Natalie's Blog

On Wednesday, our CAP Global Citizens class attended the film screening of “Where Are We in the World?”, as a part of a week long series of events for Rule Out Racism Week that is organized by the Equity and Inclusion Office at UBC. We watched two short films featuring Vancouver’s Chinatown and the Komagata Maru incident of 1914, and both films depict how these ignored and hidden histories has shaped the identity of the city of Vancouver.

The first film in this series is called “Who Welcomes Immigrants to this Land?”, and one thing that really struck me is learning that the Komagata Maru incident and aboriginal residential schools were not taught in Canadian schools, and that only very recently has the Canadian government apologised for the incident. It is clear that there is a lack of recognition of this important part of Canadian history among Canadians. The second film “Chinatown- In the Making of Vancouver” was about the struggles in Vancouver’s Chinatown. This film highlights the issues of discrimination and racism that Chinese immigrants faced in the 1960s. The government’s early action in excluding Chinese immigrants, as well as the current gentrification process and construction of high-rises in the area, both contribute to Chinatown’s loss of its distinctive identity. Both films bring attention to the government’s effort in erasing the histories and the issues of losing of these unique cultures of the marginalized groups in Vancouver.

I approached these two films by relating them to Rodney Carter’s article “Of Things Said and Unsaid: Power, Archival Silences, and Power in Silence”, in which he explores the power relations in archives. Carter notes that institutions and states have enormous power in controlling who is being included in these acts of remembering. In a similar way, these two films are showing the power that the Canadian government possess in further marginalizing these groups by not only imposing laws and regulations against them, but also silencing them by disregarding these problems. As Carter mentions when a group is facing silence, it becomes “difficult for the group to tell its own story, [and] to write its own history”, and without these stories, “the possibility of gaining and maintaining knowledge over time is severely compromised” (221). As a result, the Canadian government actions have prevented these groups in trying to find their place in society, and exacerbate their struggle in connecting with their heritage. It is useful in looking at this concept of power relations on a local scale, and I also really appreciate this series of films as a community based, bottom-up approach in communicating these larger social issues that are often overlooked by the public to the Vancouver population.

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Work Cited

Carter, Rodney G.S. “Of Things Said and Unsaid: Power, Archival Silences, and Power in Silence.” Archivaria 61 (2006): 215-33. Web. 19 Mar 2015

UBC. “Where Are We in the World? – Who Welcomes Immigrants to this Land?” Online video clip. YouTube. YouTube, 18 Mar. 2015. Web. 19 Mar. 2015.

UBC. “Where Are We in the World? – Chinatown- In the Making of Vancouver” Online video clip. YouTube. YouTube, 18 Mar. 2015. Web. 19 Mar. 2015.

In our recent ASTU classes, we have been studying about the representation of vulnerable subjects, in which we looked at the media treatment of marginalized groups, such as sex workers and disabled people. In reading the article When The Media Treats White Suspects And Killers Better Than Black Victims, I noticed that the underlying racism is very apparent in these news report. The headlines are presented in ways which say that black victims are to blame for their own deaths. Compared with the portrayal of white suspects and accused murderers, in which the media tends to focus on the positive characteristics, and the differences are very striking.  In their article Reproducing Marginality in News Discourse, Jiwani & Young studied the missing women cases in Vancouver and looked at the gendered and racialized problems of media coverage. They mention that “black women are victims of crime, their stories rarely make it to the front page” and “yet when Black men are perpetrators of crime, their stories splash the front pages of news”, and suggest that some bodies have the propensity to commit crime and that is “directly tied to race” (901).

After the CAP Global Citizens group lecture on Monday, in which our class discussed the recent issue of race, justice and police violence, I came across a BBC article, Viewpoint: Why Eric Garner was blamed for dying, which reported that many news articles have been blaming blacks for their own killings. This idea is similar to Jiwani & Young’s discussion of the marginalized groups are often “regarded as society’s “others””, and are blamed for “being in the wrong place and doing the wrong kind of work” (901). The media has powerful political potential in shaping our perspectives on society and I found that media treatment that follows the dominant view to marginalized groups to be particular problematic. It tends to discriminate, devalue the victims and minimize the violence that these people are experiencing (Jiwani & Young 901). The question I want to pose is that why and how does mass media determine whose lives or deaths matters?

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Work Cited:

Jiwani, Y., and M. L. Young. “Missing and Murdered Women: Reproducing Marginality in News Discourse.” Canadian Journal of Communication 31.4 (2006): 895-917. Web. 6 Mar. 2015.

