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What is ‘reverse racism’ – and what’s wrong with the term?

<a href="https://theconversation.com/profiles/mario-peucker-192086">Mario Peucker</a>, <a href="https://theconversation.com/institutions/victoria-university-1175">Victoria University</a> “Reverse racism” is sometimes used to describe situations where white people believe they are negatively stereotyped or discriminated against because of their whiteness – or treated less favourably than people of colour. “Reverse racism” claims have surfaced in the current debate around the <a href="https://theconversation.com/10-questions-about-the-voice-to-parliament-answered-by-the-experts-207014">Voice to Parliament</a> referendum. “The concept looks racist to me,” <a href="https://www.skynews.com.au/opinion/building-a-voice-to-parliament-into-our-constitution-would-divide-us-along-racial-lines-and-do-nothing-to-change-the-past/news-story/794a86f16d664e6a4ebfbed589b27a01">wrote Sky News commentator Kel Richards</a> last August. Such views misrepresent the Voice as preferential treatment of First Nations peoples, falsely suggesting it would somehow weaken the political say of non-Indigenous Australians. Complaints of reverse racism can be found in the community more generally, too. “I think average, working-class, white Australian males have it the hardest out of anyone in society,” said one 23-year-old man in a <a href="https://www.mdpi.com/2673-995X/3/1/19">2023 study</a> of Australian men, “we are the victims of reverse racism”. “Reverse racism” is an idea that focuses on prejudiced attitudes towards a certain (racialised) group, or unequal personal treatment – namely, discrimination. But it ignores one of racism’s central markers: power. “Prejudice plus (institutional) power” is the widely accepted basic definition of racism. Or, as <a href="https://psycnet.apa.org/record/1998-07453-002">two researchers defined it</a> in 1988: “Racism equals power plus prejudice.” In a <a href="https://www.theguardian.com/stage/2014/jun/04/aamer-rahman-reverse-racism-comedy-tour">famous 2013 sketch</a>, comedian Ahmer Rahman said, yes, reverse racism is possible … if you go back in a time machine and convince the leaders of Africa, Asia and the Middle East to invade and dominate Europe hundreds of years ago, leading to systemic inequality across every facet of social and economic life, “so all their descendants would want to migrate [to] where black and brown people come from”. Put simply, the concept of “reverse racism” – or “anti-white racism” – just doesn’t work, because racism is more than just prejudice. <figure><iframe src="https://www.youtube.com/embed/dw_mRaIHb-M?wmode=transparent&start=0" width="440" height="260" frameborder="0" allowfullscreen="allowfullscreen"></iframe><figcaption>Comedian Ahmer Rahman unpacks ‘reverse racism’, and why making it real would need a time machine.</figcaption></figure> <h2>Why ‘reverse racism’ is a myth</h2> Prejudice and discrimination are inherently tied to historically rooted and entrenched, institutionalised forms of systemic racism and racial hierarchies, injustices and power imbalance. The continuing lack of diverse representation in <a href="https://www.theguardian.com/australia-news/2022/jul/25/the-47th-parliament-is-the-most-diverse-ever-but-still-doesnt-reflect-australia">political</a>, social and economic positions of influence is just one of many indicators that we’re still a long way from living in a post-racial society. White people may be called a derogatory name with a reference to their whiteness. They may be discriminated against: for example, by an ethnic business owner who prefers to employ someone from their community background. This may sometimes be unlawful. At other times, it may be a lawful form of “positive action” or “affirmative action”, aimed at reducing historically entrenched, intergenerational and systemic inequalities. But in all these instances – and regardless of whether it’s lawful or not – the term racism, or “reverse racism”, would not apply. <h2>How common are reverse racism claims?