Welcome to my sexy ass

Added: Jackson Lung - Date: 06.04.2022 16:18 - Views: 42170 - Clicks: 4505

Did you struggle to get access to this article? This product could help you. Accessing resources off campus can be a challenge. Lean Library can solve it. If you have the appropriate software installed, you can download article citation data to the citation manager of your choice.

Simply select your manager software from the list below and click on download. The e-mail addresses that you supply to use this service will not be used for any other purpose without your consent. Create a link to share a read only version of this article with your colleagues and friends. Please read and accept the terms and conditions and check the box to generate a sharing link. The study examines how the TFM Girls Instagram , along with its followers, shapes and maintains dominant discourses of masculinity. The highlight Instagram as a digital extension of fraternal social spaces.

TFM Girls reinforces hegemonic masculinity on a macro-level by allowing virtual linkages among fraternity members across the United States and by fostering a national online frat house ripe with misogyny and objectification. Women appearing in bikinis, short shorts, and halter tops pose in various positions that, to some, can be seen as sexualized. Although the objectification of women has long been an issue in society, more overt references of misogyny, exotification, and objectification manifested during the US president election.

Specifically, after recordings of Donald Trump surfaced of him stating,. You can do anything. Grab them by the pussy. Fahrenthold, The comments on the post were met with mixed reactions. Thus, a question is raised on how TFM and its social media followers position women on social media. In order to answer research questions, a mixed-method approach was utilized, employing the lens of hegemonic masculinity. A content analysis was performed on images of college girls posted to the TFM Girls Instagram , followed by a textual analysis on comments attached to said images.

Hegemonic masculinity, rooted in structural Marxist theory, serves a framework of social norms that men operate within, which provides meaning and direction for appropriate patterns of masculine performance Connell, These performative patterns are not predetermined or fixed, rather, they are reconfigured as the cultural framework of desired masculinity, evolving to maintain a structure of patriarchy and gender difference in accordance with gender relations in a particular setting Messerschmidt, Performances may include power dynamics, aggression, verbal antagonism, objectification, and other acts of misogyny in an effort to construct a gendered and heterosexual identity.

Woman can be complicit by honoring, desiring, and supporting the hegemonic model of masculinity Connell, ; Demetriou, For example, a straight Black man would be lower on the hierarchy than a straight White man; however, he may recover and move up the hierarchy through athleticism, sexual prowess, or the subordination of women or other men lower on the hierarchy. This process of internal hegemony takes other aspects of hegemonic masculinity in recompense for lowers status in the hierarchy and applies them strategically in a constant and contextual practice of negotiation and requisition to maintain and police external hegemony Demetriou, One space in which hegemonic masculinity is performed and policed is within collegiate fraternities Kimmel, The idea of a fraternity, whose membership is male dominated and space is male-only, is in itself a practice of hegemonic masculinity.

research has found fraternities on college and university campuses, because they make up the vast majority of attendance at social gatherings to control the organization and themes of parties Sweeney, Fraternities control access to the college social experience, thus reinforcing dichotomies of both power and privilege. TFM focuses on such types of social interactions as content for its website and social media feeds.

It highlights stories and publishes pictures of fraternity brothers from around the country engaging in masculine behavior. It is also important to note, just as social media has been used to foster and reify hegemonic masculinity, it has also been used as a space for response and counter-hegemonic discourses by feminists Salter, The men within these digital spaces cite biological superiority over women and employ misogynist, heterosexist, and racist rhetoric to shape and maintain dominion over women and men lower in status on the power hierarchy Ging, She argues that cultures of masculinities—alpha, beta, and zeta males—compete with one another online to establish power within a male hierarchy, despite possessing power offline.

The process includes extreme bouts of racism and misogyny, while engaging in hacking and doxing. Hybrid masculinities allow men to claim victimhood in the wake of feminism and political correctness. Over the years, social media platforms have continued to gain adoption due to their ubiquity and accessibility. The top five global social media platforms, in rank order, are Facebook, YouTube, Instagram, Twitter, and Reddit—with over 5. Of specific interest to the current study is the photo- and video-sharing platform Instagram.

Instagram is both a visual and textual platform. An individual posts pictures and videos on his or her profile, which are visual, and fosters interactions through comments underneath those pictures and videos, which is textual. Subjective meaning is constructed through visual representations and interactions Chesher, Therefore, Instagram is capable of shaping how users come to think about images and the contents within those images.

Instagram has quickly become a staple in the daily lives of social media users and many researchers have sought to understand the overall impact on various facets of society. Collectively, these studies demonstrate not only the pervasive nature of Instagram but also its influence on society. The goal of the current study is to add to this growing body of literature by extending the impact of Instagram, in conjunction with masculinity studies, to the context of an online fraternal space—TFM Girls Instagram .

As a social media platform, however, Instagram falls victim to the technological affordances of the medium, such as anonymity. Furthermore, these performances can be turned on and off, intensified or diminished, or completely erased altogether Ging, The structure of TFM Girls does not offer anonymity to the women per se but offers a veil of anonymity for those who interact with the image i.

The images of the women do not have anonymity because sometimes full faces, geographic information, and real names are used when creating the post. However, those who interact with the post have the ability to remain anonymous. The specific focus of the study is on the interaction of the users who comment on the photographs on TFM girls. Overall, the purpose of the current study looks at how a specific group of men, TFM and its followers, shape and maintain dominant discourses of masculinity within the digital-mediated space of Instagram in relation to images of college girls.

As outlined above, hegemonic masculinity is not predetermined. Examination of hegemonic masculinity in the study will focus on the fraternity entertainment entity TFM and its Instagram followers. A content analysis was used to answer the first research question regarding how college girls are depicted in Instagram posts of TFM.

Hegemonic masculinity positions masculinity as a representation of how men position themselves through discursive practices. Photographs posted by the public Instagram TFM Girls were utilized as the unit of analysis for the quantitative part of the study. A random sample of 28 photographs was selected from each month. Using a live Instagram is a dynamic medium and introduced challenges for multi-person coding. To mitigate these challenges, the researchers took screenshots of the selected photographs and corresponding comments so that coding would be constant throughout the content analysis process.

Intercoder training was conducted with two coders. Each level of analysis was fully discussed within the protocol, and all variables were explicitly defined and operationalized. All coders were given this coder protocol followed by verbal instruction.

Pilot data were coded by the two coders prior to coding the main sample. Ten random Instagram photographs from March were chosen for pilot coding. Intercoder reliability was reached on all variables, with the exception of one. Coders discussed possible discrepancies in coding and recoded. Once the pilot data were deemed acceptable, actual coding of the sample from the two coders took place. Perfect reliability is 1. All variables reported perfect or acceptable agreement. The coder was then asked to identify the school the TFM girl was associated with, how many people were in the photograph, and the gender of each individual.

The breast size of a female individual was then evaluated based on a 1—3 scale of small to large. Measures of adiposity and muscularity were adopted from Tiggermann and Zaccardo All other variables were established based on a preliminary analysis of the data. The coders were then asked to identify the action the individual is carrying out in the image i. Next, coders were responsible for identifying the presence or absence of elements of objectification i.

The direction that the woman was looking, or gaze, was coded i. The final set of measures were subject tag, TFM tag, symbols, and call to action. This looked at how the TFM organization tagged itself, as well as the women, in the photograph. Within the photograph, the coders also identified the presence of symbolic items i. Comments attached to each of the photographs in the sample were utilized as the unit of analysis for a qualitative discourse analysis, providing a total of 4, comments. In order to create data-driven codes, raw information is reduced into smaller units by grouping levels of meaning data that can stand on its own as an individual theme together.

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