Patton, Stacey, and David J Leonard. ‘Viewpoint: Black Victims Unfairly Blamed’. BBC Magazine 8 Dec. 2014. Web. 6 Mar. 2015.

Wing, Nick. ‘When The Media Treats White Suspects And Killers Better Than Black Victims’. The Huffington Post Canada 8 Aug 2014. Web. 6 Mar. 2015.

Image: http://yalibnan.com/wp-content/uploads/2014/11/black-lives-matter.jpg

For the past few weeks, our ASTU class have been working very hard on our archives project. It is very inspiring and eye-opening to see all the different approaches in exploring and making these archives that are only available in the Rare Books and Special Collection library at UBC more accessible by the public.

Whilst browsing the UBC student newspaper The Ubyssey a few days ago,I came across an article titled “then and now: photos of UBC’s changing campus” which I found relatable to what we are currently studying in ASTU class. Will McDonald, editor of this article, presented an interactive timeline with images of the UBC campus from as early as 1937 and present-day. McDonald placed two photographs taken at the same location but in different time periods together, and readers can drag the photos across to see the changes that have happened in these places. These photographs from the UBC Library and AMS Archives provide a glimpse of what the physical environment and student life at UBC was like in the 90s. As you can see from the photos, UBC has definitely changed dramatically over the years. I found it interesting to see the expansion and addition of new buildings, such as the clock tower and Buchanan tower (as well as the numerous construction sites on campus). The Student Union building, however, hasn’t changed much over the years. The combination of both historical and modern elements is what makes the UBC campus so special. The visual elements of this article was particularly effective in engaging with the audience and at the same time allowing readers to compare and contrast these differences.

For their archive project, my classmates Michele, Lois, Dora and Henry, who worked on the Chung collection, explored the Yip Sang family’s experience in Canada by looking at language and writing. I really appreciate that they recognized the value of the visual knowledge gap, and provided visual language examples from the copybooks and diaries in their project. As an amateur photographer and a visual learner myself, i found that these visual archives are powerful, alternative means to give voice to the past.  I am sure you have all heard the expression: “A picture is worth a thousand words”. Although visual archives are sometimes overlooked, I still find it an incredibly compelling element in this unique story-telling process.

Hi friends! I hope you all had a wonderful Christmas break and happy 2015!

For the past two weeks in ASTU, we have been studying about archives, and we briefly looked at the a site entitled People of Rural India (PARI) as an example. Established in December 2014, PARI is an online archive that records “the everyday lives of everyday people” in rural India through digital mediums such as photos, videos, and audio. Rural India is considered as one of the most diverse and complex area in the world, with more than “833 million people include distinct societies speaking well over 700 languages” (Sainath). Fearing the disappearance of these diverse characteristics of the countryside due to India’s rapid economic transformation, PARI aims to record and document these features to “save diversity” and “educate future generations” (Sainath).

As Rodney G.S. Carter mentioned, archives are “not fully representative of society”, and that it is “impossible for archives to reflect all aspects and elements of society” (Carter 216). Certain minority groups are almost bound to be marginalized and silenced in the state controlled archives. Ignoring and excluding these voices, as a result, could have a detrimental effect on “societal memory” and the “collective identity” of the group (Carter, 220). In this case, the incredible diversity of the rural India community makes it even more difficult to record everything. The PARI website is therefore a fantastic way in preserving the rich culture and unique history of these groups. Not only because it is established by an independent institution and not controlled by the state, which has the potential power to silence the minority groups (Carter, 217), but also because everyone is able contribute to the knowledge gap. In addition, its medium as an online platform helps spread awareness and is easily accessible by the general public.

The process of globalisation has resulted in an increasingly interconnected and integrated world. It is evident that the western culture has become the dominant culture and perhaps the ‘ideal’ culture today. It is also easy for us to overlook one’s experience or to generalise a certain culture group. In the long term, our culture will eventually become very similar to one another, and we would lose the unique aspects of each individual culture. It is for this reason that I feel that it is important to preserve tradition and record history, in order to educate the future generations.

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Work cited

Carter, Rodney. “Of Things Said and Unsaid: Power, Archival Silences and Power in Silence.” Archivaria 61 (2006): 215-33. Web. 21 Jan. 2015.

Sainath, P. ‘About PARI’. People’s Archive of Rural India. People’s Archive of Rural India, 20 Dec. 2014. Web. 22 Jan. 2015.