</h2> A representative US survey, conducted by PEW in <a href="https://www.pewresearch.org/social-trends/2019/04/09/race-in-america-2019/">2019</a>, found that around 12% of respondents believed “being white hurts people’s ability to get ahead in the country nowadays”. Among white Republicans, the proportion was 22%. It was only 3% among white Democrats. A more recent US survey, in <a href="https://theconversation.com/poll-reveals-white-americans-see-an-increase-in-discrimination-against-other-white-people-and-less-against-other-racial-groups-185278">2022</a>, concluded that 30% of white respondents saw “a lot more discrimination against white Americans”. Representative data on these issues is lacking in Australia. But there is evidence a significant minority of Australians seem convinced anti-white racism is a thing. A 2018 <a href="https://opus.lib.uts.edu.au/bitstream/10453/128799/4/Reverse%20racism%20and%20white%20victimhood%20in%20Australia%20JIS%20March%202018%20clean.pdf">Australian survey</a> found that around 10% of respondents who stated they had witnessed racism as bystanders said the victim of the allegedly “racist” incident was a white person. Another recent (non-representative) <a href="https://periscopekasaustralia.com.au/papers/volume-10-2-2023/demarcating-australias-far-right-political-fringe-but-social-mainstream/">survey</a> of 335 Australian men in 2021 showed that one in three respondents agreed with the statement: “white people are the victims these days”. Australian senator <a href="https://theconversation.com/pauline-hanson-built-a-political-career-on-white-victimhood-and-brought-far-right-rhetoric-to-the-mainstream-134661">Pauline Hanson</a> has been complaining about “reverse racism” since her maiden speech to parliament in 1996, when she described “the privileges Aboriginals enjoy over other Australians”. <a href="https://www.smh.com.au/politics/federal/pauline-hansons-1996-maiden-speech-to-parliament-full-transcript-20160915-grgjv3.html">She said</a>: "We now have a situation where a type of reverse racism is applied to mainstream Australians by those who promote political correctness […]" Gamilaraay man <a href="https://www.theguardian.com/australia-news/commentisfree/2020/mar/12/its-time-to-put-an-end-to-the-gaslighting-that-occurs-every-day-in-australia">Joshua Waters says</a> most First Nations Australians have heard this kind of sentiment, and statements like: “Uh, I’m not racist. You’re racist for calling me racist. Actually, that’s reverse racism!” But as he has argued, “To be called racist for identifying actual racist behaviours and rhetoric is not OK.” <h2>Backlash against racial justice</h2> “Reverse racism” sometimes reflects a naïve but profound lack of racial literacy. But more often, it’s a defensive backlash against societal reckoning with racial injustices, both past and present. And it’s often an expression of “<a href="https://libjournal.uncg.edu/ijcp/article/viewFile/249/116">white fragility</a>” in the face of an <a href="https://scanloninstitute.org.au/mapping-social-cohesion-2022">increasing awareness</a> of racism in Australia – as epitomised by Hanson’s political career. “Reverse racism” claims are often strategically adopted by right-wing populist political actors and far-right fringe movements, to garner support and recruit new sympathisers and members. This can manifest in political stunts such as the infamous “<a href="https://edition.cnn.com/2018/10/15/australia/pauline-hanson-white-australia-intl/index.html">ok to be white</a>” motion Hanson put to the Australian Senate in 2018, which claimed to condemn alleged “anti-white racism”. The phrase “it’s OK to be white” had <a href="https://www.abc.net.au/news/2018-10-17/origins-of-its-ok-to-be-white-slogan-supremacists-united-states/10385716">previously been used</a> by white supremacists in the US. Anti-white racism claims have also been expressed in more explicit, aggressive and extreme ways: as threats of “<a href="https://theconversation.com/how-believers-in-white-genocide-are-spreading-their-hate-filled-message-in-australia-106605">white genocide</a>”, a core neo-Nazi belief. In far-right extremist movements, in Australia and globally, these conspiratorial narratives are commonly used to mobilise – and in some cases, have become crucial drivers for – white supremacy terror attacks, like the 2019 Christchurch mosque shootings in New Zealand, which killed 51 people and injured 49. “Reverse racism” is a skewed, reductionist and ultimately inaccurate understanding of racism.<img style="border: none !important; box-shadow: none !important; margin: 0 !important; max-height: 1px !important; max-width: 1px !important; min-height: 1px !important; min-width: 1px !important; opacity: 0 !important; outline: none !important; padding: 0 !important;" src="https://counter.theconversation.com/content/208009/count.gif?distributor=republish-lightbox-basic" alt="The Conversation" width="1" height="1" /> <a href="https://theconversation.com/profiles/mario-peucker-192086">Mario Peucker</a>, Associate Professor and Principal Research Fellow, <a href="https://theconversation.com/institutions/victoria-university-1175">Victoria University</a> Image credits: Getty Images This article is republished from <a href="https://theconversation.com">The Conversation</a> under a Creative Commons license. Read the <a href="https://theconversation.com/what-is-reverse-racism-and-whats-wrong-with-the-term-208009">original article</a>.

