Walter R. Fisher argued that human beings are homo narrans or storytelling animals who make decisions using narrative rationality, which is the ability to choose among competing stories. The question I consider is whether Fisher’s arguments have explanatory power in quick media, especially a specific type of everyday autobiography: narratives of well-known YouTube vloggers confessing intimate details or turning-point moments about their lives. Examples of videos include coming out as LGBTQ, serious illness, relationship dissolution and depression. This textual analysis looks at both sides of YouTube discourse – creator vlogs and audience comments.

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Shaytards was widely considered the original YouTube family vlog, and the family built their massive following with representations of wholesome, heteronormative, religious Americans who could have fun with everyday life. As classic microcelebrities (Senft 2013), the family of six created a valuable brand for millions of fans, which led to fame and wealth. But when the father and driving force of the vlog was caught sending sexually explicit texts to a “cam model”, more than the family brand collapsed. Shay’s persona, as the steady father force for an imagined family (Friedman & Schultermandl 2016) of millions was sent into disarray. This article follows the comments across multiple channels that show how the imagined family negotiated this collapse, demonstrating how an audience can establish a deep personal connection with a microcelebrity’s persona.

In one of the foundational articles of persona studies, Marshall and Barbour (2015) look to Hannah Arendt for development of a key concept within the larger persona framework: “Arendt saw the need to construct clear and separate public and private identities. What can be discerned from this understanding of the public and the private is a nuanced sense of the significance of persona: the presentation of the self for public comportment and expression” (2015, p. 3). But as far back as the ancient world from which Arendt draws her insights, the affordance of persona was not evenly distributed. As Gines (2014) argues, the realm of the household, oikos, was a space of subjugation of those who were forced to be “private,” tending to the necessities of life, while others were privileged with life in the public at their expense. To demonstrate the core points of this essay, I use textual analysis of a YouTube family vlog, featuring a Black mother in the United States, whose persona rapidly changed after she and her White husband divorced. By critically examining Arendt’s concepts around public, private, and social, a more nuanced understanding of how personas are formed in unjust cultures can help us theorize persona studies in more egalitarian and robust ways.

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