Whilst browsing through my Facebook feed a few days ago, I came across a Youtube video titled “12-year-old Thea’s wedding to 37-year-old Geir” . This video documented Norway’s first official child wedding on the UN’s International Day of the Girl Child. I later learned that this is an anti child-marriage campaign by Plan, an international organization that focuses on women rights, specifically child marriages. This campaign all started when Thea’s (whose real name is Maja Bergström) wedding blog, which was set up as part of the campaign, went viral online. In her wedding blog, Thea writes about many things, from tasting cakes and picking flowers for her wedding, trying on wedding dresses, to her fear of having sex for the first time.

Child marriage has been (and still is) a prominent social issue in South Asia and sub-Saharan Africa for a long time, and there are numerous women’s rights campaign from all over the world that aim to raise awareness of this issue. However, I feel that some of these campaigns are often overlooked by the public. This video made me question that what is it that makes this particular campaign more effective and powerful than other anti-child marriage campaigns.

In her blog post, ‘Eboliographies’, Angel Wen, who is in my ASTU class, uses the Ebola case in the US as an example to illustrate that people often neglect and dismiss important issues happening in other places in the world, unless these issues are directly affecting them. I feel that perhaps one of the reasons why this particular campaign has gained so much attention is due to the fact that Thea’s blog is written from a westerner perspective and that this incident happened in the West. Plan Norway has shed light on this issue in a Western context to attract readership, which are mostly western readers.

In Conjunctions: Life Narratives in the Field of Human Rights, Kay Schaffer and Sidonie Smith argue that many NGOs and activists would purposely ‘package’ (14) stories from victims in order to attract western readers, in the hopes that they would “identity with, contribute to and become advocates” for their campaigns (14). In her blog, Thea writes about the preparation for her wedding in a western perceptive. It is clear that cake tasting and wedding dress fitting don’t usually happen in ‘real’ child-marriage cases in South Asia and sub-Saharan Africa. I found it interesting that Plan chose to purposely set up a fake blog instead of using real child bride stories to raise awareness of this issue. Does this mean that western perspectives and experiences are more powerful and provocative in gaining response than ‘real’ child bride stories? Perhaps putting these issues in a Western context do make it easier for western audience to connect and identify with the cause more effectively.

Needless to say, Plan Norway’s anti child marriage campaign was a huge success. Thea’s wedding blog became Norway’s most read blog during the course of one day. On her wedding day, several hundred people gathered outside the church and around 400 people were inside the church protested against child marriage. This campaign has also reached out to more 3.5 million people via Facebook and Twitter (Plan Norge).

More information:

“12-year-old Thea’s wedding to 37-year-old Geir” Youtube video: 

https://www.youtube.com/watch?v=CrPkpa-NL1I

Thea’s (Maja Bergström) wedding blog (in Norwegian): 

http://theasbryllup.blogg.no

A (close enough) translation of the blog through Google Translate: 

https://translate.google.com/translate?sl=auto&tl=en&js=y&prev=_t&hl=en&ie=UTF-8&u=http%3A%2F%2Ftheasbryllup.blogg.no&edit-text=

More about Plan Norway (the international organization which started the campaign):

https://www.plan-norge.no/english

http://plan-international.org/girls/child-marriage.php?lang=en

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Work cited:

‘Plan Norge’. Plan Norge, n.d. Web. 16 Nov. 2014.

Schaffer, Kay, and Sidonie Smith. ‘Conjunctions: Life Narratives in the Field of Human Rights’. Biography 27.1 (2004): 1-23

Wen, Angel. ‘Eboliographies’. The Chameleon. UBC Blogs. WordPress. 22 Oct. 2014. Web. 16 Nov. 2014.

Image: http://cdn29.elitedaily.com/wp-content/uploads/2014/10/524.jpg

For the past few weeks, our ASTU class have been working really hard on our literature review assignment, which I chose to look at the construction and presentation of identities in the blogging world. I concluded that blogs provide space for personal reflection and validation, but the mediated culture in which mass media emerge from could lead to the misrepresentation in personal identities. In the blog post, I am going to talk about this idea in the context of social networking sites, and in particular, Facebook, as I didn’t get the chance to put it in my paper.

