Video games are increasingly part of everyday life, impacting our shared social norms and values across the world. However, most studies on video games overlook the relationship between gaming and culture of the global south. This virtual ethnographic study will show how Iranian gamers from Tehran connect with one another in World of Warcraft (WoW), and in the gamer streaming platform of Twitch.TV, in order to explain the impact that online communities have on sentiment and belonging in transitional spaces (Boellstorff 2008). These transnational online platforms are liminal due to their ever-changing environments as a result of in-game patches, or updates to these platforms. Data will be gathered on gamers using the theoretical framework of affect. The proposed research will consist of participant-observation in an online setting. The findings of this project will contribute to critical debates in anthropology concerning affect and culture, specifically how culture is embodied in online games through the body’s active presence, embedding the gamer into the conditions of spectacle leading to a visceral moment (Berlant 2008, 846). Gamers are agents who embody a cultural encoding through their “projected online self” as they flow into mediated spaces with “performances, introjections, projections and moods” (Behrouzan 2016, 9). Iranian gamers in online worlds have an affective entanglement through moments of connecting and projecting their self into an online world. Their entanglement within the virtual creates a collective of ordinary people who then engage with one another for a promised or fantasized normativity (Stewart 2007, Berlant 2008, 2011, 2019). My research will uncover the everyday ordinary affects through the subtleties of online Iranian gamer experiences. I seek to conceptualize how the embodied subject negotiates their social and material subjectivity within online worlds (Dale 2005). Specifically, I will parse out subjectivity by exploring the unexplored tensions and intensities of Iranian gamer culture within contexts of toxic masculinity, gender, and labor (Ahmed 2004, 2010). In this vein, the virtual becomes flesh (Mottahedeh 2015, Deleuze 1989). Thus, I will attend to the broader rhythms or patterns of an intertwined transnational society by showing online games as an affective entanglement (Vannini and Taggart 2015, 156, Pederson 2013; 737). An entanglement, rather than a cognitive assemblage, perplexes the supposed immateriality of online spaces and places an embodied human in a virtual yet affective space (Hayles 2017).