Parasociality and the Economics of ASMR
This essay was written for Prof. Bogucki’s Socioeconomic Influences on the Arts and Literature class (AH156) at Minerva University in December of 2022.
The slow movements of a doctor’s hands as she listens to your heart through a stethoscope. The calming effect of her voice as she tells you, “You’re doing great, now take a deep breath in and out.” The gentle sound of her fingers typing on the keyboard as she records the results. To many people, the sounds of a medical examination may be stressful or irritating. But to some, they trigger a feeling known as ASMR (Autonomous Sensory Meridian Response) – a warm, tingling sensation that begins in the crown of the head and travels down the spine.
ASMR is often used as a way to cope with stress and anxiety, as well as to help people relax and fall asleep (Poerio et al. 2018, 1–3). Common visual and auditory triggers include whispering, tapping, scratching, and gentle sounds such as those found in nature. The accessibility of the internet has led to an explosion of interest in ASMR and the formation of online communities. Websites such as YouTube allow for independent creators (so-called “ASMRtists”) to film a wide variety of ASMR content for hundreds of thousands of ardent viewers.[1] Popular videos include simulations of medical examinations, massages and haircuts, storybook readings, and customer service roleplays (Poerio et al. 2018, 2). With costumes, lighting, backgrounds, scripts, and props, along with auditory innovations like binaural sound, ASMRtists push the boundaries of the video medium to create a sense of presence and intimacy.
I will first explain the history of the ASMR phenomenon and the actors in its art world. Then, I will explain the parasocial nature of ASMR, drawing upon scientific studies. My essay will argue that the parasocial nature of ASMR contributes to the phenomenon’s physical and mental health benefits. At the same time, ASMRists can use parasocial relationships for economic gain through a system of modern-day patronage.
History of ASMR
ASMR has arguably existed for generations, with some claiming that the sensation is evolutionary. Ohio State University Professor David Huron notes the strong similarity between ASMR and the physical grooming in primates. “Non-human primates derive enormous pleasure (bordering on euphoria) when being groomed by a grooming partner,” adding that they engage in grooming not to get clean, but to bond with each other (Collins 2012). Historically, there have been few references to ASMR. Virginia Woolf’s 1925 novel Mrs Dalloway describes an ASMR-like sensation. On page 32, Septimus hears a nursemaid say ‘kay… arr’ close to his ear, “deeply, softly, like a mellow organ, but with a roughness in her voice like a grasshopper’s, which rasped his spine deliciously and sent running up into his brain waves of sound which, concussing, broke” (Woolf 1925, 32). However, it wasn’t until 2007 that the feeling was explicitly described on an online forum and subsequently given a name (okaywhatever51838 2007).
Since its discovery, ASMR has exploded on the internet, particularly on YouTube where millions of ASMR videos are available for free. There is a wide variety of ASMR videos, from unconventional roleplays (veterinary visits, lice checks, and dragon-shopping) to ASMR rap battles. ASMR videos are sometimes placed within fictional worlds, such as a Harry Potter-themed Ollivander’s Wand Shop (Moonlight Cottage ASMR 2021). Mukbang is a type of ASMR that originated in South Korea, in which people eat large amounts of food on camera while making various ASMR-inducing sounds, such as tapping, crunching, and slurping (SULGI 2020).[2] Since ASMR is a global phenomenon with low barriers to production and consumption, videos are available in many languages, and creators come from all ethnicities and backgrounds. For instance, Nefertiti ASMR is a Black ASMRtist who makes videos such as “Caring for Afro Hair” (Nefertiti ASMR 2022).
