By Nell Haynes, on 23 March 2015

sperm meme

I recently wrote about the ways that northern Chileans express normativity on social media, using Kermit the Frog and contrasts between “Expected” and “Reality” memes as examples. But perhaps what demonstrates a desire for normativity even further is the way many individuals in Alto Hospicio express self-deprecation.

Much like the contrasts between expectation and reality, self-deprecation memes work to set up a contrast between idealized subjects and normativity. They may present an example of ambition, success, or a luxury lifestyle, yet do so through a frame of exaggeration. They then place themselves as a representative of normality, which contrasts with the ridiculousness of the exaggeration. In doing so, the humorous context allows them to adhere to normativity in an active sense. Rather that it being an implicit contrast to ambition, normativity is actively cultivated as an important value.

The photo above is just one example of self-deprecation in which the sperm that fertilizes the egg somehow outruns those that could have produced exceptional offspring: a Nobel Prize winner, a president, a movie star. “Me” is contrasted with these exceptional possibilities and is thus assumed to represent the ultimate ordinary possibility.

Other forms of self-deprecation involve references to the imperfect body (“A man without a belly is like a sky without stars”), academic credentials (A cemetery headstone engraved with “Here lie my ambitions to study), or material possessions (A picture of a rusty broken down car overlaid with the words “What do you say if I try to seduce you in my car tonight?”). These examples present the person who posts them as representative of the ordinary person who doesn’t live up to ideals that are considered to be out of reach. Instead they frame these more ideal forms as ridiculous through distancing. Sometimes they even explicitly spell out the benefits of normativity. One popular meme reminds readers that “Being ugly and poor has its advantages, when someone falls in love with you, they do it from the heart.” Again the poster of the meme positions them as ugly and poor, yet expresses happiness because this verifies the authenticity of relationships. Being ordinary means one doesn’t have to worry about being liked only for superficial reasons.

Self-deprecating humor is especially important, because it allows divergent self-representations to surface in ways that may be more accessible (both to the person who expresses the sentiment as well as to their audience) than literal expressions of ambition. Self-deprecating humor allows for play without alienating the audience because that which is outside of normativity is presented in a nonthreatening way (Ritchie 2005:288). In the context of normativity in Alto Hospicio, joking is a safe, and obviously popular way for people to express things that might not be acceptable otherwise.


David Ritchie “Frame-Shifting in Humor and Irony” Metaphor and Symbol 20 no. 4 (2005):275-294.


The normativity of social media

By Razvan Nicolescu, on 26 December 2013

Blackboard after a class of communication in one of the local High Schools. Photographed by Razvan Nicolescu.

Blackboard after a class of communication in one of the local High Schools. Photographed by Razvan Nicolescu.

The questionnaires we applied this summer in our Italian fieldsite showed that around 40% of respondents who were on Facebook had never changed their privacy settings, which means their profiles were public. At the same time, more than 80% responded they were not concerned or did not care if an individual or an organization would use their personal data available on the platform. These percentages were much higher than I expected, and seemed relatively high when compared to similar data collected from other fieldsites in the project. They suggested that in general Italians are quite relaxed about their online appearance as well as about the content they post or produce online. Further investigation into the usage of social media suggested that Italians’ online presence is characterized by a strong sense of normativity. This sense seems to be the result of the juxtaposition of two different forces: on the one hand there is a strong sense that society is characterized by a particular order and predictability that should not be contradicted, not even online. This is expressed, for example, through a high concern on what one should post, how one should behave, what one should ‘Like,’ and so on. The second force is expressed through a high concern about the performative (in Goffman‘s terms). This is again normative, as most individuals try to present themselves online the way they think society is expecting them to. In other words, there is a great consistency between the way people present themselves online and what they think society thinks about them. For example, with the notable exception of teenagers, the very few histrionic or ‘inconsistent’ online profiles belong to highly educated people who also have some sort of privileged access to different forms of cultural capital. At the same time, people use other media, such as mobile phones, including mobile phone Apps, Skype, or photography, for their most private issues. This seems to be related to the fact that these media are used to communicate in more private spaces, in smaller groups, or in one-to-one fashion .However, most of the content of this relatively private communication will be made public sooner or later, including via social media. It seems that most of the time the information that is considered sensitive goes through a series of more private filters until it can be safely displayed in such an accessible space as, say, Facebook. Therefore, the information is normally displayed on Facebook after losing a few layers: it could lose much of its novelty, it could lose or disguise most of its private character, some of its specificity, and so on. At the same time, the loss in novelty could be compensated through actions of close friends such as ‘Likes’ or a lively series of comments. The loss of privacy could be balanced out by a gain in audience, and the loss in specificity could be offset by the personal creativity and the capacity to relate to other issues that are more public and popular for a certain audience.