Caring

Calling drag queens ‘groomers’ and ‘pedophiles’ is the latest in a long history of weaponising those terms against the LGBTIQA community

<a href="https://theconversation.com/profiles/timothy-w-jones-11557">Timothy W. Jones</a>, <a href="https://theconversation.com/institutions/la-trobe-university-842">La Trobe University</a> Drag queens around the world are currently being accused of “grooming children” through <a href="https://en.wikipedia.org/wiki/Drag_Queen_Story_Hour">drag storytime events</a>. These accusations curiously associate public book reading with child sex offending. We know from <a href="https://publishing.monash.edu/product/the-sexual-abuse-of-children/">decades of research and inquiries</a> the places that young people are most at risk of sexual victimisation are their home or an institution of care (such as a school, orphanage or church). The people that most often offend against children are family members and care providers. However, this recent panic about drag queens reading in public libraries is actually typical in the history of child sexual abuse. This history has involved repeated moral panics that distract from the alarming data regarding child sexual abuse in the home. Instead, these narratives locate the threat to children outside of the home - to gay men, “stranger danger” and even satanic ritual abuse - rather than confronting the situations and protecting children where they are most at risk. <h2>Moral panic</h2> In the 1970s, feminist attention to domestic violence, sexual assault and the patriarchy created the conditions that enabled the sexual assault of children in the home to be put in the spotlight. It wasn’t long, however, before attention was shifted elsewhere. In the 1980s, fears about a new form of abuse spread. <a href="https://theconversation.com/satanic-worship-sodomy-and-even-murder-how-stranger-things-revived-the-american-satanic-panic-of-the-80s-186292">Satanic ritual abuse</a> was thought to involve large numbers of victims and perpetrators, but was <a href="https://guilfordjournals.com/doi/pdf/10.1521/jscp.1997.16.2.112">“so cloaked in secrecy and involve such precise concealment of evidence that almost no one knew about it”</a>. Satanic ritual abuse captured headlines and people’s imaginations with tales of particularly painful, depraved and degrading practices. Research has shown that reports of abuse initially came from adults who “regained memories” of experiences of satanic abuse in their childhoods. Additional reports clustered in the periods after media attention on initial cases. The consensus in medical literature that emerged in the 1990s was there was a tendency of some individuals, especially clients of particular psychotherapists, to manufacture memories of abuse which never occurred. Corroborating evidence of abuse was not found, leading sceptics to account for these <a href="https://journals-sagepub-com.ez.library.latrobe.edu.au/doi/epdf/10.2466/pms.1994.78.3c.1376">“pseudomemories” through “misdiagnosis, and the misapplication of hypnosis, dreamwork, or regressive therapies”</a>. Subsequently, the <a href="https://www.routledge.com/Organised-Sexual-Abuse/Salter/p/book/9781138789159?gclid=CjwKCAjwjYKjBhB5EiwAiFdSflzGRpk-QL7yO8HrAOZbbtD-okQbGIOYC47WI3m-obre71DXVhs7_hoCfwcQAvD_BwE">satanic ritual abuse controversy</a> and “<a href="https://www.sciencedirect.com/science/article/abs/pii/S0924933816020824">false memory syndrome</a>” have been used to discredit hard-fought feminist recognition of the gravity of child sex offending <h2>A deviant lifestyle</h2> There is also a long history of using paedophilia and ideas about child grooming in homophobic and transphobic ways to oppose the recognition of the civil rights of LGBTIQA people. Campaigns to decriminalise homosexuality often struggled against attempts to impose unequal ages of consent in reform legislation. In 1967, for example, <a href="https://en.wikipedia.org/wiki/Sexual_Offences_Act_1967">homosexuality was decriminalised in England and Wales</a>, but men had to wait until they were 21 to legally consummate their love, five years longer than straight lovers. In Tasmania, <a href="https://books.google.com.au/books/about/The_Pink_Triangle.html?id=Wp6cPAAACAAJ&redir_esc=y">the last Australian state to decriminalise sex between men</a> (in 1997), a heated public debate frequently raised issues of child protection. Letters to newspapers claimed that decriminalisation “would only open the floodgates and allow the very young to become prey to those who have chosen to lead this deviant lifestyle”. The idea was that young people are vulnerable to becoming homosexual and shouldn’t be allowed to consent to sexual activity until they