sustaining the subsequent atmosphere of violence and racial tension (The Australian; Overington and Warne-Smith). Not only were text messages circulating in the Sydney area, but in other states as well (Daily Telegraph). The volume of such text messages and emails also increased in the wake of the riot (certainly I received one personally from a phone number I did not recognise). New messages were sent to exhort Lebanese-Australians and others to fight back. Those decrying racism, such as the organizers of a rally, pointedly circulated text messages, hoping to spread peace. Media commentators, police, government officials, and many others held such text messages directly and centrally responsible for organizing the riot and for the violent scuffles that followed: The text message hate mail that inspired 5000 people to attend the rally at Cronulla 10 days ago demonstrated to the police the power of the medium. The retaliation that followed, when gangs marauded through Maroubra and Cronulla, was also co-ordinated by text messaging (Davies). It is rioting for a tech-savvy generation. Mobile phones are providing the call to arms for the tribes in the race war dividing Sydney. More than 5000 people turn up to Cronulla on Sunday … many were drawn to the rally, which turned into a mob, by text messages on their mobiles (Hayes and Kearney). Such accounts were crucial to the international framing of the events as this report from The Times in London illustrates: In the days leading up to the riot racist text messages had apparently been circulating calling upon concerned “white” Australians to rally at Cronulla to defend their beach and women. Following the attacks on the volunteer lifeguards, a mobile telephone text campaign started, backed up by frenzied discussions on weblogs, calling on Cronulla locals to rally to protect their beach. In response, a text campaign urged youths from western Sydney to be at Cronulla on Sunday to protect their friends (Maynard). There were calls upon the mobile companies to intercept and ban such messages, with industry spokespeople pointing out text messages were usually only held for twenty-four hours and were in many ways more difficult to intercept than it was to tap phone calls (Burke and Cubby). Mobs and Messages I think there are many reasons to suggest that the transmission of text messages did constitute a moral panic (what I’ve called elsewhere a “mobile panic”; see Goggin), pace columnist Paul Sheehan. Notably the wayward texting drew a direct and immediate response from the state government, with legislative changes that included provisions allowing the confiscation of cell phones and outlawing sending, receipt or keeping of racist or inflammatory text messages. For some days police proceeded to stop cars and board buses and demand to inspect mobiles, checking and reading text messages, arresting at least one person for being responsible for transmitting banned text messages. However, there is another important set of ideas adduced by commentators to explain how people came together to riot in Sydney, taking their cue from Howard Rheingold’s 2002 book Smart Mobs, a widely discussed and prophetic text on social revolution and new technologies. Rheingold sees text messaging as the harbinger of such new, powerful forms of collectivity, studying emergent uses around the world. A prime example he uses to illustrate the “power of the mobile many” is the celebrated overthrow of President Joseph Estrada of the Philippines in January 2001: President Joseph Estrada of the Philippines became the first head of state in history to lose power to a smart mob. More than 1 million Manila residents, mobilized and coordinated by waves of text messages, assembled … Estrada fell. The legend of “Generation Txt” was born (Rheingold 157-58). Rheingold is careful to emphasize the social as much as technical nature of this revolution, yet still sees such developments leading to “smart mobs”. As with his earlier, prescient book Virtual Community (Rheingold 1993) did for the Internet, so has Smart Mobs compellingly fused and circulated a set of ideas about cell phones and the pervasive, wearable and mobile technologies that are their successors. The received view of the overthrow of the Estrada government is summed up in a remark attributed to Estrada himself: “I was ousted by a coup d’text” (Pertierra et al. ch. 6). The text-toppling of Estrada is typically attributed to “Generation Txt”, underlining the power of text messaging and the new social category which marks it, and has now passed into myth. What is less well-known is that the overriding role of the cell phone in the Estrada overthrow has been challenged. In the most detailed study of text messaging and subjectivity in the Philippines, which reviewed accounts of the events of the Estrada overthrow, as well as conducting interviews with participants, Pertierra et al. discern in EDSA2 a “utopian vision of the mobile phone that is characteristic of ‘discourses of sublime technology’”: It focuses squarely on the mobile phone, and ignores the people who used it … the technology is said to possess a mysterious force, called “Text Power” ... it is the technology that does things — makes things happen — not the people who use it. (Pertierra et al. ch. 6) Given the recrudescence of the technological sublime in digital media (on which see Mosco) the detailed examination of precise details and forms of agency and coordination using cell phones is most instructive. Pertierra et al. confirm that the cell phone did play an important role in EDSA2 (the term given to the events surrounding the downfall of Estrada). That role, however, was not the one for which it has usually been praised in the media since the event — namely, that of crowd-drawer par excellence … less than half of our survey respondents who took part in People Power 2 noted that text messaging influenced them to go. If people did attend, it was because they were persuaded to by an ensemble of other reasons … (2002: ch. 6) Instead, they argue, the significance of the cell phone lay firstly, in the way it helped join people who disapproved of Pres. Estrada in a network of complex connectivity … Secondly, the mobile phone was instrumental as an organizational device … In the hands of activists and powerbrokers from politics, the military, business groups and civil society, the