Looking at Facebook as a socio-technical infrastructure can help us gain a broader perspective on the performed sociality in Yangon. Infrastructure works on many different levels at the same time and functions through activation, limitations, and circulation of goods and ideas. We can then approach these activations, limitations, and circulations as part of the structuration of social frames, the social context in which we perform. Following Goffman´s view that every version of the self is to some degree performed and based on specific frames of expectations, and that “We play a variety of roles in life with different degrees of attachment and distance” (Daniel Miller, 2011, p. 177), it would validate the chapters argument of performed sociality, and creation of social frames. The degrees of attachment and distance can be seen in the relation the given person, in the given moment, have to the particular three different levels, and which expectation and then performance is acted out in the created context, frames, and norms. This variety of roles and relations can then be reflected in how the social expectation of a “perfect” Facebook profile should be. That would be not to suggest that life is a straight line with only good things happening, but a line with waves, a life with ups and downs. Avoiding being labeled as a popper, Facebook posts somewhat mimics social and cultural notions of what a “normal life” would be, somehow reflecting this online. In the same way that infrastructures are crafted onto an already existing world and are a part of an accretion process, how one is presented online is crafted from already existing frames and expectations and need to be maintained too (Appel, 2015). This is not something static but a process that encourages maintenance through continued posting and interaction. Miller suggests that in the Trinidadian context, Facebook works as a virtual place where you can discover whom you are by being presented a visible objectification of yourself (Daniel Miller, 2011, p. 179). Dedan, during one of our conversations, said something similar as Mimi and Pemala. He as well stated that “the real feelings is on Facebook”, and continued to explain that: “If you really want to know someone, don´t talk with him or her. Just stalk Facebook profile and you will see their ego´s – there is no difference between Facebook and real life [when it comes to the ego]”. Dedan uses the words ego and personality as synonyms in this conversation, and he is, therefore, talking about people’s real personalities while using the word ego. Facebook is then looked upon as a virtual place that can, to some extent, tell the truth of a person, without 86