People I work with continue to tell me in different ways how online they constantly dress and undress information following this pattern. Usually, they aim to find a way, even if eccentric or innovative, to fit in at least one definition of normativity. This brief discussion suggests a few things. First, social media could help us to understand the bigger social system of which it is a part, if we think of social media as a place where people delegate and work out different parts of their sociality. It is the aggregate of these delegations that we hope will tell something about people and the society in which they live. Much of this ethos is condensed in terms such as Polymedia or Digital Anthropology. This  project also aims to identify other common expressions of diversity. Secondly, in the Italian fieldsite it seems that social media works not towards change – of society, notions of individuality and connectedness, and so on – but rather as a conservative force that tends to strengthen the conventional social relations and to reify society as Italians enjoy and recognize it. The normativity of the online presence seems to be just one expression of this process.

What is social media about?

By Razvan Nicolescu, on 9 May 2013

Photo by mikeleeorg (Creative Commons)

In this post I will summarise my individual interest in this project and how it relates to my previous work.

In my PhD I discussed a particular and apparently individual reaction to the lack of appropriate alignment of the individual to the external forces that come from society. I showed that in rural southeast Romania existential boredom could be the result of a continuous evaluation of the relation between the individual and his or her designated social position. In particular, people I worked with used to represent this alignment by adopting particular attitudes towards the material culture that surrounded them. If wealthy and hard-working peasants expressed their relative success through sustained work and reticence, most of the dispossessed and unemployed people expressed their disapproval of their current social situation by engaging with a larger spectrum of practices that ranged from being extremely expansive to being annoyingly inactive.

In all these cases, there was a local morality that always justified people’s different attitudes. I argued that this morality was not articulated necessarily simply by the customary village life, or by the local enactments to the various ideological impositions, but this was judged according to people’s social positions. These judgements were usually done in relation to what kind of role a particular individual was supposed to play within the community. In particular, idleness was judged locally as either a right or a shame.

Elsewhere, I showed how Romanian teenagers in a rather affluent neighbourhood in Bucharest engage with media technology in a highly normative way. Even if majority used to declare that media liberated them and offered so many opportunities, their actual online practices showed that they adopted very strict and normative attitudes within their social groups. One of the reasons for this attitude was the fact that their communities and peers actually obliged them to create and follow self-made norms that were meant to protect them from the unpredictability of the online medium. I showed that in spite of the new and exciting opportunities offered by social media, teenagers nevertheless found there the same kind of annoyance and boredom as in the offline world.

I see this project as a continuation of my work. I am interested to explore the use of social networking in relation to the way individuals perceive their social positions. Is social networking simply reproducing these social arrangements, or, by contrary, people use social networking in order to emphasis or to contradict particular aspects of their social positions? Why would the individual present himself or herself in everyday life in different ways in offline and online environments? When is he or she free to actually do this? Will Goffman’s arguments about the presentation of the self be true for social networks, or will we contribute to a more refined understanding of social relations?

Two of the issues that Goffman missed are the individual freedom and the morality that determines the individual to act. Goffman sees the world as a set of principles that the individual has to pursuit if she wants to be successful within any given society. As I showed in my PhD, people’s practices are not necessarily the result of the particular hierarchy of social forces that act upon them, but rather are informed by a sustained individual comment on this hierarchy. My question is how this relation changes when the individual is free to choose between different concurrent representations of the self in the online and the offline worlds. What does freedom mean here?

