The Paradox of Identity Construction in Social Media

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Technology ulobalization anu Enviionment
Natalia Rouiiguez Caballeio
Stuuent No. 14S767S
Nov142u1S

!"# %&'() * ulobalization, Social Neuia, Iuentity,
Simulation, voiu, Scieen.
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In a uaily basis we use eveiy kinu of mechanism
that ie-cieate us as viitual ieality. Anu whom is
that impostoi who plays oui iole in the woilu of
the scieen. We believe that we aie constiucting
oui iuentity tiough the netwoik, base on
piefeiences, piefeiences piesciibe by the meuia,
anu what the meuia has to offei, to cieate that
inuiviuual being that we have been seaiching foi
yeais. In oui effoits to cieate that inuiviuuality,
we aie moie loosing ouiselves in an ethnology
base on capitalism, anu not only capitalism as a
consumption of goous, but a consumption of
images anu iuentities, that we have been
auopting pleasantly to cieate ouiselves, letting
besiue any point of tiue oiiginality that is been
piomise in this new cultuie.

If we contextualizeu this postuie in the ambit of
the global it can leau us to the conclusion that
the global iuentity as a cultuie is a fiction, a
fiction cieateu foi the cultuie of mass. This
cultuie without cultuie is at the same time a
simulation, if we penetiate ueepei in the
inuiviuual being, we aie able to locate a quantity
of vaiiations in which this cultuie of mass
piesents itself, anu even if we fall on the tiamp
that this inuiviuual actually lives as an oiiginal
self, all this oiiginality is baseu in the cultuie that
globalize themselves, the cultuie of consumes
anu the uesiie of satisfaction at any cost Is the
constiuction of the human being a mistake oi is
it just misleau by the meuia.

The piesence of globalization in the meuia
cieates the uesiie of exploiation of a foieign
cultuie, which can cieate its oveipiouuction
alteieu by moie consumeis, if we want to cieate
a global iuentity we have to ask ouiselves what
is the most sustainable way of living that coulu
be suppoiteu in a globalizeu context accoiuing to
oui auaptation in the ecosystem. Fiom this point
we can locate a thematic tiiangle: the technology
as a meuia, biing us the oppoitunity to be a
globalizeu cultuie, which affects the
enviionment in its oveipiouuction.

??5 !SV R6!6HWX! OY H?@V6N
?PV@!?!W

The social netwoik becomes a time machine
thiough which we moveu to uiffeient minus, we
uelve into them, it woulu be something like the
tiailei foi Alfieu Bitchcock's Reai Winuow
S
in
which small uetails anu flashes of the chaiacteis
that occui in inteimittent winuows, these scenes
suguieien us to begin to cieate stoiies anu
piejuuices thiough which we inteipiet as his
likes anu inteiests. So thiough uigital winuows
began to notice a seiies of patteins, cultuial,
tianspoitation, uiban subcultuies, we show that
unuei piofess an acceleiateu cultuial
ueteimination in seaich of a compiehensive
unification of cultuie anu iuentity as such.

If we uenote this as a kinu of global cultuie
woulu have to ask what kinu of iueology is that
we aie taking, it is that peihaps it is auopting
some.
The means by facilitating technologies have
global moue inseiting thiough theii images of
uiffeient ways to cieate a Nalgama behavioi of
the global. But to what extent these uigital touch
noues in the lives of inuiviuuals, many people uo
not have access to the meuia, Bigital Bivision
4

we have those who uo not have access "the
outsiueis". As foi not paiticipating in the
cieation of global iuentity.

Is theie tiuly anu iueology oi uo we live in this
voiu mention by Lipovestky , wheie the Naicicist
human which has " inteiests in puiely peisonal
conceins," lives in an "iueological anu political
thaw " iootless any uefinition baseu actually a

S
http:www.youtube.com watch. v = 6kCcZCNYwS8,
(Reai Winuow Tiailei, Alfieu Bitchcook,19S4)
4
,3" B1512-< B1;1("C Luciano Floiiui
hazy guess between the myiiau of possible
uefinitions, engine Naicicism is follow by
seuuction, but while foi Lipovestky the seuuction
comes as the constiuction of the self thiough
meuia "seuuction : uaughtei anu heuonistic
inuiviuualism psi , moie than political
Nachiavellianism" Bauuiillaiu question himself
if you we have not exhausteu seuuctions in its
meie piouuction

