We Are Bellingcat: Global Crime, Online Sleuths, and the Bold Future of News

Here are some highlights from this 2021 book:

* When General Michael Flynn ran the Defense Intelligence Agency (before disgracing himself in the Trump administration), he remarked that secret sources used to contribute 90 per cent of valuable intelligence. After the arrival of social media, it was the opposite: 90 per cent of worthy intelligence came from open sources, available to all.
Spy agencies have always gathered open-source intelligence, poring over newspapers and listening to radio broadcasts. But they tended to disdain such material, preferring clandestine sources, which justified their immense budgets and influence. For the rest of us, there was a problem with secret intel: we had to trust those who controlled it. Public trust has been brittle since the Iraq War, when the US-led coalition justified invasion with claims about Saddam Hussein’s weapons of mass destruction that proved unfounded.
Social mistrust today has become a broader problem problem than just the masses doubting the elites. Citizens view other citizens with deep suspicion, each political tribe inside its own information bubble. There is the temptation to consider oneself – readers of books like this, opponents of disinformation – as a different grade of human from those who fall for deception and conspiracy theories. Yet much of what each of us believes is just what someone else once told us. That makes experts vital. But they are not sufficient anymore. Allowing truth to become a matter of group loyalty has been a disaster. Today, claims must be laid out for all to see. The Bellingcat method is that: click the links and check our conclusions for yourself.

* But when 9/11 happened, my interests shifted. News was happening so fast, and papers were so slow. I wanted to know more, and discovered an online message board, Something Awful, that was full of argument and insight on almost any topic imaginable. I gained a new obsession: current affairs. By 2011, the most compelling part of my day came each morning, when I arrived far too early at the office. Alone at my computer, I scoured the internet for the latest updates on the Arab Spring.

* My niche, as it developed in thousands of posts, was the detail. I never attempted to tell a complete story, as a news reporter strives to do. I unearthed nuggets that others might use.
This simple ambition proved more important than I realised. An alternative-media ecosystem was expanding in those days, with plenty of dubious websites misrepresenting videos and images to win political arguments. By contrast, I had no personal connection to the Arab Spring, and no partisan views. I was just fascinated, and I hungered for extra titbits. Plenty circulated but plenty were false. My focus became valid information. I cited all sources, making it clear where information derived from, always acknowledging the limits of my knowledge. This approach developed into what would become a guiding principle at Bellingcat: the response to information chaos is transparency.

* The public was beginning to hear of online sleuthing around this time, but what they learned was not always great. Shortly before my trip to Italy, the Boston Bombings took place, when two terrorists detonated explosives near the marathon finishing line on 15 April 2013, killing three people and wounding hundreds. Users of Reddit sought to solve the case and botched it, mistakenly circulating false claims that various dark-skinned men with backpacks were guilty. This was termed ‘ digilantism’, a reckless version of open-source investigation where scaremongering masqueraded as 122 detective work.
Others wondered if open-source investigation was what WikiLeaks did. Absolutely not. WikiLeaks was about leaking classified information, while open-source investigators analyse what sits in public. The secrecy of WikiLeaks placed vast power into its hands, which became problematic when Julian Assange exhibited strong political preferences, timing drops to harm those he despised, notably Hillary Clinton during the 2016 presidential campaign. 123 Another problem with WikiLeaks is that it is hard to verify huge data dumps of shadowy origin. Are the floods of diplomatic cables legitimate? Perhaps, but how can you tell? At best, I consider WikiLeaks a potential source among many that I would need to cross-reference.
By the Tactical Tech retreat in the summer of 2013, the open-source investigative community amounted to a loose grouping that had formed organically, most of us amateurs plus a few pioneering professionals such as Andy Carvin, who had harnessed social media during the Arab Spring; Josh Lyons of Human Rights Watch, a master of satellite-imagery analysis; Christoph Koettl of Amnesty International, who pored over aerial photos of North Korean prison camps; and former computer programmer Malachy Browne of Storyful, a company that was among the first to monitor social-media feeds for facts that had yet to make it into the news. Although few of us had met, a spirit of cooperation ruled, even friendship.

