Tag: Identity

Over-sharing in an online environment and its relationship to building communities and networks of virtue friends

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Abstract

With the expansion of social media platforms and the increase in user numbers, people are sharing personal information on an unprecedented scale. Consequently, the term “over-sharing” has been used to describe the online habits of many social media users. This conference paper draws on academic research to argue that social media users have developed online communities and social networks built on “virtue friends”, creating an environment where over-sharing is simply a normal and characteristic behaviour pattern of those seeking to maintain and build strong connections.

Introduction

Social media platforms today have given people the ability to craft their own identity, expand their social networks and feel as though they are part of a real but online community – all of which are intrinsically linked in contributing to a person’s online behaviour. As online connections turn into virtue friendships, over-sharing has become an expected and normal pattern of behaviour.

This paper will seek to define virtue friendship and explain why this level of friendship can be achieved in an online environment. It will also seek to explain why people look to build social networks and be part of online communities, including to illustrate what over-sharing is and investigate what motivates people to do it. This paper will combine all of these to demonstrate that over-sharing is nothing new, but rather a pattern of behaviour that has always been there between virtue friends. However, it is a behaviour that has seen greater visibility with the expansion of social media platforms.

Virtue friendship

Social media has generated much debate on whether the connections people form on platforms such as Facebook can be defined as virtue friendships, the highest level of friendship that can be reached according to Greek philosopher Aristotle. In his teaching, Aristotle believed that this kind of friendship was “based on mutual admiration of our friend’s character and sharing of the same values” and “based on mutual concern of each person for the other for his own sake” (Kaliarnta, 2016, p.66).

Aristotle’s view is consistent with more contemporary research on identity, networks and community as evident in Zizi Papacharissi’s book titled A Networked Self: Identity, Community, and Culture on Social Network Sites, which was a collection of academic research papers on social media platforms. It concluded:

“Social network sites carry the expectations of sociability, meaningful connection to others, conviviality, perhaps even empathy and support…there can be no question that “community”, with all its affective and historical complications, will continue to frame popular understanding of MySpace and Facebook” (Papacharissi, 2011, p.106).

Through these descriptions one can draw the conclusion that people seek to build and maintain virtue friendships in both the offline and online environments. However, many researchers still believe that this level of friendship is unattainable online.

In 2012, a group of researchers published in the journal Ethics and Information Technology three key reasons as to why virtue friendship could not be achieved online. The authors expressed concern that people would only present a certain aspect of their character online, rather than reveal their complete self, which prevented the ability to build close connections. The same researchers also believed that people would be unable to pick up on subtle behaviour patterns that people exhibit when having one-on-one physical interactions in an offline environment ‑ something that would arguably allow people to gain more of an insight into another person’s character. Additionally, there was a belief that social media was changing the way people interact with one another. Specifically, that people were satisfied with having very brief connections online, rather than developing the traditional type of friendship that one would expect to achieve in an offline environment (Kaliarnta, 2016).

In contrast to the argument that virtue friendship cannot be achieved online—and in support of the thesis of this paper—researchers argue that social media platforms do the exact opposite by expanding the avenues by which people can learn about others through their online communities and social networks without having to engage in direct communication. A person’s behaviour—in terms of what they say and do—can be observed on multiple social media platforms such as Facebook, Twitter and LinkedIn, and assists in building a more accurate picture of that person’s character (Kaliarnta, 2016). To illustrate this in more detail, a person may want to portray themselves in a particular light on Facebook. However, this presentation will be undermined by their own actions on other social media platforms, therefore allowing for a more accurate assessment by others. In other words, a person’s digital footprint tells a story—no matter how fragmented the information is—about where they work, what they say, what they do, what music they like, where they go for holidays, what their political affiliations are, with whom they socialise, and whether or not they are in a relationship (Power of positivity, n.d.). All this and more can be determined by observing the online activities of others without the need for any one-on-one interaction in an offline environment. This personal information, which is available from multiple social media platforms, demonstrates that virtue friendship can be achieved, or perceived to be achieved online, through the ability to determine another person’s character through their digital footprint. This was the very character Aristotle said was important to building virtue friendships. Interestingly, research has shown that an estimated 70 per cent of Facebook users have people they already know offline as Facebook friends (Kaliarnta, 2016, p76). These findings support the argument that social media platforms are being used by people to develop the connections they have offline and online and turn them into virtue friendships.

Over-sharing

The concept of over-sharing is not new at all. In the 1988 book ‘Handbook of personal relationships: theory, research, and interventions’ it was stated that “disclosure of inner feelings and experiences to another person fosters liking, caring, and trust, thereby facilitating the deepening of close relationships” (Duck 1988, p. 372). This assessment illustrated that even before social media existed, virtue friendships were built on over-sharing and that it was the normal character behaviour for people seeking to build virtue friendships and find a sense of “belonging”. Stefano Tardini and Lorenzo Cantoni’s 2018 research paper defined belonging as being part of a community (Tardini & Cantoni, 2018, p.373).

Since the introduction of social media platforms, over-sharing has become more pronounced and has received a significant amount of negative publicity. In Oversharing: A Critical Discourse Analysis, it defined over-sharing as:

“a new word for an old habit made astonishingly easy by modern technology. It is yet another product of digital advances that allow people to record and transmit their lives—in words, videos, and graphics—to anyone with internet access” (Hoffmann, 2009, p.2).

This definition is consistent with other research that concluded over-sharing was:

“to divulge more of their inner feelings, opinions and sexuality than they would in person, or even over the phone. Text messaging, Facebooking, tweeting, camming, blogging, online dating…are vehicles of this oversharing, which blurs the boundary between public and private life” (Agger 2015).

Though these definitions are contemporary and are well founded, they are simplistic and do not acknowledge other research that has identified numerous phycological factors as to why people over-share on social media.

Over-sharing, belonging and community

The 2011 review Why do people use Facebook? brought together several studies that looked at the psychology behind what motivated people to use that particular social media platform. The review found that 1) a need to belong and 2) a need for self-presentation were the two key factors driving people to use Facebook (Nadkarni & Hofmann, 2011, p.245). This view is consistent with American psychologist Abraham Maslow’s hierarchy of needs, which identified five key areas as to what drives a person’s motivation in life. These were physiological, safety, social or sense of belonging, esteem and self-actualization needs. Maslow’s held that:

“people act to satisfy the lower needs before satisfying their higher needs. A starving man for example, first devotes his energy to finding food. If the basic need is satisfied, he can spend more time on his safety needs, such as eating the right foods and breathing good air. When he feels safe, he can take the time to deepen his social affiliations and friendships. Still later, he can develop pursuits that will meet his need for self-esteem and the esteem of others. Once this is satisfied, he is free to actualize his potential in other ways. As each lower level need is satisfied, it ceases to be a motivator and a higher need starts defining the person’s motivational orientation” (Andreasen & Kotler, 2008).