Facebook.com is one of the (if not, probably the) most popular social networking sites. In our ASTU lecture a few weeks ago, we discussed Facebook as a form of life narrative, and Dr. McNeill accurately described Facebook as a ‘complex shaper of contemporary identities’. Facebook users have total control over how they want to be represented online, by filling in the personal profile, liking pages, and uploading photos and videos. They can also adjust their privacy settings to decide who can see their content. Self-identity on Facebook is highly constructed and controlled by users. We want to present our online identity as accurate as possible to our physical selves, while leaving out flaws that others may disapprove.

Are we defined and controlled by Facebook?

However, Facebook, the software itself, has a significant influence in the construction and presentations of identities. Facebook users profile is actually structured and designed in a way to promote particular social values and corporate interests. For instance, there are only two options: ‘Male’ and ‘Female’ in the Gender section. This makes it difficult for users who may not identify themselves with either of these options. This not only limits the opportunity to present an accurate sense of self, but also implicitly promote certain social norms and values. Furthermore, the life event section on Facebook offers users to add experiences to the timeline. The  ‘weight loss’ section in one of the life events categories ‘Health and wellbeing’, shows that Facebook promotes society’s expectation of body image. I agree that this could be empowering to some users, however, it could also be harmful to the self-image of some users. Our online identities are shaped and defined by Facebook, and our real, physical identities are destructed and dismantled by Facebook.

Work cited:

http://anthrocyber.blogspot.ca/2009/05/identity-construction-and-self.html

http://networkcultures.org/unlikeus/2012/03/01/identity-on-facebook-even-who-you-are-is-defined-and-controlled-by-facebook/

http://www.refinery29.com/2014/06/69401/facebook-weight-loss-feature

Images from:

http://i2.mirror.co.uk/incoming/article676858.ece/alternates/s2197/Topic%20-%20Facebook

http://blogs.kqed.org/education/files/2011/06/facebook_blank_face3.jpeg

For the past two weeks in ASTU class, we have been studying Marjane Satrapi’s Persepolis, which is a graphic novel about Satrapi’s growing up in the Iranian Revolution. Inspired by the discussion in our recent sociology lectures about cultures, and in particular material culture, which is the physical evidence and objects that belong to a specific culture (Ritzer and Guppy, 120), I wanted to explore the presentation of material culture and cultural contrasts in Persepolis.

I found that in Persepolis, the veil is one of the most prominent objects that represents the Iranian culture. In the 1980s, the leaders of the Islamic revolution made it mandatory for all women to wear a veil (Satrapi, 3). The opening frames of the novel, which portrays a group of girls who are covered in veil, immediately depicts the importance of the veil in revolutionary Iran. The veil becomes a part of the social values and norms, and shows the political ideology in Iran. However, for Satrapi, the veil symbolizes something different, and they could be repression, a loss of identity, and a possible need for a revolution.

The western culture is also presented in Persepolis through materials such as rock band posters in Satrapi’s room and Satrapi’s clothing. Satrapi also visits ‘black markets’, where people sell western commodities like audiotapes (Satrapi, 131-2). The presentation of Western culture shows the how influential cultures can be. It allows Satrapi to really show her personal identity, which is the western political and social beliefs she and her family holds.

How does Satrapi adapt to the two contrasting cultures? In this scene, Satrapi embraces both cultures. She wears her denim jacket with a Michael Jackson button and Nike, and says ‘of course, my headscarf’. This displays Satrapi’s multiple personal identities: following middle eastern customs while sharing western values.

The clash of western and middle eastern culture, however, also serves as a catalyst to Satrapi’s rebellion. As a child, Satrapi often refuses to follow customs and school rules. This is shown in the beginning of the last chapter of the book: ‘The Dowry’, in which the school principal tries to take Satrapi’s jewelry away, Satrapi accidentally pushes the principle to the floor, and the principle expels her. This scene is significant because it shows how Satrapi assures her personal identity by rebelling against traditions and rules.

As mentioned in my previous blog post, understanding cultures allows readers to read life narratives more carefully and critically. The cultural differences in Persepolis is powerful in showing Satrapi’s personal identities and thoughts, which makes the novel engaging. I am interested in knowing about your opinions on how culture is presented in Persepolis, or in other forms of life narratives. Leave your thoughts in the comment section below!

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Work cited:

Ritzer, George, and Neil Guppy. “Cultures.” Introduction to sociology. Canadian version. ed. London: SAGE, 2013. 120. Print.

Satrapi, Marjane. Persepolis. New York, NY: Pantheon Books, 2003. Print.

