{"id":831,"date":"2018-05-09T00:09:37","date_gmt":"2018-05-08T16:09:37","guid":{"rendered":"https:\/\/networkconference.netstudies.org\/2018Bentley\/?p=831"},"modified":"2018-05-09T00:18:33","modified_gmt":"2018-05-08T16:18:33","slug":"does-social-media-empower-women-who-breastfeed-or-does-it-simply-reinforce-dominant-ideologies-and-stereotypes-that-exist-within-society","status":"publish","type":"post","link":"https:\/\/networkconference.netstudies.org\/2018Bentley\/2018\/05\/09\/does-social-media-empower-women-who-breastfeed-or-does-it-simply-reinforce-dominant-ideologies-and-stereotypes-that-exist-within-society\/","title":{"rendered":"Does social media empower women who breastfeed or does it simply reinforce dominant ideologies and stereotypes that exist within society?"},"content":{"rendered":"
<\/div>

Pillay_Laura_A1<\/a><\/p>\n

Abstract<\/b><\/u><\/span><\/span><\/p>\n

The sharing of breastfeeding images, commonly referred to as \u2018brelfies\u2019, on social media is becoming increasingly commonplace in today\u2019s society as mothers actively engage with and participate in the online environment. Su<\/span>ch platforms afford users various opportunities to belong and participate in online communities. Breastfeeding communities are increasingly common; many women and mothers belong to such communities who are involved in the active promotion of breastfeeding with the aim of <\/span>de-stigmatising<\/span><\/span> the practice whilst also empowering women who breastfeed. However, this paper will demonstrate that this is not necessarily achieved in practice. Rather, such communities are marred by various dominant ideologies that exist within society and serve to reproduce and <\/span>legitimise<\/span><\/span> such ideologies. In particular, <\/span>the capitalist and consumerist ideology seem to be at play in the virtual breastfeeding communities on Facebook and Instagram. Furthermore, these communities often advance and <\/span>popularise<\/span><\/span> certain beauty ideals placing pressure on mothers to conform to such ideals.<\/span><\/span><\/p>\n

Introduction<\/b><\/u><\/span><\/span><\/p>\n

Digital technologies and \u201cthe smartphone revolution\u201d influences and impacts significantly on daily life (Johnson, 2014, para. 1). The ubiquitous nature of social media has changed various aspects of daily life from the way we communicate and interact with others to the way we interact with the world in general. As observed by Tomfohrde and Reinke (2016), computational and digital technologies have become \u201cincreasingly salient in our culture\u201d (p. 556) forming a vital part of our lives. Social Networking Sites (SNS) and mobile applications offer users a plethora of opportunities to create and belong to a virtual community whilst also facilitating the creation of social movements. <\/span><\/span><\/p>\n

As Economos et al. (2009) state, a social movement is \u201ccollective action\u201d on a continuous basis to \u201cpromote or resist change\u201d within society (p. 40). Social media<\/span> platforms like Facebook and Instagram which are \u201cwidely used among many demographic groups\u201d including parents (Tomfohrde and Reinke, 2016, p. 556). As Ibrahim (2010) identifies, in the context of breastfeeding, such platforms are occupied by supporters and activists who wish to promote breastfeeding and fight for women\u2019s rights to breastfeed in public places (p. 17). Furthermore, such technologies are transforming the way motherhood is viewed and practiced within society. Indeed, Johnson (2014) observes that social media and apps serve to \u201corganise<\/span> parenting practice\u201d and offer users potentially \u201cnew experiences\u201d of motherhood (p. 331). Breastfeeding communities on social media platforms Facebook and Instagram allow mothers to share content and to be part of a community with common beliefs and values; such platforms, centered around the notion of online communities, have expanded the \u201csocial support networks\u201d that parents have access to (p. 342). In such communities, the main aim appears to be the de-stigmatisation<\/span> of breastfeeding within society through the promotion of breastfeeding content and practices on such platforms. <\/span><\/span><\/p>\n

Various researchers have studied parents\u2019 use of social media, more specifically social media behaviours<\/span> of mothers. The large majority of research on the subject seems to conclude that the practice of sharing breastfeeding selfies in an online environment is empowering for women and allows them to participate and feel a sense of solidarity and belonging in a virtual community. However, an analysis of existing literature and examples from Facebook and Instagram reveal that such studies overlook the fact that the widespread sharing of \u2018brelfies\u2019 serves to reinforce stereotypes that exist within society as well as dominant ideologies, namely stereotypes of mothers and women and the ideologies of patriarchy, capitalism and consumerism. <\/span><\/span><\/p>\n

