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"Latar belakang dari penelitian ini adalah adanya berbagai tingkatan stigma yang dialami oleh transpuan, sehingga terdapat kesulitan untuk melakukan afirmasi diri secara aman. Ruang afirmasi virtual dilihat sebagai alternatif ruang afirmasi diri yang dapat digunakan oleh transpuan. Tujuan dari penelitian ini adalah memahami mengenai makna eksistensi diri transpuan dalam menggunakan Twitter/X sebagai ruang afirmasi. Pendekatan penelitian ini adalah penelitian kualitatif dengan strategi penelitian fenomenologi deskriptif. Subjek penelitian dari penelitian ini adalah transpuan Indonesia yang menggunakan Twitter/X dalam masa afirmasi gendernya, memiliki lebih dari 1000 pengikut pada platform Twitter/X, serta pernah mengalami diskriminasi/stigmatisasi terhadap identitas gendernya di dunia nyata. Pengumpulan data dilakukan melalui wawancara, observasi, dan dokumen pendukung lainnya. Tema-tema yang ditemukan terkait pengalaman transpuan menggunakan Twitter/X antara lain adalah membangun hubungan, mendapatkan informasi, mengedukasi pengikut, memvalidasi eksistensi dirinya, serta mengalami diskriminasi/stigmatisasi. Hasil penelitian menggambarkan bahwa pengungkapan identitas diri menjadi kekhasan pengalaman transpuan yang menjadi makna eksistensi dirinya dalam ruang afirmasi virtual, yaitu pilihannya untuk membukakan identitasnya sebagai seorang transpuan. Pengungkapan identitas diri menimbulkan rasa nyaman untuk berinteraksi dengan orang lain, adanya validasi terkait femininitasnya, serta otonomi untuk mengatur batasan privasi, yang pada akhirnya membantu transpuan dalam proses afirmasi diri.

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The background of this study is trans women experience various levels of stigma, which pose challenges to self-affirmation in a safe manner. Affirmative virtual spaces are seen as an alternative space for self-affirmation that can be used by trans women. The purpose of this study is to understand the meaning of trans women’s self-existence in using Twitter/X as an affirmative space. The research employs a qualitative approach with a descriptive phenomenology strategy. The study participants are Indonesian trans women who use Twitter/X during their gender affirmation processes, have more than 1000 followers on the platform, and have experienced discrimination or stigmatization related to their gender identity in the real world. Data were collected through interviews, observations, and supporting documents. The key themes identified regarding trans women’s experiences on using Twitter/X include building relationships, obtaining information, educating followers, validating self-existence, and experiencing discrimination/stigmatization. The findings suggest that the disclosure of self-identity is central to the trans women’s experience, and that this disclosure constitutes the meaning of their existence in affirmative virtual spaces. The process of self-identity disclosure creates comfort in interacting, validation of their femininity, and the autonomy to set privacy boundaries, which ultimately helps transgender women in self-affirmation processes."

"Perkembangan dunia digital membuat banyak orang bergantung untuk membantu kehidupan sehari-hari mereka seperti dalam pekerjaan, pendidikan, dan hubungan sosial. Media sosial seperti twitter, Whatsapp, maupun Instagram dapat menjadi sebuah ruang untuk berkomunikasi secara virtual. Terlebih lagi ketika pandemi Covid-19 yang membatasi aktivitas manusia membuat beberapa kegiatan berpindah secara virtual. Penggunaan media sosial yang cukup intensif inilah dapat memunculkan hubungan relasi pertemanan secara virtual yang menjadi topik utama dalam penelitian ini. Penelitian ini mencoba untuk melihat bagaimana sebuah relasi secara virtual dapat terjalin mulai dari proses hingga faktor-faktor yang dapat mendukung terbentuknya hubungan sosial. Hasil penelitian ini menunjukkan bahwa intensitas komunikasi menjadi sebuah faktor yang cukup berperan terhadap terbentuknya sebuah pertemanan virtual yang cukup dekat. Tidak hanya itu, minat yang sama, topik yang relevan, hingga gender cukup berperan penting dalam hubungan virtual ini. Dekatnya hubungan yang terjalin membuat pandangan negatif mengenai hubungan “virtual” tidak menjadi halangan, namun menjadi sebuah “batasan” untuk tidak berlebihan dalam menjalin sebuah pertemanan virtual.