ASMR Art World
In his book Art Worlds, Howard Becker proposes the idea that art is created, distributed, and evaluated through complex social networks. He argues that art is not made in a vacuum, but is instead embedded in networks of social interaction which he calls “art worlds” (Becker 1982).[3]
To understand parasocial relationships and the economics of ASMR, it is paramount to understand the myriad actors in its art world. ASMRtists create ASMR videos. Viewers watch ASMR videos and are responsible for providing feedback and support to the ASMR creators, and in many cases, income. ASMR fans organize themselves online in large communities, such as on Reddit. Brands are companies or organizations that collaborate with ASMRtists to create sponsored content. This can include product placements and endorsements within ASMR videos, such as the Blue Yeti microphone, or creating merchandise for ASMRtists. YouTube, Twitch, Vimeo, and Patreon are all platforms involved in ASMR production. The rise of social media such as Instagram has allowed ASMR creators to reach an even larger consumer base. The ASMR phenomenon is often discussed in magazine articles or TV segments, so the art world includes those who work in online, print, and visual media, such as journalists and reporters. Researchers are responsible for researching the efficacy of ASMR and its potential applications in therapy. Positive feedback loops exist between these actors—as content is produced, viewership and donations increase, thus increasing the visibility of ASMR. Media outlets report on the phenomenon, leading to brands noticing popular ASMRtists and pay them for sponsoring their products. Thus, more people view ASMR as a viable career option, prompting even more new content.
The Parasocial Nature of ASMR
Parasocial relationships are one-sided relationships between a person and a media figure, a kind of “distant intimacy” (Klausen 2019, 93). They involve feelings of attachment, familiarity, and interest in the media figure, with little or no actual interaction or response from the media figure in return. Parasocial relationships can provide a sense of companionship and increased self-esteem. However, they can quickly lead to an unhealthy attachment. It has been shown that YouTube addiction, social anxiety, and parasocial relationships with YouTubers are correlated, demonstrating that this phenomenon is very real and potentially dangerous (de Bérail, Guillon, and Bungener 2019).
Many ASMR videos are parasocial, creating an illusion of an intimate and personal relationship between the viewer and the ASMRtist. By design, the viewer feels as if they are being spoken to directly and personally by the creator, even though they may never have met in person. Media scholar Joceline Andersen writes that “although there is no physical contact, ASMR video intimately connects two bodies, that of the whisperer and the spectator, and allows them to impress upon each other” (Andersen 2015, 691). For example, Loow ASMR is a French ASMRtist who often roleplays as the viewer’s “best friend.” In one video, Loow does the viewer’s makeup in preparation for a date. She tells anecdotes and shows off her nail polish, all the while using a wide variety of brushes to apply products on the viewer’s “face” (Loow ASMR 2022). This sort of casual intimacy breeds trust between the viewer and the ASMRtist.
Trust in the parasocial relationship is heightened through audio. Because much of ASMR involves whispering, tapping, and other quiet sounds, the viewer is encouraged to use headphones and increase the volume for an optimal experience. Expecting peaceful relaxation, the viewer places trust in the ASMRtist not to make any sudden loud noises (Klausen 2019, 93).
Since ASMR videos are often low-budget replicas of real-world interactions, the trust in parasocial relationships can allow viewers to suspend disbelief. ASMRtists often roleplay different professions in their videos—doctor, dentist, airline attendant, barber, masseuse. These job titles imply a personal, albeit service-oriented, relationship with the viewer, one that carries with it pre-existing expectations and obligations. In one video, ASMRtist GentleWhispering pretends to be a doctor in a cranial nerve exam roleplay, testing the viewer’s ‘senses’ by holding up an eye chart. She lightly points to each letter in turn, rhetorically asking the viewer whether they can decipher it. Despite knowing that GentleWhsipering isn’t a real doctor, the viewer, accustomed to the procedures of a doctor’s office and trusting the ASMRtist, relaxes naturally into their ‘role’ as a patient and accepts that the ASMRtist is there to ‘care’ for them (Gentle Whispering ASMR 2017). The viewer may even choose to read out loud the letters as they are pointed to, further engaging in this form of theatrical performance.[4]
It has been shown that ASMR has mental and physical health benefits and can be therapeutic. In one study, ASMR was associated with reduced heart rate and increased skin conductance levels (Poerio et al. 2018). Another study found temporary improvements in symptoms of depression and chronic pain in those who engage in ASMR (Barratt and Davis 2015). The parasocial interactions and resulting trust between the ASMRtist and the viewer, including personal attention and words of affirmation, contribute to making the viewer feel relaxed and may help boost low self-esteem. Since ASMR helps viewers fall asleep, it is common for the ASMRtist’s face to be the last thing that viewers see after a long day, which adds to this special parasocial relationship (Poerio et al. 2018).