Social Media and breastfeeding<\/b><\/u><\/span><\/span><\/p>\n

Social media platforms Facebook and Instagram are perhaps the most widely used social networking sites (SNS) in contemporary society. Facebook is a platform that can be accessed both via the Facebook application or the mobile site (Johnson, 2014,p. 342). The \u201chigh-traffic\u201d platform has numerous uses including the sharing and dissemination of content, \u201csocial connection\u201d, opportunities to join interest groups with shared interests as well as \u201cpeople watching and social surveillance\u201d (p. 342). As noted by Statista (as cited in Tomfohrde and Reinke, 2016), a significant proportion of the 2 billion Facebook users are of \u201cchildbearing and childrearing<\/span> age\u201d, aged between 18-44 (p. 557). Facebook has thousands of pages devoted to breastfeeding communities and breastfeeding practices in general. <\/span><\/span><\/p>\n

Similarly to Facebook, Instagram is a social media platform and a mobile application which allows users to take and modify photographs, through the use of filters, and allows them to share these photographs and short segments of video content to it\u2019s site (Zappavinga, 2016, p. 271). Instagram is the most popular photo sharing platform with over \u201c600 million users worldwide\u201d as of December 2016 (Locatelli, 2017, p. 2). Characteristic Instagram practices include the sharing of \u2018selfies\u2019, \u201cdigital self-portraits\u201d that serves to communicate a message or simply as a \u201crepresentation of something\u201d (p. 2). Lim (2016) views selfies as the \u201ccultural marker of the current generation\u201d stating its popularity not only amongst<\/span> public figures such as politicians and celebrities but also amongst<\/span> the general public (p. 1774). He notes that selfies represent \u201can avenue for self-expression\u201d (p. 1774), \u201csocial feedback\u201d and \u201csocial calibration\u201d (p. 1775). <\/span><\/span><\/p>\n

Selfies depicting breastfeeding on Facebook and Instagram are labelled<\/span> as \u201cbrelfies\u201d obviously by fusing breastfeeding and selfies (p. 4). By sharing breastfeeding selfies, social media users \u201cconstruct their identities and simultaneously express their belonging\u201d to the breastfeeding community (Locatelli, 2017, p. 2). <\/span><\/span><\/p>\n

\"\"
\nFigure 1: Breastfeeding selfie, commonly referred to as ‘brelfie’ on Instagram<\/i><\/p>\n

 <\/p>\n

\u2018Brelfies\u2019, Social Media and Society<\/b><\/span><\/span><\/u><\/p>\n

A<\/span>ccording to<\/span> Tiidenberg and Gomez-Cruz (2015) <\/span>i<\/span>mages have a central function in how we experience, understand and shape the world (p.79). <\/span>T<\/span>he notion and the concept of the body \u201care socially constructed\u201d (Featherstone, as cited in Tiidenberg and Gomez-Cruz, p. 81) and defined by cultural and social beliefs, norms and values (Crisp, as cited in Tiidenberg and Gomez-Cruz, 2015, p. 81). <\/span>Therefore<\/span>, <\/span>it could be argued that the<\/span> various ideologies that exist with larger society also impact on the notion of the body. For instance, Tiiden<\/span>berg and Gomez-Cruz (2015) elaborate on Featherstone\u2019s (as cited in Tiidenberg and Gomez-Cruz, 2015, p. 81) theory of consumerism to conclude that the \u201cconsumerist culture makes us all responsible for our body\u201d leading to the commodification of the female body by <\/span>emphasising<\/span><\/span> the perfect beauty ideal and stressing the importance of the body as a form of social and cultural capital (p. 81<\/span>).<\/span><\/span><\/p>\n