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The development of the digital world makes many people depend on help in their daily lives, such as in work, education, and social relations. Social media such as Twitter, Whatsapp, and Instagram can be a space to communicate virtually. Especially during the Covid-19 pandemic, some human activities become limited and move some activities into virtual. This intensive use of social media can lead to virtual friendship relations, which is the main topic of this research. This study tries to see how a virtual relationship can be established, starting from the process to the factors that can support forming social relationships. The results of this study indicate that the intensity of communication is a factor that plays a significant role in the construction of a close virtual friendship. Also, shared interests, relevant topics, and gender play an essential role in this virtual relationship. The close virtual relationships make negative opinions about "virtual" relationships, not an obstacle but a "boundary" not to overshare personal things to virtual friendship."

"Penelitian ini membahas mengenai dinamika dramaturgi dalam penggunaan media sosial Path pada mahasiswa Universitas Indonesia. Media sosial merupakan bagian dari perkembangan teknologi yang tidak dapat dipisahkan dari kehidupan sehari-sehari pada masa ini. Salah satu perkembangan media sosial adalah munculnya media sosial Path. Saat ini, Path merupakan media sosial yang populer dan digunakan oleh berbagai kalangan, terutama kaum muda atau mahasiswa. Telah terjadi perubahan interaksi pada masyarakat di era media sosial. Perubahan interaksi langsung menjadi interaksi virtual yang dilakukan melalui media sosial turut menjadikan perubahan proses dramaturgi di era media sosial. Penelitian ini menggunakan metode kualitatif melalui wawancara mendalam informan, observasi di dunia nyata, observasi di media sosial Path, dan survei ringkas. Berdasarkan hasil survei, mahasiswa Universitas Indonesia secara umum merupakan tipe pengguna media sosial Path ?Socializers?. Penelitian ini juga menemukan bahwa terjadi proses dramatugi yaitu berubahnya batasan antara front stage dan backstage, yang secara spesifik disebut sebagai the forefront of the backstage, melalui interaksi virtual di media sosial Path.

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This research discusses the dynamics of dramaturgy in the usage of Path, a platform of social media, among students of Universitas Indonesia. Social media is a product of the technological advancement that nowadays cannot be separated from everyday life. The emergence of Path marks a phase of evolution of social media. Now, Path is one of the more popular social media, and it reaches all kinds of social groups, especially to those who are in young age or are in college. There has been a change in interaction among people in this era of social medias. The change from direct interactions through social media has also brought a change in the process of dramaturgy. This research used qualitative methods with in-depth interviews; observations on real world and virtual world of social media Path; and quick survey. According to the survey, the students of Universitas Indonesia in general are ?Socializers? type of Path user. This research also found that there is a process of dramaturgy, that is a shift of borders between the front stage and the backstage, specifically called as the forefront of the backstage, following the virtual interaction on Path."

"[ABSTRAKPesatnya pertumbuhan media sosial membawa banyak perubahan. Dengankarakternya yang berbeda dengan media lama, media sosial membuka banyakkemungkinan, termasuk bagi representasi identitas lokal. Seperti komunitasBanyumas, mereka menjadikan media sosial sebagai ruang baru untukmenunjukkan identitasnya. Sebuah pertanyaan mengemuka, apakah kehadiranmedia sosial yang berkarakter global akan melemahkan identitas lokal, atausebaliknya justru memperkuatnya.Penelitian ini mencoba melihat transformasiidentitas komunitas Banyumas dari ranah offline ke online, dengan melihatbagaimana realitas kontemporer praktik kebahasaan orang Banyumas dalamkehidupan sehari-hari dan di media sosial. Pengamatan praktik kebahasaan dimedia sosial dikhususkan pada pesan-pesan terpilih di blog, Twitter, danFacebook. Analisis dilakukan dengan menggunakan teori Pierre Bourdieu yangmelihat identitas sebagai sebuah kontestasi dalam sebuah ranah dinamis. Hasilpenelitian menunjukkan bahwa karakter dasar orang Banyumas seperti cablaka,penjorangan, dan dopokan, tergambar kuat dalam berbagai pesan di media sosial.Uniknya, pesan-pesan ini banyak yang ditampilkan secara kreatif, sebagai bentukadaptasi karakter media sosial. Sebagai sebuah kontestasi, representasi identitaslokal dipengaruhi oleh relasi antara ranah, habitus, dan modal. Ranahmenunjukkan setting media sosial itu sendiri. Sedangkan habitus ditunjukkan olehkecenderungan yang berbeda di antara para pengguna Banyumas dengan latarbelakang yang beragam. Sementara modal, ditandai kepemilikan modal yangberbeda, baik yang berupa modal sosial, budaya, simbolik, maupun modalekonomi. Secara teoritis, hasil penelitian ini menunjukkan perbedaan nilai dankekuatan modal, antara realitas offline dan online. Jika di ranah online, modalekonomi menjadi dominan perannya, maka di ranah online, modal simbolik lebihberperan. Secara praktis, hasil penelitan ini menumbuhkan optimisme bahwaidentitas lokal akan terus bertahan, bahkan menguat, di era media sosial.;