were much older than their heterosexual peers. Sitting behind this notion of the vulnerability of young queer people is the <a href="https://www.apa.org/topics/lgbtq/orientation">false idea</a> that LGBTIQA status is a sign of moral failing, illness or perversion. Further, it perpetuates the myth that queerness or transness is somehow transmissible. This is the somewhat fantastical idea that everybody has the latent potential to become queer or trans, and all that is needed to convert is exposure to a queer or trans person. These fears have fuelled repressive legislation, such as the notorious <a href="https://www.theguardian.com/world/2018/mar/27/section-28-protesters-30-years-on-we-were-arrested-and-put-in-a-cell-up-by-big-ben">Section 28</a> in Prime Minister Margaret Thatcher’s Britain, <a href="https://www.reuters.com/graphics/UGANDA-LGBT/movakykrjva/">Ugandan</a> and <a href="https://en.wikipedia.org/wiki/Russian_gay_propaganda_law">Russian</a> laws banning the promotion of homosexuality, and the “<a href="https://www.hrw.org/news/2022/02/17/florida-advances-dont-say-gay-bill?gclid=Cj0KCQjwsIejBhDOARIsANYqkD1-IyOtYIl1WefomHHCyNZ0t88GRQTVciS7iJFoUslPSu4In5ayS3IaAqadEALw_wcB">don’t say gay</a>” laws in the United States. Ironically, these strange and harmful ideas are also behind the ineffective, discredited and dangerous attempts to change or suppress LGBTIQA people’s sexuality or gender identity. In these instances of so-called “conversion therapy”, it is <a href="https://www.ohchr.org/sites/default/files/Documents/Issues/SexualOrientation/IESOGI/Academics/Equality_Australia_LGBTconversiontherapyinAustraliav2.pdf">often religious conservatives</a> who <a href="https://www.latrobe.edu.au/__data/assets/pdf_file/0007/1201588/Healing-spiritual-harms-Supporting-recovery-from-LGBTQA-change-and-suppression-practices.pdf">“groom” young LGBTIQA people</a> in attempts to make them straight and cisgendered. Such change and suppression practices are now thankfully <a href="https://www.humanrights.vic.gov.au/change-or-suppression-practices/about-the-csp-act/#:%7E:text=Practices%20that%20seek%20to%20change,preventing%20and%20responding%20to%20them.">against the law</a> in many jurisdictions around the world. <h2>A kinder and gentler future</h2> Despite periodic moral panics, the history of gender and sexuality since 1970 tends towards a kinder, gentler future. People have generally become more accepting of LGBTIQA people’s human rights, and are more welcoming and celebrating of sexual and gender diversity. The pace of change has been fast, however, and some groups of people haven’t gotten used to contemporary community standards of acceptance, such as the move towards marriage equality around the world. Because of this history of growing acceptance, young people are feeling more comfortable and safer to explore their identities at younger ages. They are thus more visible than they used to be in the past. However, they’re also more vulnerable as they explore sensitive aspects of their inner selves at younger and potentially less resilient ages. <a href="https://link.springer.com/article/10.1007/s13178-021-00615-5">Research shows</a> the impacts that homophobic and transphobic messaging can have on young people, proving they need to be protected from this harmful rhetoric – not from drag queens. Drag storytime events are an age-appropriate way to celebrate diversity. They benefit all children – gay, straight, transgender and cisgender – with education about consent, human dignity, self determination and human rights. This <a href="https://www.tandfonline.com/doi/full/10.1080/14681811.2021.1978964">knowledge is one of the best protective factors</a> against child victimisation.<img style="border: none !important; box-shadow: none !important; margin: 0 !important; max-height: 1px !important; max-width: 1px !important; min-height: 1px !important; min-width: 1px !important; opacity: 0 !important; outline: none !important; padding: 0 !important;" src="https://counter.theconversation.com/content/205648/count.gif?distributor=republish-lightbox-basic" alt="The Conversation" width="1" height="1" /> <a href="https://theconversation.com/profiles/timothy-w-jones-11557">Timothy W. Jones</a>, Associate Professor in History, <a href="https://theconversation.com/institutions/la-trobe-university-842">La Trobe University</a> Image credits: Shutterstock This article is republished from <a href="https://theconversation.com">The Conversation</a> under a Creative Commons license. Read the <a href="https://theconversation.com/calling-drag-queens-groomers-and-pedophiles-is-the-latest-in-a-long-history-of-weaponising-those-terms-against-the-lgbtiqa-community-205648">original article</a>.