Within the digital media landscape, Lasen and Gomez-Cruz (2009) argue that selfies and self-portraits are re-shaping the \u201cknowing of the self\u201d and \u201crelation to our own body\u201d (p. 206). They state that the three important aspects to selfies; representation, \u201cpresentation and embodiment\u201d of the self do not simply represent and existing entity but rather they contribute to the \u201cconfiguration and transfiguration of bodies and selves\u201d (p. 213). <\/span>Images depicting breastfeeding on social media form part of the \u2018\u2019visual economy\u201d and impact on users who belong to the breastfeeding community <\/span>whilst also communicating the cultural and social elements of society<\/span> (p.79). The <\/span>\u201ccontemporary visual economy\u201d remains ageist and \u201cheteronormative\u201d <\/span>leading women to \u201cfeel inadequate and dissatisfied with themselves\u201d <\/span>(p. 79). <\/span>Furthermore, the modern visual culture <\/span>is overtly \u201c<\/span>sexualised<\/span><\/span>\u201d and \u201c<\/span>pornified<\/span><\/span>\u201d (p. 79). Tiidenberg and Gomez-Cruz (2015) acknowledge the relationship between bodies and sexuality stating that \u201cbodies are intertwined with sexuality\u201d (p. 79) and as Boon and Pentney (as cited in Locatelli, 2017) argue, the boundaries between motherhood and sexuality are troubled; \u201cbreasts disrupt conventional understandings of public and private, self and other, subject and object\u201d (p. 2). Asides from the <\/span>sexu<\/span><\/span>a<\/span><\/span>lised<\/span><\/span> and <\/span>pornified<\/span><\/span> views of women\u2019s bodies, <\/span>Johnson (2014) highlights <\/span>how<\/span> women\u2019s bodies are traditionally viewed as \u201cleaky, uncontrollable, open and permeable\u201d (p. 343). <\/span><\/span><\/p>\n

Brelfies, Celebrities and Commodification<\/b><\/u><\/span><\/span><\/p>\n

According to Marwick and boyd (2011), the internet, Web 2.0 and its social media <\/span>affordances<\/span><\/span> has changed celebrity culture from a \u201chighly controlled and regulated institutional model\u201d (p. 139) to a \u2018culture\u2019 and practice that can be performed and accessed by anyone with access to the internet and social media (p. 140). \u201cNetworked media\u201d which involves blogs, fan sites, social media sites and gossip websites have created opportunities for \u201cthe circulation and creation of celebrities\u201d (p. 40). Celebrity, a status given to a \u201cfamous\u201d person is a complex social and \u201ccultural construct\u201d <\/span>characterised<\/span><\/span> by \u201cperformative practice\u201d (p. 140). Celebrity culture involves the \u201cconstruction of a consumable persona\u201d, \u201cperformed intimacy\u201d and authenticity (p. 140). Individuals who are classified as \u2018celebrity\u2019 can be equated to a \u201ccommodity\u201d of media industries (p. 140); celebrity culture serves the interests of the media, an institution of power within society. Indeed, Turner (as cited in Marwick and boyd, 2011) defines celebrity as \u201ca process by which a person is turned into a commodity\u201d (p. 140). <\/span><\/span><\/p>\n

Analysing<\/span> the practices of public figures and celebrities on social media platform Twitter, Marwick and boyd (2011) conclude that such practices serve to reinforce and legitimise<\/span> \u201cunequal power differentials\u201d (p. 144). Performing and maintaining celebrity status is dependent on fans, followers and \u2018non-celebrities\u2019 recognising<\/span> the \u201casymmetrical status\u201d and the \u201cimbalance between practitioner and fan\u201d (p. 144). The power structure is maintained by intimacy practices including the sharing of personal images (p. 148) to create a sense of \u201cfamiliarity\u201d (p. 147) between the celebrity and fans as well as through the process of affiliation. Affiliation is the \u201cprocess of publicly performing a connection\u201d with fans through the use of cultural symbols, norms and conventions and language (p. 147). Marwick and boyd\u2019s (2011) conclusions suggest that celebrity practices of sharing \u2018brelfies\u2019 is reduced to a \u201cco-performance\u201d (p. 155) to maintain the existing hierarchy and power structure. By sharing photographs and images of breastfeeding, celebrities engage in familiarity and affiliation practices to connect with fans who belong to the breastfeeding community. Consequently, such \u201cco-performances\u201d (p. 155) reinforce the power disparity as \u201cfans show deference\u201d (p. 144) therefore reproducing the power imbalance between celebrities and them. <\/span><\/span><\/p>\n

