Moroccan-Dutch youth achieved on Facebook is greater than an average ethnic-majority Dutch youth. The youths with a large number of friends on their profile are perceived as being more ‘attractive’, ‘self-confident’, and ‘popular’ than users with a small number of friends. In this situation, the seasoned-users or peers construct their identities on their personal profile pages, while the beginners learn which social expectations and norms they need to meet in order to be accepted and liked by others. The author then describes hyperlinking practices on Facebook and Hyves by the users on their profiles. The hyperlinks and selfies are considered as user-generated digital artefacts that can be taken into account as ‘objects to think with’ (174). The creation of stereotypically gendered selfies helps the users to portray their feminine or masculine identity. In the social networks, peers construct their powerful ideological models to which users aspire to achieve social acceptance, make new friends, find romance, and gain popularity. Thus, the digital storytelling of the Moroccan-Dutch youth on Facebook or Hyves is intertwined with their ethnic identities, politicized opinions, and gendered narratives that found social networking spaces more suitable for. In the chapter ‘Affective geographies on YouTube’, Leurs highlights the Moroccan-Dutch youths as digital space-invaders while they learn about Morocco, its art and culture from YouTube channels. The Wired Up survey data showed that among the Moroccan-Dutch respondents, YouTube was the second most frequented space online after MSN. They are not passive viewers while accessing YouTube videos. They interacted with the video contents through their comments and likes. They further read the comments posted by other users and take part in the subsequent discussions or debates on the video objects. Unlike other groups, these teenagers also watch videos conveying religious practices or religious discourses. The YouTube channels helped the teens in constructing their socio-cultural identities as the immigrant youth. The book offers significant perspectives for understanding how Moroccan-Dutch youths become socio-politically aware of their present and futures in the Netherlands. The book also offers an insight on how the moderate religious, gendered, and ethnic views could be nurtured online to protect the practice of multiculturalism in the region they represent. The book is a nice read for the scholars of diaspora studies and networked society.

中文翻译：

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侨民重新构想：空间、实践和归属感

摩洛哥 - 荷兰青年在 Facebook 上取得的成就高于平均占多数的荷兰青年。与朋友数量较少的用户相比，个人资料中拥有大量朋友的年轻人被认为更“有吸引力”、“自信”和“受欢迎”。在这种情况下，经验丰富的用户或同行在他们的个人资料页面上构建他们的身份，而初学者则了解他们需要满足哪些社会期望和规范才能被他人接受和喜欢。然后作者描述了用户在其个人资料中在 Facebook 和 Hyves 上的超链接做法。超链接和自拍被视为用户生成的数字人工制品，可以将其视为“思考对象”（174）。创建刻板的性别自拍有助于用户描绘他们的女性或男性身份。在社交网络中，同伴构建了他们强大的意识形态模型，用户渴望通过这些模型获得社会认可、结交新朋友、寻找浪漫并获得人气。因此，摩洛哥-荷兰青年在 Facebook 或 Hyves 上的数字故事与他们的种族身份、政治化观点和性别叙事交织在一起，这些叙事发现社交网络空间更适合。在“YouTube 上的情感地理”一章中，Leurs 强调摩洛哥-荷兰青年是数字空间入侵者，同时他们通过 YouTube 频道了解摩洛哥及其艺术和文化。Wired Up 调查数据显示，在摩洛哥-荷兰受访者中，YouTube 是仅次于 MSN 的第二大最常访问的在线空间。他们在访问 YouTube 视频时不是被动的观众。他们通过评论和喜欢与视频内容进行互动。他们进一步阅读其他用户发表的评论，并参与随后对视频对象的讨论或辩论。与其他群体不同，这些青少年还观看传达宗教习俗或宗教话语的视频。YouTube 频道帮助青少年构建他们作为移民青年的社会文化身份。这本书为理解摩洛哥-荷兰青年如何在社会政治上意识到他们在荷兰的现在和未来提供了重要的视角。这本书还提供了关于如何在网上培养温和的宗教、性别和种族观点以保护他们所代表的地区的多元文化实践的见解。