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the confines between their own stages and other performers. Through the customized friend list, they are able to give appropriate performances to differentiated audiences according to Muslim and non-Muslim. Through the tagging review, they are able to make sure that their friends cannot arbitrarily make them give involuntary performances in front of their audiences. Gender is another social factor here influencing their strategies. The influence mostly comes from their religious disciplines under gender norms. Some interviewees also manage to create new stages in order to give performance in front of more audiences while keeping certain degree of privacy.
The Taiwanese Muslims’ experiences provide a detailed sketch of what aspect needs to be taking consideration when a minority group of people intends to negotiating their social position by identity performance and impression management on SNSs.
The action of performance may be personal on account of the individual-centered nature of SNSs, however, as studies using Goffman’s approach has been laying emphasis on the importance of context and the interaction between performers, audience, teams and front and back stages, the Taiwanese individual activities toward the society may also resonate the dynamics of identity in a larger scale and reflecting in the real world.
7.2 Limitations and future research
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While Taiwanese Muslims form a community with members from diverse backgrounds, the focus of this study is primarily limited to Muslim-born descendants of Han-speaking Muslim from China. New members have also been adding to the composition of the Muslim religious community in Taiwan, including Taiwanese people who have converted to Muslim and biracial or multiracial Muslims. Hundreds of thousands of foreign Muslim laborers from Southeast Asia also make up a considerable portion of Muslims in Taiwan and have drastically increased the visibility of Muslims and Islam in Taiwanese society. What kind of identity do these Muslims possess? Would they agree with the Taiwanese perception of Muslims as illustrated in this study? Would they feel the same need to improve peoples’
understanding of Muslim through personal efforts? If yes, what kind of strategies in terms of identity performance and impression management would they utilize? These questions encompass the scope of future research on the Muslim community in
Taiwan.
Finally, this study addresses only a small portion of the vast need for more exploration into their experiences of identity performance and engagement in dialogue with the majority of society through the use of SNSs. Given the differentiated theoretical frameworks and various social contexts that can be used for identity performance on different SNSs, these limitations call for further research involving other groups of the Muslim community to explore the different forms of impression management and identity disclosure they practice through the everyday use of SNSs.
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