\"\"
\nCelebrity Alyssa Milano shares a ‘brelfie’ on Instagram<\/i><\/p>\n

 <\/p>\n

Indeed, Duvall (2015) remarks how celebrity images depicting breastfeeding are reliant upon and reinforce stereotypical beauty ideals and notions of what constitutes ideal motherhood <\/span>behaviours<\/span><\/span> and practices. In mainstream and traditional media celebrity breasts are represented as central to the female sexuality intended to be consumed by audiences as \u201c<\/span>sexualised<\/span><\/span> objects of desire\u201d (p. 324). <\/span><\/span><\/p>\n

Duvall (2015) argues that media discourses surrounding celebrity maternity and motherhood \u201cpolice boundaries of ideal beauty and motherhood\u201d (p. 327). Photographs and selfies of celebrities revolving around motherhood reinforce ideal and <\/span><\/span>normalised<\/span><\/span><\/span> beauty ideals as they are often edited or manipulated with perfect lighting and dominant representations of glamour (p. 327). <\/span><\/span>Similarly, Ibrahim (2010) observes <\/span><\/span>that images shared by celebrity mothers which are stage<\/span><\/span>d<\/span><\/span>, \u201cmanipulated and distorted\u201d complicate the \u201cexisting relationship between reality and representation\u201d (p. 20). <\/span><\/span>The traditional female maternal body is replaced by portrayals and representations of <\/span><\/span>hyper-commodified<\/span><\/span>, unrealistic and unattainable representations of the body (p. 328). This leads to the \u201cpolicing\u201d of the \u201ccelebrity breastfeeding body\u201d which is \u201creprimanded, <\/span><\/span>sexualised<\/span><\/span><\/span> and <\/span><\/span>commodified<\/span><\/span><\/span> for global consumption\u201d (p. 327).<\/span><\/span> Furthermore, it highlights the double standard underscoring celebrity motherhood practices and media portrayals; Duvall (2015) advocates that \u201ccelebrity breastfeeding both disrupts and <\/span><\/span>normalises<\/span><\/span><\/span> existing taboos particularly because the \u201cfamous body\u201d is a political vehicle used primarily for the dissemination of ideologies about sexuality, race, gender and class (Redmond, as cited in Holmes and Redmond, 2006, p. 124). <\/span><\/span><\/span><\/p>\n

\"\"
\nCelebrity Jessie James Decker breastfeeding her infant<\/i><\/p>\n

 <\/p>\n

The image of Jessie James Decker, a \u2018brelfie\u2019 posted on her Instagram account depicts the celebrity mother breastfeeding her infant. The image features both mother and baby laying down and <\/span>both mother and baby are featured in perfect lighting<\/span>. Moreover, <\/span>the mother is dressed in white and is adorned by <\/span>jewellery<\/span><\/span> while she strikes a pose and stares into the camera rather than at her infant. The composition of this image appears to have been \u201cpainstakingly prepared\u201d (Locatelli, 2017, <\/span>p. 6<\/span>) with the mother being represented as meticulous and posed. It could be argued that the pose adopted by the mother <\/span>directs viewers attention towards the mother; the pose adopted by Jessie James Decker could be classified as one contrived to the male gaze and for male consumption and therefore undermines the practice of breastfeeding since the focus seems to be on her beauty. This <\/span>serves to reinforce <\/span>idealised<\/span><\/span> images of breastfeeding as a natural practice <\/span>associating breastfeeding with the notions of \u201cnature, purity\u201d (Locatelli, 2017,p. 6) and beauty<\/span>. <\/span>Moreover, i<\/span>t also serves to <\/span>legitimise<\/span><\/span> existing beauty ideals that <\/span>dictate that <\/span>females should be beautiful despite the stresses and burdens of motherhood. <\/span>Duvall (2015) argues that such images such images reinforce the \u201cunattainable standard\u201d of the \u201csuper-working, super-mummy\u201d who has the perfect balance both in her professional and domestic life whilst also conforming to the hegemonic beauty standards (para. 6). It could thus be argued celebrity breastfeeding photographs are merely political vehicles that serve the interests of ideologies such as consumerism and capitalism in the interest of maintaining the status quo and power order in society. <\/span><\/span><\/p>\n

