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Weconductedcontentanalysisandcasestudieson30ruralfemalevloggersand2580videosselectedfromXiGuaVideo,oneofthemostpopularvideoplatformsinChina.TheEnglishnameofXiGuaVideoisWatermelonVideo.ItbelongstothesamecompanyasDouyin(theChineseversionofTikTok)andhasalargenumberofcreators.ThereisaRuralcategoryinXiGuaVideowhichshowsitsimportancetothevideoplatform.
Marriedwomenarethemainstayofruralfemalevloggers,andtheytendtouseuniqueusernamesettings.Amongdifferentavatars,aconfidentsmileisthemainstream.Thethemesofthevideosmainlycenteronruralfamilylife.Basedontheanalysisofthevideothemes,wespeculatedthatwhatevertechniquesruralwomentakeforvideoshooting,theirimageformationisstillsubjecttothegazeofmenandthepatriarchalsocialorder.Ingeneral,theyarestilldisciplined,thoughtheirself-awarenesshasalreadybeguntoawaken.
Theresearchunveilsthegenderedframebehindtherural-relatedshortvideosincontemporaryChina.Itcanalsohelptheruralfemalevloggersidentifythemselves.
Internetpolicymakerscanguidethedisseminationofshortvideosofruralwomenbasedonthisresearch,therebyimprovingthestatusandlivesofruralwomen.
ThisisanempiricalstudytoexaminetheruralChinesefemalevloggers’attitudeandcognitivecompetencebasedonthefeministtheory.
Thevastbackwardareasandhugelow-incomegroupshavealwaysbeenaproblemforChina’sdevelopment.Accordingtothe2021demographicsurvey,thetotalpopulationofChinahasreached1.4billion,ofwhichtheproportionoffarmersis41%andnearly500millionpeopleliveinruralareas.
ThisarticlefocusesontheimageofChineseruralwomeninshortvideos,analyzinghowruralwomenpresenttheirself-imagesonlineinthecontextoftherapiddevelopmentoftheInternetandtheconstructionofruralareasinChina.Italsoexaminesthecharacteristicsoftheseruralfemaleimagesandexploresthesocial,cultural,andpersonalmotivationsbehindtheself-presentationofruralwomen.
Byintroducingfeministtheoriesintothestudy,ittakestheruralfemalevloggersasanemerginggroupinpost-socialistChina,exploringtheirlivingconditionsandthesocialreality,andcontributestothemulti-facetedChinesefeministresearch.
Basedontheliteraturereview,itcanbeconcludedthatthewomeninbackwardareashavebeenempoweredtoacertainextentalongwiththedevelopmentoftheInternet.Socialmediaalsohaveprovidedgoodopportunitiesforfeministexpression.Butwithmoreandmoreindividualfemalevloggersemergingonthesocialmediaplatform,itbringsnewquestionsforacademicstudies.
Forthisresearch,theauthorsselectedruralfemalevloggers’accountsfromXiGuaVideo,apopularvideoplatformofByteDance.
Theselectedruralfemalevloggers’accountsandfollowersize.
TheresearchwasconductedfromDecember30,2019,toJuly26,2020,including30weeksofobservation.Threevideoswerebeselectedfromeachvloggerperweek,totaling2580videosamplesforfurtheranalysis.
Weusedacontentanalysismethod,codingthebasicinformationofthesamples,includingtheusernames,avatar,videothemes,shootingtechniques,etc.Then,weestimatedthroughthequantifieddatathequalityofthevideosandhowtheruralfemalevloggersportrayedtheirimagesintheirvideos.
Basedonthedatafromthecontentanalysis,weusedfeministtheoriesinculturalcommunicationtoclassifyandinterprettheimagesofruralfemalevloggers.Wetriedtounveilthegenderedframingbehindthevideosandhowtheself-presentationofruralChinesefemalevloggershasbeenaffectedbychauvinisticdiscourseandcommercialization.Throughcaseanalysisanddiscourseanalysis,weexploredthedeepmotivationsofruralwomen’sself-presentation.
Thepreferenceofruralfemalevloggers’usernames.
Ofallthe30sampleswehavecollected,56.7%usedtheirrealnames,willingtoshowtheiridentityasspecialindividuals,strengthentheircharacteristics,andhighlighttheiridentity.