* I never worried that a bad actor could infiltrate this project. If someone materialised with startling claims of new evidence, I would not blindly publish the work. First, I would evaluate the research on its merits, while checking the personal data trail that the individual had left online, to ensure that nothing was awry. The question of who can join touches on a key principle: we care only what you can find, what you can substantiate, what you can lay out for all to see.
The motto of this new platform would be ‘Identify, Verify, Amplify’:
• Identify issues both overlooked and discoverable online.
• Verify all evidence, and never indulge in speculation.
• Amplify what we learn, while amplifying the field as a whole.
In this burgeoning investigative community, I recognised a common personality type. We tended to be detail-oriented obsessives, many of whom had spent our formative years at computers, enthralled by the power of the internet. We were not missionaries out to fix the world, but we had enough of a moral compass to repudiate the other routes to an outsized impact online, such as trolling and hacking. Most of us grew up assuming we would remain peripheral to the issues of the day, that the powers that be could just ignore small people like us. Suddenly, this was not so. It was intoxicating.

* In the past, citizens heard governments lying and had little recourse, knowing there was no way of doing anything about it. Events on the news happened so far outside our control. That is not the case anymore, and nothing stirs the online investigative community like fabrications from the powerful. Moreover, contradictory narratives about an event are useful, providing something concrete to either verify or debunk.

* To us, an online claim is nothing more than a hypothesis, one validated only with backing evidence that others should be able to corroborate themselves. It’s akin to the scientific method applied to journalism.

* Some observers raised doubts about doxxing people who had attended a political rally, no matter how detestable their views. If we had tried, Bellingcat could probably have identified every alt-right protester, but we had no such intention. Our ethics revolve around a core question: does our investigation concern people who may have committed a serious crime, or who hold public positions of power and are threatening criminal acts? In the early days of Brown Moses, when I covered the phone-hacking scandal, disgraceful press practices exemplified what I never wanted to do: bullying and targeting people for being in the wrong place or with the wrong person. …In the Charlottesville case, we had no qualms: the man we sought to identify was a suspect in a violent crime.

* But what had looked like a coming-out for fascists was not quite that, partly because of online investigators like Aric, who showed that extremists could not rampage offline with the same impunity that they enjoyed online. The white nationalist Richard Spencer acknowledged that everything had changed after Charlottesville. ‘Let’s just admit what happened,’ he said. ‘We feared to go out in public.’ 53 The internet helped spread extremism, but was also the tool to expose it.
Aric archived around 300 videos from Charlottesville, many that would have otherwise vanished from the internet. 54 Some day, one of those men may seek elected office, presumably hiding their participation in this event. Thanks to the internet, voters may learn what he did on 12 August 2017.

* A form of ironic nihilism prevails on 4chan, underpinned by the idea that life is ugly and pointless. If you take any matter seriously, you become the butt of the joke – even if someone is threatening to shoot you in the face.
Robert went trawling through leaked posts from a gamers’ chat app, Discord, that had been infiltrated by neo-fascists. After Charlottesville, a fresh branch of the alt-right rose – groups such as the Proud Boys, Pat riot Prayer and Anti-Communist Action, that denied bigotry, characterising themselves as defenders of free speech and old-fashioned values, a bulwark against the radical left. This was not the whole truth.
In leaked private posts, Robert found that some spoke of ‘hiding our power levels’, meaning disguising their true views to avoid alienating the masses. ‘Why not make a nationalist party?’ the founder of Anti-Communist Action wrote in one message exchange. ‘We can promise strong military spending and border security to win over the conservatives, and promise science funding and space exploration to win over the reddit crowd, as well as universal healthcare to get the lefties onboard. … We just hide our power levels.’ 56
Those Discord chat logs – leaked by a left-wing crowdfunded media collective, Unicorn Riot – proved to be a goldmine. Robert analysed how seventy-five people had become radicalised, a topic that the fascists discussed obsessively, with many recounting exactly when and how they had been ‘red-pilled’. This term derives from the 1999 sci-fi movie The Matrix , in which the main character must choose whether to take a red pill and see the shocking reality that humans are unknowing slaves, or to take a blue pill and return to blissful ignorance. Supporters of the far right speak of ‘taking the red pill’ to mean abandoning socially acceptable views, even buying into the narrative that Jews are conspiring to bring about white genocide, described in these circles as ‘the Jewish Question’ or ‘JQ’. 57 A typical progression was from interest in Trump, to engagement in The Great Meme War, to 4chan, to neo-fascism.