“Meanings of the Veil: Representations of Veiling in Persepolis.” Serendip Studio. mpottash., 13 Nov. 2008. Web. 18 Oct. 2014. <http://serendip.brynmawr.edu/exchange/node/3331>

Tinmanee, Elle. “Chapter 17: “Kim Wilde” by Elle Tinmanee.” Persepolis. N.p., 22 Mar. 2013. Web. 21 Oct. 2014. <http://ibpersepolis.wordpress.com/2013/03/22/chapter-17-kim-wilde-by-elle-tinmanee/>.

Over the past two weeks, we continued to explore and study life narratives about wars and conflict. In the chapter ‘Introduction: World Made Flesh’ in her book Soft Weapons: Autobiography in Transit, Gillian Whitlock discusses life narratives in the context of globalization. She holds the view that they travel across cultures via technology to encourage ‘world-wide connection’ (7) and ‘cross-cultural exchange’ (8). The advancement of technology has allowed life narratives to become more accessible by everyone around the world, and has consequently promoted the connection of different culture. I wanted to delve into this specific concept and relate this to the life narratives that we studied in class.

One of the blogs that we studied is Baghdad Burning, which is written by an Iraqi woman under the pseudonym ‘Riverbend’. This blog is a narrative of her personal experience and emotions living in Iraq during the US invasion in 2003. We assumed that the main audiences of this blog are western readers, who are interested in learning about what is happening in Iraq from a local perspective.

This is shown in the entry ‘Evening Tea and Turkish Troops…‘ written in October 18, 2003. Riverbend introduces the idea that Iraqi families would gather together every evening for ‘evening tea’, no matter how busy they are. She describes the complicated process of making tea, and says that the teas in Iraq are special because ‘they are flavored with cardamom and served in “istikans”’, which are small glasses with intricate design on them. Although this is just a short and perhaps insignificant part of this blog, I still feel that this is important in proving that life narratives help connect eastern and western worlds. Riverbend provides detailed description of a tradition for her foreign audience to grasp and gain an insight into the unique and rich Iraqi culture, which helps shape and widen their perspective in viewing the political events. I agree to Whitlock’s view that life narratives are ‘soft weapons’: they are powerful, and easy to misread the true meanings. In understanding different culture, beliefs and opinions, we, as readers, can read life narratives more carefully and critically.

Work cited:

Whitlock, Gillian. “Introduction: World Made Flesh.” Soft Weapons: Autobiography in Transit. Chicago: U of Chicago P, 2007. 1-23.

Riverbend. “Evening Tea and Turkish Troops…” Web log post. Baghdad Burning. N.p., 18 Oct. 2003. Web. 6 Oct. 2014. <http://riverbendblog.blogspot.ca/search?q=evening+tea>.

In the article ‘Blogging as Social Action: A Genre Analysis of the Weblog’, Carolyn Miller and Dawn Shepherd explored the issues of online identities and fictionalization on the Internet. I began to wonder: do writers who write anonymously or under a pseudonym create a virtual identity, and does that affect how their audiences approach their work? Would their work be seen as untrustworthy?

Anonymity today is widely regarded as something suspicious and skeptical. In a fairly recent TED talk delivered by Brooke Magnanti, who wrote an blog anonymously for 6 years before she revealed her identity, talked about anonymous writers who needed anonymity and the reason behind it. One example that she used to illustrate her point is Jane Austen. Jane Austen published her book ‘Sense and Sensibility’ under the pseudonym ‘By a lady’, partly because of personal modesty, but also it was considered unladylike to write novels at her time. The book turned out to be a great success, and all 750 printed copies were sold out by July 1813. Many of her books are being translated in many languages and continuing to be adapted into TV shows and movies today. This shows that for many readers, content is more important than the identity of the writer. People at the time who read Jane Austen’s books didn’t just love them because they were written by Jane Austen.

Another successful anonymous blog is Waiter Rant, which is written by a Manhattan waiter. He shares anecdotes about his customers and conversations he had throughout the day in the restaurant where he works. He uses first personal narrative, includes his own observations and reflections in his writing (Morris), and offers insightful comments. Most readers are attracted to the content of his blog as well as his writing style, which is genuine, personal (as well as very witty), and that it further enhances his personality. Miller and Shepherd referred to The Weblog Review, which stated that most bloggers think that content is the most important feature of a blog as it ‘represents their freedom of selection and presentation’ (Miller and Shepherd). Most of the time, the value of anonymity for writer is enormous, but for the readers, it is less important to know who is writing. (Magnanti).