30%chosetousenicknames,suchas“NongCunYaoMei”(RuralYoungestSister),thathidesomepersonalinformationbuthighlighttheirroleinthefamily.Itnarrowsdownthedistancebetweenthefollowersandvloggersasiftheywerethefamilymembersofthefollowers.
Incontrast,6.7%chosenamesthatdonotdisplaypersonalinformation,suchas“XiangJianXiaoLu”(CountryRoad),etc.Suchfemalevloggershideasanobserverbehindthecameraratherthananactressintheirvideos.
Another6.7%offemalevloggers’usernamesemphasizedtheircharacteristicsasagroup,suchas“PengJiaNvJiang”(WomenofthePengFamily),etc.Theyalwaysshowallthemembersandrelationshipsintheirvideos.
Intermsofspecificcontent,theusernamesofruralvloggersareusuallycatchywithobviouslocalcharacteristics,suchas“Juanzi’sRuralAffairs”,“CountrysideXiaojing”,“FarmerLingling”,and“ScallionShow”,whichalsoreflectthesimpleandinnocentpartofruralvloggers.Meanwhile,ruralvloggersarewillingtoappearontheInternetasfarmers,takerurallifeastheiruniquevideohighlights,andadvertisethattheirvideoshaveruralcharacteristics.
Theirmaritalstatus,suchassinglemother,married,daughter-in-law,etc.,canbefoundfromthekeywordsofthevideotitleorpersonalprofile.Besides,itcanbeconfirmedbywhattheytellinthevideosandtheinteractionwithfansinthecommentarea.
Withthecontinuousprogressofsociety,boththemodernizationoftheruralareasandtheideologicalemancipationoffarmershavegreatlyimproved.AnincreasingnumberofruralfemalevloggersadmitthattheyaresingleordivorcedontheInternet,revealingtheiropenmindstowardmarriage.Nonetheless,gettingmarriedandhavingchildrenisstillthechoiceofmostruralwomen.
Themaritalstatusofruralfemalevloggers.
Divorced(16.67%)andunmarried(10%)ruralfemalevloggerstakeupmorethanaquarter,reflectinganopenattitudetowardsdisplayingtherealmaritalstatus,eveniftheywerebornandbroughtupintheconservativeareaswerebeingadivorcedorunmarriedwomanissupposedtobeadisgrace.Itcannotbedenied,though,thattheyalsoexploitedthe“single”statustoexpandtheinfluenceoftheirmediachannels.Theygazeatandjudgethemselvesas“theother”andidentifythemselvesfromapatriarchalperspective.
Despitetherelativeeasetoidentifythemaritalstatusofthevloggerinthevideo,thereisstill6.67%ofthesampledidnotrevealtheirmaritalstatus.
Asthemostvividandvisuallystrikingelementontheprofilepage,thevloggers’avatarsreflecttheirpersonalityandwillingnesstopresentthemselvesontheInternet.
Thepreferenceofruralfemalevloggers’profilephoto.
Wesubdividedthereal-life-pictureavatarsintothreetypesaccordingtofacialexpressions:facingthecameraandgrinning,facingthecameraandsmiling,andnotfacingthecamera.
Thefacialexpressionofruralfemalevloggers’profilephoto.
Thethemesofruralfemalevloggers’videos.
Thefactthatmanyruralwomenhavemarriedtomigrantworkersimpliesthattheyareburdenedwithheavierfamilyresponsibilitiesthattheyhavetoraisethenextgeneration,supporttheelderly,properlyhandletherelationshipwithotherfamilymembers,andengageinagriculturalproductiononbehalfoftheirhusband.
Therefore,itisnowonderthatthetheme“entrepreneurship”(2.02%)rankslast.Andthesecond-to-last,“interactionwiththefollowers”(4.02%)reflectsthefactthatruralfemalevloggersalwaysfocusonfamilylifeinsteadofsharingtheirprivacywiththeaudience.
Eitherself-shootingwithaselfiestickoratripod,orbeingshotbysomeoneelse,reflectsahighwillingnessofself-expression.There’saslightdifferencebetweentheshootingtechniques.
“Shotbyananonymous”(11.05%)reflectstheintimaterelationshipbetweenthephotographerandthesubject,becausethephotographerparticipatesintheshootingprocess,leavingtheirvoiceorprofileinthesceneandcommentingonwhatistakingplaceinthevideo.Themalephotographer(usuallythevlogger’shusband)alwayshasdominanceandcontrolovervideoproduction,which,ontheonehand,reflectsthecommonphenomenonofruralcouplesoperatingvideoaccountstogether,and,ontheother,impliesthemaledominanceinruralfamiliesandthepatriarchyinruralsociety.
