Archive for the ‘2007 Global Plaza’ Category
From São Paulo and London with Love: Sex in the Blogosphere in Brazil and England
Raquel Pacheco, aka Bruna Surfistinha
China has Mu Mu and Muzi. England has Belle. Brazil has Bruna.
Similar to Mu Mu and Muzi, who I discuss in this post, Belle de Jour and Bruna Surfistinha are respectively a British and A Brazilian woman who blog about sex, thus presenting an opportunity for a three way comparison of cultural attitudes towards sex – both in general, and in the blogosphere specifically. The biggest difference to point out between them is that, whereas the Chinese bloggers were just Chinese citizens who posted sexual content to their blogs, Belle and Bruna are ex-prostitutes who were actively blogging during their tenures as a sex workers. But even taking that fact into consideration, both Belle and Bruna would write about themselves, their personal lives, and their boyfriends on their blogs, thus ensuring their blogs do not have a fundamentally different format from the Chinese blogs.
Belle
Subtitled The diary of a London call girl, Belle provides no real introduction to her blog, which suggests that it emerged somewhat spontaneously as a by-product of her profession. But on this blog, Belle chronicles different aspects of her life – primarily the sexual aspects, although she will occasionally include writings on other topics as well. In the (more complete) introduction to the U.S. release of a book version of her blog entries she published in 2005, she describes her move to London as a recent college graduate and the discovery of how hard it is in contemporary Western societies to bridge the divide between college degree and entry-level job. From there it’s a fairly typical road she follows – limited job prospects and the expense of living in London drew her first by accident and then by specific intention to the world of prostitution. The most interesting part of her entry into this world comes as the last sentence of her introduction in her book:
And it wasn’t too long after deciding to do it [become a prostitute] that I started keeping a diary
This diary of course turned into her blog.
Belle’s life seems to have changed since the days she was blogging about prostitution. On May 23 (Mai 23, as she writes it in French), she posted about getting a job and has since jokingly referred to herself as “Belle de Office.” She has also continued turning her blog into a commercial publishing venture. In addition to her first book, she has published this 2007 follow up. But she still writes about sex and different social attitudes towards sex on her blog, as well as providing different vignettes on her life, her friends, and her activities.
The main reason I bring Belle into my comparison is to provide a Western European perspective on sex blogging – what kind of content goes into it, what cultural factors affect or don’t affect it, and how readers respond to it. That said, culturally I find England to be the most similar to the United States of any European country. Having seen different parts of England with a British friend on one hand, and also having lived in both France and Greece and traveled to other cities in Europe on the other, I find it quite obvious which nation American revolted against in order to gain independence. I am not at all suggesting that British and American culture are the same, only that I find them closer to each other than I find comparisons between the cultures of America and other European countries. And as always, I invite discussion of this idea, either agreeing or disagreeing with me.
With this in mind, I find Belle’s blog the most culturally similar to a blog one would find in America. Her writings aren’t affected by the constant threat of government censorship the way Mu Mu’s are (and to which Muzi’s writings fell victim). (And no I’m not suggesting that censorship doesn’t exist in England – only that it doesn’t exist to the same degree that it does in China). Nor do Belle’s writings reflect any one pervasive element of British culture, the way Catholicism acts as a pervasive cultural element in Brazil, affecting Internet content and use, and occasionally make its way onto Bruna’s blog.
Belle also doesn’t explicitly discuss the use of technology or social media as a vehicle to make her online diary available to the world. I’m sure this absence is a result of multiple factors, ranging from what topics she feels are worth or not worth discussing, to the comparatively ubiquitous level of Internet connectivity in England as opposed to Brazil or China. (Drawing from data from the International Telecommunications Union and other sources, Internet World Stats reports 62.3% Internet penetration in the United Kingdom, as opposed to 22.8% in Brazil and 12.3% in China). My thought is that the relative ubiquity of Internet connectivity in England makes it more just an everyday feature of life – not the kind of cultural force it is in Brazil, where average netizens seem to dedicate much more explicit thought to the connection between their social interactions and the Internet. While it isn’t the focus of her blog, Bruna does talk a lot more about the explicit connection between the Internet and her diary chronicling her work in prostitution, as I discuss below.
Bruna
Like Mu Mu, Bruna made her major debut to American audiences through the New York Times. Larry Rother introduces her thus:
She goes by the name Bruna, the Little Surfer Girl, and gives new meaning to the phrase “kiss and tell.” First in a blog that quickly became the country’s most popular and now in a best-selling memoir, she has titillated Brazilians and become a national celebrity with her graphic, day-by-day accounts of life as a call girl here.
Bruna, whose real name is Raquel Pacheco, says in the article that her blog emerged as kind of an accident that just kept growing ad growing. “In the beginning,” she says, “I just wanted to vent my feelings… I wanted to show what goes on in the head of a program girl [the Brazilian term for a high class prostitute], and I couldn’t find anything on the Net like that. I thought that if I was curious about it, others would be too.” Since this beginning, her blog has become one of the most widely read blogs in Brazil and she has adapted some of her blog entries into a book titled The Scorpion’s Sweet Venom, which was first published in 2005 and has been released in two English editions, as well as a Spanish edition. A second book, titled What I learned from Bruna Surfistinha, is on the way. Like Belle, Bruna has turned her blog into a full blown commercial publish venture. Also like Belle, she no longer chronicles her sexual activities online, although she will still devote parts of her discussions to the general topic of sex.
