Pub Date : 2024-09-07DOI: 10.1177/20563051241269283
Anna Elisabeth Hasselström, Anders Olof Larsson
In response to the COVID-19 pandemic, health- and civil-contingency agencies—referred to here as public health authorities (PHAs)—in Sweden, Norway, and Denmark turned to social media to disseminate pandemic recommendations and information. This study explores the social media crisis management strategies employed by Scandinavian PHAs. Specifically, we apply a multiplatform research approach to assess communication objectives (Instruct, Support, Manage Reputation, and Solicit Interaction) across three social media platforms—Facebook, Instagram, and Twitter (currently known as X). Introducing a series of hypotheses based on previous scholarship, we detail the prevalence of different objectives across platforms and countries. The results indicate prominent use of reputational management, particularly on Twitter, while instructive information emerged as a highly used communication objective in Sweden and Denmark. Overall, the communicative trends remained parallel across nations, despite Sweden implementing a more relaxed crisis management strategy. The main distinction in Sweden’s approach manifested in a relatively lower emphasis on the pandemic by its PHAs compared to Denmark and Norway. National differences in crisis communication objectives indicate that Norwegian PHAs stand out in terms of using reputational management, while Sweden stands out in employing more supportive information on Instagram.
{"title":"Managing the Pandemic in Digitized Spaces: Assessing the Social Media Approaches of Scandinavian Public Health Authorities","authors":"Anna Elisabeth Hasselström, Anders Olof Larsson","doi":"10.1177/20563051241269283","DOIUrl":"https://doi.org/10.1177/20563051241269283","url":null,"abstract":"In response to the COVID-19 pandemic, health- and civil-contingency agencies—referred to here as public health authorities (PHAs)—in Sweden, Norway, and Denmark turned to social media to disseminate pandemic recommendations and information. This study explores the social media crisis management strategies employed by Scandinavian PHAs. Specifically, we apply a multiplatform research approach to assess communication objectives (Instruct, Support, Manage Reputation, and Solicit Interaction) across three social media platforms—Facebook, Instagram, and Twitter (currently known as X). Introducing a series of hypotheses based on previous scholarship, we detail the prevalence of different objectives across platforms and countries. The results indicate prominent use of reputational management, particularly on Twitter, while instructive information emerged as a highly used communication objective in Sweden and Denmark. Overall, the communicative trends remained parallel across nations, despite Sweden implementing a more relaxed crisis management strategy. The main distinction in Sweden’s approach manifested in a relatively lower emphasis on the pandemic by its PHAs compared to Denmark and Norway. National differences in crisis communication objectives indicate that Norwegian PHAs stand out in terms of using reputational management, while Sweden stands out in employing more supportive information on Instagram.","PeriodicalId":47920,"journal":{"name":"Social Media + Society","volume":"133 1","pages":""},"PeriodicalIF":5.2,"publicationDate":"2024-09-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"142152388","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-08-29DOI: 10.1177/20563051241274665
Jonathan Collins
This article challenges prevailing assumptions that fringe social media platforms predominantly serve as unmoderated hate-filled spaces for far-right communication by examining the userbase’s emotional connection to these environments. Focusing on Gab Social, a popular alternative technology website with affordances akin to Twitter, Facebook, and Reddit, and its subgroup, “Introduce Yourself,” the research investigates how participants discuss their attachment and sense of membership within a far-right online community. Employing a constructivist grounded theory approach and a thick data mixed-methods technique encompassing netnography and sentiment analysis, I uncover the complex and impassioned narratives underlying users’ sense of emotional belonging on the platform. The resulting findings demonstrate how counter-mainstream media act as a unifying force by catering to the social needs of participants seeking an in-group of like-minded individuals. Moreover, I argue that fringe social media platforms offer participants far more than mainstream platforms, providing a positive interactive environment and a new virtual home for those feeling rejected and antagonized by other communities, institutions, and organizations, both online and offline. Therefore, the work offers valuable empirical insights into the emotional emphasis participants place on fringe social media and its implications for fostering attachment, community formation, and identity construction within far-right online counterpublics.
