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"Cuplikan atau unggahan mengenai 'Karen' dapat ditemukan di berbagai platform media sosial oleh pengguna Internet. Melalui video TikTok 'Karen' yang diambil dari akun bernama @CalvinLee, artikel ini mengkaji reaksi penonton terhadap rasisme oleh 'Karen' dan bagaimana reaksi tersebut meredefinisi label 'Karen' itu sendiri serta identitas dari orang Amerika dalam keseluruhan narasi. Dengan menggunakan metode penelitian kualitatif melalui pendekatan etnografi virtual, hasil penelitian secara lebih lanjut dijelaskan menggunakan Emotional Broadcast Theory (EBT) of Social Sharing oleh Harber & Cohen (2005) dan Reader’s Reception Theory oleh Hall (1973). Penelitian ini menyimpulkan bahwa mengekspos identitas/informasi pribadi (doxing) 'Karen' di Internet berfungsi sebagai pengawasan sosial terhadap perilaku masyarakat serta menjadi salah satu cara untuk melawan rasisme melalui perilaku penonton dalam bereaksi terhadap unggahan tersebut.

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Many footages or posts of ‘Karen’ can be found all across social media, shared by different Internet users. Through a TikTok video of ‘Karen’ taken from @CalvinLee’s TikTok account, this article examines the audience’s reactions to racism by ‘Karen’ and how those reactions redefine the label ‘Karen’ itself as well as finding the significance in the questioning of who can be considered as Americans toward the whole narrative. Using the qualitative research method with a virtual ethnography approach, the research findings will be elaborated through the Emotional Broadcast Theory (EBT) of Social Sharing by Harber & Cohen (2005) and the Reader’s Reception Theory by Hall (1973). This paper concludes that exposing ‘Karen’ on the Internet functioned as social surveillance of society’s behavior. It is also a way of resisting racism, which is the main issue behind the image of ‘Karen’ through the audience’s behaviors in reacting to the event."

"Penelitian ini bertujuan untuk menjelaskan konstruksi identitas individu melalui presentasi diri dalam unggahan tren self-reward menggunakan luxury fashion goods di media sosial, serta mengungkap pemaknaan dari self-reward tersebut. Studi-studi terdahulu mengenai fenomena ini terbagi menjadi dua, yaitu presentasi diri melalui praktik self-reward, dan konstruksi identitas melalui konsumsi luxury fashion goods. Namun, hingga kini belum banyak studi yang melihat perpaduan antara kedua aspek ini, yaitu pemaknaan terhadap self-reward dan kaitannya dengan konstruksi identitas melalui praktik self-reward menggunakan luxury fashion goods, khususnya dalam konteks di media sosial. Peneliti berargumen bahwa presentasi diri yang ditampilkan dalam unggahan self-reward menggunakan luxury fashion goods di media sosial merupakan perilaku konsumsi mencolok yang berpengaruh terhadap konstruksi identitas individu. Dengan menggunakan teori presentasi diri yang disampaikan oleh Erving Goffman dan konsep conspicuous consumption oleh Veblen sebagai alat analisis, hasil temuan penelitian ini menyatakan bahwa self-reward menggunakan luxury fashion goods merupakan justifikasi gaya hidup hedonic yang berkontribusi pada pembentukan identitas individu. Kegemaran mengkonsumsi produk tersier seperti luxury fashion, membuat setiap pembeliannya dimaknai sebagai wujud apresiasi dan mencintai diri sendiri. Dengan mengunggah hadiah yang memiliki keterbatasan jumlah, harga yang tinggi, dan nilai materialisme seperti luxury fashion, mampu membentuk identitas diri pada pengguna, seperti elegan, pekerja keras, mampu, independen, hingga stand-out. Namun, keterbatasan atribut komunikasi secara digital dapat pula membentuk identitas yang tidak diharapkan, seperti sombong dan pamer. Penelitian ini menggunakan metode kualitatif dengan teknik wawancara mendalam dan observasi digital pada individu yang mengunggah self-reward menggunakan luxury fashion goods di Instagram dan TikTok.

