In an earlier post I discussed how a hatred of selfies acts as a legitimate means for expressing hatred of other people. This may sound a little extreme to anyone who hasn’t been closely following selfie-discourse for the past year. But here are two examples from widely popular blogs to show what I mean:
This first post from the site Sploid discusses a clip of film that shows a woman’s hair catching fire from a candle as she leans towards another friend, to join in with being filmed:
The article frames the incident as a result of a wider epidemic of needing to document one’s life – a behaviour apparently so problematic, that being burned is somehow merited. This logic depends upon the devalued status of the selfie: selfie-takers are bad, we are constantly told, so they deserve regulation, they deserve to have bad things happen to them. As viewers, we are presented with instances in which selfie-takers come to harm, with the understanding that we will gain satisfaction from seeing these deplorable and abnormal subjects receive their just desserts. This example makes the contrived and divisive positioning of selfie-takers as abject particularly clear, as the woman is question is clearly not taking a selfie – she is being filmed by someone else – but she is labelled as a selfie-taker so that we can enjoy her misfortune.
The entertainment value of this clip, and of selfie-hatred itself, is acknowledged by the post being ‘Filed to HAHA’ – a label directing a certain type of viewing, and of viewer enjoyment. But beyond this expectation of viewer amusement, the post reinforces a disciplinary discourse regarding selfies: that “we should stop being idiots”, and we should self-police our behaviour so that we do not come to harm. This, I would argue, is the real purpose of the disdain for selfies, in that it normalises social regulation, and makes the low-status and misfortune of certain social groups (especially young women) appear merited and natural.
A second example of the legitimation of selfie-hatred appears on the site Jezebel:
This article discusses a new term, ‘relfie’, and whether it is useful for describing a certain type of image, namely a photograph taken of oneself with one’s partner. But the question is not just ‘what is a relfie?’ but also ‘how much can we hate it?’ As with all things selfie-related, we are assumed to come to the conversation already primed and ready to hate selfies and those who take them. The article states that we need not hate the term, but that disdain for people who take such images is permitted. Happy couples who post “too many” images of themselves are identified as problematic, and worthy of hatred, with the piece quoting research from the journal Personal Relationships to support its views. The research involved looking at social media profiles, grading the level of relationship expression observed and then reporting how much the researcher disliked this person as a result. This kind of left me speechless, as it’s not only one of the most subjective pieces of research I’ve ever seen, it’s also so disciplinary as to defy words. The piece summarises the research findings as:
“If you are in a strong relationship, viewers can pick that up from your Facebook profile. However, there is some danger in getting too schmoopie about your relationship on Facebook; although your friends will think your relationship is going well, they will like you less.” And isn’t that the whole point of social media? To be liked?
So by expressing oneself in one way on social media, and being perceived to be (as the article asserts) “doing happy wrong”, we are violating the assumed prime motivator for being there in the first place: being liked. This assertion relies on several assumptions: that the esteem of one’s peers is to be nurtured with every visible action; that we are all motivated to use social media to achieve similar goals, and that we should accept regulation of our behaviour – especially our photographic behaviour – in order to maintain social harmony.
The selfie, or relfie, is therefore a mask for the assertion of normative social demands, expressed in relation to hatred and the withdrawal of peer approval.