But in addition to introducing Bruna, Rother’s article also points to the ongoing debate over social morality to which the presence of a person like Bruna has led. While it considers questions of what thoughts should or should not be allowed, who is and/or should be empowered to make such a decision, and what to do with conflicting views on the topic, this debate over social morality is different from the censorship debate in China. In China, Party officials are considering from an official point of view what the government should or should not allow in Chinese Internet content. In Brazil the debate does not spring from an official government stance on what should or should not be allowed in the Brazilian Internet space, but rather from different segments of Brazilian society debating with each other. A national government can be involved in a debate of this nature – see for example this report by Nicholas Kulish in the International Herald Tribune about the Bulgarian government cracking down on prostitution by punishing individuals willing to pay for sex from a prostitute rather than punishing the prostitute himself or herself, as well as this report by Henry Porter in The Guardian opposing government intervention of this nature in England. But in each of these cases, the government in question is responding to a social morality debate in which its citizens are engaged, not (as is much more the case in China) setting their own policy irrespective of what their citizens think.
So the social morality debate in Brazil of which Bruna’s fame is a product springs not from the Brazilian government, but rather from different social attitudes of Brazilian citizens. And these attitudes frequently revolve around sexual liberalization, traditional feminine roles in Brazilian culture, and the presence of the Catholic Church. As Rother says,
Carnival and the general sensuality that seems to permeate the atmosphere can give the impression that Brazil is unusually permissive and liberated, especially compared with other predominantly Roman Catholic nations. But experts say the real situation is far more complicated, which explains both Bruna’s emergence and the strong reactions she has provoked.
As a result, some Brazilians have applauded Bruna’s frankness and say it is healthy to get certain taboos out in the open… But others decry her celebrity as one more noxious manifestation of free-market economics and globalization.
Rother further quotes a host of voices on the different sides of the debate. He frames the debate by quoting Richard Parker, an anthropologist at Columbia University and author of Bodies, Pleasures and Passions: Sexual Culture in Contemporary Brazil:
Brazil is a country of contradictions, as much in relation to sexuality as anything else… There is a certain spirit of transgression in daily life, but there is also a lot of moralism.
Rother then presents two voices, the first – Maria Clara Lucchetti Bingemer, a journalist and theologian at Catholic University in Rio de Janeiro – decring the presence of a person like Bruna in Brazilian society, and the second – Gabriela Silva Leite, a sociologist, former prostitute, and director of a prostitutes’ advocacy group – arguing that moral concerns such as those Bingemer espouses are exaggerated. Bingemer says that
This is the fruit of a type of society in which people will do anything to get money, including selling their bodies to be able to buy cellular phones… We’ve always had prostitution, but it was a hidden, prohibited thing. Now it’s a professional option like anything else, and that’s the truly shocking thing.
Leite replies that
It’s not a book like this that is going to stimulate prostitution, but [comment instead on] the lack of education and opportunities for women… I don’t think Bruna glamorizes things at all. On the contrary, you can regard the book as a kind of warning, because she talks of the unpleasant atmosphere and all the difficulties she faced.
Last but not least, Rother quotes Bruna herself on the debate over social morality:
Brazilian women have this sexy image, of being at ease and uninhibited in bed. But anyone who lives here knows that’s not true.
Carla de Meis, a medical psychiatrist at the Universidade Federal do Rio de Janeiro who has researched the mental health of Brazilian prostitutes, considers this debate in her own research. She points out in her article Subjectivity, Social Suffering, Liminality, and Suicide Among Prostitutes in Brazil that this debate is not just external, that a person can struggle with this question with respect to her own values and worldview. While the contrast is admittedly somewhat artificial, de Meis sets up a contrast between social roles in which a woman conforms to a societal definition of a dutiful wife and mother who honors her family, and in which she rejects family life to make a living through prostitution instead. de Meis notes that many of the prostitutes she interviewed for her research described making a wrenching decision when the elected to bypass the wife and mother role in favor of the prostitution role. She further notes that many prostitutes wanted to get out of their lives as prostitutes as quickly as possible and do their best to rid themselves of the stigma of having been a prostitute and live a life that more closely conforms to their society’s definition of a “good woman” (de Meis’ words).
Though this definition of a “good woman” – dutiful wife, honorable mother, moral woman, etc. – springs from multiple roots, de Meis and Parker both point to the presence of the Catholic Church as being a major factor reinforcing this role in Brazilian society. de Meis notes in particular Clara, a lady who wished to conform to her society’s definition of a moral woman and wanted to work her way out of prostitution to achieve that goal. As such, Clara differentiated herself from “real prostitutes” – women who willingly chose prostitution as a profession. According to de Meis:
Clara maintains that the real prostitutes are the women who begin early in life, explaining that those who begin later, as in her case, cannot adapt to it. She tells us that God curses prostitutes. However when I asked her if the curse of God would affect her she answered “No,” explaining that she pray every day and only works as a prostitute through extreme necessity. This would redeem her from the curse.