* ‘Well lads,’ the killer posted on 8chan when announcing his impending attack, ‘it’s time to stop shitposting and time to make a real life effort post.’ This term, ‘shitposting’, referred to the practice of posting content designed to distress and mislead less savvy internet users. His manifesto was full of shitposting. For example, he claimed that the African-American conservative political commentator Candace Owens had inspired him, apparently to draw this prominent voice into the news coverage, although she had no connection to the killer’s beliefs. His manipulative intent was more obvious when he claimed that a videogame, Spyro the Dragon, ‘taught me ethno-nationalism’. This was all bait and intended to make 8chan laugh.
The fact that someone planning mass murder wanted to crack jokes with his online buddies is hard to comprehend. But this brand of ‘humour’ is familiar to those of us who grew up with message-board culture. The motto of Something Awful was ‘The Internet Makes You Stupid’, an ironic tagline that had two effects: mocking fretful critics who bewailed the rotting of young minds online; and declaring that we ourselves were not taking anything too seriously. This made for a liberating environment, permitting outsiders to experiment safely and speak openly. But over the years, as power shifted online, the internet was no longer safe for messing around. Nerd flippancy congealed into sadism by ‘anons’, as users of 4chan and 8chan are known. (All users on the sites are anonymous – a key factor in why people go to extremes there.) For fascists, callous ‘humour’ had a secondary purpose. It was a way to camouflage transgressive ideas, and edge them into the mainstream. Typical was ‘the Happy Merchant’ cartoon of a bearded Jew with demonic eyes, wringing his hands with greed – a caricature similar to those printed in Nazi propaganda but today found in ‘humorous’ far-right memes.

* An element of neo-fascist terrorism that 8chan stirred is what Robert called ‘the gamification’ of mass violence. 71 While billions of people have played videogames, and almost none are moved to harm others, elements of gaming culture have become incorporated into attacks. Livestreaming on a helmet cam showed the Christchurch gunman’s perspective with a weapon in hand – eerily like the view in shoot-em-up videogames. He and the Poway killer carefully chose musical soundtracks to go along with their live streams, as in a videogame. When the Poway synagogue gunman announced on 8chan that he was about to kill innocent people, the first reply was ‘get the high score’ – murder more people than previous mass-shooters. 72 Online, you find ‘high-score’ leader boards, including categories related to different videogames, such as a Microsoft Flight Simulator list for those who have carried out mass killings involving aeroplanes. On the site Encyclopedia Dramatica, which is like Wikipedia for trolls, the ‘high-score’ entry cites ‘difficulty levels’ of various attacks. It deems lone-gunman attacks to be the ‘gold standard of murder’.

* Citizen investigators should investigate themselves now and then. We must pay attention to shifts in our behaviour, if we are sleeping more than normal or less, suffering nightmares, losing our appetite or eating to excess, becoming more isolated and pushing people away, drinking more or using drugs 37 to self-medicate. Taking breaks from the screen makes a difference. And social support – opening up to others who are viewing similar material – builds resilience. Lastly, we must ask ourselves: do we need to see everything that is out there? The internet makes it so easy. That does not mean we should click, as I regrettably did on the Christchurch shooting video.