In 2012, belonging was also defined as “the experience of being valued, needed, or important with respect to other people, groups, or environments, and the experience of fitting in or being congruent with other people, groups, or environments through shared or complementary characteristic” (Zhaoa, Lua, Wang, Chauc, Zhang, 2012, p.4), which is also consistent with Tardini and Cantoni’s definition of community. These definitions support this paper’s argument that social media users developed social networks and online communities built on virtue friends.

The review by Nadkarni and Hofmann uncovered that social media had also been an excellent tool for those who struggled to make connections offline. One of the studies highlighted in the review identified that “people with low or high levels of neuroticism were inclined to share more basic information” (Nadkarni & Hofmann, 2011, p.245).

The journal Are Close Friends the Enemy? Online Social Networks, Self-Esteem, and Self-Control published by Keith Wilcox and Andrew Stephen in 2012 conducted research into social networks, self-esteem and self-control. This study complimented and extended on the research by Nadkarni and Hofmann. The research concluded that people seeking “strong ties” online experienced an increase in self-esteem and confidence the more they browsed online, resulting in a reduction of self-control (Wilcox & Stephen, 2012). This research did not focus specifically on over-sharing but looked more broadly at the implications of a person having reduced self-control. While Nadkarni and Hofmann’s research demonstrated that some people over-share because social media platforms give them the confidence to express themselves and build connections through those platforms, in Wilcox and Stephen’s study it appears that over-sharing could be a behaviour exhibited when a person experiences an increase in self-esteem and confidence that leads to a lack of inhibitory self-control when seeking to build strong connections. These findings support this paper’s thesis that over-sharing is simply a normal characteristic behaviour that one would expect to see on social media platforms. The combination of building a social network and online community of virtue friends, having greater self-confidence, a desire to belong, and a reduction of self-control have created an environment of over-sharing.

The research so far reviewed in this paper has confirmed that it is a combination of variables that have contributed to an environment of over-sharing, with the search for belonging a common thread that connects all of them together. Several studies have introduced the concept of “social capital” to explain the connections people make and the behaviours they exhibit online today. It has been defined as:

“the core idea of social capital theory is that networks have value…social contacts affect the productivity of individuals and groups…Human capital refers to connections among individuals – social networks and the norms of reciprocity and trustworthiness that arise from them” (Bartkus & Davis, 2009, p.18).

In 2007, the Journal of Computer-Mediated Communication published the findings from a comprehensive study that examined the relationship between Facebook and social capital. The findings in this study again supported the results in other research identified in this paper that concluded that building strong connections had a direct relationship with self-esteem. Additionally, the journal paper supported Nadkarni and Hofmann’s conclusion that online networks were helping those who would otherwise struggle to build strong connections or find a voice, as well as encourage more self-disclosure (Ellison, Steinfield & Lampe, 2007, p.1146 & 1147). This reference to greater self-disclosure can be interpreted as over-sharing. Regardless of whether you accept this interpretation or not, the finds support the argument of this paper that over-sharing online is expected behaviour between virtue friends. It also highlights that virtue friendship can be achieved in an online environment.

Conclusion

From research identified in this paper, it is evident that social media platforms have enabled people to grow their social networks widely with apparent aim of cultivating virtue friendships, the extent of which may at times seem limitless. The ability to determine a person’s character through the sharing of personal information on multiple social media platforms has been recognised as the conduit to achieve this. Through their quest for belonging, users have identified with a community and it has given those who lack confidence the means to share their stories with a wider audience. Even though over-sharing has been seen by some to be about depicting a false representation of one’s self, research has demonstrated that for others it has been about getting oneself known by actively connecting to a wide social network which over-sharing facilitates. Over-sharing is now seen as the norm if one is seeking to build strong connections in both offline and online environments, and a way of reaching-out to the world. A person’s desire to belong and build strong connections is clearly evident by the growth in the number of people joining social media platforms.

References

Agger, B. (2012) Oversharing: Presentations of Self in the Internet Age. Summary retrieved from https://www.taylorfrancis.com/books/9781136448270

Andreasen, A., Kotler, P. (2008). Strategic Marketing for Nonprofit Organizations. New Jersey, United States of America: Pearson Prentice Hall.

Bartkus, V., Davis, J. (2009). Social Capital: Reaching Out, Reaching In. Cheltenham: Edward Elgar Publishing Limited.  Retrieved from http://link.library.curtin.edu.au/p?pid=CUR_ALMA51115531750001951

Bernstein, E. (2013). Thank You for Not Sharing –  What Triggers People to Reveal Too Much; Avoiding the Post-Conversation Cringe. Retrieved from https://www.wsj.com/articles/SB10001424127887323826804578466831263674230

Duck, S (1988). Handbook of personal relationship: theory, research, and interventions. John Wiley & Sons Ltd. Retrieved from http://depts.washington.edu/uwcssc/sites/default/files/Reis%20%26%20Shaver,%201988.pdf

Ellison, E., Steinfield, C., Lampe, C. (2007). The Benefits of Facebook “Friends:” Social Capital and College Students’ Use of Online Social Network Site. Journal of Computer-Mediated Communication. Retrieved from https://doi.org/10.1111/j.1083-6101.2007.00367.x

Kaliarnta, S. (2016) Using Aristotle’s theory of friendship to classify online friendships: a critical counterview. Retrieved from https://link.springer.com/content/pdf/10.1007/s10676-016-9384-2.pdf

Nadkarni A., Hofmann, S. (2011). Why Do People Use Facebook? Review. Retrieved from  https://doi.org/10.1016/j.paid.2011.11.007

Papacharissi, Z. (2011). A Networked Self: Identity, Community, and Culture on Social Network Sites Retrieved from https://ebookcentral.proquest.com/lib/curtin/detail.action?docID=574608#

Power of positivity (n.d.) What Do Your Social Media Updates Reveal About Your Personality? Retrieved from https://www.powerofpositivity.com/social-media-updates-personality/

Tardini, S., Cantoni, L. (2018) A Semiotic Approach to Online Communities: Belonging, Interest and Identity in Websites’ and Videogames’ Communities. Retrieved from https://www.researchgate.net/publication/266218884_A_SEMIOTIC_APPROACH_TO_ONLINE_COMMUNITIES_BELONGING_INTEREST_AND_IDENTITY_IN_WEBSITES%27_AND_VIDEOGAMES%27_COMMUNITIES

Wilcox, K., Stephen, A. (2012) Are Close Friends the Enemy? Online Social Networks, Self-Esteem, and Self-Control. Journal of Consumer Research. Retrieved from  https://doi.org/10.1086/668794

Zhaoa, L., Lua. Y., Wang, B., Chauc, P., Zhang, L. (2012). Cultivating the sense of belonging and motivating user participation in virtual communities: A social capital perspective. International Journal of Information Management. Retrieved from https://doi-org.dbgw.lis.curtin.edu.au/10.1016/j.ijinfomgt.2012.02.006

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Beauty Influencers and Their Changing Identities

Abstract

This paper explores how within the beauty community, specifically looking at the YouTube and Instagram community of influencers that have amassed millions of followers, beauty influencers are shaped by the community as they make changes to their identities based on the platforms they are on. The platforms explored are Instagram and Twitter, discussing the infrastructure and community each platform has and the power they have. Examples of beauty influencers and their scandals are used to illustrate this point. The community and individuals who participate in the community are discussed briefly, in terms of what role they play and what power they have individually and collectively. Overall, Instagram is found to lean towards community and Twitter towards infrastructure to influence change within identity in beauty influencers.