Regardless of whether one accepts Clara’s logic or not, her words demonstrate how deeply engrained Catholicism is in the Brazilian consciousness and social culture – even with the acknowledgement that many Brazilians are not personally religious.
As I noted in my discussion of social media in Brazil here, Catholicism is pervading the Brazilian sphere of social media as well. In this October 5 post Bruna offers two passages that touch upon religious themes. Writing about an interview she gave through an Internet chat service during a recent trip to the city of Salvador, she describes fielding a question from an “evangélico” – a person with an evangelical bend:
“As perguntas foram ótimas, mas cheguei na conclusão que eu posso estar onde quiser, em qualquer parte do mundo, que sempre terá algum evangélico com suas teorias macabras para cima de mim… Ele me perguntou se eu não tenho medo da morte… Afff. Sangue de Jesus tem poder ( é assim a frase?)!!! Amém.”
(I will e-mail some colleagues in Brazil to correct me, but in rough translation):
The questions had been excellent, but, as is the case anywhere in the world, there will always be some evangélico with macabre theories. I say this because the only question that left the focus [of the chat session] came from an evangélico… He asked me if I do not fear death… Afff. Sangue de Jesus tem poder (is this the phrase?)!!! Amen.
I do not know of an English equivalent of her last full phrase, “sangue de Jesus tem poder,” but if I read it correctly she is speaking in irony – in effect saying “oh dear God, what a ridiculous question” in response to the inquiry. (If any Brazilian or Portuguese readers can provide a translation, I would appreciate hearing from you). The translation aside, this exchange demonstrates not only the presence of Christianity in Brazilian society, but also the willingness to use the Internet as a forum to discuss it. And while Bruna seems to take an irreverent attitude towards its presence here, a little earlier in her post she describes her surroundings in Salvador as “the kind of life for which one would ask from God,” thus displaying a not-so-irreverent attitude towards religion in her post as well.
Diligent readers will point out the obvious problems with talking about the views and concerns of whole segments of the world’s cultures based upon just a few blogs from those cultures. This is an excellent point, and I do not seek to make any broad assumptions about a culture based solely upon the views of a few bloggers. With that in mind, I invite any commentary you have on the British, Brazilian, or Chinese segments of the blogosphere. I would love to read any discussion you would like to provide, as well as any examples of blogs or other Internet sources you know that support or refute my analyses. Thanks!
(The NY times requires a login to read their articles online. Creating a login and password for the NY Times is free and may be done here).
Work cited:
de Meis, C. (1999). Subjectivity, Social Suffering, Liminality and Suicide Among Prostitutes in Brazil. Urban Anthropology. V. 28:1. pp 65-101.
Posted by Aaron Bowen
What’s in a name?: Questions of privacy in a Chinese social network
Besides being accompanied by the above photo, which I find perfectly encapsulates the tension between recognition and anonymity among social networkers, Robert Ness’ post to Danwei.org this morning offers some of the best commentary I’ve heard on the right (or lack thereof) to be anonymous on the Internet in China. At issue is the real name system (实名制), or identity verification system. This is a system that requires someone wishing to join an online community to provide his or her real name and photo in order to join. Some like this system because (as they put it) it guarantees the authenticity of someone’s view points – members of an online community will know who said what. The systems proponents further argue that people will think twice before posting any potentially incendiary social or political commentary, as they will not be anonymous. By contrast, critics argue that this system represents Big Brother in action. Many of these critics further feel that the ability to post anonymously leads to discussion of taboo topics that would not be discussed if discussants could be personally identified.
Ness frames this debate in the context of the Chinese social network Zhanzuo.com — in Ness’s words, “one of several sites contending for the role of ‘China’s Facebook.’” The English version of the podcast interview with some of Zhanzuo’s regular networkers does a great job covering the different perspectives on this openness vs. privacy issue.
I confess I was interested in Zhanzuo for another reason as well. In order to reach out to social networkers, particularly on non-U.S. networks, I created profiles for myself on different networks active in different parts of the world (see my MySpace and Facebook, as well as my Orkut and Bebo). So naturally Zhanzuo was something I wanted to check out. I tried using Google translator to get around the language barrier, and to my surprise it wasn’t a total failure. I did get this far:
But when I created the profile I wasn’t able to type in the Roman alphabet, so I couldn’t give my real name. I threw in few random words in Chinese I copied and pasted from part of the page on the faint hope that I would be able to edit that bit of text into my real name once I was inside. Not surprisingly I was not able to do this – while I found the “edit my personal info” button, I was still unable to get the site to recognize my Romanized name. So my Zhanzuo profile is doomed.
But before the name verification authorities deleted my profile, I did try to add a little blurb about myself and the SIG-III blog, partly on the off chance that someone would see it before my profile disappeared, and partly just to see if I could do it. What happened was interesting. My attempts to post to the “about me” section were blocked, with (in Google translation) a rather Orwellian message:
your current state is: not yet audited by administrators, unable to use this function.
