In a context of demonization of the working class in Western societies, the choni has become an epitome of the female incarnation of the failed underclass in Spain. During our focus group discussions with 16- to 20-year-olds, girls evoked clear-cut images of the tasteless and sexualized choni as a stigma to avoid, in contrast with the more classy pija. This article deals with gender and class regarding sexual scrutiny on social media in Spain. Youngsters’ readings of the choni/ pija eluded a socio-economic explanation, pointing to the ‘moral standards’ that chonis supposedly fail to attain. We argue that online spaces make it more difficult for chonis to avoid this omnipresent ‘double’ double standard.

In recent years a great deal of contemporary research has centred its attention on teenagers’ online presence and behaviour, thus responding to educators and parents’ increasing concerns regarding privacy and safety on the Internet. This article is the result of an in-depth qualitative study looking at anonymous girls’ picture albums on Fotolog, one of Spain’s most popular social networking sites (SNS). The main goal is to gain insight into these girls’ self-representation strategies, looking at what kind of images they choose to upload and which of the gender displays found in mass media portrayals they incorporate. Coding was done according to Goffmanian categories of gender display and performance (feminine touch, ritualization of subordination, licensed withdrawal), combined with findings from other studies (male gaze, representation as sexual subjects, pleasing ourselves and lesbian pose). Results show that girls are quite skilful in their self-representation techniques – and become more successful in conveying a specific image of themselves over time by using Fotolog affordances, which suggests that these sites allow them to freely experiment with identity and play with conventional codes of gender display. We identified at least three gender display codes girls play with: the supermodel, the languid romantic and the trash chic girl. Further research involving interviews with Fotolog teen users should reveal the extent to which these girls are aware of privacy and safety issues related to their self-representations.

Resumen. Youtube, espacio mediático postelevisivo por excelencia, permite reconfigurar los códigos de representación y comunicación entre jóvenes sobre temas como la identidad y la orientación sexual. Así, la plataforma de vídeo se ha convertido en el arma definitiva del activismo LGTBQ (Polo, 2016) donde gays, lesbianas, bisexuales y queers se abren paso en la red. Esto ocurre mientras el posfeminismo se consolida en los medios mainstream como lo que parece la única vía de representación femenina: ostentado en numerosas ocasiones por iconos de la cultura popular, el posfeminismo se caracteriza por un efecto "rebote" contra el feminismo histórico, reivindicando una mujer liberada, asertiva y auténtica, obviando así las injusticias del patriarcado que siguen existiendo (Tasker y Negra, 2005;Gill, 2007). Los patrones de estas representaciones posfeministas están vinculadas por una parte con la autenticidad, el éxito, la libertad de elección y el empoderamiento femenino y, por otra parte, con la agencia sexual de las mujeres y el uso que éstas hacen de su cuerpo para conseguir privilegios. Este estudio indaga en cómo las representaciones de youtubers lesbianas, por una parte, reproducen y, por otra parte, se resisten a este posfeminismo mainstream. Con este objetivo hemos seleccionado una muestra de cinco youtubers lesbianas españolas con un gran número de suscriptores (YellowMellow, Dulceida, Xuri Fenton, Gominuke, Koala Rabioso). Los resultados muestran, por un lado, la gestión del propio cuerpo principalmente situada fuera de la mirada masculina y generadora de nuevos imaginarios -en este caso, lésbicos-. Esto otorga a las youtubers lesbianas una agencia sexual que no está enmarcada en el posfeminismo, sino que desarrolla su propio lenguaje. Por otro lado, estas youtubers ostentan una autenticidad más reflexiva (Giddens, 1994) y más comprometida que la de las representaciones posfeministas, generalmente vacías de contenido político. Aunque cada una de ellas crea una marca personal exitosa -más o menos vinculada a grandes marcas o al cosmetismo-, reclaman la autenticidad como valor principal y consiguen mantener una credibilidad a través de la gestión de sus fracasos en clave humorística. Palabras clave: posfeminismo lésbico; Youtube, youtubers; autenticidad; España.[en] Authenticity, personal brand and sexual agency: lesbic post-feminism on Youtube Abstract. Youtube, the post-television medium par excellence, modifies young people's codes of representation and communication on issues such as identity and sexual orientation. The video platform has become the ultimate tool of LGTBQ activism (Polo, 2016)

Feminism’s current momentum, encouraged by movements such as #NiUnaMenos or #MeToo, has caused many social media agents to adopt some degree of feminism as a part of their online image or personal brand. ‘Being a feminist,’ for some, has become a marketing strategy in times of great polarisation between progressive forces and a reactionary backlash against feminism. The appropriation of feminism by the global market challenges public opinion, media, and academia to think and rethink feminism, and to consider whether these changes have voided it of political meaning (Banet-Weiser, 2012, 2018; Gill, 2016b). In Spain, the (extreme) right is continually launching attacks against feminism. At the same time, minority collectives such as LGBTQ+ or Roma are helping to spread feminist values into the mainstream, denouncing one of its main struggles: structural and intersectional violence against women, including online hate and harassment. In this context of confrontation, social media agents are keeping the debate about feminism alive and are picking up Spanish grassroots movements’ claims (Araüna, Tortajada, &amp; Willem, in press). In this article we outline the latest trends in feminist media research in Spain, examining 20+ years of postfeminism as an analytical tool, and highlighting new trends. Through recent research results, we show that in the Spanish (social) media landscape many different strands of feminism are entangled, all struggling to impose their narrative of what feminism looks like in the post-#MeToo<em> </em>era. We will examine the main fault lines along which feminism is divided into different undercurrents, some of which are fostering the progress of feminism, and some of which are undermining it: age (generation), class, race, and sexual identity.

This article analyzes the male caregiving characters Driss in Intouchables (2011), Craig in Still Mine (2012) and David in Nebraska (2013) in terms of hegemonic masculinity and its variations (Connell 1990; Connell and Messerschmidt 2005). Caregiving is a complex social situation normally assumed within kinship relationships, and traditionally attributed to women. We briefly review feminist analysis of caregiving since the 1970s (Fine and Glendinning 2005), and use critical studies on men and masculinities to show that the uptaking of caring tasks by men would and is contributing to equality between women and men (Elliott 2015).  We have looked at the portrayal of the male caregivers in these films, and if and how they challenge hegemonic masculinity in terms of positive experiences. Our findings show that despite the tension men experience between giving in to and challenging patriarchal privilege of a care-free life, strategies such as humour, complicity, outdoor action and a general concern for the dignity of the care-receiver can be identified as some of these features of (imagined) caring masculinities and open new spaces for defining care as a gender neutral activity.