Keywords: identity, Twitter, Instagram, social media, beauty influencers, power, beauty blogging

Introduction

The beauty industry has benefited from the fast paced and ever growing community it has attracted online. The dynamics the community present many questions as to how they continue to work and grow. In this paper, I aim to look at identity in communities and networks and will focus on the online beauty community, specifically looking at the YouTube and Instagram community of influencers that have amassed millions of followers, and I argue that beauty influencers are shaped by the community as they make changes to their identities based on the platforms they are on. The theme of power will be explored as it is a concept that ties into all aspects of this paper. First, I will compare both platforms of Instagram and Twitter, discussing their differences and similarities. Next I will examine each platform individually starting with Instagram and the relationships between individuals and influencers and how this relation shapes an influencer’s identity. Finally, I will explore Twitter and its infrastructure and, community and how it can impact how an influencer creates their identity. For the purposes of this paper, I will only discuss influencers who have a relatively large following, English and Western sector of the beauty community. This will help narrow the paper and explore influencers who do alter their identity at a larger scale.

Definitions

Key concepts such as community and identity must be defined to create a framework for this essay. According to Sanders (as cited in E Rice et al., 2004, p. 4), community is made up of four elements, which include “a place to live, a spatial unit, a way of life, and social system”. E Rice et al. (2004) further states that virtual communities though may not fit into past definitions of communities which were made more for physical communities, still are communities as they are based on different ideas compared to physical communities. They are more focused on the individual conveying their identity as true as possible without general regard to social rules in physical communities. Virtual communities are based on “shared social practices and interests”, and physical based on “shared social and physical boundaries” (E Rice et al., 2004). A more recent definition by Preece (as cited in Cavanagh, 2009, p. 2) states a community’s characteristics include “shared goals, common interests, shared activities and governance, mutual satisfaction of needs, co-operation, enjoyment, pleasure and location as common understandings of community”. This definition of community can be used to define and lay out characteristics of the beauty community. The beauty community of influencers all have a shared interest in beauty, with a focus on cosmetics and they all have a mutual understanding and passion for it. They share social boundaries in the form of grouping together influencers who have the same style of makeup or content and the social practices are very similar across influencers, sharing their makeup or lifestyle surrounding the topic of beauty. Instagram’s algorithm pushes this further by recommending similar beauty accounts to a user based on who they follow, as they post similar content. This showcases that the beauty community has characteristics of a typical community and it is not a new concept of a community. Twitter showcases this as well by the hashtags displaying several users posting makeup looks or tweets relating to beauty, showing their participation and shared interests. Dyrberg (1997) defines identity as the final product of identification, one that happens due to the existence of complex power relations. Such a definition is relevant to beauty influencers that make a brand out of their name, their identity is formed through power relations and what they do.

Instagram and Twitter

Both Twitter and Instagram have its differences and similarities in the way the community and platform encourage for aspects of identities. Both Instagram and Twitter have a like function which usually means that the viewer is showing their approval of the post (Anagnostopoulos, Parganas, Chadwick, & Fenton, 2018). The way one responds to post however, are different, as on Instagram, the comment stays within the post, while on Twitter, a new tweet is made but is attached to the original tweet (Highfield & Leaver, 2014). This difference can cause an influencer to alter their identity differently, as on Instagram, comments may have little effect due to the grouping of all the comments. Whereas on Twitter, each individual reply is a tweet on its own, creating a more sense of self for the individual as beyond their username, their display name and profile photo are shown, which might have a greater effect on how the influencer takes feedback from their posts and decides to alter from it. It might also affect the way a commenter makes their comment and what kind of message they decide to leave. Those on Instagram are only identified by their username in the comments but on Twitter, more of their identity is shown. The way comments are made on both platforms and how they can affect alterations in identity can be seen through the example of Samantha Ravndahl, who posted a photo of her in Japan and including in the description her experience and what lessons she has learnt through the trip (Ravndahl, 2018). Immediately, her post received negative comments, calling her privileged and uncultured. Ravndahl turned the comments off on that post and has never since posted anything on her Instagram of similar content. She also posted the same photo and caption to Twitter and received some negative comments but also received drastically different, positive comments. This shows that bad comments in her Instagram post gave little care in leaving a negative comment, whereas on Twitter, those who left comments realised and understood the content Ravndahl was posting. This example shows the differences between the two platforms and displays the different aspects of them. Conversely, influencer James Charles receives many positive comments on both platforms but projects drastically different identities on both platforms, with Twitter, he creates an identity of being relatable and tweets about everyday things, however with Instagram, he focuses more on makeup, fashion, and lifestyle, thus creating a professional version of himself. Both influencers show even on different platforms, communities can be similar or drastically different and how an influencer may want to alter their identity differently across platforms.

Instagram

The beauty community on Instagram are often mocked by influencers on other platforms, from their wavy brows to breast insert blending sponges, one may look at them and not understand how they work. The community can be broken up into four dominant users; brand accounts, influencer accounts, update accounts and, individual accounts. This paper will focus mainly on influencer and individual accounts, looking at the relationships and community formed around influencer accounts. Individual accounts can be viewed as the everyday participant on an influencer’s Instagram posts. These accounts may view their interactions on posts having little to no impact, however Granovetter (1973) argues that their interactions is tied to bigger aspects of social structure and that they have little to no control of this. Such interactions can also be viewed as weak ties, which are relationships people have that hold lesser value than strong ties which are ties that have a relationship that holds a strong bond. The interactions consist of commenting or liking an account or post and, viewing these posts, and the way they do this affects the community they form by influencing the social cues. This in turn impacts the influencer users who take the feedback they receive from the individual users to alter their posts/account and in turn they tweak their identity to fit the community.