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The Haredi Jewish Family of “Shtisel” Returns for a Third Season

New Yorker: Of all the unlikely runaway hits in the history of television, “Shtisel” must be near the top of the list. The show, which débuted in Israel in 2013, has no nudity, no violence, and no dragons. Its characters are Haredi Jews, whom English speakers usually call “ultra-Orthodox,” and its raciest moment involves a woman trying to discourage a suitor by taking off her sheitel and revealing her graying hair. When the series came to Netflix, at the end of 2018, secular Jews everywhere went crazy for it. My phone lit up with messages from “Shtisel”-obsessed friends in Stockholm and Paris. On the Upper West Side, my parents were hooked. Newspapers around the globe covered “ ‘Shtisel’-mania,” and members of the tribe not normally inclined to piety reported that they had taken to kissing mezuzahs upon entering and leaving a room.

Such fans were surely responding, in part, to a bittersweet sense of shared heritage: there but for some ancestor who threw away his yarmulke go we. Then it was reported that Haredi viewers (the very phrase is something of an oxymoron) were also binge-watching the show. Observant Muslims said that they were glad to see a religious community depicted with such sensitivity; a Norwegian Christian confessed that “Shtisel” made him long for the childhood he never had in Geula, the Jerusalem neighborhood where the show is set. In short, people loved this series, and now there is more of it to love. A third season, produced in response to the passionate reception of the first two, has just been released, and it is as funny, moving, and humane as they were.

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What Is Counter-Transference?

Link: In psychoanalytic theory, counter-transference occurs when the therapist begins to project his own unresolved conflicts onto the client. Freud, in 1910, was the first to discuss this topic.

Transference of the client’s conflicts onto the therapist is a normal part of psychodynamic therapy. However, it’s the therapist’s job to recognize counter-transference and do what’s necessary to remain neutral…

Counter-transference is the therapist’s inappropriate reaction to his client. The therapist is reacting to an unconscious neurotic conflict within himself that the client has unearthed.

How does a therapist know he’s experiencing counter-transference? How do you know if your therapist is exhibiting the signs of counter-transference?

The first sign is an inappropriate emotional response to the client.

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Pathways To Pain Relief

Link: Frances Sommer Anderson, PhD is a New York-based psychoanalyst and expert on treating chronic pain…

How do you go about treating someone with TMS?

First, I will oversimplify by saying that the treatment is implied in the diagnosis: If hidden/repressed emotions create somatic pain as a distraction or avoidance mechanism to protect the psychological self from intolerable emotional pain, then treatment must aim to identify and help the patient experience and explore those emotions. Now this appears to be very easy for many people–the ones who become pain free after reading a book on TMS. I hear stories about these people from patients and have witnessed this kind of cure among friends and family members. These people didn’t need my help! How they are cured so quickly is a very interesting and important matter that I can’t address further here except to say that I’ve learned a good deal from treating a few of these people over the years after they’ve experienced a recurrence of pain that won’t go away.

The people I treat have usually tried very hard to eliminate the pain and are quite discouraged and critical of themselves because they haven’t been “successful” on their own. They often feel that they’ve “failed” the program, citing statistics in Dr. Sarno’s books about how few people need psychotherapy. As he has described, often TMS sufferers have internalized the value “Americans” place on being independent, self-sufficient, and invulnerable and have been rewarded professionally and financially for these traits. Many of the founders of our country were people in desperate straits who had to work hard to survive. Acknowledging vulnerability and fear could have been more perilous than toughing it out. Thus, it seems to be a part of our national “character.” Another large group of people with TMS have been rewarded for being nice, considerate, peace-makers, for pouring oil on troubled waters, indeed for making sure that there are no troubled waters.

These admirable qualities contribute to building a robust economy and to the smooth working of our social structure. When relied on at the expense of acknowledging one’s own feelings and needs, however, a consequence may be emotional and/or mindbody disorders such as TMS and its equivalents. The disavowal of dependency, vulnerability, and anger/rage contributes to overflowing emotional reservoirs of shame, fear, grief, longing, rage, and even love. The reservoir of rage that Dr. Sarno has brought to our attention, is problematic for many of us in our civilized western culture. Within the last few years, he has increased our awareness of the young child within who needed, and stills needs, unconditional love and acceptance. He has encouraged his patients to get to know that child through journaling and in therapy. In addition, quite a few of my patients have discovered the frustrated, insecure, adolescent who has also been unconsciously disavowed.