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This study aims to explain the construction of individual identity through selfpresentation in uploading self-reward trends using luxury fashion goods on social media, as well as uncovering the meaning of self-reward. Previous studies on this phenomenon are divided into two, namely self-presentation through self-reward practices, and identity construction through the consumption of luxury fashion goods. However, until now not many studies have looked at the combination of these two aspects, namely the meaning of self-reward and its relation to identity construction through self-reward practices using luxury fashion goods, especially in the context of social media. Researchers argue that self-presentation shown in self-reward uploads using luxury fashion goods on social media is conspicuous consumption behavior that influences the construction of individual identities. By using the self-presentation theory presented by Erving Goffman and the concept of conspicuous consumption by Veblen as analytical tools, the findings of this study suggest that self-reward using luxury fashion goods is a justification for a hedonic lifestyle that contributes to the formation of individual identity. The penchant for consuming tertiary products, such as luxury fashion, interprets every purchase as a form of appreciation and self-love. Uploading gifts that have limited quantities, high prices, and materialistic values, such as luxury fashion, can form self-identities in users, such as elegant, hardworking, capable, and independent, to stand out. However, with limited digital communication can also form unexpected identities, such as being arrogant and showing off. This study uses a qualitative method with in-depth interview techniques and digital observation of individuals who upload self-rewards using luxury fashion goods on Instagram and TikTok."

"Pada pengesahan Omnibus Law pada tahun 2020, sikap masyarakat Indonesia terpecahmenjadi 2 kubu, yaitu kubu pendukung dan kubu penolak. Namun lambat laun sikap kubupendukung berubah menjadi sikap yang harmful, berupa bentuk kejahatan siberpengusikan, doxing, dan peretasan, yang ditujukan kepada kubu penolak. Menurut datayang tersedia, pemerintah melalui lembaga pemerintah yaitu polisi, sudah bertahun-tahun jarang menindak bentuk-bentuk kejahatan siber ini. Padahal, pemerintah memiliki undang-undang yang mengatur bentuk-bentuk kejahatan siber ini. Penulisan ini menggunakan landasan teori Kriminologi Konstitutif dan metode analisis isi kualitatif.Pelaku diposisikan sebagai excessive investor karena adanya relasi struktual dengan korban akibat jarang ditindaknya bentuk-bentuk kejahatan siber ini. Jarang ditindaknya bentuk-bentuk kejahatan siber ini juga, memposisikan korban menjadi rentan mengalami viktimisasi crime of repression dan crime of reduction oleh pelaku. Ketidakmampuan pemerintah dalam menjalankan tanggung jawabnya melindungi masyarakat ditunjukkan melalui jarang ditindaknya bentuk-bentuk kejahatan siber pengusikan, doxing, dan peretasan. Ketidakmampuan pemerintah ini disebut sebagai crime by omission.

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At the ratification of the Omnibus Law in 2020, the people were divide into 2 sides, namely the supporters and the rejecters. Gradually the attitude of the supporters turned harmful in these forms of cybercrime; harassment, doxing, and hacking, which were aimed at the rejecters. According to available data, the government, through its government agency that is the police, has rarely taken action against these forms of cybercrime. Even so, the government has laws that regulate these forms of cybercrime.

This paper performs a qualitative content analysis, based on the Constitutive Criminology frame. The perpetrator is positioned as an excessive investor because of the structural relationship with the victim that occurs because of the lack of action against these forms of cyber crime. The lack of action against these forms of cyber crime also places the victims at risk of facing victimization through crime of repression and crime of reduction

by the perpetrators. The government shows its inability to carry out its responsibilities to

protect its public through the lack of action against these forms of cybercrime;

harassment, doxing, and hacking. The government’s inability to do its duty to its people,

is considered as a crime by omission."