Caring

Labels like ‘psycho’ or ‘schizo’ can hurt. We’ve workshopped alternative clinical terms

It is common to hear people use stigmatising, discriminatory and hurtful labels such as “psycho”, “schizo” or “totally bipolar”. Others might minimise conditions by saying they too are “a bit OCD” because they value structure and organisation. This kind of <a href="https://bmchealthservres.biomedcentral.com/articles/10.1186/1472-6963-7-97">everyday use of pseudo-clinical terms</a> can be upsetting for young people who are struggling with these conditions. Worse still, it can stop them seeking care. Clinical terms can have the same effect. For our <a href="https://www.sciencedirect.com/science/article/abs/pii/S092099642100356X">recent research</a>, we worked with young patients, carers and clinicians to develop new mental health vocabulary that carries less stigma, but remains accurate. <h2>Mental health labels have pros and cons</h2> Labels can provide concise and understandable descriptions of clinical and theoretical ideas. Diagnoses enable patients and health professionals to follow evidence-based advice for effective care, because <a href="https://www.nice.org.uk/">best practice guidelines</a> are available for all labelled medical conditions. In other words, naming a condition is the first step towards identifying the best treatment available. Labels can also help create communities of individuals who share a similar clinical description, and reassure individuals they are not alone. On the other hand, <a href="https://www.ncbi.nlm.nih.gov/pmc/articles/PMC1925070/">labels</a> can result in <a href="https://www.cambridge.org/core/journals/psychological-medicine/article/should-we-be-concerned-about-stigma-and-discrimination-in-people-at-risk-for-psychosis-a-systematic-review/0E3509EA0A8E19293077C2645D643350">stigma and discrimination</a>, poor engagement with services, increased anxiety and suicidal thoughts, and poorer mental health. The process of posing a diagnosis, may treat an individual’s strengths or their vulnerabilities as abnormalities and pathologise them. For example, a young person’s vivid imagination and artistic drive – strengths that allow them to produce wonderful artwork – might be recast as a sign of illness. Or their experience of growing up in poverty and disadvantage, could be seen as the cause of their mental illness, rather than environmental factors that may have merely contributed to it. As such, clinicians should seek to understand a person’s difficulties through a holistic, humanistic and psychological perspective, prior to giving them a label. <h2>New terms, changing approaches</h2> In the past decade, there have been efforts to <a href="https://www.thelancet.com/journals/lanpsy/article/PIIS2215-0366(21)00478-8/fulltext">improve naming of psychiatric disorders</a>. Attempts to update psychiatric terms and make them more culturally appropriate and less stigmatising have resulted in renaming schizophrenia in several countries. Proposed terms such as <a href="https://onlinelibrary.wiley.com/doi/10.1111/j.1751-7893.2010.00203.x">Si Jue Shi Tiao</a> (thought and perceptual dysregulation) in Hong Kong, and <a href="https://www.thelancet.com/pdfs/journals/lancet/PIIS0140-6736(13)61776-6.pdf">Johyenonbyung</a> (attunement disorder) in South Korea, have been suggested as alternatives that carry less stigma and allow a more positive view of psychiatry. These new terms, however, were generated by experts in the field. Consumers and clients within the mental health system have rarely been consulted, until now. <h2>Thoughts from those ‘at risk’</h2> Currently, “ultra-high risk (for psychosis)”, “at-risk mental state” and “attenuated psychosis syndrome” are used to describe young people at elevated risk of developing psychosis. But these labels can be stigmatising and damaging for the young people who receive them. At Orygen, new, less stigmatising ways to describe the “risk for psychosis” concept <a href="https://www.sciencedirect.com/science/article/abs/pii/S092099642100356X">were co-developed</a> with young people with lived experience of mental ill-health. During focus groups, former patients were asked how they would like their experiences to be termed if they were believed to be at risk for developing a mental illness. This discussion resulted in them generating new terms such as “pre-diagnosis stage”, “potential for developing a mental illness” and “disposition for developing a mental illness”. The terms were then presented to three groups: 46 young people identified as being at risk for psychosis and currently receiving care; 24 of their caregivers; and 52 clinicians caring for young people. Most thought these new terms were less stigmatising than the current ones. The new terms were still judged as informative and illustrative of young people’s experiences. Patients also told us they wanted terms like these to be fully disclosed and raised early in their care. This revealed a desire of transparency when dealing with mental ill-health and clinicians. <h2>Names have power</h2> Labels can, and should, be revisited when stigma becomes associated with them. Co-designing new diagnostic labels with patients, their carers and clinicians is empowering for all involved. Several similar projects are underway in <a href="https://www.sciencedirect.com/science/article/abs/pii/S0920996420301572">Italy</a> and <a href="https://onlinelibrary.wiley.com/doi/full/10.1111/pcn.12423">Japan</a> to include a cultural perspective in renaming terms related to young people at risk of developing serious mental ill health. We hope to integrate and use more terms generated by young people in mainstream early intervention psychiatric services. We hope this will have a meaningful impact on young people’s mental health by allowing better access to care and less stigmatisation. Image credits: Getty Images This article originally appeared on <a href="https://theconversation.com/labels-like-psycho-or-schizo-can-hurt-weve-workshopped-alternative-clinical-terms-179756" target="_blank" rel="noopener">The Conversation</a>.