The vast majority of ASMRtists are women. One possible explanation for this is that women may be more likely to report experiencing ASMR and may be more receptive to ASMR triggers, prompting them to seek out and create ASMR content. It is also possible that cultural and societal expectations or biases may play a role in the higher number of female ASMRtists. For example, some people may associate certain types of ASMR triggers, such as whispering or gentle touch, with femininity. Scholars such as Joceline Andersen suggest that heteronormative gender roles of care lead to the perception of women as natural caregivers. Watching a male ASMRtist could contribute to cognitive dissonance for some viewers, as they are accustomed to women filling those roles with their “reassuring female voice” (Andersen 2015; Iossifidis 2017, 113).
Although the vast majority of ASMR videos engage platonically with the viewer, a subset of videos is of a sensual or sexual nature. The tingly feeling of ASMR is commonly misunderstood as arousal, and some creators online have built fanbases combining the two. For example, erotic ASMRtist Leyna Inu stimulates her viewers through sensual ear-licking and rubbing oil on her skin (Leyna Inu 2022). In erotic ASMR, parasocial relationships are even more salient, and attachment to creators has the potential to be even more detrimental. It is common for viewers (typically men) to feel physically and emotionally close with erotic ASMRtists (typically women). As one erotic ASMRtist wrote to Vice, “Erotic ASMR is very personal. It's about having someone take care of you, have someone spoil you,” later adding, “My goal is to make my viewers feel relaxed, appreciated, and like someone cares about fulfilling all of their needs” (Lindsay 2015).
Parasocial Relationships and Modern-Day Patronage
During the Renaissance, it was common for artists to be commissioned to create works of art by wealthy patrons, such as aristocrats, merchants, or the Church. This system allowed artists to focus on their craft without worrying about financial stability (“Renaissance Art” 2022). Contemporary crowdfunding platforms, such as Patreon, Kickstarter, or OnlyFans, are examples of modern-day patronage. One major difference between the two phenomena is the level of exclusivity—though Renaissance patronage was reserved for a select few, sites like Patreon are open to any artist, regardless of their level of fame or success.
Patreon allows fans to support their favorite creators by making recurring pledges of money. Creators can set public goals for numbers of patrons, and explain what they will be able to afford or accomplish if their goal is met. For instance, Latte ASMR, who has over 1.9 million YouTube subscribers, has two membership levels on her Patreon: pledging $1 a month and pledging $5 a month. If her goal of 1000 patrons was met, Latte ASMR explained that she would be able to “purchase some new equipment like costumes and new microphones, something that can be used in medical roleplaying videos” (“Latte ASMR” 2022). Though it is extremely popular—there are over 1,000 independent ASMRtists registered on Patreon—the crowdfunding platform is not the only way for ASMRtists to earn a living. Many support themselves through ad revenue on YouTube, brand deals, or merchandise.
Much like how Renaissance patrons influenced artists’ work, Patreon enables creators to offer exclusive perks to fans for their support. These can include bonus content, recognition in the end of the creator’s videos, or a say in the content of future videos. The perks are teased on the Patreon website by showing a blurred-out thumbnail of the bonus content and text that reads, “Unlock this post by becoming a patron. Join now for $5 per month” (“Latte ASMR” 2022). By semi-revealing bonus content, Patreon subtly entices fans to become patrons.
In the Renaissance, artists could have multiple patrons and could sell their works directly to the public. So while it was common for artists to be supported by patrons, they were not necessarily dependent on a single patron for their livelihood (“Renaissance Art” 2022). In the same way, creators on Patreon are not controlled by or beholden to the whims of any single patron. Creators are often financed by dozens to hundreds of fans every month, and though they may take fans’ suggestions into account, they are free to produce a diverse set of content.
