Imagine a world where we traded on intellect, circulated ideas, and communicated textually to convey our ‘inner selves’, where others evaluated us based on our ideal self-perceived identities… In this world, visible bodily markers that used to distinguish race, gender, and age would no longer penetrate our exchanges as fervently… Would this ideal world be a place free of racism, sexism, and ageism? Perhaps, an age of non-embodiment?
Apart from being a biological interface that maneuvers technology behind the screen, the physical body is not a necessary entity on the inter-webs. After all, one may craft avatars, pseudonymous personas, and entire standalone life course profiles to interact with other users without any reference to their actual physical appearance.
As appealing as this seeded thought is, users are more often than not bringing their physical bodies into the forefront of cyber-worlds, often intensifying particular bodily features and aspects of personality that they imagine to be their truest selves. We’re talking about self-trained artists in digital manipulation who erase fat, enlarge eyes, insert pecs, alter skin tones. We’re talking about the use of language, emoticons, and social media interfaces to convey an entire digital profile of a finely crafted individual. A re-embodiment on a digital interface. Perhaps even a hyper-embodiment in a bodiless world.
In my study of commercial bloggers in South East Asia, bloghop models tended to follow a handful of gendered scripts to convey their ideal mode of femininity. As gendered performances that are practised on and intensified via the Internet, I term these scripts cyber-femininities.
These modes of cyber-femininities were sieved out through textual themes, repetitions or recurring regularities in blogshop launches and the blogposts of owners and models.
As with other, recent work on femininity and masculinity, this analysis of blogshops moves away from a simple dichotomy between hegemonic masculinity and emphasized femininity on the one hand and subordinate masculinity and femininity on the other (Connell, 1987, 2002; Connell & Messerschmidt, 2005) toward a more nuanced view of diverse and complexly hierarchical femininities (Schippers, 2007).
At least six different sorts of femininity became evident in analyzing the online content of blogshops.
The ‘family girl’ portrays herself as a loving daughter and stresses the importance of her tight-knit family.
The ‘material girl’ emphasizes branded goods and other possessions in her online presentation of self.
The ‘globetrotter’ blogs about her travels and adventures.
The ‘fashionista’ updates readers on the latest and upcoming trends in apparel and accessories as well as beauty tips.
The ‘party girl’ showcases her sensational nightlife and provocative (hetero)sexuality.
The ‘rebel’ claims to reject social norms, including female body image, and expresses herself through verbal rants and expletives.
These femininities – or modes of feminine expression – are not mutually exclusive, though certain blogshop models are known for highlighting one or more through their online persona.
One blogger, for example, exudes the qualities of a ‘family girl’ with frequent references to her mother’s sacrificial love and supreme culinary skills, her tight-knit and doting family, and a consistent reverence towards God as the provider of all.
Another blogger paints herself as a ‘globetrotter’ with a plethora of past and future holiday destinations pictorially catalogued and communicated in pixels. Although she has a life partner, a close-knit family, and a day job in a corporate firm, the blogger focuses on her independence as a young sojourner in search of exotic adventures and exciting escapades.
Yet another blogger openly flaunts her ‘rebel’ image boasting a punk lifestyle taking on conventionally masculine sports like skateboarding and surfing, and a grunge fashion slant with multiple tattoos and piercings. She is also liberal in conveying her frustration and anger through harsh words and tones, though often being passive-aggressive in addressing everyone yet no one in particular.
While these and other blogshop models perform diverse cyber-femininities, in contrast, for instance, to a singular hegemonic femininity or masculinity (cf. Connell, 1987; Connell & Messerschmidt, 2005), their position within the commercial sphere produces powerful and disciplining effects for both blogshop consumers and the models themselves.
More on this another time!