Brelfies and non-celebrity mothers<\/b><\/u><\/span><\/span><\/p>\n

Stearns (1999) observes how breastfeeding, \u201ca visual performance of mothering\u201d places the \u201cmaternal body at centre<\/span> stage\u201d and \u201csymbolises good mothering\u201d (p. 309). The performance and practice of breastfeeding are \u201ccomplicated by conflicting cultural beliefs\u201d regarding women\u2019s breasts (p. 309). Within Western societies, female breasts represent femininity and heterosexuality (p. 310). This poses a problem for \u201cbreastfeeding women and their maternal bodies\u201d (p. 310). Furthermore, within Western societies there is a \u201cstrong cultural preference for sexualised breasts\u201d (p. 309). This places pressure on mothers to negotiate their breastfeeding practices, although it is a natural and nurturing practice to suit the dominant and patriarchal view commonly held in society that breasts are \u201cexclusively for the other\u201d (p. 323). As Boon and Pentney (2015) observe, breastfeeding selfies can be both a \u201cpersonal gesture\u201d and or a \u201cpolitical act\u201d (p. 1768); they represent an \u201cambiguous space\u201d that reinforces \u201crather than undermine the status quo\u201d since they can \u201cre-inscribe cisgender and heteronormative frameworks\u201d (p. 1768). Furthermore, breastfeeding selfies can be \u201crisky\u201d exposing nursing mums<\/span> to \u201ccriticism, online harassment, or the co-opting of images for unsavory purposes\u201d such as porn sites (p. 1760). <\/span><\/span><\/p>\n

Conclusions<\/b><\/u><\/span><\/span><\/p>\n

Considering the limited amount of research available regarding breastfeeding and technology, conclusions offered fail to provide an accurate and reliable account of the relationship between breastfeeding, <\/span>social <\/span>media and society. While the majority of existing literature seems to unfold around the \u2018benefits\u2019 of social media for breastfeeding mothers giving them a sense of belonging to a community and as a form of empowerment, it is evident that there are several underscoring mechanisms at play within the discourse. An analysis of celebrity breastfeeding practices reveals the underlying ideologies surrounding motherhood whilst also highlighting inequality within the social structures of society. Furthermore, the breastfeeding celebrity body reduces motherhood to a <\/span>politicised<\/span><\/span>, <\/span>romanticised<\/span><\/span>, <\/span>sexualised<\/span><\/span> and <\/span>glamorised<\/span><\/span> practice thus undermining the potential of \u2018brelfies\u2019 a significant social movement, a form of activism or as a vehicle for social change. <\/span><\/span><\/p>\n

In relation to mothers who do not have celebrity status, it is evident that breastfeeding content has to be clearly negotiated; mothers are pressured to conform to societal beliefs of what constitutes good mothering practices whilst also pressurised to negotiate \u2018brelfies\u2019 so that they are not viewed as sexualised. It could thus be argued that rather than acting as a vehicle for social change, virtual breastfeeding communities simply create an illusion of empowerment for users. Rather, women who belong to such communities are faced with various challenges and are coerced and exploited to negotiate their breastfeeding practices.<\/span><\/span><\/p>\n

Bibliography<\/u><\/span><\/span><\/p>\n

Duvall, S. S. (2015). Not \u201cSimply the Breast\u201d. <\/span>Feminist Media Studies, 15<\/i><\/span>, 324-340. <\/span><\/span><\/p>\n

DOI: 10.1080\/14680777.2014.919334<\/span><\/span><\/p>\n

Economos, C. D., Brownson, R. C., DeAngelis, M. A., Novelli, P., & al, e. (2001). What lessons have been learned from other attempts to guide social change? Nutrition Reviews,\u00a059<\/i>(3), 40-56. Retrieved from https:\/\/doi.org\/10.1111\/j.1753-4887.2001.tb06985.x<\/span><\/span><\/p>\n

Holmes, S., & Redmond, S. (Eds.). (2006). <\/span>Framing Celebrity: New Directions in Celebrity Culture<\/i><\/span>. London: Routledge.<\/span><\/span><\/p>\n

Ibrahim, Y. (2010). The Breastfeeding Controversy and Facebook: Politicisation of Image, Privacy and Protest. International Journal of E-Politics, 1, <\/i>16-28. Retrieved from https:\/\/www.igi-global.com\/article\/breastfeeding-controversy-facebook\/43598<\/span><\/span><\/p>\n

Johnson, S, A. (2014). \u201cMaternal Devices\u201d, Social Media and the Self-Management of Pregnancy, Mothering and Child Health. Societies, 4 (2), 330-350. <\/i><\/span><\/span><\/p>\n

<\/i>DOI:<\/b><\/i> http:\/\/dx.doi.org\/10.3390\/soc4020330<\/i><\/span><\/span><\/p>\n

