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As a way to brand the self, the particular ways of showing that get encouraged in profile photos signal specific power relations and expose forms of patriarchal subordination. I noticed that interviewees are accustomed to these locations. This way the method is used to filter the themes that arose from the interpretative coding process through the lenses of new media, feminist and postcolonial theories. With the survey we aimed to make possible comparisons to find out about differences and similarities between groups, for instance, in terms of ethnicity, and within groups, for instance, in terms of gender. My parents do teach me many things about our belief, but most of the time I go on and look up things about Islam myself. The figure shows the key digital spaces Moroccan-Dutch youth frequent. Therefore, respondents were, for instance, asked to choose, from a list of gendered self-presentational labels, three answers to reflect upon how they would show themselves in their display photo in order to be liked by their friends.

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I have lowered the time [in my answers on usage frequencies]. In each of the four case studies one platform is singled out and grasped through a conceptual lens to account for the specificities of digital cultural identification processes and habituated dispositions of that particular space. This setup was also reversed, with me interviewing female informants and Fayrouz interviewing male informants. Rather explanations are given between brackets.

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Without limiting the rights under copyright reserved above, any part of this book may be reproduced, stored in or introduced into a retrieval system, or transmitted, in any form or by any means electronic, mechanical, photocopying, recording or otherwise. I did not want to show myself as a nerd or freak. Results were also communicated back to the students who participated in the survey themselves. Renegotiating gender Daring to break taboos. Mehmet Ali, Hatim, Kenza and Ziham, two boys and two girls, were born in Morocco and migrated to the Netherlands together with their parents at young age. With the survey we aimed to make possible comparisons to find out about differences and similarities between groups, for instance, in terms of ethnicity, and within groups, for instance, in terms of gender.

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Description: Nonetheless, although widely accessible and easily retrievable, people participating in online discussion forums may perceive or consider the content they have contributed as private or sensitive information. Although the study approaches digital spaces as an extension of the offline world, I remained interested in the potentially transformative dynamics of the Internet. As a feminist theory and methodology, the perspective of intersec- tionality allows for a thorough analysis of the dialectic of oppression and empowerment in such multilayered identity-construction processes. Upon introduction, a new application such as the weblog is often discursively constructed as masculine and adult, marginalizing the activities of women and youth, while racialized bodies are still mostly absent as active agents in popular accounts of our globalized techno-cultural world, strengthening the myth of the technological lag of minorities Everett, , p. This way, I increasingly ordered and interconnected the codes in a specific way. The socio-cultural construction of identities is made possible and also bound but not fully determined by discursive frameworks. Internet applications such as blogs and SNSs signal the ongoing shift from people being represented by the media to people asserting self-presentation. The terms are used to normalize a particular set of hierarchical power relations — for instance, right-wing anti-Islam politicians def ine ethnic-majority Dutchness by emphasizing that Islam cannot be a part of it. Digital diasporas can no longer solely be understood simply only in terms of how migrants connect to a clearly marked transnational community.
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