Mind

The 4 most confusing computer technology terms explained

Before we get started, here is a quick overview of the amount of space available in computers. <ul> <li>The letter “G” (for “giga”) before a unit of measure means the value is multiplied by 109 (one billion).</li> <li>The letter “T” (for “tera”) before a unit of measure means the value is multiplied by 1012 (one million million).</li> <li>Therefore, 1 Tera = 1,000 Giga and 1 Giga = 1,000 Mega.</li> </ul> Some of the most confusing terms are: 1. Processor speed This is the speed at which a computer can run applications. It is measured in hertz (abbreviation: Hz). As technology develops, recent computers’ processing speeds have come to be noted in either MHz (megahertz) or GHz (gigahertz) because they are so fast. The higher its processing speed, the faster a computer will be able to run word processing applications (Word), music players, imaging software, etc. For example, programs will respond faster on a computer with a 2 GHz processor than on one with a 1.66 GHz processor. 2. RAM (Random Access Memory) A type of computer data storage; in common usage, RAM basically represents the memory available to the programs running on your computer (word processor, music player, internet browser, etc.). More RAM allows you to run more applications at once. For example, you could surf the web while listening to music, chatting with a friend on an instant messaging program, and working on a word processing document without your computer slowing down-but only if it has a sufficient amount of RAM. If not, you could experience a delay in the different applications’ response, causing them to “freeze” temporarily. Therefore, the more RAM there is on your computer, the better. Newer computers usually have a minimum of 4 GB of RAM. 3. Hard disc drive More commonly referred to as the “hard drive”, this is where your computer stores data such as music files, photos, videos, and various documents. The storage capacity of hard drives is measured in bytes. The bigger your hard drive, the more files you can store. Nowadays, most computers usually come with a hard drive of over 500 GB. There are also external hard drives, which are not built into a computer. You can connect them to your computer through a USB port (see next point), allowing you to store your files. It is recommended to back up (i.e. copy) your files onto an external hard drive; in the event that your computer crashes, at least you won’t have lost all your data (music, photos, documents, etc.). Some newer external hard drives have a capacity of over 5 TB (5,000 GB). 4. USB (Universal Serial Bus) Port This is the place where you plug in devices that may not have come with your computer. The “U” in “USB” stands for “universal”, which means that this port is usually found on both Mac computers and PCs, and is the standard type of plug for most computer add-ons like external hard drives, joysticks (to play games), and digital camera and cellphone cables. Mainly, USB ports allow you to use these devices, or in the case of camera and cellphone cables, transfer data (files such as music, pictures, etc.) from your computer to the other device, or vice-versa. The USB port is also where you would plug a USB key, which is basically a small memory stick (perfect to keep in your purse!) where you can store data to transfer it from one computer to another, or just as a back up for safekeeping. Written by Marieve Inoue, Divine.ca. This article first appeared in <a href="http://www.readersdigest.com.au/true-stories-lifestyle/science-technology/4-most-confusing-computer-technology-terms-explained?items_per_page=All">Reader’s Digest</a>. For more of what you love from the world’s best-loved magazine, <a href="http://readersdigest.innovations.com.au/c/readersdigestemailsubscribe?utm_source=over60&utm_medium=articles&utm_campaign=RDSUB&keycode=WRA87V">here’s our best subscription offer.</a> <img style="width: 100px !important; height: 100px !important;" src="https://oversixtydev.blob.core.windows.net/media/7820640/1.png" alt="" data-udi="umb://media/f30947086c8e47b89cb076eb5bb9b3e2" />

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