Since Instagram is limited to photos, videos and a text description, this impacts how an influencer can build and present their identity. Highfield and Leaver (2014) point out that compared to other platforms, Instagram encourages “standardised bits of information”, instead of giving an extensive story. This is due to the limitations of the platform, one is only allowed to post media and text is only an option in captions and though one can share text via images, it still is a media format. This is also brought over to Instagram stories where stories are limited by time. This forces influencer to share a snippet of what they want to. Such standardised information is reflective of influencer accounts, with majority of their posts being photos at an event, a restaurant, the beach and, so on. This limit influencers on what and how much they can share about their identity. Thus, each post is important in helping to build and alter their identity, with help from comments and feedbacks from their followers, the individual users. This creates a feedback loop, allowing influencers to create and enhance any aspects of the presented identity that received approval to grow more. Thus, this shows how influencers are influenced by individual accounts and how they are shaped by the community and don’t shape themselves, they might create an identity initially, however are eventually shaped by the community. Such can occur through comments as help represent the community and are part of the influencer’s identity as they take on their suggestions and whenever you visit their page, the comments reflect aspects of the influencer, again showing that individual users shape influencers. This relationship works as individual users get content that they desire and the influencer gets more likes, comments and, views on their posts, thus increasing their influence on people. This reveals that identity of influencers are in the hands of their followers and the community. Due to the strong ties influencers and individual accounts have, in which individual accounts help to provide influencers the power they have, they almost force influencers to change their identity or fear losing their power. This is displayed by beauty influencer James Charles who has had his identity damaged by a racism scandal, which will be discussed later in detail, tries to the best of his ability to prevent another racist scandal to his name appear again in fear of losing his reputation (Charles, 2018). It must also be noted that influencer accounts can become individual accounts on other’s Instagram pages. This allows influencers to experience a similar role to individual accounts, but will never fully experience it as their power and influence will translate in their interactions as their fans will back them up.

Twitter

Twitter in the beauty sphere is perceived to be a smaller platform compared to Instagram, but serves a purpose for some influencers. Like the analysis done on Instagram, I will only look at influencer accounts and individual users. Twitter has a different dynamic compared to Instagram, due to the limitations of the platform, where each tweet is limited to 240 characters. Veletsianos (2012) observes that the social networks within Twitter is a result of user’s connections with one another. Twitter not only separates each tweet from another, making each unique and a post of their own, but also structures each tweet consistently, having aspects such as date and time, username, text, and if added, links, photos, videos, hashtags and, mentions (Highfield & Leaver, 2014). This consistency leads to the platform easily being used for conversation and collaboration (Gruzd, Wellman, & Takhteyev, 2011). An influencer typically has several thousand followers and interacts with their fans. Interactions include, likes, replies, follows and, retweeting/quote tweeting. Such interactions can be easily seen on the influencer’s and individual’s page. Interactions and posts are quick and fast paced, this simulates the everyday life more in comparison to other social media platforms. The community works and is active as those who participate use Twitter to keep in touch with people, in this case to learn more about an influencer’s life (Gruzd et al., 2011). Influencers can receive tweets and comments about a tweet they posted from individuals, either positive, negative or neutral. Due to more direct, public and accessible conversations, Twitter becomes a more social platform, actively displaying strong connections influencers may have.

The nature of Twitter may cause influencers to alter their identities in terms of the relationships they show publicly. This is especially relevant as in the beauty influencer industry, the friendships one makes are also business relationships, so they might want to boost each other’s following count by faking the strength of the relationship. The community here plays a part as they can be happy to see the close relationship and encourage is by following the other influencer, thus leading to both influencers gaining more power through influence. This displays the power community has on identities of influencers, if they enjoy the identity they showcase, they encourage it and follow them. A way the platform shapes influencers is the nature of the platform. It restricts influencers with the character limit and the fast-paced tweets. Information is spread quickly (Milstein, Lorica, Magoulas, Hochmuth, & Chowdhury, 2009) and can cause influencers to rethink their tweets or count on the fact that Twitter moves quickly and tweet controversial things, as it is a platform of instantaneous posting. This can be seen through the example of James Charles, who got himself into trouble by posting a racist and ignorant tweet, joking about Ebola and Africa. Charles was quickly reprimanded by many and called out for being ignorant and racist and soon after, he apologised (Tea, 2017). Charles was blind to how fast information can spread and how it doesn’t just pass and was reminded of this through his ignorant and racist tweet. After such an event, Charles is no longer seen to be joking about race or Ebola and he has yet to post a tweet without much thought. This shows the power and immense influence of the community and how they can collectively create power in numbers and use it against people who are ignorant and racist. It showcases the way a community and dynamic of a platform can cause an influencer to tweak parts of their identity to fit the platform and its user’s demands.

Conclusion

Overall, both Twitter and Instagram’s community and platform play a part in how an influencer constructs and changes their identity. After exploring both platforms and discussing their similarities and differences, both platforms either lean towards community or platforms in how they influence change. Twitter leans towards the way the platform is constructed and Instagram leaning more on the community. However, both platforms use both platform and community to influence the change. Beauty influencers gain more out of changing their identity power and influence. A little was discussed about the community and the relationship they hold with influencers and the power they have in numbers and individually.

References

Anagnostopoulos, C., Parganas, P., Chadwick, S., & Fenton, A. (2018). Branding in pictures: using Instagram as a brand management tool in professional team sport organisations. European Sport Management Quarterly, 1-26. doi:10.1080/16184742.2017.1410202

Cavanagh, A. (2009). From Culture to Connection: Internet Community Studies. Sociology Compass, 3(1), 1-15. doi:10.1111/j.1751-9020.2008.00186.x

Charles, J. (Director, Producer) (2018, March 30). SHANE DAWSON AND RYLAND DO MY MAKEUP [YouTube video]. Retrieved from https://youtu.be/CeCgsmTjHjk

Dyrberg, T. B. (1997). The circular structure of power: politics, identity, community: Verso.

E Rice, R., Katz, J., Acord, S., Dasgupta, K., David, K., Dasgupta, S., & David. (2004). Personal Mediated Communication and the Concept of Community in Theory and Practice (Vol. 28).

Granovetter, M. S. (1973). The Strength of Weak Ties. American Journal of Sociology, 78(6), 1360-1380. doi:10.1086/225469

Gruzd, A., Wellman, B., & Takhteyev, Y. (2011). Imagining Twitter as an Imagined Community. American Behavioral Scientist, 55(10), 1294-1318. doi:10.1177/0002764211409378

Highfield, T., & Leaver, T. (2014). A methodology for mapping Instagram hashtags. First Monday, 20(3). doi:10.5210/fm.v20i1.5563

Milstein, S., Lorica, B., Magoulas, R., Hochmuth, G., & Chowdhury, A. (2009). Twitter and the Micro-Messaging Revolution : Communication, Connections, and Immediacy–140 Characters at a Time. Sebastopol, UNITED STATES: O’Reilly Media.