"Penelitian ini menganalisis perilaku doksing, terutama yang dilakukan oleh figur publik, menggunakan metode yuridis-normatif. Fokusnya adalah penerapan prinsip pemrosesan Data Pribadi dalam UU PDP terkait doksing, pertanggungjawaban hukum pelaku, dan perlindungan bagi korban menurut UU PDP dan UU ITE. Doksing, pengungkapan Data Pribadi tanpa izin, dapat melanggar prinsip UU PDP seperti terbatas dan spesifik, merugikan hak subjek, dan melanggar transparansi hukum. Meski UU PDP dan UU ITE memberikan dasar hukum, belum ada regulasi eksplisit mengenai doksing, menciptakan ketidakpastian hukum. Dampak doksing, khususnya oleh figur publik, kompleks dan serius, termasuk dampak psikologis, emosional, ekonomis, dan sosial pada korban. UU PDP dan UU ITE bisa memberikan perlindungan, meski tidak eksplisit, dengan sanksi pidana penjara dan denda. Namun, pengaturan eksplisit tentang doksing dibutuhkan untuk kepastian hukum. Pembentukan regulasi tersebut harus mempertimbangkan dampak berkepanjangan pada korban sebagai dorongan untuk menghentikan praktik doksing dan memberikan keadilan.

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This research analyzes doxing behavior, especially by public figures, using a juridical-normative method. The focus is on the application of principles of Personal Data processing in the Personal Data Protection Law (UU PDP) related to doxing, legal accountability of perpetrators, and legal protection for victims according to UU PDP and the Information and Electronic Transactions Law (UU ITE). Doxing, the unauthorized disclosure of Personal Data, may violate UU PDP principles such as limitations, subject's rights, and legal transparency. Although UU PDP and UU ITE provide a legal basis, there is no explicit regulation on doxing, creating legal uncertainty. The impact of doxing, especially by public figures, is complex and serious, including psychological, emotional, economic, and social effects on victims. UU PDP and UU ITE can offer protection, although not explicitly, with criminal sanctions such as imprisonment and fines. However, explicit regulation on doxing is needed for legal certainty. The formulation of such regulation should consider the prolonged impact on victims as an incentive to stop doxxing practices and provide justice."

"[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.]"

"The media and the public explores the ways a range of media, from the press to television to the Internet, have constructed and represented the public. Provides a new synthesis of recent research exploring the relationship between media and their publics Identifies ways in which different publics are subverting the gatekeeping of mainstream media in order to find a voice and communicate with others Situates contemporary media, public discourse and relationships in an historical context in order to show the origin of contemporary public/political engagement Creates a theoretical expansion on the role of the media in accessing or denying the articulation of public voices, and the ways in which publics are harnessing new media formats to produce richer and more complex forms of political engagement."

"Lambatnya proses hukum dan ketidaksesuaian sanksi mengakibatkan masyarakat di dunia siber berupaya untuk mencapai keadilan melalui vigilantisme digital, khususnya doxing yang menargetkan pelaku kejahatan. Tulisan ini melakukan analisis sentimen reaksi atas serangan doxing terhadap pelaku dalam kasus MD. Kasus yang dipilih dalam tulisan ini adalah penganiayaan oleh tiga pelaku yaitu MD, AG, dan SL terhadap DO. Data dikumpulkan sejak 20 Februari 2023 hingga 20 Maret 2023 dari Twitter dan dianalisis sentimennya dengan algoritma Naive Bayes. Hasilnya, 57,4% warganet mendukung doxing dan 42,% sisanya menolak doxing. Terdapat dua pembahasan utama dalam sentimen positif yaitu pendalihan dalam dukungan terhadap perilaku doxing dan doxing sebagai bentuk keadilan informal. Di sisi lain, pembahasan dalam sentimen negatif berkisar pada dampak doxing bagi pelaku kejahatan serta penolakan terhadap doxing sebagai upaya melindungi anak.