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ABSTRACTThe rapid growth of social media brings many changes. Distinguishing characterswith the old one, social media opens many possibilities, including therepresentation of local identity. For instance, Banyumas community uses socialmedia as a new space to show their identity. A question arose whether thepresence of social media which has global character may weaken or strengthentheir local identities instead. This study tries to figure out the transformation ofidentity of Banyumas community from offline to online field, by paying moreattention on how the contemporary reality of Banyumas people‟s linguisticpractices in their daily life and in social media is. The Observation on linguisticpractices in social media particularly focuses on the selected messages available inblogs, Twitter, and Facebook. The analyses were conducted using Pierre Bourdieutheories that viewed identity as a contestation within a dynamic field. The resultsshowed that the basic characters of the Banyumas people, such as cablaka,penjorangan, and dopokan, were strongly reflected in various messages availablein social media. These messages were uniquely displayed in creative ways, asforms of character adaptation in social media. As contestation, the representationof local identity was influenced by the relationship between field, habitus, andcapitals. Field showed the setting of social media itself. Habitus were shown bythe different tendencies among users of Banyumas with different backgrounds.Capitals were marked by the possession of different capitals, either in the form ofsocial, cultural, symbolic, or economic capital. Theoretically, the results of thisstudy showed differences in values and capital powers, between offline and onlinereality. If in online field, the economic capital had the dominant roles, thesymbolic capital had more roles. Practically, the results of this study growoptimism that local identity will surely survive and even be stronger in the era ofsocial media.;The rapid growth of social media brings many changes. Distinguishing characterswith the old one, social media opens many possibilities, including therepresentation of local identity. For instance, Banyumas community uses socialmedia as a new space to show their identity. A question arose whether thepresence of social media which has global character may weaken or strengthentheir local identities instead. This study tries to figure out the transformation ofidentity of Banyumas community from offline to online field, by paying moreattention on how the contemporary reality of Banyumas people‟s linguisticpractices in their daily life and in social media is. The Observation on linguisticpractices in social media particularly focuses on the selected messages available inblogs, Twitter, and Facebook. The analyses were conducted using Pierre Bourdieutheories that viewed identity as a contestation within a dynamic field. The resultsshowed that the basic characters of the Banyumas people, such as cablaka,penjorangan, and dopokan, were strongly reflected in various messages availablein social media. These messages were uniquely displayed in creative ways, asforms of character adaptation in social media. As contestation, the representationof local identity was influenced by the relationship between field, habitus, andcapitals. Field showed the setting of social media itself. Habitus were shown bythe different tendencies among users of Banyumas with different backgrounds.Capitals were marked by the possession of different capitals, either in the form ofsocial, cultural, symbolic, or economic capital. Theoretically, the results of thisstudy showed differences in values and capital powers, between offline and onlinereality. If in online field, the economic capital had the dominant roles, thesymbolic capital had more roles. Practically, the results of this study growoptimism that local identity will surely survive and even be stronger in the era ofsocial media., The rapid growth of social media brings many changes. Distinguishing characterswith the old one, social media opens many possibilities, including therepresentation of local identity. For instance, Banyumas community uses socialmedia as a new space to show their identity. A question arose whether thepresence of social media which has global character may weaken or strengthentheir local identities instead. This study tries to figure out the transformation ofidentity of Banyumas community from offline to online field, by paying moreattention on how the contemporary reality of Banyumas people‟s linguisticpractices in their daily life and in social media is. The Observation on linguisticpractices in social media particularly focuses on the selected messages available inblogs, Twitter, and Facebook. The analyses were conducted using Pierre Bourdieutheories that viewed identity as a contestation within a dynamic field. The resultsshowed that the basic characters of the Banyumas people, such as cablaka,penjorangan, and dopokan, were strongly reflected in various messages availablein social media. These messages were uniquely displayed in creative ways, asforms of character adaptation in social media. As contestation, the representationof local identity was influenced by the relationship between field, habitus, andcapitals. Field showed the setting of social media itself. Habitus were shown bythe different tendencies among users of Banyumas with different backgrounds.Capitals were marked by the possession of different capitals, either in the form ofsocial, cultural, symbolic, or economic capital. Theoretically, the results of thisstudy showed differences in values and capital powers, between offline and onlinereality. If in online field, the economic capital had the dominant roles, thesymbolic capital had more roles. Practically, the results of this study growoptimism that local identity will surely survive and even be stronger in the era ofsocial media.]"