Block of the network to promote the real-name system, in order to pass audit, you must:
1. Upload your photos as a true portrait
2. Complete the true information (including name, department, etc)
Within 24 hours administrators will examine your images and information vetted through you can freely enjoy the fun of the block!
If Facebook, typically considered the standard bearer for authentic profile information in the U.S., ever tried anything like this, Facebook users would leave immediately. This amount of verification would never fly with a U.S. audience, thus marking a very significant difference between American social networkers and a certain percentage of Chinese social networkers. And while I wouldn’t presume to draw conclusions about broader social phenomena such as privacy in general and how attitudes towards privacy change by culture based solely upon an experiment like this, I did think my experience with Zhanzuo offered an interesting if incomplete window into attitudes towards privacy among Chinese netizens.
Posted by Aaron Bowen
Sex, Blogs, and the Great Firewall Part II – Sexuality and Subversion in China
Chinese blogger Mu Mu, from a May 2006 post to her blog
Decisions about when and what to censor can rest on multiple different criteria such as the reputation of the author and the relative visibility of the offending thought – an op ed piece in a major newspaper will be read by more people than if it were in a fringe publication, and as such may be subject to more stringent regulation. But the primary criteria in deciding when and what to censor is (obviously) the overall content of the idea. And as is exemplified by official censorship in China, some topics stand a greater chance of being censored than others.
DeWoskin, who I cited in part one of this article, notes that political commentary will raise the ire of Chinese Communist Party (CCP) censors immediately, whereas personal, social or sexual content is much more of a gray area. She writes (p. 31) that
It was as if an unspoken compact had been reached between the government and its citizens: we do politics the old way; you do your lifestyles anyway you want.
A Chinese friend of mine in Seattle echoed this thought regarding internet content specifically: an Internet search for “democracy,” “Tiannamen Square,” or “Dali Lama” will return censored results, but a blogger like Mu Mu, about whom we were talking, could get away with posting sexual content about herself.
Mu Mu first appeared on the radar screens of Western media outlets in late 2005, when Howard W. French wrote his article A Party Girl Leads China’s Online Revolution. French introduces Mu Mu as a fascinating mixture of sexuality and political commentary:
On her fourth day of keeping a Web log, she introduced herself to the world with these striking words: “I am a dance girl, and I am a party member.”
“I don’t know if I can be counted as a successful Web cam dance girl,” that early post continued. “But I’m sure that looking around the world, if I am not the one with the highest diploma, I am definitely the dance babe who reads the most and thinks the deepest, and I’m most likely the only party member among them.”
Thus was born, early in July, what many regard as China’s most popular blog.
Sometimes timing is everything, and such was the case with the anonymous blogger, a self-described Communist Party member from Shanghai who goes by the pseudonym Mu Mu.
A 25-year-old, Mu Mu appears online… most evenings around midnight, shielding her face while striking poses that are provocative, but never sexually explicit.
She parries questions from some of her tens of thousands of avid followers with witticisms and cool charm.
Mu Mu has changed a bit since French introduced her. After French wrote his article her blog attracted a large amount of media attention from the West, causing her to shut the original version of it down. If you follow the link French provides, you receive the following error message, saying (in Chinese) that the page no longer exists. Mu Mu started blogging again after the media attention subsided a bit, and her blog has since been through two other incarnations: this one here, and the current version, which exists on two different sites here and here. She has also refrained from posting any semi-nude photos of herself recently, although she is still willing to post provocative photos, such as the depictions of Japanese soldiers in the following post, which I presume deals with perpetually strained Sino-Japanese relations. (If any SIG-III Blog readers speak Chinese and would be willing to confirm or correct this presumption, I would appreciate hearing your interpretation).
Mu Mu also said she “finds it hard to comprehend why her blog is so enticing to westerners,” according to Dave Lucas. Lucas has published an English translation of Mu Mu’s reaction to French’s article. In this reaction Mu Mu uses the Google translator to engage French in a discussion, in which (if I read the Googleified translation right) she says she is glad she is living at a time when China is increasingly socially liberal, points to the challenges of separating one’s personal life from one’s public life (which is why she chose to mix the two in her blog), and reaffirms her belief in the CCP.
Mu Mu is an example of a huge challenge for Chinese censors. Politically she claims to be on their side, but then she writes about being a party girl and partaking in a Westernized liberal lifestyle (and as I discuss below, the contention that Chinese censors only go after political discussion and generally leave social and sexual topics alone does not always prove accurate). From researching her, my impression is that she is very adept at being edgy bout not too edgy as to be shut down by Party censors. Her popularity in the Chinese blogosphere adds to the challenge. With a large following, her sudden absence at the hands of Party Censors would cause a considerable stir around the Chinese blogosphere. But the attention she received from Western media in late 2005 and 2006 threatened to create a politicized crisis between official censors and Western media outlets over freedom of speech issues. I believe this potential political situation is what cause Mu Mu to shut her original blog down as an act of self-censorship and only later begin blogging again when the attention from the West had subsided.
Do Party censors really overlook all this sexuality in China’s Internet sphere?