As explained above, the parasocial nature of ASMR leads to viewers building trust with ASMRtists. In extreme cases, a parasocial relationship can develop, in which the viewer becomes unhealthily attached to a content creator and feels certain obligations towards them. This trust can be used by ASMRtists for economic gain. In videos, it is common for ASMRtists to mention “subscribing” or “supporting me on Patreon.” Video descriptions often include a link to the ASMRtist’s Patreon with a message like “Thank you for your support♥” (Latte ASMR 2017). As it is used here, the word ‘support’ could simultaneously denote moral/emotional support or economic support—in the case of ASMRtists, the two are intrinsically connected. Latte ASMR has 1,794 patrons pledging either $1 or $5 a month. If we estimate the average pledge to be $2, it means that Latte ASMR receives about $3600 per month from Patreon alone—that is a considerable amount of passive income.
I am not making a moral judgement on ASMRtists, nor am I arguing that ASMRtists are exploiting their fanbase. Most fans are all too happy to pledge money each month to their favorite creators. The relatively low cost of pledges mean that supporting one’s favorite creator is economically viable for many fans. Giving money to ASMRtists is seen by many as a fair exchange for the wealth of free ASMR videos on YouTube, along with the ability to access exclusive content on Patreon. However, it is clear that the intimacy and closeness associated with ASMR’s parasocial interactions play a role in prompting fans to engage in patronage. The trust and obligations that viewers experience during ASMR videos could potentially carry over into their real-world interactions with ASMRtists.
Conclusion
I have demonstrated that the parasocial nature of ASMR can help provide mental and physical health benefits to viewers, while encouraging modern-day patronage of ASMRtists. Frankfurt School philosophers Theodor Adorno and Max Horkeimer wrote in 1944 that the culture industry is corrupt because it is dedicated to pleasure. They argued that leisure now promotes resignation and submission to capitalist domination, and the culture industry seeks to manipulate people's emotions and desires so that they can be sold products (Adorno and Horkheimer 1944). Is ASMR, then, an example of emotional manipulation? Through the lens of Adorno and Horkheimer, ASMR offers a fascinating duality. The phenomenon is a calming respite from competitiveness in capitalist society, described by one scholar as a “coping mechanism within our digital, late capitalist condition … a self-soothing device amidst populations without healthcare, abandoned by the ‘maternal’ hand of the ‘welfare state.’”(Iossifidis 2017, 112) At the same time, ASMR production and consumption continues to be heavily shaped by capitalism, as mega corporations like YouTube and Patreon, along with brands and media outlets, play a large role in ASMR’s dissemination. Overall, the phenomena of ASMR and Patreon reveal a tension between artistic culture, often viewed as sacred and incommensurable, and the economic needs of independent creators.
[1] For the sake of this paper, I am focusing on just ASMR videos featuring ASMRtists (ASMR creators whose physical presence on camera is a central feature of their content), rather than other types of ASMR, such as relaxing rain sounds.
[2] If I had more space, I would love to investigate mukbang’s connection with Hallyu and Korean eating culture.
[3] Becker argues that art’s success in its art world is often based upon adherence to certain artistic conventions. He claims that these aren’t fixed, but rather are continually changing and evolving in response to the changing needs and practices of the art world (Becker 1982). In ASMR, these conventions include standard ‘triggers’ (ex. whispering, soft talking, hand movements, and tapping). Oddly, a new convention of ASMR has become making videos of ‘rare’ or ‘unique’ triggers with different objects. For instance, a video by Gibi ASMR titled “Ultra Rare & Specific ASMR Triggers” includes her crushing eggshells with a mortar & pestle (Gibi ASMR 2021). Fascinatingly, breaking convention has become itself a convention.
[4] This is also a part where I feel I could go in much greater detail—so many interesting performance theories to touch on.
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