Ravndahl, S. [SsssamanthaaMUA]. (2018, January 4). Feeling pretty blessed and grateful [Tweet]. Retrieved from https://twitter.com/SsssamanthaaMUA/status/948739378238578688

Tea, H. F. T. (Producer, Editor) (2017, February 16). JAMES CHARLES: IGNORANT COVER BOY? [YouTube video]. Retrieved from https://youtu.be/9dTbq5pdYC4

Veletsianos, G. (2012). Higher education scholars’ participation and practices on Twitter. Journal of Computer Assisted Learning, 28(4), 336-349. doi:doi:10.1111/j.1365-2729.2011.00449.x

 

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Instagram has provided a platform for social influencers to create a false sense of wants and needs among young adult women

Abstract 

This conference paper examines the social media app, Instagram and how it has provided the ideal platform for social influencers to create a false sense of wants and needs among young adult women today. It delves into the reasons why Instagram provides a place in which it makes this possible. The factors that contribute to a user becoming an influencer, and the profound effect the images uploaded on this platform have on women and their desires. The paper will disclose some of the biggest social influencers active on Instagram today and the impact they are having on young women and the decisions they make as a result of being exposed to these glimpses of influencers’ lives. The paper will consider the numerous effects influencers have on young adult women, from the clothes they purchase, to the holidays they go book, the fitness trends they partake in and more. The paper will also consider how the images portrayed on Instagram do not always portray the reality of the influencer; they are created to reflect a certain image they want followers to perceive.

Keywords:

Social Media, Instagram, Identity, Influencer, Image

Thesis statement:

Instagram has provided a platform for social influencers to create a false sense of wants and needs among young adult women.

Social media platform, Instagram, has provided a platform for social influencers to create a false sense of wants and needs among young adult women by providing influencers (including celebrities) with a platform to portray a lifestyle filled with everything someone could or should possibly desire. This includes everything from holidays, fashion, cars, beauty and health products and procedures that the impressionable and easily-influenced young adult women yearn for — to be more like the influencers everyone admires so much. Firstly I will discuss what a social influencer is and give examples of a few of the most popular ones today. Secondly I will discuss how influencers use the social media platform Instagram to achieve this status. Thirdly the effect these influencers have on young women’s wants and needs. Finally I will discuss how young women shape their identity and self-worth is shaped by influencers.

It is not a new concept that young adult women, who might arguably be easily influenced, look up to others who seemingly “have it all.” The Kardashian-Jenner family craze is a good example of this. The family who originally rose to fame with a reality show based on their everyday lives now has a cult following of young adult women across all their social media platforms, including Instagram. In turn, the members of this family all make a profitable living from their social media platforms by promoting products on their accounts.

“…the Kardashian-Jenner family members can bring in a sizable income with very minimal effort just by using their social media accounts,” (Kirst, S, 2015).

The Kardashian-Jenner family is just one example. There are numerous young attractive people on Instagram that aren’t classified as a celebrity, but have just as much influence by simply portraying a life that makes others envious. Back before Web 2.0, young adults used to seek information about these people in magazines and television interviews. However, the introduction of social media, in particular the Instagram platform, has allowed young adult women to gain a more in-depth insight into these people aka influencers and their world by building a connection with them that was not available to them previously.

Another good example of a well-known social influencer on Instagram today is Australian fitness guru Kayla Itsines, who has impacted women’s fitness with her Bikini Body Guides. She has a huge following of 9.5 million resulting from the BBG fitness movement which has seen women around the world upload their weight loss progress photos depicting the results they’ve had by using Kayla’s guides. A whole online community has evolved from this and Kayla has a high interaction rate with followers by reposting their progress photos on her account.

Whether young adult women interact with these influencers or simply double tap the photo to like it, they are connected in a way they never were before. Young adults are now privy to their world, to what they get up to on a daily basis, where they go for their morning coffee, which F45 they exercise at, what they eat for breakfast, where they go on holiday and what brand of clothing they wear to that destination. “Instagram provides information about a vast amount of other people, what they are doing, and how they are feeling.” (Vries, Moller, Wieringa, Eigenraam and Hamelink, 2017, p.3).

If followers admire an influencer’s perfect skin, they can purchase the skincare range they use, if they admire their physique, then, they can look at their Instagram profile and see what exercise program they do, according to what appears on their feed that is. For example, if someone wanted lips like Kylie Jenner, they can purchase her Kylie Cosmetics Lip Kit. If someone desired to have the same physique as Kayla Itsines, they can download her Bikini Body Guide.

Unlike magazines and television, which young adult women solely relied on in the past to keep up-to-date with influencers, social media platforms like Instagram allow participants to be visible through their self-created profile and links to another network of connections. These connections are simply made by hitting the follow button. It is why Instagram is quite different to other forms of social media (particularly Facebook and LinkedIn) as it does not require someone to have a large friendship or acquaintance group to begin with, in order to grow a significant following. People simply have to have an interest in a certain account’s content. The use of hashtags on Instagram has made it easy for people to find images and accounts with specific themes or content that pertains to their interests. Because all Instagram influencers’ profiles are set to public, they are visible to everyone which has allowed people to easily connect with them on a more intimate level for the first time ever.

However, these influencers are quite insignificant without interaction from their extensive following

The text Friends, Friendsters, and Top 8: Writing community into being on social network sites (boyd 2006) states that the role of followers assist greatly in the building of a person’s online profile and the more connections we have, the greater opportunity there is to interact with others; and this rings true for Influencers, who all have a significant following and therefore have more credibility and clout over someone who just has a handful of followers.

Further to this, Donath and boyd (2004) talks about the importance of growing a network.

“Being the bridge between two otherwise disconnected people or groups is a strategically important role (Burt 2000) particularly if there is valuable information or opportunities to be shared between them. The Bridge, being connected to these disparate groups, has access to a broad range of information.” (p.71).

In this case, Instagram is the “bridge” that allows people to exchange information through images and a sentence or two that captions the image. This was simply not possible before. Instagram has allowed people with similar interests to come together from all over the world. It allows them to share ideas, advice and influence others with the images they capture and share. There is a lot of competition when it comes to Instagram as there are so many accounts to choose from to follow. The content shared by the Influencer needs to remain relevant and interesting in order to retain and increase their following.

The connection between followers and influencers was deemed so important that Instagram debut the all-important blue tick of verification of an account belonging to a celebrity or social influencer. Introduced in August 2017, this tick ensured that users were following and interacting with the “real” influencer. An article produced by UK’s Metro at this time explained the tick as being important for the Instagram platform:

“Verified means that the profile that has been confirmed by the social media platform that it is the official profile for that person, or brand that it represents. This is particularly useful for famous people, so you know you are following the person you intended to and not some phoney.” (Moloney, 2017)

This blue tick was a way of giving influencers authenticity, however it does not necessarily mean their posts will be as well. A lot of influencers are in fact paid to feature products, services, etc. to post on their Instagram.

Kirst discusses how at first glance, Kylie Jenner’s Instagram looks like homogenous photos of the influencer, but there’s much more to it.

“…when you look a little closer – and read the captions on her photos – you realize the pictures can actually be broken into two categories: Gratuitous or endorsed. From waist trainers to false eyelashes, from fashion lines to mattresses, Kylie does not discriminate.”

So, although these influencers might not actually use these products, they portray them in a way that they do. However it would be unfair to say that all social influencers use their position to promote everything and anything for money.