18.57%offemalevloggerschosetotakeothersasamodelinsteadofthemselves.Itdoesn’tmeanthattheruralfemalevloggersareunwillingtoexpressthemselvesinfrontofthecamera;instead,theychosetostandbehindthecameraandobserve,ask,andthinkabouttheworldintheirway.
40.50%ofthephotographerschosetohidetheiridentities,while24.07%offemalevloggersbecamethephotographerthemselves.Basedontheanalysisofthevideothemes,wespeculatedthatwhatevertechniquesruralwomentakeforvideoshooting,theirimageformationisstillsubjecttothegazeofmenandthepatriarchalsocialorder.Ingeneral,theyarestilldisciplined,thoughtheirself-awarenesshasalreadybeguntoawaken.
TheInternethasopenedupaspaceforruralwomentoexpressthemselves.Forthoseruralwomenlivingintheirstemfamilieswithlimitedsocialcontactandcommunication,browsingtheshortvideosofotherfemalevloggershasbecometheirspiritualsupport.Someevenbecomevloggersthemselves,empoweredbyvideoplatformstotalkaboutfamilyconflictsandfightwiththepatriarchaldiscourse.
Forexample,inthevideosofvlogger“RuralWife”,herhusbandisdescribedasnotansweringthephone,leavinghomeforalongtime,andbelittlinghiswife.Thisechoedbythetitlesofhervideos:
Wife’s5yuanBeachSkirtMockedbyBrotherShan.ItUnpretty;
RuralWifeDoingFacialfortheFirstTime.BrotherShanCalledIt‘OldCucumberPaintedGreen’.LOL;
BrotherShanDeniedChattingwithOtherWomenwhileDrunk;
BrotherShanLentoutalltheSalary.AngryWifeTurnedtoSmilebyShan’sWords.
Thesevideotitlesoftencombinewordsthatthehusbandbelittleshiswifeandthewifeisfinewiththat.Suchdescriptionmightbeexaggerated,butthesituationwhereruralwomenlivinginthestemfamilyhavenowheretoexpresstheirtroublesismanifested.
“RuralWife”usuallyrespondstoherhusband’sbehaviorwithbiletoattractattention,asisrevealedinthefollowingtiles:
WifeStewedBigBonesforaDrinkwithBrotherShanbutEndupDrinkingHalfaBottlealone;
RuralWifeLostSleepatMidnight.HadWinewithPeanuts.Yummy;
WifeBurstintoTearswhenPreventingBrotherShanfromDrinkingoutatNight.
Thereallifeofthe“RuralWife”isoftenrelatedtowine.Whileherhusband’sbingedrinkingtroubledher,shetriedtoattracttheattentionoffansorotheraudiencesbywayofdrinking.
AlthoughanincreasingnumberofruralwomenwithanunhappymarriagebravelychoosetodivorceincontemporaryChina,aconsiderableproportionofruralwomenstillsufferfromalow-qualitymarriageduetocomplicatedsocio-culturalfactors.TheInternethasservedasawindowforthemtopourouttheirfeelingssincetheybecamevloggers.However,suchareleaseofnegativeemotionscanonlybringthemsomepsychologicalcomfort;itcannotreversetheirdifficultiesinreallife.Makingvideosisjusttheirweakresistancetothepatriarchaldiscourse.
Beingavloggerhasimprovedthefamilystatusofruralwomentosomeextentbyincreasingtheincomeofruralwomen,improvingtheirincomestructure,andprovidingsocializedlaborwagesforthosewhohadbeenonlyengagedinhousework.However,studiesonthefamilystructureofthefemalevloggersrevealedthatcurrentlyruralwomenstillstayinstemfamiliesaftermarriage.Therelationshipbetweenmother-in-lawanddaughter-in-lawisstillthefocusofruralwomen.
Theharmoniousrelationshipbetweenmother-in-lawanddaughter-in-lawfrequentlyappearsinthevideopostsoffemalevloggers.Itreflectstheimportanceofhandlingtherelationshipinreallifeandtheruralwomen’sattempttopresenta“perfect”familyontheInternet.Comparedwiththenuclearfamilies,theeldersinthestemfamiliesaremoretraditional.Affectedbythefamilyenvironmentandfamilystructure,ruralwomenconsciouslyorunconsciouslyrestricttheirfamilyidentitytothepatriarchaldiscourse.
