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About Us

Introduction 

Brandy Melville is an Italian clothing brand marketed to tween and teen girls, first established in 1994 and introduced to America in 2009. It is a competitor to upscale luxury brands such as Hollister and Abercrombie and Fitch, however, it is not the pricing that makes a Brandy Melville wardrobe exclusive and desirable. Instead of directly limiting access to the brand by prohibitive pricing, Brandy Melville (still an expensive brand by many standards; a simple t-shirt runs about $20) limits access another way: most clothing comes in only one size. If you do not fit into Brandy Melville products (roughly sizes 0-4 when compared to brands that do have sizes), you cannot wear their products (Bashin, 2014; Rubin, 2014). The small selection of girls that can access their products attain the coveted title of “Brandy Girl” and often go on to advertise the Brandy aesthetic through social media.

 

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Race and Representation

     The above ad is from a scrolling set of images that a visitor to the Brandy Melville website first encounters. Out of the ten pictures rotating through on the homepage, this is the only one to feature a girl of color. She is the lone model of color in this image as well. All of the other models in the picture are identically pale and blonde, casting the girl of color into even starker relief. Furthermore, the two blonde girls standing on either side of the black girl are wearing mostly black shirts, in contrast to the rest of the girls who are wearing mostly white shirts, a visual choice that’s purpose would seemingly be to direct focus to the girl of color.

 

     Yet for all her visual contrast to the blonde models, the black model does not strongly stand out as the focal point of the picture. Of all the models, she is furthest away from the camera. Furthermore, of the two subgroupings of girls, she stands clearly in the middle, yet not really a part of either. She is not engaged with her phone as the two girls on the left are, nor does she seemed to be engaged in conversation with the three girls on the right. The innermost two of this group are pictured so close together as to be almost touching, with their mouths open and smiling. The rightmost girl is also spatially near these girls and has her body slightly turned towards them. All of this body positioning seems to portray a friendly conversation between the three. Meanwhile, the two blonde girls on the left don’t appear to be left out of the chatting group, but merely contentedly engaged in their own business. The black girl is positioned squarely towards to camera (which visually excludes her from the group of chatting girls on the right) and is lightly toughing her hands together, thus also excluding her from the groups of girls on her left using their phones.

 

     The overwhelming presence of the white models in this ad, as well as in all other Brandy Melville ads, demonstrates what the ideal “Brandy Melville” girl is: incredibly skinny, has long hair (almost always blonde), is surrounded by friends, and is white. Following social media criticism, it seems that Brandy Melville has slowly started to include a few models of color in ads every now and then, however, as this picture and the ones below illustrate, they are not quite sure how to fit girls of color into the “Brandy Girl” formula. As it stands, the Brandy Girl model of femininity is a lenticular one….it only fairly represents a very privileged and traditional white version in which models of color necessarily take a background role (McPherson 2003). Their placement appears to be merely lip service paid to the audience’s pleas for diversity, without any effective attempt to reconfigure the Brandy Girl model.

 

     These are clearly not isolated stylistic choices. These spatial and color patterns can be seen in the few other official Instagram ads to feature girls of color. In the pictures below, girls of color are visibly eclipsed by white girls (who are always closer to the camera), even though they may be visibly differentiated by color of clothing or lack of an object to unite them in the activities of the white girls also in the ads. Furthermore, even when girls of color are not physically relegated to the background of an image and their femininity eclipsed by white femininity, the appropriation of their culturally specific practices/symbols by white girls denies their existence at all.

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Youth and Sexualization

"He associated scopophilia with taking other people as objects, subjecting them to a controlling and curious gaze" (Mulvey, 8).
 
Brandy Melville is an Italian clothing company that debuted in the USA in 2009. Their main form of marketing is through Instagram. They find images of girls wearing their clothing, and if the girl fits their ideal image, she is contacted about being a model, meaning the company's official Instagram will share her pictures. Sometimes a professional photographer will be sent to her. These girls are known as "Brandy Girls," and it is a coveted title. It means they have earned the approval of this company, but it also means that they fit its perfect image: young, thin, and traditionally feminine. The images of these Brandy Girls are alarmingly sexualized. Regarding the sexualization of women in media, Mulvey writes "in their traditional exhibitionist role women are simultaneously looked at and displayed, with their appearance coded for strong visual and erotic impact so that they can be said to connote to-be-looked-at-ness" (Mulvey, 11). Brandy Melville clothing is aimed at girls 12-15, and that is the age of the girls who appear on their Instagram; however, the photos focus on either the girls' youth or sexualize them, confounding who their target market is.
 

The Role of Social Media 

Social Media and Interaction with Customers

One salient and novel element of Brandy Melville’s marketing approach is their use of social media to promote their brands, as well as to search for models. The official Brandy Melville instagram has 3.4 million followers. Aspiring models are encouraged to tag their posts  #brandymodelsearch. The instagram account brandymodelusa occasionally reposts the top content and more than one of Brandy Melville’s models have been discovered on instagram. The tag currently has 15,696 posts.

 

Hopeful models comment on the photos uploaded to the Brandy Model Search instagram in hopes that Brandy Melville will notice their work. Hopeful photographers contact the models via the Brandy Melville instagram page. Brandy Melville  (often shortened to “Brandy”) does not have to invest much money on advertizing to girls within peer networks, the customers themselves do this for free. Many commenters talk about recreating Brandy Melville ads with their friends--not necessarily with the intent of catching the attention of the Brandy Melville model search.