The short answer is no, although it remains true that the severity of any reaction by official censors varies widely. Simply put, these censors are far less equipped to comprehend and deal with censoring social topics such as sex than they are political topics such as democracy.
But there is evidence of CCP attempts to regulate online sexuality in China. Perhaps the most visible example is the CCP blocking the Japanese portal of Baidu.com, noted in these two reports. (Baidu, whose name is taken from a poem from the Song Dynasty, is not a well known company outside of China, but inside China it is fighting a gargantuan three-way battle with Google and Yahoo. And Baidu is winning – see reports here and here).
Chinese blogger Mu Zimei, reproduced in a report by Jeremy Goldkorn on a Sohu.com story about Mu
In the Chinese blogosphere, Mu Mu isn’t the only blogger blogging about sexuality in China. At the end of 2003 another young woman named Muzi Mei (Or Mu Zimei, Mu Zi Mei, or木子美) received a lot of media attention around the world for blogging the stories of her sexual encounters.
Hannah Beech of Time Magazine writes that
Li Li… isn’t averse to kissing and telling. For the past couple of years, Li has kept a blog–written under the pen name Muzi Mei–that has chronicled everything from her penchant for orgies and Internet dating to her skepticism toward marriage when it means staying faithful to one man… “I express my freedom through sex,” says Li, unapologetically. “It’s my life, and I can do what I want.”
Her blog has been translated into French and German (and she reports an English translation of some of her work, although I was unable to find her on Amazon in English).
She has had less success dealing with official censors than Mu Mu. While her blog was popular enough to give censors a daunting challenge in trying to counter the viral spread of her posts around the Internet, it now seems to be defunct. In the Time article linked above, Beech writes that
Despite government attempts to censor it, the sex diary is so popular that Li’s pen name is intermittently the most searched keyword on China’s top search engine.
An article by Hamish McDonald in the Sydney Morning Herald went even further, saying the rise of blogs exchanging views on Chinese politics is a direct descendant of blogs that deal with social issues in China. At one point McDonald essentially says that Mu Mu, with her mix of sexuality and politics, could never have existed without Muzi Mei having blogged about sexuality alone.
Muzi Mei was certainly aware of the censorship threat she faced, and took precautions to prevent her blog from being shut down. Writing in the Daily Telegraph, Peter Goff says
For now, Muzimei is among those managing to sidestep [CCP censorship]. “I cannot go too far,” she said. “If my work was stopped that would be bad for me, bad for the development of the internet and free expression, and bad for China.”
Nonetheless she ran afoul of official censors. As Jeremy Goldkorn reports on Danwei.org,
Her online diary stirred up an online fuss which got the attention of the print media, but she was thrown off the gossip pages of the tabloids when [official censors] caught on to the action and issued some of ban on media coverage of her. She has been absent from the media since the first few months of this year [2004].
Goldkorn goes on to quote a 2004 story posted to Sohu.com that painted a very unflattering picture of her:
Muzi Mei, Li Li … she dresses gaudily, but even more gaudy is her thinking and her behavior. She frequently changes sexual partners and even brazenly describes the details of her encounters on the Internet, revealing or hinting at the real identity of the men she has known. All of this caused a great fuss in Chinese society in 2003.
The censoring of her blog may be permanent now. Whether it was a voluntary choice on her part or the result of official censorship, Muzi Mei’s blog seems to have disappeared. The last version of her blog cached on the Internet Archive was in January of 2007.
Mu Mu and Muzi Mei are just two prominent examples of a small but well known (to Chinese audiences at least) bloggers who have used the blogosphere to explore the nexus between sex, storytelling/information sharing, and Internet technology, all at the risk of being censored. Other examples come from a Cai Shangyao article in the Shanghai Star that covers Muzi Mei and Zhuying Qingtong, and Sister Lotus (also translated as Sister Hibiscus — now defunct blog here, reports here, here, here, and here). There is also the slightly different but related episode of a blogger named Hedgehog MuMu (no relation to the Mu Mu discussed above, according to Lonnie Hodge) participating in a blogger beauty contest only to be disqualified for posting nude photos of herself online. (Additional reports here and here).
That every one of these bloggers should face censorship for posting sexual content online demonstrates that Chinese censors can and will censor social as well as political content. Some astute readers may further assert that the political, social, and sexual spheres cannot be discretely separated from each other, and that posting sexual content online can be a form of political commentary. This is certainly true, and I do not at all seek to imply otherwise. This issue is, however, complex enough that it merits a full discussion that I will leave for another time. Beyond that I have additional thoughts that I will put into part III of this essay, which I will add soon. And as always, I appreciate and look forward to reading your reactions to my thoughts.
Work cited:
DeWoskin, R. (2005). Foreign Babes in Beijing: Behind the Scenes of a New China. New York: W.W. Norton & Company Ltd.
Posted by Aaron Bowen
Global social networking
Did you know that Americans do not have the largest social networking communities in the world? According to market research by Ipsos, America comes in fifth place in terms of number of people connected to a social network – South Korea comes in first. According to Ipsos,
Leading all other markets in its love affair with social networking is South Korea, as half (49%) of all adults in this country have visited at least one of these websites in the past, while over half of all online adults have visited a social networking website in the past 30 days… In comparison, about one in five American adults (24%) have ever visited a social networking website.