Beingvirtuousandfilialistherequirementoftraditionalcultureforwomen,andalsoshowsthecompromiseoffemalevloggerstothepatriarchaldiscourse.ViewersontheInternetalsocontributetotheruralfemalevlogger’scompromise.Astheobjectofthegaze,womenareusuallyjudgedbythecriteriafromthepatriarchaldiscourse.Forexample,inthecommentsectionofthevlogger“GuangxiSisterYun”’svideo“SheReturnedtotheCountrysideforTwoYears,LivedaDreamLife:OneFlower,OneBird,OneDog,OnePorridge,andOneLove”,netizenscommentedonSisterYun’s“unorthodox”lifestyle:
Allthesecommentscenteraroundthetopicof“children”andforma“reproductivecoercion”forwomen.Thiskindofviewsbelievesthatamarriedcouplemusthavechildren,raisechildren,andbesupportedbychildreninoldageandthatraisingchildrenisthemostimportantthingfrombeginningtoend.Thereisnothingwrongwithholdingthisview,butimposingitonothersandtryingtoconvinceothersisa“moralkidnapping”,whichturnsinto“reproductivecoercion”inthediscussionofwomen’sreproductiverights.Infact,SisterYunsaidinacommentthatshedidnotchoosetobe“Dink”:“Icannothavechildrenbecauseofphysicalsurgery,andIamstillworkinghardonthis.”Whethertohaveachildornotshouldbethechoiceofwomenandtheirpartners.Evenso,SisterYun’s“passive”decisionaboutreproductionstillattractsthepatriarchalremarksof“reproductivecoercion”.
Withanincreaseintheirwillingnessforself-expressionandtheawakeningoftheirsubjectivity,ruralwomentrytobreakawayfromtheshacklesoftraditionalideasintheirdailylife,butstillgetjudgedontheInternet.Thisisrelatedtotheoveralldiscourseenvironmentonlineandthestereotypicalmediaimageofruralwomen.Admittedly,“reproductivecoercion”fromthefeministperspectivecanbeunderstoodasfarmers’concernsaboutpension,aproblemcausedbytheincompleteruralpensionsystem.Evenso,theconcernsraisedbysocialissuesshouldnotbetransferredtowomenintheformofverbalviolenceandmoralkidnapping.
Ruralwomen’sself-expressionwillbegreatlyhinderediftheycompromisewiththepatriarchaldiscourse.Inthiscase,thefamilialimageofruralfemalevloggersisoftenpresented,sometimesinanexaggeratedway,tomeetthepatriarchalexpectation.ThecompromisewithpatriarchaldiscoursehasledtothehomogeneityandperfectionizationofthefamilialimagepresentedbyruralwomenontheInternet.Withonlinecirculation,suchcontentmightattractotherruralwomen’sblindimitation,thusleadingtoaviciouscircleofruralwomen’sinabilitytoawakentheirself-consciousnessandself-expressionboundbypatriarchaldiscourse.
Throughtheresearchfindings,wecanconcludethefeaturesoftheruralfemalevloggers.Therelationshipbetweenthisgroupofwomenwiththeirspouse,theirrelativesandfollowers,hasalsobeenunveiled.WecanconstructedtheimageoftheruralfemalevloggersinthecontextofnowdaysChina.
ThefactthatruralChinesefemalevloggerspostvideosmadebythemselves,familymembers,teams,orevenMCNsindicatesthatmostofthemhavebasicallydevelopedtheawarenessofrunningnewmediaaccountsandtheabilitytoproducevideos.Incontrasttoordinaryruralwomenwithoutjobs,mostruralfemalevloggershavemanagedtomakemoneyfromnewmediaplatforms.Suchsociallaborincomehasimprovedtheirsocialparticipation,andhaschangedthestatusofwomenas“theother”and“theabsentgroup”fromnewmedia.
