Image 1: Real or Fake
A narrative, in particular a self-narrative, is how we as individuals make sense of what happens in our lives – a personal account of connected events. As Dr Ariella Van Luyn states, “self-narratives, like maps, are constructs for a particular purpose and context” (Van Luyn, 2013).
In today’s society the internet, and with it virtual networks, play a massive role in how we as individuals are regarded not only by others, but also by ourselves. To exist is to be perceived (Chatwin, 1987), and in this modern age people have the ability to portray themselves the way they specifically want to be seen, regardless of whether or not what they are sharing online is a reflection of their true selves. This concept is further explored in an article by Taffy Brodesser-Akner. Self-narratives in the virtual world are created not only by the individual but by many other contributing factors such as the software being used and other people. As McNeill (2012) states, “the digital era complicates definitions of the self and its boundaries” (pp. 101). This can be seen extremely evidently in virtual networks, particularly that of Facebook. Facebook allows users to construct their own personal identity to their liking, thusly allowing individuals the opportunity to fabricate information regarding themselves and who they are as an individual. This ability really questions whether or not a person’s identity on a virtual network can be trusted as being real and authentic or if it is merely just a representation, a mirage, of who they want to be. With this kind of false misleading and manipulation of the truth, one cannot help but question what is real (Stanner, 1979).
A narrative, in particular a self-narrative, is how we as individuals make sense of what happens in our lives – a personal account of connected events. As Dr Ariella Van Luyn states, “self-narratives, like maps, are constructs for a particular purpose and context” (Van Luyn, 2013).
In today’s society the internet, and with it virtual networks, play a massive role in how we as individuals are regarded not only by others, but also by ourselves. To exist is to be perceived (Chatwin, 1987), and in this modern age people have the ability to portray themselves the way they specifically want to be seen, regardless of whether or not what they are sharing online is a reflection of their true selves. This concept is further explored in an article by Taffy Brodesser-Akner. Self-narratives in the virtual world are created not only by the individual but by many other contributing factors such as the software being used and other people. As McNeill (2012) states, “the digital era complicates definitions of the self and its boundaries” (pp. 101). This can be seen extremely evidently in virtual networks, particularly that of Facebook. Facebook allows users to construct their own personal identity to their liking, thusly allowing individuals the opportunity to fabricate information regarding themselves and who they are as an individual. This ability really questions whether or not a person’s identity on a virtual network can be trusted as being real and authentic or if it is merely just a representation, a mirage, of who they want to be. With this kind of false misleading and manipulation of the truth, one cannot help but question what is real (Stanner, 1979).
Brodesser-Akner, T. (2012). Real me versus Facebook me. retrieved 21 August, 2013 from
http://www.self.com/health/2012/08/real-me-versus-facebook-me
Chatwin, B. (1987). Chapter 3, in Songlines (pp. 11-15). London, England: Jonathon Cape.
McNeill, L. (2012). There is no "I" in network: Social networking sites and posthuman auto-Chatwin, B. (1987). Chapter 3, in Songlines (pp. 11-15). London, England: Jonathon Cape.
biography. In Biography, 35(1), 101-118.
Stanner, W.E.H. (1979). The dreaming (1953), in White man got no dreaming: Essays 1938-1973
(pp. 23-30). Canberra, Australia: Australian National University Press.
(pp. 23-30). Canberra, Australia: Australian National University Press.
Van Luyn, A. (2013). BA1002: Our Space: Networks, Narratives, and the Making of Place, Lecture 4,
[PowerPoint slides]. Retrieved from http://learnjcu.jcu.edu.au
[PowerPoint slides]. Retrieved from http://learnjcu.jcu.edu.au
Image Credits:
Image 1: Nikkel, C. (2012). Real or Fake. Retrieved from http://www.corynikkel.com/2012/
12/19/real-and-fake-faith/real-or-fake/
Image 1: Nikkel, C. (2012). Real or Fake. Retrieved from http://www.corynikkel.com/2012/
12/19/real-and-fake-faith/real-or-fake/
A powerful and well thought out message Taylar. As mentioned in the lecture 4 slideshow as well, that self-narratives and narratives in general are perceived to be true and authentic. Now with this being said, how can we believe all of this when there is so much control over how the user makes up their lives from scratch? It's an interesting thought, thinking that we're the ones in control over our profile, but after reading this blog I don't know how much of my profile is my own. It's even more intimidating knowing that Facebook gathers a person's profile and uses that information to sell products and gather market research. I don't know about you, but this kind of surveillance could alter how a person creates their profile. Altering your profile because of this can to a degree protect you against this type of 'surveillance', but either way I know I'm going to think twice the next time I make a status update.
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