Work cited:

Miller, Carolyn, and Dawn Shephred. ” Blogging as Social Action: A Genre Analysis of the Weblog.” Into the Blogosphere: Rhetoric, Community, and Culture of Weblogs. Ed. Laura J. Gurak, Smiljana, Antonijevic, Laurie Johnson, Clancy Ratliff and Jessica Reyman. June 2004.Web. 21 Sept. 2014. <http://blog.lib.umn.edu/blogosphere/blogging_as_social_action_a_genre_analysis_of_the_weblog.html>.

“In Defence of Anonymity: Brooke Magnanti at TEDxEastEnd.” YouTube. YouTube, n.d. Web. 21 Sept. 2014. https://www.youtube.com/watch?v=1ZnXPVyWP8w

 O’Connor, Kate. “The Anonymous Jane Austen.” Great Writers Inspire: Learning from the Past. N.p., n.d. Web. 21 Sept. 2014. <http://writersinspire.org/content/anonymous-jane-austen>.

 Morris, Sofia. “An Anonymous Blogger Tells All.” Home » Arthur L. Carter Journalism Institute at New York University. N.p., 2005. Web. 21 Sept. 2014. http://journalism.nyu.edu/publishing/archives/notablog/story/anonymous/

 Digital image. N.p., n.d. Web. <http://www.historytoday.com/sites/default/files/sense.jpg>

This week in ASTU class, we explored different types of genres, in particular, life narratives, as well as the importance of citation. In this blog post, I am going to link these two topics and talk about citation on social media platforms.

The most popular form of connecting with people nowadays is through the Internet. It is fast (most of the time), reliable and almost everyone has access to it. Social media platforms such as Twitter, Facebook and Tumblr allow users to compose messages, and share them to both known and unknown people. These websites strongly encourage the share of information and interaction between users, by allowing them to express their opinions and views freely (Emilia Sukhova). However, some problems that arise from this medium are issues with citation and plagiarism. Most people often see citation as something you do for a research paper or in scholarly writing, but not something you would do when writing a 140 characters tweet (Rochelle Mazar). It is therefore very easy and tempting to take someone else’s content and post it as your own material to gain response and popularity from fellow users. A fairly recent twagiarism (twitter plagiarism) incident happened in 2011, and has led to discussions of the importance of citation in social media. You can read the full story here: http://www.theaustralian.com.au/news/world/beauty-borrows-brains-as-indias-miss-universe-model-caught-in-twitter-row/story-e6frg6so-1226126307039?nk=0e5f1af0053f558cc5ec3cf6d318c228

The implementation of the retweet button on twitter has made it convenient for users to cite tweets, so that others can easily track back to the original tweeter and tweet. Similarly, Tumblr’s reblog function places the original source link automatically at the bottom of each post. Another interesting thing about Tumblr is that it also shows a history of the content, which includes comments and who reblogged it. As the original poster, you are being acknowledged for your work, as well as receiving feedback from others. (Rochelle Mazar). I found that these are more informal ways of citing sources and are very different from the citation format, such as APA and MLA that I learnt about this week. ‘Retweet’ and ‘reblog’ are perhaps some of the new forms of citation on social media sites that we can study about. Lastly, I would like to raise a question: how and what are some other ways we can reinforce to make sure citation are used on social media?

Work cited:

Sukhova, Emilia. ” Is Social Media Creating a Plagiarism Problem.”, convinceandconvert.com, n.d. Web. 11 September 2014. <http://www.convinceandconvert.com/content-marketing/is-social-media-creating-a-plagiarism-problem-infographic/>

Mazar, Rochelle. “Episode 17 of Bibliotech: Citation and social media.”, AUCC, 8 May 2013. Web. 11 September 2014.<http://www.universityaffairs.ca/Article.aspx?id=109942&LangType=1033/ >

Elliott, Francis. “Beauty ‘borrows’ Brains as India’s Miss Universe Model Caught in Twitter Row.” Weblog post. The Australian. N.p., 31 Aug. 2011. Web. 12 Sept. 2014. <http://www.theaustralian.com.au/news/world/beauty-borrows-brains-as-indias-miss-universe-model-caught-in-twitter-row/story-e6frg6so-1226126307039?nk=0e5f1af0053f558cc5ec3cf6d318c228>.

Tweet-Tweet. Digital image. Telecome News. N.p., 1 June 2011. Web. 11 Sept. 2014. <https://telecomcanadaen.files.wordpress.com/2012/06/tweet-tweet2.png>