In a similar vein, the Hunger Games official website channeled fan enthusiasm into creating free social media advertizing. They created a ranking system based on how much someone had liked or reblogged hunger games related content and rewarded their fans with a place at the top of the list of fans on their website. Brandy Melville does not have a “top fans” page, but becoming a Brandy Model or other Brandy Melville employee could be considered being a “top fan.” However, to achieve this position within the company, one must of course embody the “Brandy look”. The job application page on the official Brandy Melville website includes a place to upload  photo of oneself and another to link to one’s instagram. Both parts of the application are technically optional, but people who have been hired at Brandy Melville often say that their interviews were very limited on substance and very focused on appearance and style  (Rushkoff, 2014; Glassdoor).

 

Empowerment?

What is the best way to understand the behavior of young women and girls uploading images of themselves wearing Brandy Melville clothing to social media hoping to catch the attention of Brandy Melville marketing? The documentary Generation Like conceptualizes the teen that they follow who wants to be the Hunger Games top fan as a victim of a media company’s exploitation (Rushkoff, 2014). However, how to we think about teens who are successful in monetizing their brand promotion? Delia Aguilar in “Questionable Claims: Colonialism Redux, Feminist Style” discusses how survival behaviors suddenly become empowering when they help the people doing them become financially secure. If the efficiency and cleanliness of filipina maids becomes empowering when it helps them succeed in their jobs, then the brand tagging, self styling, and body manipulation of aspiring Brandy Melville models becomes empowering in the same analysis. Western feminists would be quick to point out how the girls are using their sexuality and visual appeal to succeed under capitalism, i.e. using the tools of the patriarchy against the system for their own advancement (Aguilar, 2000).

 

Sabra Mahmood warns against assigning capitulation to or rebellion against the forces that be to the activities of people who do not conceptualize their activities as rebellion or capitulation. Choosing to post to Brandy Melville’s social media tags or recreate their images was often conceptualized as something fun to do with one’s friends in the comments and captions that I read. The desire to be skinny that was reiterated in some of the comments was never connected to broader patriarchal forces by the commenters (Mahmood, 2005). I have reason to believe that there are young women who conceptualize their quest for model-like looks as personal empowerment, and that they pursue their appearance goals even when faced with the disapproval of their male peers. I have heard men shame women and girls for taking selfies and posting on instagram, and disparage female “shallowness” and concern about weight.  

 

Class, Race, Follower, Fantasy.

Tara McPhearson  discusses in  “Reconstructing Dixie: Race, Gender and Nostalgia in the Imagined South,” how the image of the southern belle serves as a race and class fantasy for women in the south. The southern belle is a white woman who is permanently well dressed in traditional gowns because she never has to perform any type of labor. The southern belle is not a racist woman, how can she be racist if people of color, specifically the black slaves and servants that enable her lifestyle, are entirely missing from the imagined world she inhabits? Similarly, the Brandy Melville girl is a young white woman who is permanently well dressed in revealing tops and short shorts because she never has to comply with company dress codes. She in not racist, in the back of some of her instagram pictures is her Black Friend. She is never seen at work, in fact, her wealth enables her to spend all of her time attending music festivals and hanging out with her friends. The Southern Belle is adored by all who meet her and has impeccable manners, the Brandy Melville girl gets thousands of likes on instagram. While young women in the south attend week long camps in order to try to better assess the status of the southern belle, young women on the coasts have only to purchase Brandy Melville products to access part of the lifestyle (McPhearson 2003: pp 149–203, See Race and Representation).  

 

Brandy Melville's most recent cochella themed photoset on their official website. Note the people of color (zero). Cochella tickets cost between $371 and $455 per weekend. 

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Works Cited

Aguilar, Delia D. 2000. “Questionable Claims: Colonialism Redux, Feminist Style.” Race & Class 41 (3): 1–12. doi:10.1177/0306396800413001.

 

Bashin, Kim. 2014–400. “Teens Love Brandy Melville, A Fashion Brand That Sells Only One Tiny Size.” The Huffington Post. October 14.http://www.huffingtonpost.com/2014/10/14/brandy-melville_n_5978626.html.

 

Conkwright, Kathy, and Mary Makley. 2010. Southern Belle. Documentary Educational Resources.

Mahmood, Sabra. 2005. Politics of Piety: The Islamic Revival and the Feminist Subject. Princeton University Press.

 

Mahmood, Saba. Politics of Piety: The Islamic Revival and the Feminist Subject Princeton University Press, 2005

 

McPhearson, Tara. 2003. “Steel Magnolias, Fatal Flowers, and Designing Women,.” In Reconstructing Dixie: Race, Gender and Nostalgia in the Imagined South., 149–203.

 

Mulvey, Laura. Visual Pleasure and Narrative Cinema. N.p.: n.p., 1999. Print

Redmon, David, and A. Sabin. 2011. Girl Model. carnivalesque films.

 

Rubin, Julia. 2014. “Smells Like Teen Spirit: Inside the Secretive World of Brandy Melville.” Racked. September 24.http://www.racked.com/2014/9/24/7575693/brandy-melville.

 

Rushkoff, Douglas. 2014. FRONTLINE: Generation Like. PBS.

 

Style by Fire. 2012. “Brandy Melville Opens in Vancouver.” Style by Fire. July 20. http://www.stylebyfire.ca/2012/07/20/brandy-melville-opens-in-vancouver/.

 

 

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