Discussing the "Redbook" phenomenon of fallen beauty in the US, starting from the incident where a Taiwanese internet celebrity in New York was repeatedly detained for dining and dashing

34-year-old Taiwanese internet celebrity Pei Yun Chung has repeatedly dined and dashed at upscale restaurants in New York and was eventually arrested by the police. She is now being held at Rikers Island jail. (Source: World Journal). Rikers Island, located in New York City’s East River between Manhattan and Queens, is one of the city’s largest detention centers, typically housing inmates awaiting trial or sentencing. Rikers Island has long been notorious for its harsh and violent environment. Due to its large inmate population and aging facilities, prisoners are forced to stay in crowded cells that are not only cramped and unsanitary but also plagued by frequent violence. The contrast of a glamorous Instagram influencer being held in such poor conditions highlights the bizarre “dead beauty” phenomenon of recent years—lives that chase online traffic and cosmetic surgery yet remain clueless about daily reality.

This incident has attracted public attention mainly because it exposes a serious issue within today’s social media culture: some influencers leverage their online presence to demand “free” services from businesses. Pei Yun Chung’s actions are not just a simple personal crime but also reflect the entitlement and misconceptions about “free” or “privileged” treatment that exist among certain influencers. Behind this culture is also the “dead beauty” phenomenon promoted by platforms like Xiaohongshu (RED), where daily displays of glamour, blind pursuits of plastic surgery, beauty, and fashion contribute to materialism, vanity, and the rise of online scams and youth mental health issues.

Chung’s “dine and dash” case also reveals another issue faced by many restaurants: influencer customers demanding free meals in exchange for social media exposure. This has created a collective mindset that having enough followers or attention can translate to real-life rewards. Although many businesses have begun to identify and guard against such “fraudulent behavior,” this social culture continues to spread widely among young people.

The root cause of this phenomenon is often linked to the operational model of social platforms. Many influencers attract large followings and businesses with carefully crafted content, creating a virtual ecosystem of influence. In this ecosystem, the number of followers equates to attention and traffic and can even become leverage to “get resources for free.” Whether it’s high-end restaurants or brand merchants, many businesses are at a loss when faced with such demands. Underlying this culture is the collective atmosphere fostered by platforms like Xiaohongshu, which not only idolize external beauty and traffic but also spread harmful appearance anxiety values. Young users are led to believe that getting enough attention online entitles them to improper privileges in real life. As a social platform focused on lifestyle and consumer sharing, Xiaohongshu is undoubtedly one of the breeding grounds for this “dead beauty” culture, further fueling wasteful attitudes on social media and challenging the ethical and moral standards of society.

The Spread of “Dead Beauty” Culture

On platforms like Xiaohongshu, many influencers and “internet beauties” pursue exposure and influence, not necessarily the quality of products or services. The nature of these platforms drives some users to treat their influence as a tool for tangible gain rather than simply sharing their lives. This mentality is reflected not only in “free meals and drinks” but also in other behaviors like “free trials” and “special treatment.” In other words, many influencers have unrealistic expectations about their influence, believing that merchants should provide free goods or services in exchange for exposure.

Worse still, young people may mistakenly believe that having a large following automatically entitles them to privileges and freebies, whether at restaurants, hotels, or other brands. Merchants are often at a loss when faced with such demands. Additionally, some influencers only care about their own benefit when collaborating, ignoring the costs and efforts of their partners. This leaves businesses in a dilemma—they fear negative exposure if they refuse, but cannot afford such unequal exchanges in the long run, potentially harming their brand image and financial interests.

The Influence and Risks of Xiaohongshu

Since its inception, Xiaohongshu has emphasized “authentic sharing” and “lifestyle,” becoming a key marketing platform for many brands thanks to its strong user stickiness and sophisticated content marketing. However, because Xiaohongshu focuses on lifestyle and consumer recommendations, some users have misunderstood their roles on the platform. Many influencers see themselves as “tastemakers” and link their “taste” directly to business exchanges. For these internet beauties, having influence does not equate to providing real value to merchants; instead, merchants are seen as “resources to be exploited,” and follower count becomes bargaining power.

This culture has profoundly impacted young people in Taiwan. Many consumers and businesses struggle to distinguish genuine value exchange, increasing the risk of falling for carefully crafted online scams. Xiaohongshu’s system of “sharing” and “recommendation” is sometimes abused as a channel for “free resources.” Such misguided values fuel a “comparison mentality” and inflate influencers’ self-worth in the virtual world, blurring their sense of reality.

Taiwan’s Ban on Xiaohongshu and Social Reflection

Against this backdrop, Taiwan decided to ban Xiaohongshu. While some interpret the ban as politically motivated and mainly aimed at preventing online fraud, it is undeniable that the platform’s growing “dead beauty” culture is a major social problem. Xiaohongshu has become the primary breeding ground for this culture, enabling influencers to irresponsibly promote consumerism and mislead young people’s understanding of the real world. Regardless of political or fraud-related concerns, this phenomenon undermines social ethics and contributes to distorted life values and worldviews.

Taiwan’s ban should not be seen as mere punishment for Xiaohongshu; it should prompt a deeper review of the role social platforms play, especially in shaping values, driving consumption models, and influencing young people. This process requires a more in-depth study of social media’s impact and its long-term effects on youth.

Platforms like Xiaohongshu have played an important role in driving youth consumption and brand marketing, but they also facilitate the spread of “dead beauty” culture. Many influencers treat these platforms as sources of “free resources,” demanding discounts or freebies from businesses in exchange for social media exposure. Such behavior is not only unethical but also distorts young people’s understanding of “value exchange.” Regardless of whether Taiwan’s ban stems from political, anti-fraud, or cultural concerns, it serves as a wake-up call about influencer culture—reminding influencers that their behavior on social platforms should carry greater social responsibility, not just the pursuit of exposure and traffic.

More concerning is that this “dead beauty” culture has deeply influenced the lifestyle and values of some Taiwanese youth. The author observes in Taipei’s Starbucks, subways, department stores, and bookstores, young people meticulously dressed yet wearing slippers and hair rollers, strolling and eating as if just out of bed—a sight that prompts reflection: Why is Taiwan so unaware of the infiltration of this “Chinese aesthetic lifestyle”? While the world is alert to social media’s impact on youth life and mental health, why do some in Taiwan still think these issues are trivial?

Take Pei Yun Chung’s “dine and dash” as an example. This Taiwanese influencer was arrested for repeatedly dining and dashing at upscale New York restaurants, raising questions about her mental health and prompting the judge to order a psychiatric evaluation. The case begs the question: Does Taiwan truly care about the mental health of its youth? What role does social media play? How can Taiwan propose more effective solutions?

Today’s youth face a virtual world full of temptations, with many values and lifestyles completely detached from reality. The “dead beauty culture” promoted by Xiaohongshu and similar platforms is a concentrated display of such false values. Young people are led to chase superficial perfection and lifestyles, neglecting the hard work, responsibility, and integrity required in real life. This not only sets unrealistic life standards but may also have profound negative impacts on youth mental health and social behavior.

Taiwan’s ban may be a necessary response, but it raises deeper questions: How can young people in the digital age understand the gap between the real and virtual worlds? How can we help them build correct values and perspectives? These are the core issues that deserve more attention. Society, government, educational institutions, and the media must work together to provide proper guidance so that young people can maintain physical and mental health in a tempting online world.

This article, using the story of a Taiwanese influencer repeatedly dining and dashing in New York and being detained, discusses the “dead beauty” phenomenon on Xiaohongshu. First appeared on Chain News ABMedia.