"Media sosial memungkinkan setiap orang untuk berbagi informasi dan itu termasuk ekstremis agama dan kelompok sayap kanan. Pada akhir 2010-an dan awal 2021, Negara Islam (IS) dan gerakan QAnon telah menggunakan media sosial untuk mendapatkan pendukung di seluruh dunia. Kajian ini untuk menganalisis blok fondasi media sosial yang memungkinkan narasi-narasi tersebut dirilis. Melalui tinjauan pustaka dari berbagai jurnal akademik yang didukung oleh liputan media, penelitian ini menunjukkan bahwa media sosial memiliki fasilitas dalam grouping, sharing, dan conversing. Raksasa media sosial secara aktif mengatur konten yang berisi materi yang terkait dengan ekstremisme dan gerakan sayap kanan. Namun demikian, ini menunjukkan bahwa media sosial terbukti efektif untuk menyebarkan ideologi tersebut dan tindakan untuk mencegah penyebaran ide-ide ini diperlukan dan platform media sosial yang mengatur konten ini sendiri terbukti tidak cukup, karena ekstremis dan jauh-radikal kanan dapat pindah ke platform lain.

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Social media allows everyone to share information and that includes religious extremists and far-right groups. In late 2010s and early 2021, the Islamic State (IS) and the QAnon movement have used social media to gain supporters worldwide. This study is to analyze the foundation block of social media that allows these narratives to be released. Through literature reviews of various academic journals supported by media coverage, the study has shown that social media’s facility in grouping, sharing, and conversing. Social media giants have actively self-regulating contents containing materials related to extremism and far-right movements. Nevertheless, this has shown that the social media is proven to be effective to spread these ideologies and actions to prevent the spreading of these ideas is necessary and social media platforms self-regulating these contents are proven to be not enough, as extremists and far-right radicals are able to move to other platforms."

"Penelitian ini dilatarbelakangi oleh fenomena pemakaian media sosial Twitter dalam kehidupan masyarakat. Pemakaian twitter dengan akses yang tidak terbatas membuat aliran komunikasi semakin mudah.Peningkatan penggunaan Twitter semakin mempermudah individu untuk mengekspresikan diri. Twitter juga dapat turut mendorong tumbuhnya gerakan sosial politik. Salah satu gerakan sosial yang tumbuh melalui media sosial twitter adalah Gerakan Sosial #saveKPK. Penelitian ini bertujuan untuk mengetahui fungsi media sosial dalam mendukung suatu gerakan sosial dan menganalisa suatu topik di dalam twitter dalam membangkitkan gerakan sosial di dunia nyata. Terdapat beberapa teori yang mendukung penelitian ini yaitu, media baru, media massa di Internet, computer mediated communication (CMC), masyarakat jaringan, Word of Mouth, sosiologi, dan civil society. Proses komunikasi di dalam media sosial Twitter ini meneguhkan asumsi dari sebuah konsep teori Word of Mouth (WOM), bagaimana media sosial Twitter ini berperan menyebarkan informasi secara cepat dan berdampak secara luas. Secara informal muncul para pemilik akun yang berperan sebagai pemimpin opini. Para pemimpin opini ini mempunyai dua peranan utama, yaitu menggerakkan proses penguatan pemikiran melalui pesan-pesan berbentuk fakta dan opini, serta memobilisasi para pengikut opini melalui pesan-pesan berbentuk pengumuman dan ajakan untuk turut berperan aktif dalam aksi di dunia nyata. Dengan adanya para pemimpin opini yang menjalankan peran-peran tersebut, individu-individu yang terlibat dalam gerakan sosial #saveKPK di dunia maya dapat dimobilisasi untuk turut berperan aktif dalam aksi gerakan sosial #saveKPK di dunia nyata, yaitu melalui kegiatan yang disebut "Semut Rangrang".

