In their articles, Black (2009) and Buck (2012) both speak to how social media platforms, ranging from Twitter to fanfiction sites, constitute spaces for important literacy practices, especially among youth. While Black’s (2009) and Buck’s (2012) articles emphasized different kinds of users and different platforms, their findings both made me think of K-Pop fandoms.
In Black’s (2009) case study, three young fanfiction writers developed agency in the act of contesting plots of their favorite anime stories and through making meaningful contributions to discussions of these stories. These young women were also able to access their personal cultural knowledge in profound ways, becoming experts to some readers. In this, I was very much reminded of the current phenomenon surrounding K-Pop Fans. Based on my limited and outsider experience with K-Pop fans, there seems like there may be the same kind of channels for agency that Black (2009) discusses. Namely, bilingual speakers of Korean tend to be the avenue through which those who aren’t fluent in Korean can truly participate in the K-Pop lyrics and discussions.
Further, as the young women in the fanfiction case study accessed different languages to construct and play with identity, a common trope in the discussions of K-Pop songs includes Romanized Korean words. In fact, many of the YouTube videos that allow for streaming popular bands like BTS provide Korean characters, Romanized Korean, and English versions of the lyrics in the video, as you can see here, at your own risk. These videos are created by fan accounts, typically by people who have a working knowledge of both the Korean and English, which is reminiscent to the ways in which Grace, Nanako, and Cherry-Chan “leveraged their own transcultural identities and multilingual skills to gain status within the community” (Black, 2009, p. 415).
Finally, the expansive audience of K-Pop extends into many languages and cultures much like the audience of fanfiction. Again, I am reminded of Black’s (2009) discussion of contemporary imagination where technological mediation works “to provide points of contact and cultural exchange for youth from across the globe” (p. 416).
While, thanks almost exclusively to the work and writing of my students over the years, I was able to directly connect Black’s (2009) ideas to the fans of K-Pop, I wonder if research would reveal that the points brought up by Buck (2012) could also connect to this large group of fans. Specifically, I wonder if actions reflected in Ronnie’s negotiation of the social media interfaces could also be seen in the K-Pop fan group and how they use Snow and Amino, apps that are exclusively developed for the K-Pop fan on the go. Like Buck’s (2012) work with Ronnie, interrogating the social media use of a K-Pop Fan could reveal some fascinating behaviors and habits.