2015
DOI: 10.1177/1461444815612447
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“Every selfie tells a story …”: LGBTQ youth lifestreams and new media narratives as connective identity texts

Abstract: Drawing from a subset of data from a multi-year connective ethnographic study with lesbian, gay, bisexual, transgender, and queer (LGBTQ) youth, this article explores the scriptural counter-economy of composing new media narratives across online/offline contexts. Combining theoretical constructs from “multi-” literacy studies alongside visual and textual analysis, this article describes the influences of Web 2.0 technologies and photo-based composing tools on contemporary configurations of LGBTQ youth identity… Show more

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Cited by 98 publications
(57 citation statements)
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“…As sociotechnical scholar Tufekci (2017) wrote, "these technologies allow people to find one another, to craft and amplify their own narrative, to reach out to broader publics, and to organize and resist" (p. xxix). The suggestion that social media can support the storying process (Thomas & Stornaiuolo, 2016) aligns with educational research interested in the identities developed as young people learn how to author their own stories using digital media, embodied practice, and pop culture artifacts that integrate offline and online worlds (Burnett, Merchant, Pahl, & Rowsell, 2014;Wargo, 2017).…”
Section: Feature Articlementioning
confidence: 96%
“…As sociotechnical scholar Tufekci (2017) wrote, "these technologies allow people to find one another, to craft and amplify their own narrative, to reach out to broader publics, and to organize and resist" (p. xxix). The suggestion that social media can support the storying process (Thomas & Stornaiuolo, 2016) aligns with educational research interested in the identities developed as young people learn how to author their own stories using digital media, embodied practice, and pop culture artifacts that integrate offline and online worlds (Burnett, Merchant, Pahl, & Rowsell, 2014;Wargo, 2017).…”
Section: Feature Articlementioning
confidence: 96%
“…As DeVito et al (2017) note, identity permanence can allow for exploration of identity without fear of recognition or identification. This can be helpful in cases where one is revealing possibly stigmatizing information (e.g., Andalibi et al, 2016) or experimenting with novel aspects of one's identity (e.g., Wargo, 2017). This work is rooted, moreover, in early work on online identities where quasi-anonymity was more common and one could easily experiment with identities very different from one's own (Turkle, 1995) and meet quasi-anonymous strangers, as occurred for LGBTQ+ people in gay-themed chat rooms, for example (Shaw, 1997).…”
Section: Platform Features/affordancesmentioning
confidence: 99%
“…The resonance of these creative outputs, which appear on contemporary platforms as videos, photos, GIFs, and memes, relies upon the shared cultural competencies and knowledges of creators and audiences alike (Kanai, 2016). Fusing digital tools and practices with cultural referents can be understood as exercising digital literacy, since these practices enable individuals to communicate through a “digital vernacular” (Kanai, 2016: 4) that fosters a shared sense of social belonging (Kanai, 2016; Wargo, 2015). Therefore, the ability to comprehend and convey cultural references demonstrating a shared sense of identity is integral to participation in a digital imaginary.…”
Section: Conceptualizing Digital Imaginariesmentioning
confidence: 99%