Either way, these posts from influencers have a powerful effect on young adult women, giving them a false sense of want and need to buy the product or use the service regardless.

As of March 1, 2017 social media influencers were made to be more transparent about what products were advertising, and what products they were promoting because they genuinely used and liked.

“…under new advertising standards, social media “influencers” have to clearly label their sponsored content. It means that, for the first time in Australia, you will have a pretty good idea whether the post in your Instagram feed has been paid for by a brand. The new code by the Australian Association of National Advertisers (AANA) covers all social media platforms, and any kind of social media user.” (Putill, 2017)

However, these products are still being featured by an influencer in a way that make followers desire them, thus creating a false sense of wants and needs.

For example, you can practice yoga in an old t-shirt and unflattering bike pants and get the same benefit from the workout as someone wearing the latest Lululemon attire.

Lululemon even have brand ambassadors that are active in the yoga scene. So the majority of yoga posts you find on Instagram are associated with the brand which further reinforces this image and a false sense of needing the clothing to partake in the activity.

A picture can convey much more than words which is why the Instagram platform is so effective. It is different to other social media platforms available today as it is predominately image-based, with text being secondary. As a result, people put more time and effort, not to mention filters, into getting the perfect photo to portray the moment in time, which will have a bigger impact on followers and make them want to buy that dress, drink that coffee from the café or visit a certain day spa for a particular facial, so that they too, can live like the person they look up to – that is, the influencer.

Even though it is focussed on images, people are able to leave comments and direct message people, and just recently post live updates, which allows for a lot more interactions between users than when the platform was first released.

Although the tagging feature is available to let followers know the place they are at and the brand of clothes etc. that feature in the image, it is the comments and direct message capability of Instagram that allows them to further communicate with the influencer to ask more about the clothing they might be wearing in the image. For example, what shop, what size they are wearing, if it’s good quality etc. all the typical questions someone would have before making a purchase. It works with everything the influencer would post about, whether it is a facial they had a particular day spa, the skincare they use on a regular basis or the gym class they just posted about attending. Due to an influencer’s extensive following and the trust they build via the two-way interactive relationship allows consumers to feel as if they are making a more informed decision when making a purchase. Influencers are deemed a credible source for information. (Glucksman, 2017).

This is why people take their advice or simply what they have to say on-board and immediately feel confident in purchasing or trying whatever the influencer has posted about.

Regardless of whether these followers actively participate by commenting, liking or direct messaging their connections, they still make up part of this community and can still be influenced by what is posted by the influencers they follow.

Pearson describes this interaction well in All the World Wide Web’s a stage: The performance of identity in online social networks with the statement:

“Performance in mediated spaces, such as those found in Web 2.0 and SNS, is an interlocution (Burnett, 2000). As such, it requires willing and engaged participation in mediated exchanges. Whilst it is true that users can lurk, even watching a performance constitutes a form of engagement.” (Pearson, 2009)

So, although followers might not interact with an influencer, it is possible to see an impressive, carefully filtered image that captures attention. In this instance, it could be a photo of an influencer at a new bar, you can then ‘follow’ the Instagram account for that bar and then later go to the bar with a sense of urgency just because it appeared on an influencers account, not necessarily because you really need to.

Overall influencers portray a life of almost perfection, in which “everyday” young adult women aspire to. By letting followers into their worlds, influencers are giving them desires that they might not have even thought of before or realised that they needed. A lot of what is seen is a highlights reel of the influencer’s life, mundane tasks, or actions are photographed in a way that makes it looks far more exciting than it is portrayed through filters.

More often than not, the typical young adult women feel the need to live up to these unrealistic expectations after following the influencers’ accounts.

“Individuals compare themselves and their lives to others based on the information they receive about these others. Given the vast amounts of social information that social media offer, it is not surprising that university students said in interviews that they compared themselves to others on social media.” (Doyle et al., 2017)

However they will be persuaded to use the same beauty product, or perhaps undertake the influencer’s fitness campaign in order to be more like them in some shape, way or form or perhaps be inspired to pursue the same career or have the same ambitions as someone they follow.

In the paper entitled Public displays on connection (Donath and boyd, 2004) it reaffirms this and touches on how these platforms and displays facilitate these connections. It states:

“Social networks – our connections with other people – have many important functions. They are sources of emotional and financial support, and of information about jobs, other people, and the world at large. The types of social networks that develop in different communities have a profound effect on the way people work, the opportunities they have, and the structure of their daily life.” (Donath and boyd, 2004, p.1).

Instagram definitely provides the ideal platform for connections and with people that we normally would not be able to connect with before its existence. As a result, like Donath and Boyd said, it has a “profound effect on daily life,” (Donath and boyd, 2004).

Social media platforms in general have produced a generation of people who document their everyday living on their Instagram accounts. It is a common occurrence to see people publicly taking selfies with their cocktails, at the beach, or out shopping, similar to those influencers they so eagerly follow. As a result, a lot of young adults today base their worth upon the number of likes and followers they have on their Instagram accounts.

To draw on Pearson’s reading again entitled, All the World Wide Web’s a stage: The performance of identity in online social networks it refers to this display of people’s lives on social media as the glass bedroom. The text states that:

“The metaphor can take a number of forms, but at its core it describes a bedroom with walls made of glass. Inside the bedroom, private conversations and intimate exchanges occur, each with varying awareness of distant friends and strangers moving past transparent walls that separate groups from more deliberate and constructed ‘outside’ displays. The glass bedroom itself is not an entirely private space, nor a true backstage space as Goffman articulated, though it takes on elements of both over the course of its use.” (Pearson, 2009.)

This reading gives a rather accurate description of Instagram and the way people, in particular Influencers utilise the social media platform in a way that sees them only sharing images that depict them in a light they want to be viewed, allowing them to control what is presented to the audience.

As a result, social media and Instagram in particular is often referred to as someone’s “highlights reel” – people are viewing all the good things happening in someone’s life and this is not always accurate.

Many young adult women of today have a desire to be an influencer themselves. Instagram has seen the emergence of people making a living from sponsored posts. Influencers get paid by companies to feature products on their in order to market them to their extensive following. This creates a false sense of needs and wants among the young adults following them. While achieving celebrity status might not be within reach for most people, it is more likely they can be like their favourite influencer and have “it all” – just like them.

Lifestyle envy is the psychological term that explains the feeling that someone gets when they see a picture on Instagram that they want. It is this comparison young adult women feel when scrolling through Instagram that gives them a false sense of needs and wants.

Young adult women do not need things, or products to be happy, but Instagram is shaped in a way that influences them to believe they do.

As a result, Instagram has indeed provided a platform for social influencers to create a false sense of wants and needs among young adult women. It is almost forced upon us, sometimes subliminally to want what they have and more.