mobile phone becomes a “potent communications tool” … (Pertierra et al. 2002: ch. 6) What this revisionist account of the Estrada coup underscores is that careful research and analysis is required to understand how SMS is used and what it signifies. Indeed it is worth going further to step back from either the celebratory or minatory discourses on the cell phone and its powerful effects, and reframe this set of events as very much to do with the mutual construction of society and technology, in which culture is intimately involved. This involves placing both the technology of text messaging and the social and political forces manifested in this uprising in a much wider setting. For instance, in his account of the Estrada crisis Vicente L. Rafael terms the tropes of text messaging and activism evident in the discourses surrounding it as: a set of telecommunicative fantasies among middle-class Filipinos … [that] reveal certain pervasive beliefs of the middle classes … in the power of communication technologies to transmit messages at a distance and in their own ability to possess that power (Rafael 399). For Rafael, rather than possessing instrinsic politics in its own right, text messaging here is about a “media politics (understood in both senses of the phrase: the politics of media systems, but also the inescapable mediation of the political) [that] reveal the unstable workings of Filipino middle-class sentiments” (400). “Little Square of Light” Doubtless there are emergent cultural and social forms created in conjunction with new technologies, which unfreeze and open up (for a time) social relations. As my discussion of the Estrada “coup d’text” shows, however, the dynamics of media, politics and technology in any revolution or riot need to be carefully traced. A full discussion of mobile media and the Sydney uprising will need to wait for another occasion. However, it is worth noting that the text messages in question to which the initial riot had been attributed, were actually read out on one of the country’s highest-rating and most influential talk-radio programs. The contents of such messages had also been detailed in print media, especially tabloids, and been widely discussed (McLellan, Marr). What remains unknown and unclear, however, is the actual use of text messages and cell phones in the conceiving, co-ordination, and improvisational dynamics of the riots, and affective, cultural processing of what occurred. Little retrospective interpretation at all has emerged in the months since the riots, but it certainly felt as if the police and state’s over-reaction, and the arrival of the traditionally hot and lethargic Christmas — combined with the underlying structures of power and feeling to achieve the reinstitution of calm, or rather perhaps the habitual, much less invisible, expression of whiteness as usual. The policing of the crisis had certainly been fuelled by the mobile panic, but setting law enforcement the task of bringing those text messages to book was much like asking them to catch the wind. For analysts, as well as police, the novel and salience appearance of texting also has a certain lure. Yet in concentrating on the deadly power of the cell phone to conjure up a howling or smart mob, or in the fascination with the new modes of transmission of mobile devices, it is important to give credit to the formidable, implacable role of media and cultural representations more generally, in all this, as they are transmitted, received, interpreted and circulated through old as well as new modes, channels and technologies. References The Australian. “SMS Message Goes Out: Let’s March for Racial Tolerance.” The Australian. 17 September, 2005. 6. Brown, M. “Powers Tested in the Text”. Sydney Morning Herald. 20 December, 2005. 7. Burke, K. and Cubby, B. “Police Track Text Message Senders”. Sydney Morning Herald, 23-25 December, 2005. 7. Daily Telegraph. “Police Intercept Interstate Riot SMS — Race Riot: Flames of Fear.” Daily Telegraph. 15 December, 2005. 5. Davis, A. “Flying Bats Rang Alarm”. Sydney Morning Herald. 21 December, 2005. 1, 5. Dodson, L., Timms, A. and Creagh, S. “Tourism Starts Counting the Cost of Race Riots”, Sydney Morning Herald. 21 December, 2005. 1. Goggin, G. Cell Phone Culture: Mobile Technology in Everyday Life. London: Routledge, 2006. In press. Glotz, P., and Bertschi, S. (ed.) Thumb Culture: Social Trends and Mobile Phone Use, Bielefeld: Transcript Verlag. Harper, R., Palen, L. and Taylor, A. (ed.)_ _The Inside Text: Social, Cultural and Design Perspectives on SMS. Dordrecht: Springer. Hayes, S. and Kearney, S. “Call to Arms Transmitted by Text”. Sydney Morning Herald. 13 December, 2005. 4. Kennedy, L. “Police Act Swiftly to Curb Attacks”. Sydney Morning Herald. 13 December, 2005. 6. Maynard, R. “Battle on Beach as Mob Vows to Defend ‘Aussie Way of Life.’ ” The Times. 12 December 2005. 29. Marr, D. “One-Way Radio Plays by Its Own Rules.” Sydney Morning Herald. 13 December, 2005. 6. McLellan, A. “Solid Reportage or Fanning the Flames?” The Australian. 15 December, 2005. 16. Mosco, V. The Digital Sublime: Myth, Power, and Cyberspace. Cambridge, MA: MIT Press, 2004. Overington, C. and Warne-Smith, D. “Countdown to Conflict”. The Australian. 17 December, 2005. 17, 20. Pertierra, R., E.F. Ugarte, A. Pingol, J. Hernandez, and N.L. Dacanay, N.L. Txt-ing Selves: Cellphones and Philippine Modernity. Manila: De La Salle University Press, 2002. 1 January 2006 http://www.finlandembassy.ph/texting1.htm>. Rafael, V. L. “The Cell Phone and the Crowd: Messianic Politics in the Contemporary Philippines.” Public Culture 15 (2003): 399-425. Rheingold, H. Smart Mobs: The Next Social Revolution. Cambridge, MA: Perseus, 2002. Sheehan, P. “Nasty Reality Surfs In as Ugly Tribes Collide”. Sydney Morning Herald. 12 December, 2005. 13. Sydney Morning Herald. “Beach Wars 1: After Lockdown”. Editorial. Sydney Morning Herald. 20 December, 2005. 12. Citation reference for this article MLA Style Goggin, Gerard. "SMS Riot: Transmitting Race on a Sydney Beach, December 2005." M/C Journal 9.1 (2006). echo date('d M. Y'); ?> <http://journal.media-culture.org.au/0603/02-goggin.php>. APA Style Goggin, G. (Mar. 2006) "SMS Riot: Transmitting Race on a Sydney Beach, December 2005," M/C Journal, 9(1). Retrieved echo date('d M. Y'); ?> from <http://journal.media-culture.org.au/0603/02-goggin.php>.