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The slow pace of the legal process and the inappropriateness of sanctions have resulted in cyber communities seeking to achieve justice through digital vigilantism, particularly doxing that targets perpetrators. This paper analyzes the sentiment of reactions to doxing attacks against perpetrators in the MD case. The case chosen in this paper is the mistreatment of DO by three perpetrators, MD, AG, and SL. Data was collected from February 20, 2023 to March 20, 2023 from Twitter and analyzed for sentiment with the Naive Bayes algorithm. As a result, 57.4% of netizens supported doxing and the remaining 42.% rejected doxing. There are two main discussions in the positive sentiment, namely the diversion in support of doxing behavior and doxing as a form of informal justice. On the other hand, the discussion in the negative sentiment revolves around the impact of doxing for criminals and the rejection of doxing as an effort to protect children."

"Penelitian ini membahas bagaimana seorang seniman gay di Indonesia dalam mengekspresikan identitasnya yang beragam melalui media sosial Instagram untuk melepaskan diri dari gambaran yang seringkali negatif dan salah yang telah terbentuk di masyarakat. Fokus penelitian ini adalah praktik mengunggah di media sosial Instagram yang dilakukan oleh seniman di Indonesia bernama Magistus Miftah dengan menggunakan simbol-simbol sebagai cara ia menyampaikan pesan dan opininya.  Penelitian ini adalah penelitian kualitatif dengan desain deskriptif dan metode analisis semiotika sosial. Hasil penelitian menyimpulkan bahwa ekspresi gender yang dilakukan oleh Magistus Miftah pada akun media sosial Instagram-nya digunakan  untuk beberapa hal. Hal yang paling menonjol terlihat adalah bagaimana Magistus Miftah yang berlatar belakang sebagai seorang seniman melalui unggahannya menunjukkan identitasnya secara total dengan menggunakan berbagai macam simbol. Dari analisis semiotika, ditemukan proses negosiasi identitas yang dilakukan Magistus Miftah. Selain itu dengan mengekspresikan dirinya di Instagram, Magistus Miftah mampu memperkuat identitasnya. Praktik menggunggah juga menjadi bentuk perlawanan stereotipe gay yang ada di Indonesia.

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The research examine how an artists gay man in Indonesia try to express his diverse identities through social media Instragram and how  he try to unattached from a negative profiling and imagery of being a gay man that exist in society in Indonesia. The focus of this research is the practice of posting and uploading content in Instagram from Magistus Miftah, an Indonesian artist through symbols. This research is a qualitative research with descriptive design and social semiotics analysis. The result of this research conclude that gender expression that Magistus Miftah does through his social media, works as several things. The most standout is, he with background as an artist shows his identity in maximum way with using all kind of symbols. From semiotics analysis, researcher found that there is a process of identity negotiation. Also, as he expresses himself in Instagram, Magistus Miftah strengthen his identity. The practice of posting also became a way to fight the gay stereotype and negative image in Indonesia."

"Penelitian ini membahas mengenai bahasa dan kehadiran Prajurit Sofa Rusia di dalam media sosial seperi Twitter, VK, dan YouTube yang gemar menganggu pengguna media sosial di Rusia. Teori yang digunakan dalam penelitian ini adalah teori media teks oleh Dobrosklonskaya (2020). Metode penelitian yang digunakan ialah netnografi dengan melakukan analisis di media sosial terkait. Hasil penelitian menyatakan bahwa kehadiran Prajurit Sofa Rusia di media sosial cukup memiliki kaitan dengan propaganda dan penggunaan bahasanya yang terkesan menekan pengguna lain.

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This research discusses the language and presence of the Russian Couch Warrior on social media such as Instagram, VK, and YouTube that likes to bother a social media user in Russia. The theory used in this research is Text Media Theory by Dobrosklonskaya (2020). The research method used is netnography by conducting analysis on related social media. The research results state that the presence of Russian Couch Warriors are quite associated with propaganda and the use of language that seems suppresses other users."