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The study was based on the phenomenon of the use of social media Twitter in the public life. The use of internet with no limit for its access has made communication flow easier and more freely-open knowledge and information. The rise in use of Twitter has made personal expression of opinion by individuals easier. Twitter has also induced the rise of various socio-political movements. One of these social movements using Twitter was #saveKPK movement. The objective of the study was to investigate the functions of social media in supporting a social movement and to analyse a topic in Twitter which enhance the rise of social movement in the actual world. There were a number of theories supporting the study such as new media, mass media in the internet, computer mediated communication (CMC), network society, Word of Mouth, sociology, civil socitety, and social movement.

Communication process in the media has verified the assumption taken from the word mouth theory demonstrating the role of Twitter in fast dissemination of information with widespread impact. Although formally the social movement through Twitter has no leader, informally a few accounts rose as the opinion leaders. These opinion leaders had two main functions: to induce the process of strengthening the ideas by providing messages in the forms of facts and opinions, as well as to mobilize the opinion followers by providing messages in the forms announcements and invitations to participate in the actual actions in the real life. The presence of these opinion leaders with such functions, have enabled individuals involved in the social movement #saveKPK in the cyber world to be mobilised to participate actively in the real world actions, such as through "Semut Rangrang" activities."

"ABSTRAKTesis ini meneliti bagaimana perempuan dalam usaha daring dalam media sosial mampu memenuhi kebutuhan gender praktis dan strategis. Penelitian ini menggunakan studi kasus feminis dengan mengambil 5 subjek penelitian. Data dikumpulkan melalui metode purposive sampling. Untuk menangkap fenomena perempuan daring, saya menggunakan kerangka teori feminis Catherine MacKinnon untuk membongkar fenomena subordinasi dan dominasi yang terjadi dalam usaha daring perempuan dan melalui perbedaan kelas teori feminis Allison Jagar. Untuk menerjemahkan dan mengukur pemberdayaan ekonomi perempuan, saya menganalisis tema-tema yang muncul menggunakan pemberdayaan ekonomi dengan 2 variabel Moser yaitu kebutuhan gender praktis dan gender strategis. Hasil penelitian menunjukkan bahwa dari 5 subjek, 1 subjek yang memenuhi kebutuhan gender praktis dan 4 subjek tidak dapat memenuhi kebutuhan gender praktis karena terhambat pelebaran media sosial, pengetahuan dan posisi tawar perempuan dalam ranah domestik. Sementara itu, dalam pemenuhan gender strategis, kelima subjek tidak berhasil mencapai pemenuhan gender strategis karena tidak adanya dukungan aturan pemerintah dan bantuan usaha dari pemerintah. Selain itu, perempuan mengalami dilema yang terbentuk karena adanya penghasilan ternyata tidak membuat subjek terlepas dari urusan domestik. Temuan lain juga menunjukkan bahwa subjek memiliki strategi ?melawan? dan ?bertahan? sebagai taktik untuk melangsungkan usaha daring perempuan. Pemerintah juga memberi andil dalam mendomestifikasi subjek perempuan karena usaha daring perempuan yang memberikan penghasilan padanya tidak dihargai.

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ABSTRACTThis thesis examines how women in online business is able to meet the practical and strategic gender needs. This study uses 5 subject from feminist related case studies. Data was collected by purposive sampling method. To capture the phenomenon of women in online bussines, I used the theoretical framework of feminist Catherine MacKinnon to dismantle the phenomenon of subordination and domination that occurs in women in online bussines through Allison Jagar feminist theory of class distinctions. To transform those theory in a practical way, I analyze the themes that emerged using economic empowerment with two variables, namely Moser practical gender needs and strategic gender needs. The results showed that of the five subjects, one subject meets practical gender needs, while the other 4 subjects did not meet the practical gender needs because it is hampered by the role of social media, knowledge and bargaining power of women within the domestic market. Furthermore, in the fulfillment of strategic gender, the five subjects did not achieve the fulfillment of strategic gender due to the absence of government regulation and lack of effort from the government to support online businesses run by women. In addition, it was found that women have experienced a dilemma because the fact that they now have income does not make them free from their domestic responsibility. Other findings also indicate that the subject has a ?fight" and "survive" strategy as a ploy to perpetuate women in online bussines. The government may also contribute in domesticating female subjects as shown by the lack of appretiations towards women with online business and stream of income."

