# data[].attributes.headline
Q6. Questions that this article doesn’t answer

# data[].attributes.subject
Q6. Questions that this article doesn’t answer

# data[].attributes.body
This article mainly introduces death online. Will online commemorative activities are that make us lose the significance of realistic commemorative activities.

# data[].attributes.headline
Q5 why should we care?[significance of findings]

# data[].attributes.subject
Q5 why should we care?[significance of findings]

# data[].attributes.body
The emerging practices of online commemoration have a great deal to say about contemporary
relationships with death.

New technological advances have made it possible to maintain technologically mediated relationships with and through the dead, to mourn and memorialize people in virtual environments, and pass on rich digital legacies.

The rich field of online memorialization gives us clues about what it means to live and die at this point in time.

# data[].attributes.headline
Q2what are the concepts that we must know?

# data[].attributes.subject
Q2what are the concepts that we must know?

# data[].attributes.body
people with social media profiles die, the profiles that they leave behind and the way that their loved ones engage with them challenge researchers to account for changes in practices of commemoration, caring,
and communication.

digital memorialization is fragmented across different platforms

# data[].attributes.body
The important findings are digital memorialization exists as a host of contested, polyvalent conversations.

While digital platforms such as Facebook, Instagram, and YouTube extend the possibilities for memorialization through multimedia compositions, graphing social relationships
and cloud storage, they simultaneously challenge that commemoration: through dispersing
authorship among myriad users, through ranking contributions according to opaque algorithms, and through their mapping of social connections in a much more explicit way than
has historically been possible.

# data[].attributes.headline
Q3what are the ethnographic methods used?

# data[].attributes.subject
Q3what are the ethnographic methods used?

# data[].attributes.body
1)field work
For our current research project in this field, we began with a series of informal conversations  (for example, during participant observation at large industry events such as International  Expos in the US, UK, and Australia for people working in or providing for the funeral  industry) .
These were then followed by semi-structured interviews with those working with  new technologies in the funeral industry: funeral directors, funeral home owners, funeral cel- ebrants, cemetery and crematorium workers, technology entrepreneurs and innovators,and  activists wishing to subvert " death denial" in groups such as " Death Salon. The interviews, mostly conducted " face-to-face" on Skype, sought to understand the changes in the profes- sional and industrial field, the values that professionals brought to bear in their dealings with  and memorialization, and the visions of the future that these entail. P115

2)data collection and analysis
Users of digital commemoration services provide another avenue to understanding what is  at stake in online forms of memorialization and post-mortem sociality. A common method- ological approach in this area has been data collection and analysis of public statements(such  as posts on social media, and comments on websites) , which we have similarly undertaken, though we have also begun interviewing people to explore in a different way how individ- uals reflect upon their experiences with digital commemoration, their motivations in using  online memorials, and the ways that they maintain relationships with the deceased and the  broader community. Identifying and contacting the bereaved poses ethical questions about  the risks of research participation, as well as disciplinary debates about how purposive such  contact should be. P115

# data[].attributes.attachment_link.readable_text
Lured to a mirrored pool he fell in love with himself and died unable to stop looking at his own reflection. In many ways the life of amateur bodybuilder Aziz Shavershian, better known by his online handle Zyzz, reflects the myth of Narcissus. Gaining an online following in 2010 for his modern take on aesthetic bodybuilding and his unique personality, he was seen as the next big thing in the bodybuilding community .

Zyzz's Early Life

Zyzz was born on March 24 1989 in Moscow, then in the Soviet Union, to Maiane Iboian, who works in Hospital Human Resources, and Sergei Shavershian, currently residing in Ukraine. Aziz was raised in Eastwood, New South Wales and attended Marist College High School where he was awarded the title of Dux of the school. The title of Dux is awarded to the highest ranking students in either academic or sporting achievements. Surprisingly he received it for academic prowess.

A self described " extreme ectomorph" Zyzz felt throughout his high school days that he was too thin. He hated going out with girls and feeling like he was the same size they were. He always held a passing interest in bodybuilding. It wasn't until the summer after he completed his studies, when out clubbing that he noticed the different way that buff guys were treated by the people around them. Noting their "presence", as he put it, and spurred on by the results his older brother, Said Shavershian, was getting at the gym Zyzz signed up and began pumping in earnest.

Who is Zyzz?

Initially working out exclusively to get girls it wasn't long before the pursuit of physical perfection became an obsession. Four years of five day per week workouts added up and in February of 2010 he began posting to bodybuilding forums and 4chan's /fit/ board. He quickly gained a following bringing the new Australian bodybuilding movement of "Aesthetics" to the fore. Famous for popularizing the term "You mirin", meaning women are admiring his physique, his unique personality and ability to inspire others to follow in his footsteps brought him the fame he desired.

Allegations of steroid use were brought to him throughout his career, an early video showed him receiving an injection of an unknown substance. His older brother Said was arrested in early 2011 for possession of anabolic steroids, a charge he would later plead guilty to. Zyzz would deny ever having taken steroids to "The Daily Telegraph" and that he achieved his shape through hard work and nutrition. Though his former employer, stripping agency Sydney Hotshots, would describe him as a great guy "aside from all the steroids".

What Happened to Zyzz?

Using his new found fame Zyzz was able to successfully market a range of body building supplements and published a book "Zyzz's Bodybuilding Bible". All that while still studying business at university. In mid 2011 he began filming a reality show, "National Road Trip". Various Australian celebrities traveled the country visiting famous landmarks. He received frequent mentions on bodybuilding news sites, including an interview with simply shredded. By all accounts it seemed the way was clear for Zyzz to make his mark on the sport of bodybuilding.

Sadly in August 2011 his body just couldn't handle the strain he was putting on it. During a month long trip to Thailand, where performance enhancing drugs and hormones can be found easily and cheaply, Zyzz was found dead in a sauna. The post-mortem report revealed that a previously undiagnosed congenital heart defect had caused a cardiac arrest, no toxicology report was made public.

He lives on through the adoration of his fans who to this day post tribute videos and discuss bodybuilding on his subreddit.

# data[].attributes.attachment_link.title
What Happened To Zyzz? - How Aziz Shavershian Died - Gazette Review

# data[].attributes.attachment_link.description
Lured to a mirrored pool he fell in love with himself and died unable to stop looking at his own reflection. In many ways the life of amateur bodybuilder Aziz Shavershian, better known by his online handle Zyzz, reflects the myth of Narcissus.

# data[].attributes.body
This chapter provides an overview of digital ethnographic approaches to online commemorations for research this field.

This research has been concerned with how the dead continue to persist and participate within the platforms and protocols of social media( Brubaker and Hayes  2011; Karppi 2013; Marwick and Ellison 2012; Stokes 2012) .113

# data[].attributes.body
1. What is the aim of this article?
2. What are the concepts that we must know?
3. What are the ethnographic methods used?
4. What are the important findings?
5. Why should we care? [Significance of findings]
6. Questions that this article doesn’t answer