So, the treatment begins by exploring the context in which the symptom developed. Often, people do not have an awareness of the emotional impact of the physical/work/family/relationship environment in which they live because they have learned to survive and thrive by disavowing the emotions I described above. I ask for minute details, like a journalist, sometimes annoying with my “picky” questions about “who, what, when, where, and why.” We learn a lot from what they can and cannot answer. My aim is to help them identify “stressors” that can lead to the overflow of an emotional reservoir into a pain symptom. For example, a 36 year-old patient recently told me that, within the past year, his father had died suddenly, he had lost his job, and separated from his life partner. While these life events would cause many of us to have overwhelming feelings, he had scant appreciation of just how stressful these events had been. Thus his therapy began.

While identifying the life events preceding the onset of the pain, I am listening intently to how the person is speaking about the event. How is my patient reacting emotionally to what they are telling me. For example, are they laughing when telling me about what sounds like an enraging/embarrassing/shaming/humiliating situation? Do they seem sad when speaking about sad matters? Can I detect any emotion at all as they speak about a highly volatile interaction or a devastating loss? I often refer to this function of the therapist as the “emotion detector.” In the initial consultation I begin to bring the patient’s attention to this dimension of their participation, carefully probing to assess the extent of their awareness and how they react to my inquiring. We often identify this as an area where they will need to do work both inside and outside of the session.

For people who have great difficulty being aware of what they are feeling about what they are saying, I work intensively on this in each session. I recommend that they take a “feeling inventory” several times during the day and evening: Ask yourself, “What am I feeling about the events that happened during the past hour? How did I feel when my supervisee didn’t meet the deadline and casually brought the work into my office without acknowledging that it was late? How did I feel when our nanny called to say that she had an emergency and had to leave immediately, possibly indefinitely? How did I feel when our 16 year-old son showed up two hours past his curfew, undeniably drunk?” At the beginning of therapy, some people need to take this inventory once every hour.

As we are doing this “emotion detection” work inside and outside the sessions, we are also tracking pain levels as well as presence and absence of pain. This strategy is aimed at making links between emotions and pain symptoms. I offer a few examples to illustrate:

1) A patient had been pain-free all day but noticed that his pain started on the way to the session. I asked what he was thinking and feeling along the way. He realized that he had mixed feelings about being in the session. As we examine these feelings, his pain lessens but is not completely alleviated.

2) A patient is pain-free in the session until she starts to describe an interaction with her husband the previous night. In our discussion, we discover that she was furious with him and afraid of feeling her anger. We spend some time helping her tolerate that feeling right there in the session. As she becomes more comfortable with feeling angry, we talk about some constructive ways to express it to him. Her pain gradually subsides.

3) A patient is in excruciating pain as he enters the session and has no idea what brought on the pain the day before. We begin our search for the emotional triggers and discover that he had been dreading an upcoming phone call to his mother in which he planned to confront her in a way he had never done. As we discussed his strategy and what he was afraid would happen, his pain started to subside.

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Desirable But Dangerous: Rabbis Daughters in the Babylonian Talmud

Dvora Weisberg from Hebrew Union College writes:

In classical rabbinic literature, women are an anomaly. Rabbinic law sometimes treats women like persons and at other times like chattel.1 Non-legal texts some times characterize women in positive terms and portray individual women as having excellent qualities; at other times, the texts speak of women disparagingly.2 Some rabbinic texts recognize the inherent humanity of women, portraying them as intelligent, moral and spiritually inclined. Others treat women as the quintessential Other, assigning women fewer rights and responsibilities than men and offering them little or no access to Torah.

