1: How Believable is ‘Believability’?
In a recent episode of The New Books Network’s podcast, host Dave O’Brien interviews Sarah Banet-Weiser and Kathryn C. Higgins on their book ‘Believability: Sexual Violence, Media, and the Politics of Doubt’. The podcast discusses how believability is constructed in the media and society regarding sexual violence. The authors have consistently explored themes of media, feminism, and societal norms in their previous work, such as Banet-Weiser’s Empowered: Popular Feminism and Popular Misogyny, which critically examines the relationship between feminism and misogyny in the media. ‘Believability’ is explored with its intersection of race, class, and gender, where the authors argue that public perceptions of trust are framed in neo-liberal ideals. They discuss the paradox where media allows women to be believed for the time while promoting post-truth ideologies that spread scepticism. The conversation focuses on how the media commodifies sexual violence, influencing societal and judicial outcomes. In the broader academic field, this book contributes to the feminist theory, specifically in media studies.
The key concept discussed is the idea of an ‘economy of believability’, which describes who is deemed credible based on certain characteristics. This is especially significant to society’s response to sexual violence allegations, which results in the amplification or marginalisation of voices. The discussion is situated in the #MeToo movement era and draws on other examples, such as Amber Heard’s trial against Johnny Depp, highlighting these disparities. This makes the podcast extremely timely as the media landscape is constantly ongoing discussions about sexual violence. Alarmingly, anti-feminists, such as Hannah Pearl Davis, have gained popularity for oppressive views like advocating for a divorce ban. This means women have to defend themselves from patriarchal ideals but also internalised misogyny from other women. They end the podcast by asking the audience to be more critical when absorbing media narratives towards survivors. The podcast does this by providing a more accessible and conversational mode than the academic book to enable deeper engagement for a wider audience.
Banet-Weiser and Higgins argue that there has been a commodification of anti-sexual violence products in contemporary society, profiting instead of addressing the root of the problem. The inherent nature of commodification burdens responsibility onto the victims to protect themselves and prove victimhood, shifting the blame and protecting perpetrators. These products include scrunchies that turn into drink covers and drink cover stickers.
Although the podcast effectively highlights the systemic biases of believability, it does not address counterarguments that may offer a different perspective. For instance, many anti-sexual products are provided for free or by charities that are non-profit and contradict the notion of commodification. Additionally, dealing with and preventing sexual violence from the perpetrator’s side has proven to be extremely difficult, and regardless of anti-sexual violence products, the media has always subjected women to the brunt of scrutiny. Thus, commodifying these products cannot harm women since they are already deemed unbelievable. However, it does provide women with a way to feel in control and provides a layer of security.
Overall, this podcast deepened my understanding of the book and the politics of doubt that surrounds sexual violence. It provided an informative critique of contemporary society and their expectations for believability since the post-truth era. The authors use examples to emphasise their point but fail to provide a counterpoint, limiting their level of critical analysis. As an interviewer, I would ask the author’s opinions on the future of believability in the context of new emerging technologies and whether they would exacerbate the current complexities. Nonetheless, the podcast is extremely insightful, motivating the audience to be more critical of the media they consume.