本文通过研究用户群与这些环境的情感联系，挑战了边缘社交媒体平台主要作为极右翼交流的无节制仇恨空间这一普遍假设。本研究以 Gab Social（一个流行的替代技术网站，其功能类似于 Twitter、Facebook 和 Reddit）及其子群 "自我介绍 "为重点，调查了参与者如何讨论他们在极右翼网络社区中的依附关系和成员意识。我采用了建构主义基础理论方法和包含网络地理学和情感分析的厚数据混合方法，揭示了用户在平台上情感归属感背后复杂而激昂的叙述。研究结果表明，反主流媒体是如何通过迎合参与者寻求志同道合群体的社交需求来发挥团结力量的。此外，我还认为，边缘社交媒体平台为参与者提供的远比主流平台更多，它为那些在线上和线下感到被其他社区、机构和组织排斥和敌视的人提供了一个积极的互动环境和新的虚拟家园。因此，这项研究就参与者对边缘社交媒体的情感重视及其对极右翼网络反公共团体中的依恋、社区形成和身份建构的影响提供了宝贵的实证见解。
{"title":"More Than Meets the Reply: Examining Emotional Belonging in Far-Right Social Media Space","authors":"Jonathan Collins","doi":"10.1177/20563051241274665","DOIUrl":"https://doi.org/10.1177/20563051241274665","url":null,"abstract":"This article challenges prevailing assumptions that fringe social media platforms predominantly serve as unmoderated hate-filled spaces for far-right communication by examining the userbase’s emotional connection to these environments. Focusing on Gab Social, a popular alternative technology website with affordances akin to Twitter, Facebook, and Reddit, and its subgroup, “Introduce Yourself,” the research investigates how participants discuss their attachment and sense of membership within a far-right online community. Employing a constructivist grounded theory approach and a thick data mixed-methods technique encompassing netnography and sentiment analysis, I uncover the complex and impassioned narratives underlying users’ sense of emotional belonging on the platform. The resulting findings demonstrate how counter-mainstream media act as a unifying force by catering to the social needs of participants seeking an in-group of like-minded individuals. Moreover, I argue that fringe social media platforms offer participants far more than mainstream platforms, providing a positive interactive environment and a new virtual home for those feeling rejected and antagonized by other communities, institutions, and organizations, both online and offline. Therefore, the work offers valuable empirical insights into the emotional emphasis participants place on fringe social media and its implications for fostering attachment, community formation, and identity construction within far-right online counterpublics.","PeriodicalId":47920,"journal":{"name":"Social Media + Society","volume":"3 1","pages":""},"PeriodicalIF":5.2,"publicationDate":"2024-08-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"142100694","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-08-27DOI: 10.1177/20563051241274677
Marcus Maloney, Callum Jones, Steven Roberts
This article provides findings from our dual-computational/qualitative analysis of r/Stoicism, a large subreddit in which self-presenting boys and men seek Stoic philosophical advice on various life matters. In choosing to investigate this decidedly (hetero)masculinized online space in which users share their anxieties and grievances, we expected to find substantial evidence of “toxic” manosphere-style discourse, while also hoping to uncover counter patterns which, like Maloney et al.’s study of 4chan, complicate assumptions around the discursive practices of boys and men in online spaces such as these. Rather, what we found was a complete absence of toxic discourse, and instead the presence of patterns which complicate the logics underpinning efforts at deradicalization and wider socio-positive masculinity agendas. Thorburn’s work has been important in foregrounding how the “neoliberal emphasis on individualism and a capitalist ‘hustle-culture’” underpin manosphere logics. Here, we see similar, albeit more palatable (to mainstream sensibilities), neoliberal tenets at work across counter logics, and reflect on why economic-structural explanations for boys’ and men’s anxieties are sidelined in such mainstream responses to the manosphere.