Lasen, A., & Gomez-Cruz, E. (2009). Digital Photography and Picture Sharing: Redefining Public\/ Private Divide. Knowledge and Policy, 22,<\/i> 205-215. <\/span><\/span><\/p>\n

D<\/b>OI<\/b>: 10.1007\/s12130-009-9086-8 <\/span><\/span><\/p>\n

Lim, W. M. (2016). Understanding the Selfie Phenomenon: Current Insights and Future Research Directions. European Journal of Marketing, 50, 1773-1788. http:\/\/dx.doi.org\/10.1108\/EJM-07-2015-0484<\/i><\/span><\/span><\/p>\n

Locatelli, E. (2017). Images of Breastfeeding on Instagram: Self-Representation, Publicness, and Privacy Management. Social Media and Society, 1-14. <\/span><\/span><\/p>\n

DOI: 10.1177\/2056305117707190<\/span><\/span><\/p>\n

Marwick, A., & boyd, d. (2011). To See and be Seen: Celebrity Practice on Twitter. <\/span>Convergence, 17(2),<\/i><\/span> 139-158. <\/span><\/span><\/p>\n

DOI:<\/b> 10.1177\/1354856510394539<\/span><\/span><\/p>\n

S<\/span>tearns, C. A (1999). Breastfeeding and the Good Maternal Body. <\/span>Gender and Society, 13<\/i><\/span>, 308-325. Retrieved from http:\/\/www.jstor.org\/stable\/190257<\/span><\/span><\/p>\n

Tiidenberg, K., & Gomez Cruz. (2015). Selfies, Image and the Re-making of the Body. <\/span>Body and Society, 21<\/i><\/span>, 77-102. <\/span>DOI:<\/b><\/span> 10.1177\/1357034X15592465<\/span><\/span><\/p>\n

Tomforhde, O. J., & Reinke, J. S. (2016). Breastfeeding Mothers\u2019 Use of Technology While Breastfeeding. <\/span>Computers in Human Behaviour, 64<\/i><\/span>, 556-561. <\/span><\/span><\/p>\n

http:\/\/dx.doi.org\/10.1016\/j.chb.2016.07.057<\/span><\/span><\/p>\n

Zappavigna, M. (2016). Social Media Photography: Costruing Subjectivity in Instagram Images. Visual Communication, 15<\/i>, 271-292. DOI: 10.1177\/1470357216643220<\/span><\/span><\/p>\n

\n","protected":false},"excerpt":{"rendered":"

Pillay_Laura_A1 Abstract The sharing of breastfeeding images, commonly referred to as \u2018brelfies\u2019, on social media is becoming increasingly commonplace in today\u2019s society as mothers actively engage with and participate in the online environment. Such platforms afford users various opportunities to belong and participate in online communities. Breastfeeding communities are increasingly common; many women and mothers … Continue reading Does social media empower women who breastfeed or does it simply reinforce dominant ideologies and stereotypes that exist within society?<\/span><\/a><\/p>\n","protected":false},"author":80,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[2],"tags":[],"class_list":["post-831","post","type-post","status-publish","format-standard","hentry","category-communities"],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/networkconference.netstudies.org\/2018Bentley\/wp-json\/wp\/v2\/posts\/831","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/networkconference.netstudies.org\/2018Bentley\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/networkconference.netstudies.org\/2018Bentley\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/networkconference.netstudies.org\/2018Bentley\/wp-json\/wp\/v2\/users\/80"}],"replies":[{"embeddable":true,"href":"https:\/\/networkconference.netstudies.org\/2018Bentley\/wp-json\/wp\/v2\/comments?post=831"}],"version-history":[{"count":4,"href":"https:\/\/networkconference.netstudies.org\/2018Bentley\/wp-json\/wp\/v2\/posts\/831\/revisions"}],"predecessor-version":[{"id":839,"href":"https:\/\/networkconference.netstudies.org\/2018Bentley\/wp-json\/wp\/v2\/posts\/831\/revisions\/839"}],"wp:attachment":[{"href":"https:\/\/networkconference.netstudies.org\/2018Bentley\/wp-json\/wp\/v2\/media?parent=831"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/networkconference.netstudies.org\/2018Bentley\/wp-json\/wp\/v2\/categories?post=831"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/networkconference.netstudies.org\/2018Bentley\/wp-json\/wp\/v2\/tags?post=831"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}