"Tingginya tingkat kekerasan terhadap perempuan dan anak-anak telah menyebabkan Kementerian Pemberdayaan Perempuan dan Perlindungan Anak (KPPPA) menciptakan Kampanye Three Ends, yang terdiri dari tiga program: menghentikan kekerasan terhadap perempuan dan anak-anak, menghentikan perdagangan manusia, dan menghentikan kesenjangan ekonomi bagi perempuan. Penelitian ini bertujuan untuk mengevaluasi efektivitas pemanfaatan media sosial dalam kampanye pemasaran sosial ini. Kerangka penelitian berasal dari elemen pemasaran media sosial: Content, Context, Connectivity, Conversation, and POST (People, Objectives, Strategy, and Technology). Analisis dilakukan pada konten yang diposting dan tanggapan pada media sosial, untuk empat media sosial yang digunakan dalam kampanye (Instagram, Twitter, YouTube, dan Facebook). Penelitian ini menemukan bahwa lebih banyak masyarakat yang memberikan tanggapan di akun media sosial Facebook KPPPA, akan tetapi beberapa bulan terakhir justru akun media sosial Instagram KPPPA lebih banyak menarik perhatian masyarakat. Minat pengguna media sosial meningkat ketika KPPPA memposting informasi infografis tentang statistik kekerasan terhadap perempuan di Indonesia. Komunikasi hanya bersifat satu arah yaitu ketika kementerian mengunggah sesuatu, kemudian publik memberikan tanggapan berupa menyukai foto atau merespon melalui kolom komentar; tidak ada interaksi antara kementerian dan publik di media sosial yang digunakan dalam kampanye ini.

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The high rate of violence on women and children has caused the Ministry of Women Empowerment and Child Protection (MoWECP) to create Three Ends Campaign, consisting three programs: stop violence toward women and children, stop trafficking, and stop economic disparity for women. This research aims to evaluate the effectiveness of social media utilization in this social marketing campaign. The research framework derives from the element of social media marketing: Content, Context, Connectivity, Conversation; and POST (People, Objectives, Strategy, and Technology). Analysis were conducted on content of social media posting and responses, for four social media used in the campaign (Instagram, Twitter, YouTube, and Facebook).

This research found that more people response on Facebook compare to other social media, but in the recent months Instagram attracts more attention. The interest of social media users is increasing when KPPPA post infographic information about statistic of violence against women in Indonesia. The direction of communication is only one way that the ministry posting something, then the public giving likes or comments; there is no interaction between the ministry and the public in the social media used in this campaign."

"Penelitian ini bertujuan untuk memahami habitus individu anggota Rekanita di arena media sosial. Data yang ditampilkan merupakan hasil dari wawancara mendalam berdurasi 1,5 jam dengan T, perempuan Bali berusia 25 tahun yang kini berdomisili di Jakarta. Dengan menggunakan Interpretative Phenomenological Analysis (IPA) sebagai pendekatan dan metode analisisnya, penelitian ini menganalisis kapital, habitus, dan pergerakan partisipan melalui berbagai arena sosial dalam hidupnya. Hasil penelitian ini menunjukkan bahwa, meski T menjadi sasaran kekerasan simbolik, ia mampu bergerak dalam arena secara efektif dan mengerahkan agensinya lewat pembentukan sosok Rekanita ideal di media sosial.

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This research aims to understand the habitus of a member of the Rekanita community on social media as the arena. The data presented here is collected from a total of 1,5 hours of in-depth interview with T, a 25-year-old Balinese woman who currently resides in Jakarta. Using Interpretative Phenomenological Analysis (IPA) as the approach and analysis tool, this research analyzed the participant’s capital, habitus, as well as her mobility through different social fields. The result shows that while T is subjected to various forms of symbolic violence, she manages to feel the game within the field and exercise her agency by portraying herself as the ideal Rekanita figure on social media."