The chart they include is the best part of this announcement. It points to South Korea and Brazil as being the most active social networkers, with China and Mexico closer to the U.S. but still more active than American social networkers. (additional reports about these findings here, here, and here).
Furthermore, According to research by comScore, a company that measures Internet use statistics, different services gain and maintain popularity in different regions of the world. While social networking in the U.S. is dominated by MySpace and FaceBook, Latin and South America (Brazil in particular) primarily use Orkut, and the Asia/Pacific region uses Friendster first and foremost, and Orkut as a numerically solid alternative. As the comScore press release notes,
MySpace.com (62 percent) and Facebook.com (68 percent) attract approximately two-thirds of their respective audiences from North America. That said, each has already amassed a large international visitor base and both appear poised to continue their global expansion. Bebo.com has a particularly strong grasp on Europe, attracting nearly 63 percent of its visitors from that region, while Orkut is firmly entrenched in Latin America (49 percent) and Asia-Pacific (43 percent). Friendster also attracts a significant proportion of its visitors (89 percent) from the Asia-Pacific region.
And ironically, all the companies in the comScore study are American. Some have just wound up being more popular in other countries besides America. But are there social networking services born in other countries, which cater to people in those countries? Absolutely.
Danah Boyd has provided a (partial) list of foreign social networks, as well as the languages in which they are published and the number of profiles each has. She lists
– Cyworld (Korea)
– QQ (China). Here is a link to the English version of QQ, which has a South African web address and a much cleaner appearance than the Chinese site.
– Hevre (Israel)
– Lunarstorm (Sweden). British version here.
– StudiVZ (Germany). StudiVZ has mirror sites in French, Italian, and Polish, as well as a Spanish language version targeting South America, but no English version.
Her commenters have listed still more services – one pointed in particular to this list, which lists many non-American services. All told I’ve looked at perhaps 30 to 50 non-American social networking services, some of whom claim tens of millions of users.
And yes, foreign social networks can look different from American ones, and people of different nationalities may use them differently from people in the U.S. or discuss topics that wouldn’t reach an American audience. For example Hevre, an Israeli site, looks like this:
La Zona, a music industry oriented social network maintained by MTV Latin America, looks much closer to American social networks than Hevre does, but even then (to my mind at least) this site has a distinctly more Latin American appearance than a U.S.-based social network.
In terms of how people in different countries use social networks differently than people in the U.S., Forrester Research’s Vice President and Principal Analyst Charlene Li wrote a report on Mixi that noted certain cultural differences in how Japanese people network with each other. I found these characteristics of particular interest:
– Invitation-only participation. Most of the Mixi users I spoke with said that they use Mixi only to connect with their friends. The most used feature – the “diary”. They update their own and frequently check their friends’ diaries. While essentially a blog, many users don’t consider it one, as it’s really only for their friends.
– Anonymous profiles. As a rule, the Japanese don’t use their real names on their profiles. While this is also often true in North America, I found it interesting that users made it a point to tell me that they didn’t use their real names. Also, very few of the Mixi users I spoke with said that they had ever interacted with people they did not know, the complete opposite of the behavior usually found on MySpace.
– Heavily mobile-based. Several users told me that text messaging updates actually facilitated participation as they were more comfortable writing than engaging in face-to-face conversations.
– Structure. Unlike MySpace, Mixi is highly structured with minimal ability to change the layout. The users I spoke with liked the structure, as it created certainty about how users were to interact with each other.
Writing in the International Herald Tribune, James Shih echoes Charlene’s thoughts about the structure of Mixi in this article. He notes that
MySpace, for example, has often been described as a “free-for-all” in which members can easily create multiple profiles, add their own programming and post other kinds of media, like pictures, music and videos… Mixi of Japan, however, has a much more structured approach. A person can join only if invited by current members. Personal profiles are based only on text, except for three photos (premium service allows more). Surprisingly, users do not seem to mind. In fact, most members do not post pictures of themselves, opting instead for photos of celebrities, scenery or pets.
This article continues by discussing Cyworld, which it says blends elements of virtual worlds (such as Second Life) with social networking:
Cyworld is yet another story. Personal profiles are dominated by the Miniroom, a 400- pixel-by-200-pixel space that users can decorate with digital furniture, wallpaper and other objects, much as they would decorate real rooms. An avatar, or a character representation referred to as Minime, is also in the room, and the user can change Minime’s clothes, hair and facial expression. In fact, users pay real money to buy the various virtual objects to spice up the lives of their Minimes.
By comparison to Japanese Mixi users, Chinese people are more willing to network with people they do not personally know – in fact they are even more willing to do this than American social networkers are. This chart from the eMarketer report I linked to above indicates that Chinese people are far more outgoing when it comes to social networking than their peers in Europe and the U.S., and the report itself adds that
Among adult Chinese broadband users, 80% had discussed hobbies or interests online via a social network, and 78% had used a social network to meet new people. Less than half of users in most other markets surveyed said they had used a social network for either of those purposes.