* …rabbinic literature displays some suspicion, and occasionally outright distaste, for learned women. The Babylonian Talmud contains stories of women who used their knowledge of Torah to subvert the law or to disparage men.8 While the study of Torah helps make men righteous, it offers no such assurances for women. In fact, it may have the opposite effect. At least one rabbi warns fathers against teaching Torah to their daughters, claiming that for women, the study of Torah leads to lewdness.9 While most women were unlikely to be exposed to Torah study in their everyday lives, the rabbi s daughter lives in an atmosphere permeated by Torah; her informal exposure to Torah is certain.

* rabbis were not sanguine about their ability to reproduce themselves, that is, their Torah, through biological reproduction.16 One “solution” was to reproduce oneself by “begetting” students. Male students are seen as an alternative to (disappointing) male offspring. Rabbis’ daughters, on one hand, are even less useful than sons in ensuring continuity, both because they leave the family upon marriage and because they do not study and cannot teach Torah to their sons. On the other hand, rabbis can marry
their daughters to their students, allowing them a way to bring a promising student “into the family,” making him an honorary son through marriage as well as through shared study.

* When daughters do appear in the biblical narrative, their presence often highlights the vulnerability of their father’s position in society. Lot’s offer of his daughters to the mob at Sodom underscores his vulnerability as a newcomer to Sodom.22 The rape of Dinah and her brothers’ subsequent attack on the town of Shechem force Jacob to confront his small numbers and lack of protection from his neighbors.23 David’s inability to control his sons is demonstrated by his lack of response to the rape of his daughter Tamar by her brother Amnon; David is “upset,” but takes no action.2

Daughters are also portrayed as conduits bringing grief and trouble to their fathers. Lot commits incest with his daughters; the marriage of Laban’s daughters results in his losing much of his wealth to Jacob. Jephthah blames his daughter for the consequences of his rash vow, exclaiming, “Alas, daughter! You have brought me low; you have become my troubler.”25
Pre-rabbinic Jewish sources recognize a daughter as a source of anxiety to her father. Ben Sira describes all of the stages of a girl’s life as fraught with tension — for her father.

“A daughter keeps her father secretly wakeful and worry over her robs him of sleep; when she is young, lest she do not marry, or if married lest she be hated; while a virgin, lest she be defiled or become pregnant in her father’s house; or having a husband, lest she prove unfaithful, or, though married, lest she be barren.”26

Ben Sira advises fathers to “keep strict watch over a headstrong daughter lest she make you a laughingstock to your enemies, a byword in the city… and put you to shame.”

* Perhaps in part to control or minimize the danger that is inherent in a daughter, rabbinic law grants a father extensive authority over his daughter while she is a minor.30 He owns anything she finds or earns. He may annul her vows. He is authorized to betroth her.31 The father may sell his daughter as a servant.32 If she is seduced or raped, he collects the fines for the injury.33The fathers authority ends when his daughter marries. The rights and authority of the father are transferred to a husband at the time of marriage.

* The rights accorded to the father are not balanced by responsibilities towards his daughter. A father is not legally required to support his daughter during his lifetime.36Daughters are entitled to support from their fathers estate after his death,37 but they are not their fathers’ heirs unless they have no brothers.38 The father s extensive rights over his daughter and the absence of paternal responsibilitysibility toward daughters leads Judith Romney Wegner to conclude that the legal status of a minor daughter “is barely distinguishable from chattel.”

* Many rabbinic texts portray Gentiles as dangerous to Jews. Captivity is an extreme form of danger. It is seen as particularly threatening to the chastity of Jewish women. Perhaps our story reflects the rabbis’ fears that Jewish women
will, at some point in captivity, “willingly” submit to their captors, rendering themselves “forbidden” (or at least less desirable) to their husbands when they are rescued.91 We might read this story as an expression of rabbinic anxiety about
resuming marital relations with a wife who has been a captive.

* A girl who is in captivity before her third birthday is still presumed to be a virgin for purposes of fixing her marriage settlement, but a girl who is a captive after her third birthday is treated like a woman who is presumed to have had sexual intercourse; her marriage settlement is half of that assigned to a virgin. Whether or not intercourse actually
took place, the girl’s status is permanently altered by her captivity; she is less desirable on the marriage market.

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