I also intend to explore what people do actually look for when they either engage enthusiastically with, or, by contrary, are indifferent to social networking. I am interested in the implications of social networking on people’s ideas about how they should live their lives. The hypothesis is that people use social networking in relation to their individual ideas about how they should act in the society. The question is then how does social networking contribute to these ideas.

‘Big data’ or ‘Data with a soul’?

By Xin Yuan Wang, on 8 November 2012

Image: Thegreenfly (Creative Commons)

What is big data? In the digital era, the data produced by people on an everyday basis is myriad. There is always more data coming into being, and it is growing at an unimaginable rate. People believe that big data will lead to big impact, claiming that big data opens the door to a new approach to understanding people and helps to making decisions. At the 2012 World Economic Forum in Davos, Switzerland, big data was a theme topic and the report Big Data, Big Impact by the forum claimed that big data should be considered as a new class of economic asset, like currency or gold. People who are masters at harnessing the big data of the Web (online searches, posts and messages) with Internet advertising stand to make a big fortune.

I love data, so big data sounds brilliant! However I am not a ‘big fan’ of big data. Partly because, for me, big data sounds more like a marketing term rather than analytical tool; partly because, being trained as an anthropologist, I am very cautious about going too far out on a limb to make such assumptions. For me, it will be a great pity to see people who fancy formulating big data with brilliant statistics, however ignoring the little stories happen in daily life which have been taken for granted

For anthropology, to some extent story is the date with a soul, or contextualized data to be exact. There is always a danger that data without a context would be confusing and very misleading. For example, in my previous study on the appropriation of Facebook among Taiwanese students in the UK, one thing I discovered is that the Taiwanese use the function ‘like’ on Facebook much more frequently compared to UK Facebook users. For a Taiwanese who have 150-200 friends on Facebook, 20-50 ‘likes’ for each status or posting is very commonplace, and the average amount of ‘like’s’ which people give to others is 15-35 daily. Such considerable amount of ‘likes’, per se, could possibly lead me to making some superficial conclusions, for example, that Taiwanese are more predisposed to admire others online, so on and so forth. However, it was only after long-term participant-observation and several in-depth discussions with each of my informants, that I start to realize that both the Chinese normativity of proper social reaction (save face, reciprocity, renqing) and moral responsibility taken by individuals in the negotiation of real life communication practices shape the pattern of Taiwanese online performance.

 “For most of the time I ‘like’ people because I have nothing to say about their updates, but I want them to know that I care about them, I follow their lives.”

“Liking is polite, just like saying hello when you meet your friends. Nothing to do with the content which you like.”

“…I kind of think that, the more I like a certain person, the less I want to be really involved into his/her real life. ‘Like’ is easy and safe. You know you still need to give a face to people.”

Also, according to the principle of Chinese “Bao” (reciprocity), people who have been ‘liked’, will try to find all the means to pay off debts of the “Renqing” (favor) to others.

“I would expect ‘likes’ from others on Facebook, you know, which makes me more engaged with them and I will like their posts as often as I can. For those who like or leave comments on my profile, I will reply to them with careful preparation to show my sincerity.” as the other key informant said.

It’s so interesting to explore the ways in which “Being Chinese” and Facebook appropriation have been mutually constituted. Facebook is to some extent re-invented by the Taiwanese. If I just count how many ‘likes’ and analyze it without looking into the online content and offline context, I will miss the point no matter how big and sophisticated the data is.

So, the question is whether we are looking at ‘big data’ or ‘data with a soul’? Of course, these two are not necessarily mutually exclusive to each other, even though there are some things you can only do with Big Data or ethnographic data. The point is how can we take advantage of the best parts of the both and contribute to the understanding of our human society as a whole, which is also a big question mark for all the researchers in the digital age.