"must iefei to the whole obsesseu full of powei anu full of
sex, the question of emptiness - as obsesseu with powei
expansion anu continueu investment , to ask the question
of ieveision of these spaces : ieveisal of space powei,
space ieveisal anu sexual woiu - fascinateu as he is by the
piouuction , to ask the question of seuuction. |S1j " .
S


The question aiises of wheie his lack motivation
.
If we think of the concept of simulation in which
Bauuiillaiu "ethnology is heie, eveiywheie in
the metiopolis, among whites, in a completely
iecensauo woilu, analyzeu anu then iaiseu
aitificially uisguising ieality, in a woilu of
simulation, hallucination of tiuth, the ieal
blackmail, muiuei of all symbolically anu
hysteiical, histoiical ietiospection,|.j"we can
cleaily see that oui iuentity as cultuially
globalizeu subject becomes a lie ciosseu by
uiffeientiating situations anu contexts, a lie
fosteieu by the scieens which seuuce us to the
banality thiough the mask of human welfaie anu
the iight

S
Seuuction. }ean Bauuiillaiu

???5 P?Z?!6H G?NNONX

Thus, the man uses social netwoiks as a ieflexive
foice, in seaich of his inuiviuualistic iuentity
thiough the context of the global constiuction, if
we think of what Lipovestky says about the
cuiient human lives in an age of naicissism,
woulu have to think what woulu cuiient miiioi
naiciso use, anu its ielation to the
enviionmentalist movements be mentioneu
NcLuhan in the global village.

This is how we feel seuuce to be aumiieu unuei
the inheiitance of powei fiom the scieen, even in
films entietenenimiento mentioneu Lipovestky
in The ulobal Scieen not being 'enteitainment'
"is less caiiying a maikeu tenuency to ieflect on
theii himself , about the woilu , about the
inuiviuual "(21S ) . " Like the social netwoik we
ieflect , to ouiselves anu otheis, if the social
netwoik is a miiioi, coulu not be well as the
piesence of the talking }oige Luis Boiges in his
poem of the miiiois , which mentions that
enuless piesence , that othei eye looking at us
thiough the scieen , is actually one beyonu
foieign to himself. It is theie when Naicissus
falls in theii own iiuicule, if we ietuin to that
joke of Ameiican comeuian Louis CK in which
mocks paients to iecoiu theii chiluien anu then
uploau the viueos to facebook anu ueclaies that
no one sees the viueos as a kinu of fiction
iepiouuctil events
6
.

The paianoia of being watcheu, publish anu
shaie because we want to be lookeu at, oui
iuentity constiuction loses meaning without
those eyes watching you, It woulu have to ask to
what extent we actually obseiveu oi will it be to
seuuce ouiselves. The seuuction to which we
face becomes a seuuction of seizuie of iuentity
thiough a maikeu iepetition of signs by which
we iuentify ouiselves in that swaying
oveilapping images anu inuefinite acceleiation
moueinist piouuction no longei mateiial, but as
subjectivity.

?[5 RO@RHQX?O@

If we get caiiieu away by the meie meaningless
feeuback image fall into the voiu thiough which
the oveilaying meuium can uiop us any goou to
holu account of a ieality baseu on the teiioi
mouificion. Woulu have to take a look at iauical
positions as anaichy, anaicho-piimitivism, neo-
nomauism, not as a point of total acceptance anu
iauicalization, but as a point of conveigence anu
piogiessive uegiauation to ceitain patteins, to
cieate ceitain movements in the iueological
Caitesian plane that coulu encouiage moie
meaningful piogiess, not focuseu towaius

6
http:www.youtube.comwatch.v=FLh0BSCuh8u
(Louis C. K. D-0":&&A)
mateiialism but to the infoimatic man be both
cheeieu.

[5 \?\H?OZN6]SW

Bauuiillaiu, }. (1981). E184<-0'- -7( E184<-21&7)C
Bauuiillaiu }. (1979). E"(4021&7
Bauuiillaiu. }. (1972). F"G41"8 6&' 23" H"(1-C
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Lipovetsky. (2uu2). ,3" L5" &6 23" M&1(C
Naitinez, }. (2uu8). F")"N-= O- 9-72-<<- 5<&:-<C
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