Forming digital self and parasocial relationships on YouTube

Chen, Chih‐Ping

doi:10.1177/1469540514521081

Cited by 110 publications

(101 citation statements)

References 26 publications

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“…In particular, the meteoric rise in popularity of YouTube vloggers (such as Zoella, Pewdiepie, Smosh, Caspar Lee, Miranda Sings and shaycarl) has given new impetus to these fields, helping to redefine the popular understanding of how celebrity status is sought, conferred, and consumed; and ultimately, transforming how celebrity is defined (see Biressi & Nunn, 2010;Chen, 2016;Click, Lee & Holladay, 2013;Davis, 2013;Driessens, 2013;Hill, 2014;Jerslev, 2014;Marshall, 2014;Rojek, 2015;Stever, 2011). Whereas a number of formative studies on YouTube, performance and identity have facilitated debates in this area that are largely confined to orthodox media studies concerns (Snickars & Venderau, 2009;Lange, 2014;Burgess & Green, 2009), there are some efforts that focus on emotional and parasocial connections (Walker Rettberg, 2008Papacharissi, 2010Papacharissi, , 2011Baym, 2010).…”

Section: Mapping Problems Of An Accelerated Media Ecosystemmentioning

confidence: 99%

YouTubers, online selves and the performance principle: Notes from a post-Jungian perspective

Singh¹

2016

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Section: Mapping Problems Of An Accelerated Media Ecosystemmentioning

confidence: 99%

YouTubers, online selves and the performance principle: Notes from a post-Jungian perspective

Singh¹

2016

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“…When reconstructing digital gender identity in a ludic digital dating game, Butler's (1990Butler's ( , 1991 theory of gender performativity has been suggested as an aid in furthering the understanding of marginalized identities positioned outside the stereotypical and gendernormative frameworks. As such, the pool of possible digital gender identities derives from the categories made salient by the individual's sociocultural and historical context and from the models, images, and symbols provided by the media and by the individual's immediate social experiences (Chen 2014). Thus, while a person (re)constructs or plays a possible digital gender identity in cyberspace, this possible self might bring along his or her cultural values.…”

Section: Conceptual Framework Gender Identity and Cultural Valuementioning

confidence: 99%

“…Millions of people today use their digital devices in ways they probably never experienced in the past (Belk 2013;Chen 2014;Palmer 2012). Everything occurs in cyberspace (Madge and O'Connor 2005).…”

Section: Introductionmentioning

confidence: 99%

“…Some players might see it as a frontstage where they can explore and act out their countless possible selves and fantasies or adopt an alternative digital gender identity (Chen 2014). Some players might see it as a frontstage where they can explore and act out their countless possible selves and fantasies or adopt an alternative digital gender identity (Chen 2014).…”

Section: Introductionmentioning

confidence: 99%

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Playing with digital gender identity and cultural value

Chen

2015

Gender, Place & Culture

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In cyberspace, anything is possible. Playing with digital gender identity has particularly flourished in digital dating games. Women can become the 'masters,' while men are the 'pets' when fabricating and manipulating digital gender identity to develop alternative heterosexual relationships. This implies that the breaking down of social and cultural barriers in cyberspace is possible if the digital dating game is seen as playful or a potential liberation from the barriers of digital gender identity to challenge the existing masculine power base. The current study attempts to fill the gap in knowledge related to challenging heterosexuality as the masculine dominant norm in cyberspace by examining Taiwanese online heterosexual relationship developments between gender identity and cultural value while playing a ludic digital dating game. The study employs netnography and recruits 40 people total, including Taiwanese workers and full-time university students, for participation in this research. The results highlight that the digital dating game is in some ways liberating, enabling Taiwanese users to present themselves as they want to express emotions, establish online heterosexual relationships in a nontraditional way, and engage in alternative digital gender play. These 'ludic gaps' allow for a fleeting, but unsustainable escape from traditional Taiwanese gender cultural values and practices. It is suggested that culture is inescapable, regardless of whether we are in the real world or cyberspace.ABSTRACT TRANSLATIONS Jugar con la identidad de género digital y el valor cultural En el ciberespacio, todo es posible. Jugar con una identidad de género digital ha proliferado particularmente en los juegos digitales de citas. Las mujeres se han vuelto las Gender, Place and Culture

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“…Similar results have been found for the blog and other online media. Many online social networks are not social, but instead "parasocial" where ties, even when they are reciprocal, are not necessarily socially equal [7,8]. Certainly, para-sociality is suggestive that celebrities play an important role in online Twitter movements as they do in mainstream political movements, but what counts as a celebrity on Twitter can be unpredictable [45].…”

Section: Social Media As a Tool For Group Wisdommentioning

confidence: 99%

Social learning and online discussion

Deschamps¹

2015

Proceedings of the 16th Annual International Conference on Digital Government Research

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Technologists, interested in demonstrating the value of data analytics products to the field of public policy, argue that analysis of social media sites can provide insights about policy perspectives among the wider public. At its core are assumptions that diverse groups can provide wise answers to social queries, and that governments can utilize crowd-sourcing as a deliberative tool to improve policy decision-making. The use of data analytics for social networking sites like Twitter could inform policymaking if it could identify areas of potential agreement among a diverse group of individuals. This paper uses the De Groot learning model to test the capacity of online crowds to come to consensus about social problems. Using this model, and the Idle No More social movement as a case, this paper examines the degree that Twitter is a "wise" crowd in terms of its structure, meaning it is capable of sustaining an inclusive exchange of information over time. The paper finds that structurally, the Twitter network is the sort that can converge on a topic, however the larger the discussion, the more the network structure will be centralized, meaning small groups can dominate the messaging. However, influential actors change over time, suggesting that network structure may not matter as much as information flows across influential events.

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Forming digital self and parasocial relationships on YouTube

Cited by 110 publications

References 26 publications

YouTubers, online selves and the performance principle: Notes from a post-Jungian perspective

YouTubers, online selves and the performance principle: Notes from a post-Jungian perspective

Playing with digital gender identity and cultural value

Social learning and online discussion

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