{"title":"“I Can Choose to be a Good Man Even if I Got a Raw Deal”: Neoliberal Heteromasculinity as Manosphere Counter Narrative in r/Stoicism","authors":"Marcus Maloney, Callum Jones, Steven Roberts","doi":"10.1177/20563051241274677","DOIUrl":"https://doi.org/10.1177/20563051241274677","url":null,"abstract":"This article provides findings from our dual-computational/qualitative analysis of r/Stoicism, a large subreddit in which self-presenting boys and men seek Stoic philosophical advice on various life matters. In choosing to investigate this decidedly (hetero)masculinized online space in which users share their anxieties and grievances, we expected to find substantial evidence of “toxic” manosphere-style discourse, while also hoping to uncover counter patterns which, like Maloney et al.’s study of 4chan, complicate assumptions around the discursive practices of boys and men in online spaces such as these. Rather, what we found was a complete absence of toxic discourse, and instead the presence of patterns which complicate the logics underpinning efforts at deradicalization and wider socio-positive masculinity agendas. Thorburn’s work has been important in foregrounding how the “neoliberal emphasis on individualism and a capitalist ‘hustle-culture’” underpin manosphere logics. Here, we see similar, albeit more palatable (to mainstream sensibilities), neoliberal tenets at work across counter logics, and reflect on why economic-structural explanations for boys’ and men’s anxieties are sidelined in such mainstream responses to the manosphere.","PeriodicalId":47920,"journal":{"name":"Social Media + Society","volume":"35 1","pages":""},"PeriodicalIF":5.2,"publicationDate":"2024-08-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"142084727","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-08-27DOI: 10.1177/20563051241269281
Tom Divon, Moa Eriksson Krutrök
Amid the Russian invasion of Ukraine, TikTok has emerged as a pivotal platform, where creators utilize its compressed video formats to mediate the harsh realities of war zones. In this article, we examine 97 videos produced by 12 Ukrainian and Russian TikTok creators in response to the 2022 war in Ukraine. We focus on the playful embodiment of trauma using digital ethnography, analyzing creators’ practices and their interconnected memetic communication on TikTok. We identified the use of play through three dynamic practices where platforms, bodies, and trauma converge: (1) the utilization of POV (point-of-view) aesthetic in shareable templates to convey the realities of war from engaging first-person perspectives; (2) the incorporation of dance as a means of embodied creative expression and amplification of trauma; and (3) the harnessing of platform features to facilitate whimsical dialogues with followers about life under war. We argue that playfulness is entrenched in and enacted through platform vernacular modes, driving creators to forge communal ties during adversities and shape the ongoing representation of trauma and its accelerated visibility in digital spaces. We present the concept of playful trauma as a framework for understanding the structural dissonance that arises when creators utilize their bodies alongside platform-specific humorous, ironic, or subversive dialects to perform and amplify the gravity of trauma. This tension provides a unique space for creators to convert their shared experiences of grief and resilience into participatory coping mechanisms. In doing so, they subject and harness their playful platformed body as both the medium and the message, documenting injustices, bearing witness, and galvanizing crowds into action during times of war.