The internationalization of social networking has caught the attention of American services as well. MySpace in particular has branched out to other countries. They have dedicated this entire page to their global network, and generated media buzz such as this Victoria Shannon article in the Herald Tribune. But as to how successful these transplanted networks will or will not be among different demographic segments of the world’s population, Bob Ivins of comScore has the most pertinent observation. He notes that
A fundamental aspect of the success of social networking sites is cultural relevance… Those doing well in certain regions are likely doing an effective job of communicating appropriately with those regions’ specific populations. As social networking continues to evolve, it will be exciting to see if networks are able to cross cultural barriers and bring people from different corners of the globe together in fulfilling the truest ideals of social networking.
So I’ve just thrown a bunch of information at you. Now it’s your turn – I’d love to have your thoughts as a comment. Have you encountered the international sphere in your own social networking activities? If so, did you encounter any cultural differences you found particularly striking? If you met someone from a different country through your network, did s/he talk about his/her home country? If so, what did s/he say?
Posted by Aaron Bowen
Why should we talk about (international) social networking?
There’s been an ongoing discussion about whether social networking is a passing fad or a form of connection that is here to stay – and if it is here to stay, how pervasive or inconsequential it will be, and what it will look like as social networking applications continue to develop and reinvent themselves.
The single most significant expression I’ve seen of this outstanding question comes from a discussion on the ACRLog, the blog of the Association of College and Research Libraries. In discussing David Bickford’s assertion in this thread that the 1970s notion of library service done over CB radio was a passing fad, Marc Meola asks if Web 2.0 services such as social networking are a fad or something that is here to stay. Two people responded that certain aspects of Web 2.0 are fads while other aspects will stick around. But a recently minted librarian named Michael C. Habib commented that
MySpace and Facebook are 2.0 as it gets and it would be hard to argue that they have only been picked up by tech geeks. Those services also incorporate blogging, commenting, and photo sharing. Wikipedia, E-Bay, and Craigslist are also 2.0 as it gets. These are just a couple of examples, but the idea is that 2.0 is already mainstream and well entrenched in peoples daily use of the internet. Sites like Flickr might point to a newer breed of 2.0 technologies, but 2.0 is here to stay.
Agreeing with Habib, I wrote that
As the introduction of the Internet to a mass audience in the 1990s showed, it is in a library’s interest to pay attention to disruptive technologies. I would rather be guilty of paying attention to a fad than missing out on the “next big thing” — and 2.0 continues to demonstrate day by day that it is anything but a passing fad.
Other voices have echoed this thought when discussing social networking services explicitly. Forrester Research’s Vice President and Principal Analyst Charlene Li famously described social networking as being “like air.” Jenny Levine at the Shifted Librarian wrote in March of this year that
Hopefully it is becoming clearer that we [as LIS professionals] need to pay attention to virtual worlds because they are going to be a part of our collective, professional future. It’s up to each of us individually how much of a role it will play in our personal lives, just as we make decisions about books, television, the internet, parties, movies, parties, etc. are, but between Sony’s plans, the BBC’s forthcoming online children’s world, Second Life, There, and other virtual spaces, we’re seeing further illustrations of why librarians need to understand how cultures and interactions work in these spaces for our professional lives.
I believe the same to be true about blogs and networking services like FaceBook as well. These applications are affecting and will continue to affect the world of information in new and significant ways, thereby impacting the work we do as library and information professionals. And given that Internet-based information is borderless (with the exception of certain countries where a national government seeks to censor Internet information, a topic I will discuss in a later post), the different forms of social networking services are taking root all over the world.
Writing from Bangladesh, Mahfuz Sadique produced one of the best introductions to the global blogosphere I’ve ever read. He touches on the most significant themes I have seen discussed in foreign blogs, particularly blogs in the developing world. These themes include Internet access, instruction in using a blog platform to generate content, the size of the blogosphere in a given nation compared to the total population of the country, the socioeconomic backgrounds of blog readers in the country, issues of local language and blogging in local languages and non-latin scripts, and localized content such as citizen journalism (and how this content affects traditional journalistic reporting and potentially invokes censorship on the part of a national government. Sadique paints a picture in which many challenges remain in terms of growing the Bangla blogosphere and using it to produce useful content that can inform Bangladeshis and foreigners alike about life in Bangladesh. But he also notes the blogosphere growth that has occurred in Bangladesh, and such successes as opening up the blogosphere to the Bangla language:
Only around one per cent of people in Bangladesh currently have access to the internet. As a result, before the blogging boom, the national presence on the web… had been sparse… However, since blogging has become a popular pastime, the entire Bangladeshi presence on the landscape of the internet has changed. In the beginning Bangladeshi bloggers had to write in English because of technological barriers. But with the incorporation of Unicode (which is an acronym for a standardization of symbols, Universal Code, which recognizes Bengali characters) into various blog-hosting sites, the number of Bangla blogs has risen exponentially. This was best demonstrated by a blog hosted by a Danish-Bangladeshi site, Somewhere in, when it launched an exclusively Bengali blog platform site — ‘Badh Bhangar Aawaj’. According to Hasin Hayder of Somewhere in, ‘there are around 5000 bloggers continuously writing’. The figures are staggering; since it started, a little over a year back, more than 31,000 articles and 350,000 comments have been posted. The ability to blog in Bangla seems to have liberated Bangladesh from its initial online inhibitions.