 

References:

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Wellman, B., & Gulia, M. (1999). Net surfers don’t ride alone: Virtual community as community. In P. Kollock & M. Smith (Eds.), Communities and Cyberspace. New York: Routledge. Retrieved from http://groups.chass.utoronto.ca/netlab/wp-content/uploads/2012/05/Net-Surfers-Dont-Ride-Alone-Virtual-Community-as-Community.pdf

 

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The potential benefits of virtual communities on Facebook for Indigenous Australian youth

­Abstract

Virtual communities on Facebook have several potential benefits for young Indigenous Australians. These communities may help to reinforce young Indigenous Australians’ identities, foster new community ties and strengthen existing ones, and improve educational practices and opportunities. This paper first discusses virtual communities on Facebook and the use of Facebook by Indigenous Australians. It then examines each of the potential benefits listed above drawing on peer-reviewed studies and the popular Indigenous Facebook group, Blackfulla Revolution. Lastly, it describes the limitations of the resources used and proposes areas of study that may be beneficial in future research. 

Introduction

The true meaning of “community” has long been disputed amongst academics and theorists, and a clear definition of the word has yet to be agreed upon (Katz, Rice, Acord, Dasgupta & David, 2004, p. 304). The Internet, which allows people from all over the globe to connect with one another, has made finding a widely accepted definition even more challenging. Katz et al. (2004) describe the difference between a physical community, a “population group defined by the space that it occupies” (Park, as cited in Katz et al., 2004, p. 311), and a virtual community, characterized by “intimate secondary relationships, specialized relationships, weaker ties, and homogeneity by interest” (Wellman & Gulia, as cited in Katz et al., 2004, p. 313). While the focus of this paper will be on virtual communities, it is important to note that physical and virtual communities are not mutually exclusive – members of a virtual community may also share a physical space and vice versa. Ridings & Gefen (2006) provide a more comprehensive definition of virtual communities: “people with shared interests or goals for whom electronic communication is a primary form of interaction” (para. 5). Using this definition as a framework, this paper will explore the potential benefits of virtual communities on Facebook for Indigenous Australian youth. These benefits include the reinforcement of Indigenous identity, the building and strengthening of community ties, and improvements in education.

Indigenous Australians and Facebook

Facebook is a social networking service that allows users to create their own profile, link to other profiles by adding “friends” and/or joining groups, post and share content (e.g. photos, videos, text posts, links, etc.), organise events, subscribe to (i.e. “like”) public pages, and more. Facebook is currently the most popular social networking service in the world (Statista, 2018), with roughly 1.45 billion daily active users in March 2018 (Facebook Newsroom, 2018, para. 3). Its core functionality is its users’ ability to connect with “friends” and belong to groups of people with which they have something in common (Lumby, 2010, p. 68). Community is therefore integral to Facebook. Facebook also enables several types of communities. It may help to form new communities of people with similar interests, values and/or goals that otherwise may never have had the opportunity to meet, or it may strengthen communities that already exist offline (Rice, Haynes, Royce & Thompson, 2016, pp. 10-11). The functionality and wide, frequent usage of Facebook make it a useful tool with which to examine the potential benefits of virtual communities.

 Rice et al. (2016) state that despite the “economic, social, cultural and geographic factors” that may limit their access, Indigenous Australians have been using the Internet and social media since its early introduction in Australia (p. 2). Furthermore, since mobile phones have facilitated Internet access, the use of social media as a communication tool by Indigenous Australians has become increasingly widespread (Rice et al, 2016, p. 3). In fact, studies have found that Indigenous Australians are over-represented as users of Facebook; 73% of Indigenous Australians actively used Facebook in 2015, compared to only 62% of the general Australian population (Dreher, McCallum & Waller, 2016, p. 29). Across the board, adolescents and young adults are known to be the primary users of social media (Rice et al., 2016, p. 2). This coupled with the fact that young Indigenous Australians face a unique set of challenges – for example, poor standards of education (Townsend, 2015, p. 2) – is the reason for the focus on Indigenous Australian youth in this paper. 

Indigenous Identity

 It has been suggested that the Internet may provide a path for Indigenous people to create “richer representations” of themselves, speak up for themselves, and publish their own stories in a place where participation is not limited (Christie, as cited in Lumby, 2010, p. 70). Being a part of a virtual community, particularly one on Facebook, helps young Indigenous Australians to understand, construct and express their identities. In her study of urban Indigenous identity on Facebook, Lumby (2010) describes how several Indigenous Australian Facebook groups encourage their users to share their art, music, ideas or “anything [they] are proud of” (p. 70). She suggests that this kind of encouragement allows young Indigenous Australians to build a stronger sense of identity and “perform” it to others in these groups (Lumby, 2010, p. 70). The concept of “performing” Indigenous identity on social media has been a popular subject of research in recent years. Carlson (2016) notes that in her research on Aboriginal identity, community and social media, several of her participants stated that they “visually express” their Indigeneity to others through their Facebook profiles, posts and networks; one participant stated that her profile, photos, groups and friends on Facebook “all highlight [her] Aboriginality” (p. 255). Rice et al. (2016) argue that performing their identity to others in Indigenous-specific Facebook groups may help young Indigenous Australians to further define and affirm that identity (pp. 4-10). It seems, then, that virtual communities on Facebook may aid Indigenous Australian youth by allowing them to explore and embrace their Indigeneity.

It has been suggested that the importance that young Indigenous Australians place on representing their cultural identity online may also have negative implications, particularly for those who do not “look” Indigenous. For example, Carlson (2016) notes that “a significant number” of participants in her research reported being challenged and/or mocked for claiming to be Indigenous online, and some admitted to “fabricating aspects of cultural knowledge” so as to be accepted in online communities (p. 256). Similarly, Lumby (2010) posits that Facebook can act as a “restraining force that regulates who can and who cannot be Indigenous”, but also notes that this kind of “surveillance” of Indigeneity regularly occurs among Indigenous Australians in the offline world too (pp. 71-73). This suggests that the issue of identity surveillance is not limited to or a result of social media.

Nevertheless, the impact of virtual communities, particularly those on Facebook, on Indigenous identity are generally positive. Rice et al. (2016) point out that a “strong cultural identity” has known positive outcomes for young Indigenous Australians, including greater participation and achievement in education and improved mental health (p. 13). Furthermore, it has been argued that all “authentic” Indigenous websites (i.e. websites run for and by Indigenous people) reaffirm Indigenous identity and assert “the right of Indigenous peoples to survive” (Dyson, 2011, p. 259). It could therefore be argued that all Facebook groups, pages and profiles run by Indigenous Australians are, in themselves, reaffirmations of Indigenous identity and assertions of the right of Indigenous Australian people to live and thrive.

Community Ties

As mentioned earlier, communities on Facebook, such as groups and pages, can help foster new community ties between people who may never otherwise have met offline or strengthen ties within existing communities and networks (Rice et al., 2016, pp. 10-11). This is particularly important for Indigenous Australians, who are more likely than other Australians to live in remote or very remote communities (Rice et al. 2016, p. 10), and who are often forced to leave their original territories to seek education and/or jobs (Dyson, 2011, p. 260).

