As David Tetzlaff
points out, unrepresented fringe groups (defined by race, ethnicity, or class)
demonstrate new positions of power in cyberculture. The warez community, for instance,
creates its own form of ideological discourse on the Internet, which, in
turn, may have long reaching effects.
Warez is not only significant in terms of what people pursue and why they do it,
but in terms of how they go about the process. Warez trading practice is a matter of slipping, sliding and
hiding - false identities, shifting locations, a dedication of privacy.
These habits, as well, may be troublesome for the new economy. (Tetzlaff 119)
Gomez Peña, Mez, warez participants, together think of cyberculture in terms of "found objects."
Their work reflects Burroughs' notion that
all culture functions as "found object" easily manipulated for ideological gains.
Therefore, the means to overturn cyber-racism might not be in straight forward
critique, but in the practices designed by current cyber-theorists and practitioners.
What the authors of Race in Cyberspace forget is
that their resistance to cyber-racism is as much an ideological position
as the ones they critique. New solutions must be constructed to solve old problems.
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