Ofcourse,therearealso“newwomen”withahighdegreeofself-awareness,whoactivelycontactwithsocietytoshowthesocialroleofruralwomenbeyondtheirfamilyroles.Forexample,Lingling,a“farmer”whofocusesonthefarmersinthesamevillages,canconfidentlypresentherunderstandingofruraldevelopmentinfrontofthecamera,andcanalsostandbehindthecameraasreporterstointerviewspecialgroupsinthevillage.Anotherexampleis“GuangxiSisterYun”,whohasfollowedherhearttobeafarmerafteryearsofworkingasanurbanwhitecollar.Unlikeotherfarmers,Yun’svideosmainlyfocusonherinterest:fishing.Anextraordinaryfemalefisherman,shegenerouslyshowsherconfident,cheerful,andpositivesideontheInternet.“Jiumeithesmartwoman”,asuccessfulvloggerwhohastransformedfromafarmertoanentrepreneur,helpsfarmersalleviatepovertythroughlivestreamingmarketingandhascausedagreatsocialinfluencebybringingtheknowledgeofrunningwe-mediaaccountstomorefarmers.
Therurallifewithagriculturalworkisthemostdynamicthemeofruralvlogs.Evenso,someruralyoungwomenarestillhauntedbyquestionsanddoubtsregardingwhethertogooutforworkorstayinthecountryside.
“SisterPomelofromRongCounty”admittedinthevideothatsheusedtoworkinthecitybeforereturningtothecountrysidetomakeacareer.Inthevideos,SiterPomelooftenshowshercapabilityinrepairingvariousagriculturalequipment,andlabelsherselftobe“single”.SisterPomelo’syearningforloveandherfirmpursuitofe-commercebusinessportraysthecomplicatedpsychologyofmanyyoungwomentoday,whobelievethatloveandcareeraremutuallyexclusive,yettheystrivetohaveboth.Beingsingle,theyworkhardertowardstheirentrepreneurial,whileconvincingthemselvesthatlovewillalwayscome.Whyshouldwomenbeconfinedtothesetwogoals
XiaoYun’svideosreflecttheanxietyofruralwomenaround30infaceofthedualpressurefromboththefamilyandsociety.“Agirlofageshouldgetmarried”,amythofruralsociety,formsamale-centereddiscoursethathighlightsthemalesuperiority.Ironically,theman-madediscourseof“leftoverwomen”wasgraduallyacceptedandrecognizedbywomenwithfixedfeelings:theydesiretomarry,buttheydonotcompromisetomarryawrongman.TheInternethasopenedupaspaceinwhichtheyexpresstheirtroublesandprovethattheirvalueinthemarriagemarketbyfrequentlypostingvideosofinteractingwithmen.
Althoughtheself-referrednicknameistheprimarychoiceformostruralwomenvloggerstoruntheirchannels,theirskillfulappropriationofnewmediaseemstobeseparatedfromtheruralwomen’sself-awarenessandsubjectivity.Foronething,ruralfemalevloggers’self-presentationisaffectedbythepatriarchaldiscourseinrelationtothesocio-culturalenvironmentinwhichtheywereraisedandshaped.Foranother,thestigmatizationandstereotypingofwomenbymediacontentfurtheraggravatestheirownstereotypicalcognitionofthemediaimageofruralwomen.Notrealizingthelossofself-consciousness,someoftheruralfemalevloggersevenmakeuseofsuchstereotypesfortraffic.Thevideosof“FarmerShasha”and“Juanzi’sruralaffairs”,forexample,sharesimilarcharacteristicsinthescript.
Charactersintheirscriptarestereotypicallydesignedtobemoodytotroublesome.In“FarmerSasha”’svideostories,Sasha’smotherisportrayedasastingy,mean,andmisogynistwomanwho,ineachepisode,fightswithherdaughterformoney.Sasha,ontheotherhand,isdesignedtobethe“victim”ofmarriageandherbiologicalfamily,whoreturnstohermother’shomeafterdivorce,onlytofindherselflivingintheshadowofhermother:notonlydoesshehavetotoleratehermother’scomplaintsaboutmoney,butshecannotvisitherchildrenwithouthermother’sconsent.Sasha’scharacterdesigncaterstothetraditionalideathat“divorcelowersawoman’sprice”andamplifiesthenegativeimpactofdivorceonruralwomen.Itfurthershapesthedivorcedwomanasadependent,filialdaughterconfinedtoherbiologicalfamily,implyingthatwomen’svaluecanonlybeachievedinhernuclearandbiologicalfamilyandthatthereisnopointtooperateasanindividual.