"Disertasi ini mengeksplorasi praktik digital ibu stay-at-home yang menciptakan performa identitas di media sosial, seperti contohnya dalam praktik sharenting di Instagram, dalam kerangka mengkaji dinamika konstruksi identitas di ruang digital terkait kompleksitas identifikasi perempuan sebagai ibu. Secara historis identitas ibu stay-at-home merujuk kepada peran domestik ibu tradisional dan subjektivitas perempuan kelas menengah urban sebagai ibu kontemporer yang memiliki pergumulan transisi menjadi ibu yang dilematis, konflik identitas diri perempuan, dan ambivalensi pengasuhan. Dengan pendekatan teori performativitas terhadap konstruksi identitas dalam praktik keseharian, penelitian ini bertujuan untuk menganalisis perubahan normativitas peran gender dan keragaman performativitas ibu yang diciptakan oleh praktik komunikatif di ruang digital dalam konteks pengasuhan sebagai praktik budaya dan situasi perempuan di Indonesia. Dalam kerangka teoritis tersebut penelitian ini membangun model konstruksi identitas ibu kontemporer yang memaknai ulang norma konvensional tentang ranah domestik dan mendefinisikan ulang konsep identifikasi dari formasi identitas yang cenderung statis kepada performa identitas yang dinamis. Penelitian ini menggunakan pendekatan etnografi digital tentang subkultur ibu digital di Instagram yang disebut “Instamom” yang terdiri dari subjek ibu milenial kelas menengah urban. Secara metodologis ranah kehidupan personal perempuan dan praktik digital tiap subjek dalam penelitian ini merupakan kasus individual dalam budaya konvergensi di media sosial. Penelitian ini menemukan bahwa praktik digital keseharian ibu milenial tersebut mengakselerasi transisi menjadi ibu yang transformatif dan menciptakan performa subjek femininitas keibuan kontemporer yang menegosiasikan peran ibu tradisional. Subjektivitas perempuan yang mengkomodifikasi identitas ibu melalui konstruksi identitas diri ibu berjejaring pada akun Instagram menghasilkan beragam pencapaian performa ibu digital yang mengkontekstualisasikan peran strategis ibu di era neoliberlisme. Hasil penelitian tersebut mengimplikasikan bahwa identitas ibu secara normatif terkait gender tidak sepenuhnya berlaku di ruang digital, karena pada saat yang sama performa ibu digital mengkonstruksi subjektivitas dalam konfigurasi femininitas keibuan yang baru.

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This dissertation explores the digital practices of stay-at-home mothers who create identity performance on social media, for example in the practice of sharenting on Instagram, in order to examine the dynamics of identity construction in the digital space related to the complexity of women's identification as mothers. Historically, the identity of stay-at-home mothers refers to the traditional domestic role of mothers and the subjectivity of urban middle-class women as contemporary mothers who have struggles with the transition to motherhood, contested identities, and ambivalence in parenting. With a performativity theory approach to identity construction in everyday life’s practices, this research aims to analyze the changing normativity of gender roles and the diversity of maternal performativity created by communicative practices in digital spaces in the context of parenting as a cultural practice and women’s situatedness in Indonesia. Within this theoretical framework, this research builds a model of contemporary maternal identity construction that reinterprets conventional norms about the domestic sphere and redefines the concept of identification from identity formation that tends to be static to dynamic identity performance. This research uses a digital ethnography approach on the digital mother subculture on Instagram called "Instamom" which consists of urban middle-class millennial mother subjects. Methodologically, the realm of women's personal lives and digital practices of each subject in this study is an individual case in a convergence culture on social media. This study found that the millennial mothers' everyday digital practices accelerate the transition to transformative motherhood and create a performance of contemporary maternal subject that negotiates traditional motherhood. Women's subjectivities that commodify maternal identities through the construction of networked maternal self-identities on Instagram accounts produce a variety of digital performativity accomplisments that contextualize the strategic role of mothers in the era of neoliberalism. The results of the study imply that normative gender-related maternal identities do not fully apply in the digital space, because at the same time digital mother performance constructs subjectivity in a new configuration of maternal femininity."