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By discursively analyzing blogs and popular press articles written by people who discontinued using Fitbit, this article reveals the incongruities between the tracking of our bodily information, the communication of that bodily information via wearables, and the promises of changing of users’ attitudes and behaviors with how wearables are actually used in practice. The discourses of discontinuance in this analysis also reveal how former Fitbit engenders feelings of disconnection and may affect users in detrimental ways. As a result, and despite the predominant framing and conceptualization of wearables as “motivating,” “empowering,” and “useful” (self)surveillance tools, I argue that Fitbit is an example of a failure both of self-surveillance and of wearable communication for helping users achieve their health and fitness goals. Finally, I argue that we need to start thinking about wearable communication like other forms of communication that are inherently inconsistent and contradictory, and that can be accepted, negotiated, or rejected by users. Instead of focusing on the disciplinary or controlling potentials of wearables as a form of self-surveillance, this paper considers the resistance and negotiations inherent in the (dis)use of wearables, and demonstrates the necessity of exploring both wearables and surveillance itself in relation to fundamental understandings of communication.

More than 30 years have passed since the first HIV-specific criminal laws were enacted, generally making it a crime for people living with HIV to have sex with another person without disclosing their HIV-status. This study examines the tensions between medicine and criminal justice discourses in the application of laws governing a once terminal disease that medicine has transformed, over the past three decades, into a manageable condition. Has medical progress affected courtroom discussion? To answer this question, the authors analyze court transcripts from nine criminal HIV nondisclosure jury trials between 1994 and 2015 in Michigan, Tennessee, and Missouri. The analysis focuses on how shifting medical discourses of risk influence the way prosecutors and counsels construct notions of individual responsibility and, thus, culpability for HIV exposure. The authors argue that antiretroviral therapy and sophisticated clinical testing technologies have led to increasingly medicalized notions of criminal responsibility that they term ‘molecular responsibility.’ Over time, arguments over the defendant’s responsibility shift from the realm of morality to incorporate the defendant’s capacity and willingness to medically control the microbiological dimension of their condition.

The rise of fitness-tracking devices such as the Fitbit in personal health and wellness is emblematic of the use of data-gathering health and fitness technologies by institutions to create a surveillance regime. Using postings on Fitbit community message boards and the theoretical frames of Michel Foucault and sociomaterialist scholars, the goal of this article is to analyse the experiences of those who choose to self-track using a Fitbit and the constellation of barriers and facilitators (human and non-human) related to social class and gender that enable and constrain one’s ability to use a Fitbit as intended. First, we examine the social class assumptions of Fitbit as a risk management tool in the workplace, illustrating what elements must come together – both human and non-human – to create an environment that enables walking throughout the workday to combat the risks of sedentary work. Second, we explore the ways that Fitbit users ‘confessed’ to their past inactivity and how gendered home labour differently enables and constrains some of the users’ abilities to act on their confessions. Ultimately, one’s ability to engage in the idealized use of the Fitbit in the minds of its users, or what we term the ‘Fitbit subject assemblage’, is structured by numerous material and social factors that must be taken into account when examining the mechanics of power in fitness tracking.

Digital technologies have given rise to increased occurrences of self-surveillance and forms of ‘virtual vigilantism’. This has progressed from key moments such as the video recording of the Rodney King incident, to recording human rights abuses, to citizen grassroots surveillance. From this has emerged the phenomenon known as citizen journalism where recent urban crises have been recorded on mobile phones by the individuals involved. Also on the increase are forms of mob vigilantism, or ‘participatory panopticon’; examples here include phone images spread over the Internet as severe forms of ‘community punishment’. I argue that these unmediated forms of bottom-up surveillance – sousveillance – show the early signs of a new type of civil responsibility that stands unregulated and without restraint. This paper addresses the issues of increased individualised self-surveillance and asks whether this is the consequence of a personalised resistance to an ever increasing surveillance society.