Thesettingfor“Juanzi’sruralaffairs”isevenmorecomplex.Juanziisdesignedasadivorcedyoungmother,whomethercurrentboyfriendthroughablinddate.Whilethemanis“idleandill-educated”,Juanzi’sfamilyattachimportancetothebrideprice.Thecouplegotmarriedafterallthehardshipsbutsoondivorcedinthreemonthsbecauseofquarrelsbetweenthecouple.immediately,Juanzitransformedfromadivorcedmothertoanindependente-commerceentrepreneuse.Eventually,sheacceptedherex-husband’srepeatedapologyandreturnedtohim.
“Juanzi’sruralaffairs”portraysJuanziasan“independentwoman”.However,inthisscript,womenarestilldefined,watched,andconsumedbyothers.Intheportrayalwhereadivorcedruralmotherwhoisstillcompetitiveinthemarriagemarketbecauseofheryoungage,beauty,goodfamilyconditions,andauthoritarianparents,theindividualvalueofawomanisdeprived,andwhatisleftishervalueasabargainingchiptoheroriginalfamily.Comparedwithherboyfriend,Juanzi’smotherhasanabsolutesayinherdaughter’smarriage.Thedevaluationofwomenandthestereotypingofruralmalescatertothebiasthatmenneedtoassumemorefamilyresponsibilitiesineconomy,consumingbothwomenandmen.Intheplot,Juanziresolutelybrokeoutfromthemarriageandpursuevalueforherself.However,shetransformedtoabrainlessgirlswoonoverherhusbandafteracceptinghisapology.Theawakeningoffemaleself-consciousnessinthisscriptistransitoryandillusory:awomancannotescapeherdependenceonmen,whethershestartsacareerorreturnstothefamily.
Asthefemalerepresentativeinpovertyalleviation,“Jiumei”setsherselfanexampleforotherruralwomen.Shespokeoutandencouragedruralwomentoreceiveeducation,improvethemselvesandcatchupwiththedevelopmentofsociety.ThishasplayedanimportantroleinpromotingtheawakeningofthesubjectivityofChineseruralwomen.
Thedigitaleconomyresultsfrombillionsofeverydayonlineconnectionsamongpeople,businesses,devices,data,&processes.Itisbasedontheinterconnectednessofpeople,organizations,andmachinesthatresultsfromtheInternet,mobiletechnology,andtheInternetofthings.
Thedigitaleconomyprovidesruralwomenwiththepossibilityofaneconomicautonomythatavoidsbeingmigrationworkers.Femalevloggerscanmakealivingwithoutleavingtheirhometowns.Theyaremorewillingtoparticipateinthedigitaleconomywiththeirrealname,realimages,andreallife.Thecontrollingofequipmentandskillforthedigitaleconomymaketheruralfemalevloggersgetempowerment.Thechangeineconomicstatuswillbringandstrengthenthegroup’ssubjectconsciousness.Italsobringsasenseofentitlementandindividualfreedom.
However,thetraditionalsocialgenderframeworkstillexists,nomatteritisconstructedbyvloggersthemselvesorbytheirspouses’relationships.Furthermore,fromtheanalysisofthevideo’scomments,alsofindsthatthesolidificationandrequirementsoftraditionalChinesesocialconceptsforwomen’sroles.Restrictedbytraditionalconceptsandrelativelylowselfculturalliteracy,thisgroupstillhashesitationwhenitcomestoself-presentationandself-rightsclaim.
ItisnodoubtthattheInternetofferedfeminisimresearchaproductivenewframeworkthroughwhichtorethinktheruralfemalevloggersasdiverse,horizontallycomparsionwiththeurbanwomenandglobal.Althoughtakingcyberfeminismasoneoftherepresentationsofdevelopmentofthewholesociety,westillcannottendedtoeitherdemonizeorsimplycelebratethepossibilitiesofonlinefeminism.
Italsobringsthequestionforscholars:istheInternetavehicleforruralwomenliberationthroughtheactionorareinforcementfortheconceptofgenderdiscipline.Also,suchpatriarchalperspectiveinruralareasisprobablynotuniquetoChinabutmanyothercountriesintheworld.Alimitationofthisstudyisthatthemedialiteracyoffemalevolggerswasnotaddressedintheresearch.Therefore,howtomakewomenimprovetheirmedialiteracyandformconsciousofactivismisanimportantsubjectforfutureresearch.
ArticleNote:Thisarticleunderwentsingle-blindpeerreview.
2022theauthor(s),publishedbyDeGruyter,Berlin/Boston
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