Cet article s'intéresse à l’énorme réussite de lululemon athletica, et en particulier à la façon dont ses stratégies de marque s'approprient la pratique du yoga pour les intégrer à un modèle consumériste de discipline et de soin de soi. On arguera que la stratégie de marque de lululemon est liée à l'hyperindividualisme néolibéral ainsi qu'aux discours plus généraux de développement personnel qui définissent le bien‐être comme un accomplissement personnel et moral. Nous approfondissons la façon dont la stratégie de marque lululemon se reporte constamment à des concepts vagues, homogénéisateurs et extrême‐orientaux des spiritualités du Levant, qui instrumentalisent les pratiques yogiques et renforcent les idéologies occidentales en matière de santéisme, parallèlement à la performance personnelle, corporelle et commerciale. Nous arguons que lululemon intègre au consumérisme des discours de prise de pouvoir, illustrant la façon dont les discours de choix et de soin de soi renforcent le soi responsabilisé qui est au cœur même des sociétés néolibérales contemporaines. This paper examines the enormous success of lululemon athletica and specifically how its branding practices appropriate yogic practice into a consumerist model of discipline and self‐care. lululemon branding is linked with neoliberal hyperindividualism and broader self‐help discourses that define health and wellness as a personal and moral achievement. We explore how lululemon branding consistently refers to vague, homogenizing, and orientalist concepts of Eastern spiritualities that instrumentalize yogic practices, and reinforce Western ideologies of healthism along with personal, bodily, and market performance. We argue that lululemon folds empowerment into consumerism: discourses of choice and self‐care reinforce the responsibilized self that is the core of contemporary neoliberal societies.

Filtered faces are some of the most heavily engaged photos on social media. The vast majority of literature on selfies have focused on self-reported practices of creating and posting selfies and how subjects view themselves, but research on using filters and the kinds of looking filter provoke is underexplored. Part of a larger project, this analysis draws from a study using photo-elicitation techniques to discuss selfie filters with 12 focus groups, exploring the dominant discourses of cis-gendered looking within digital sociality. We explore how participants edit their selfies, imagine potential audiences, interact with, and perceive the filtering behaviors of others, asking what the “work” of filters is, visually and socially. We probe the kinds of discourses filters participate in, and their gendered and affective dimensions. Our focus groups indicate that when looking at the selfies of others there is often an a priori assumption that filtering has been applied, whether conspicuously or not, to the extent that visual tune-ups have become central to the genre itself. As such, we explore the ambivalence and anxiety about authenticity that filters produce, as well as the intense looking practices aimed at decoding the legitimacy of images. We posit that filters are part of a digital ecosystem that demands an intensification of looking practices, which produce and enhance specific forms of objectification directed toward selves and others within digital environments.

Popular discourse describing selfies as the “narcissistic”2 practice of teenagers or a tool of personal empowerment, minimize the structural constraints under which selfies operate as a ubiquitous mode of sociality. Based on focus group discussions in two Canadian cities, we explore how young adults describe their selfie experiences and explore three discursive tensions expressed in the transcripts. First, how questions of “control” were taken up; second, how “visibility” was understood as fragile, and animated by an anxiety of invisibility; third, the nature of “fun” that selfies generate. We conclude by exploring some of the epistemological shifts that these practices indicate.