Creating New Community Ties

Dyson (2011) notes how the Internet and social media play a crucial role in helping to “reconnect the Indigenous diaspora” (p. 260). She uses the example of the Indigenous Canadian Wendat Nation, who after being widely dispersed from their original home in the 17th century, now use discussion groups on Yahoo to talk about a range of topics including identity, culture, language, planned gatherings and the reacquisition of their original territory (Dyson, 2011, p. 260). There are several Facebook groups and pages designed for Indigenous people all over Australia to connect over similar issues to those discussed by the Wendat people. For example, the popular Indigenous Blackfulla Revolution Facebook page lists their interests as: “culture, dreamtime spirituality, first nations and dialects, history, self-determination, empowerment and advancement, and awareness and education” (Blackfulla Revolution, n.d.). The page has over 170,000 likes and followers, and regularly shares Indigenous news stories, articles about issues faced by Indigenous Australians, stories of achievement by Indigenous Australians, local event details, and links to language, health, and funding resources (Blackfulla Revolution, n.d.). These posts are liked, commented on and shared by sometimes thousands of people – many of them young Indigenous Australians (Blackfulla Revolution, n.d.). Facebook groups and pages such as Blackfulla Revolution may help young Indigenous Australians gain a greater sense of connection and belonging by allowing them to discuss issues that are important to them with others who understand and share their perspective.

Strengthening Existing Community Ties

It has been noted that social networking sites – Facebook in particular, which allows users to share a wide range of content – have gained popularity among young Indigenous Australians, largely because these sites allow them to keep up with their family and friends, especially those with whom they have lost touch after moving away from home (Rice et al., 2016, p. 11). In fact, 92% of participants in a survey of mostly young Indigenous Australians by Carlson (2016) claimed to use social media to “connect with Aboriginal family and friends across distances” (p. 257). Many also suggested that they engage in online activities with friends and family just as they do offline, such as sharing photos and updates, talking about family trees, and speaking in a shared language (Carlson, 2016, p. 257). This suggests that as well as allowing disconnected friends and family to keep in touch, Facebook enables already close friends and family members to maintain and strengthen their relationships. This increased connectivity with members of their existing social networks gives young Indigenous Australians a sense of support, which may help to improve their mental health and overall wellbeing (Rice et al., 2016, p.11).

Education

The rates of educational participation and completion among Indigenous Australians compared to the wider Australian population are very low. Rice et al. (2016) notes that 25% of Indigenous people aged 15 and over report Year 12 or equivalent as their highest level of education, compared to 52% of the non-Indigenous population (p. 2). Furthermore, of those Indigenous Australians who do enrol in higher education, only 41-65% complete their studies (Townsend, 2015, p. 2). Such low levels of education have been identified as a key factor in poor employment rates of Indigenous Australians. The Australian Institute of Health and Welfare (2014) claims that over 80% of the difference in employment rates between Indigenous and non-Indigenous Australians – which are around 44% and 72% respectively – can be attributed to differences in education (para. 4-5).

Education-based Facebook groups provide several opportunities for Indigenous Australian students – particularly for those living in remote areas who may have less access to educational facilities than those in metropolitan or inner regional areas. A study by Townsend (2015) of Indigenous pre-service teachers in remote communities reveals some major benefits of mobile learning, which involves the use of Facebook groups to connect students with their peers and teachers. Firstly, participants could give and receive academic support by connecting with each other and with staff for help with their studies outside the classroom (Townsend, 2015, p. 11). One participant claimed that he and his peers had “integrated through Facebook”, and that if they were struggling with assignments, they could reach out to each other for help (Townsend, 2015, p. 11). Participants also reported using Facebook groups to offer each other personal encouragement and develop support networks with their peers (Townsend, 2015, p. 12). Townsend (2015) notes that having the opportunity to connect with their peers and teachers online helps pre-service teachers to better engage with their studies – moreover, he argues that this increased engagement may lead to higher completion of teaching degrees among Indigenous Australians living in remote areas, which may lead to more qualified teachers and therefore improved education for future Indigenous students (p. 19). While this last point is mostly theorizing, there is evidence of the positive impact of Facebook groups on school results among non-Indigenous students. For example, a study by Chen (in press) found that students who participated in a school Facebook group achieved “significantly higher” grades than those who did not (p. 5). Therefore, it is reasonable to expect that Facebook groups may also lead to higher results among Indigenous students – especially those in remote areas, for whom online communication with peers and teachers is vital.

Limitations

There are a number of limitations to the main studies and texts referenced in this paper, including:

Limited samples. The studies by Townsend (2015) and Lumby (2010) have very small sample sizes – 28 and 26 participants respectively. There is also little diversity among participants in these studies: Townsend’s (2015) study included only Indigenous Australian pre-service teachers in remote areas of Queensland, and Lumby’s (2010) study included only current or graduated Indigenous Australian university students with Facebook accounts.

Outdated information. Information cited from both Dyson (2011) and Lumby (2010) is somewhat outdated, as these texts were written seven and eight years ago respectively. Many sources referenced in each of these texts are even older (i.e. early-to-mid 2000s).

Ambiguity. There is some ambiguity in Carlson’s (2016) text, as she draws her information from one of her “recent” studies and several of her previous studies. These are sometimes not distinguished and of which the dates, aims and samples are often not specified.

Unpublished literature. Rice et al.’s (2016) literature review includes “grey literature” – academic literature that has not been formally published (p. 3).

Conclusion

Facebook is an extremely popular social networking service that allows its users to connect with others and build virtual communities. Despite several factors that may restrict their access to the Internet and social media, Indigenous Australians are heavy users of Facebook. Belonging to virtual communities on Facebook has several potential benefits for young Indigenous Australians in particular, who face their own unique set of challenges, such as poor standards of education. Facebook enables them to explore, express and reaffirm their Indigenous identity by “performing” their Indigeneity to others in Indigenous-specific groups and in their own networks. Facebook also allows young Indigenous Australians to create new community ties – often through joining Indigenous-specific groups – and strengthen existing ones. This is particularly important for young Indigenous Australians who live in remote areas or who have lost touch with friends and family after moving away from home. Education-based Facebook groups aid young Indigenous Australian students by allowing them to connect with their peers and teachers for academic support and personal encouragement. This may increase their engagement in their studies and eventually lead to improved standards of education for Indigenous students, which are currently very poor. While there is a significant amount of research on Indigenous Australians and virtual communities on social media, much of this research is limited due to small and narrow samples, outdated information, ambiguity and the inclusion of unpublished literature. Future studies would benefit from larger and more diverse samples, the use of more recent data, greater specificity in research aims and sample details, and stricter regulations on the kinds of literature cited in reviews and discussions.

References

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