Because of thoughts like this in the blogosphere, and the fact that the blogosphere continues to foster active participation and discussion around the world, I believe it is important for us in the library profession to have an understanding of how people use these services, and what types of information they use the services to communicate. Certainly there exist considerable challenges for bloggers and social networkers in many countries, such as those Mahfuz Sadique touched upon. But given that people around the world are using social networking services to connect, network, communicate, and share information on global issues and events, library and information professionals have an interest in examining this trend towards internationalization, and considering where and how they may play a role in this international conversation. Given that social networking services will continue to become a prominent means by which people around the world exchanging information, library and information professionals have an interest in monitoring and understanding this global trend.
Posted by Aaron Bowen
What do we mean by social networking?
I am not asking for a comprehensive definition. I have yet to come across any definition that does anything more than offer an understanding of social networking in the broadest possible terms. On August 6 of this year for example, the Wikipedia defined social networking as a service that “focuses on the building and verifying of online social networks for communities of people who share interests and activities, or who are interested in exploring the interests and activities of others.” I don’t disagree with any of that, but it doesn’t by itself offer me a greater understanding of what a social networking service is. The Wikipedia staff doesn’t find it adequate either, and have flagged the article as being in need of expansion and of additional material to support the ideas in the article.
I ask this question more to define some boundaries on what Amanda and I (your blog moderators) are proposing for discussion. Common understandings of social networking services hold that services like FaceBook and MySpace fall into the rubric of social networking, and I believe this is what the SIG-III officers had in mind when we came up with the idea of having this discussion.
I have since expanded the scope of this discussion to include the blogosphere as well. Like the networking services listed above, the blogosphere meets the criteria of the Wikipedia’s broad definition of social networking. (And yes, so do image sharing services such as Flickr, video sharing services such as YouTube, and virtual worlds such as Second Life. I have chosen to focus on blogs and FaceBook/MySpace-style services for discussion on the SIG-III blog, but I would be remiss if I failed to note other applications and services that have networking aspects as well). With this in mind, we welcome your ideas on our discussions of internationally focused blogs and networking services, but please do not feel limited by this focus. Please comment on any post you like, and if you would like to contribute an entirely new thought or post, please send it to me at sigiiiblog [at] gmail.com.
Beyond that, here are some more comprehensive definitions of social networking – all open to discussion, debate, and critique. In March of this yeah, Danah Boyd offered the following description of a workshop she put together with Nicole Ellison and Scott Golder at the 3rd Annual Communities and Technologies Conference. In their description they loosely considered social software to “include social network sites (e.g., Cyworld, MySpace, orkut, and Facebook), contemporary online dating services (e.g., Friendster, Spring Street Personals, Match.com), blogging services (e.g., LiveJournal, Xanga, Blogger), tagging tools (e.g. del.icio.us, Digg) and media sharing sites (e.g., YouTube, Flickr).” Then in June, Danah offered a definition of social networking specifically:
To count as a social network site, the site MUST have 1) a public or friends-only profile system; 2) a publicly articulated list of “Friends” who are also on the system (not blogrolls). Friends must be visible on an individual’s profile and it must be possible to traverse the network graph through that list of Friends. If the site does not let you “comment” on Friends’ profiles, please indicate that. This is not necessary although it is a common component. I’m not interested in dating sites, community sites, or blogging tools that do not have public profile + friends that are displayed on profiles.
Socialmedia.biz further describes some of the primary characteristics of social networking services:
1. Communication in the form of conversation, not monologue. This implies that social media must facilitate two-way discussion, discourse, and debate with little or no moderation or censorship. …
2. Participants in social media are people, not organizations. Third-person voice is discouraged and the source of ideas and participation is clearly identified and associated with the individuals that contributed them. Anonymity is also discouraged but permissible in some very limited situations.
3. Honesty and transparency are core values. Spin and attempting to control, manipulate, or even spam the conversation are thoroughly discouraged. …
4. It’s all about pull, not push. … In social media, people are in control of their conversations, not the pushers.
5. Distribution instead of centralization. … Social media is highly distributed and made up of tens of millions of voices making it far more textured, rich, and heterogeneous than old media could ever be (or want to be). Encouraging conversations on the vast edges of our networks, rather than in the middle, is what this point is all about.
And concerning the blogosphere specifically, Paul, a blogger at a South African blog called Chilibean, echos the first and second of Socialmedia.biz’s points. He writes that “a blog is a conversation. Blogs are structured to facilitate interaction between the blogger and the blog’s readers and use simple tools like RSS feeds, comments and trackbacks to keep those conversations going. Blogging lends itself to informality because of the emphasis on the expression of an authentic voice as an essential element of a blog.”
So if you have any thoughts on the nature of social networking as I have presented it here, please leave a comment. Otherwise, I’ll be posting more about the international face of social networking later this evening or tomorrow.
Posted by Aaron Bowen