{"title":"Playful Trauma: TikTok Creators and the Use of the Platformed Body in Times of War","authors":"Tom Divon, Moa Eriksson Krutrök","doi":"10.1177/20563051241269281","DOIUrl":"https://doi.org/10.1177/20563051241269281","url":null,"abstract":"Amid the Russian invasion of Ukraine, TikTok has emerged as a pivotal platform, where creators utilize its compressed video formats to mediate the harsh realities of war zones. In this article, we examine 97 videos produced by 12 Ukrainian and Russian TikTok creators in response to the 2022 war in Ukraine. We focus on the playful embodiment of trauma using digital ethnography, analyzing creators’ practices and their interconnected memetic communication on TikTok. We identified the use of play through three dynamic practices where platforms, bodies, and trauma converge: (1) the utilization of POV (point-of-view) aesthetic in shareable templates to convey the realities of war from engaging first-person perspectives; (2) the incorporation of dance as a means of embodied creative expression and amplification of trauma; and (3) the harnessing of platform features to facilitate whimsical dialogues with followers about life under war. We argue that playfulness is entrenched in and enacted through platform vernacular modes, driving creators to forge communal ties during adversities and shape the ongoing representation of trauma and its accelerated visibility in digital spaces. We present the concept of playful trauma as a framework for understanding the structural dissonance that arises when creators utilize their bodies alongside platform-specific humorous, ironic, or subversive dialects to perform and amplify the gravity of trauma. This tension provides a unique space for creators to convert their shared experiences of grief and resilience into participatory coping mechanisms. In doing so, they subject and harness their playful platformed body as both the medium and the message, documenting injustices, bearing witness, and galvanizing crowds into action during times of war.","PeriodicalId":47920,"journal":{"name":"Social Media + Society","volume":"50 1","pages":""},"PeriodicalIF":5.2,"publicationDate":"2024-08-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"142085294","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-08-27DOI: 10.1177/20563051241274680
Joe Edward Hatfield
In 2014, a trans teenager named Leelah Alcorn posted a suicide letter to her public Tumblr account. Almost a decade later, in 2023, Eden Knight, another young trans woman, posted a suicide letter to her public Twitter account. Both suicide letters went viral and inspired memorial hashtags on the platforms where they initially circulated. In this article, I identify similarities between the cases, conceptualizing both as rituals of commemoration aimed toward restoring value to trans lives lost too soon. My analysis shows how ordinary users leverage the connective affordances embedded within popular social media platforms to sustain structured, value-laden acts of remembrance and mourning. In doing so, I elucidate four stages of the ritual process: (1) sharing suicide letters, (2) enshrining selfies, (3) modulating memories, and (4) casting blame. Ultimately, I argue that trans-led rituals of commemoration can function as justice-oriented tactics of resistance against engrained systems of oppression that perpetuate disproportionally high rates of early death within trans communities.
{"title":"Valuing Trans Lives After Suicide: Rituals of Commemoration in Digital Social Media Culture","authors":"Joe Edward Hatfield","doi":"10.1177/20563051241274680","DOIUrl":"https://doi.org/10.1177/20563051241274680","url":null,"abstract":"In 2014, a trans teenager named Leelah Alcorn posted a suicide letter to her public Tumblr account. Almost a decade later, in 2023, Eden Knight, another young trans woman, posted a suicide letter to her public Twitter account. Both suicide letters went viral and inspired memorial hashtags on the platforms where they initially circulated. In this article, I identify similarities between the cases, conceptualizing both as rituals of commemoration aimed toward restoring value to trans lives lost too soon. My analysis shows how ordinary users leverage the connective affordances embedded within popular social media platforms to sustain structured, value-laden acts of remembrance and mourning. In doing so, I elucidate four stages of the ritual process: (1) sharing suicide letters, (2) enshrining selfies, (3) modulating memories, and (4) casting blame. Ultimately, I argue that trans-led rituals of commemoration can function as justice-oriented tactics of resistance against engrained systems of oppression that perpetuate disproportionally high rates of early death within trans communities.","PeriodicalId":47920,"journal":{"name":"Social Media + Society","volume":"63 1","pages":""},"PeriodicalIF":5.2,"publicationDate":"2024-08-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"142084668","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-08-27DOI: 10.1177/20563051241274676
Lance Yong Jin Park, Yu Won Oh, Yoonmo Sang
This study aims to evaluate how individuals are prepared to cope with or plan for their afterlife digital footprints, by examining how (1) access, (2) literacy, and (3) preparedness for digital afterlife work in concert to influence one’s wellbeing. We found the indirect relationship between access and wellbeing and the influence of digital literacy on wellbeing was indirect, illustrating that the key to the puzzle is in the sequential step in which digital literacy incubates the readiness to cope with digital remains, which influences one’s subjective wellbeing. One of the most unrecognized challenges facing digital traces is the exploitation of post-life remain of data, as the question of who accesses, owns, or controls personal data after death remains largely unanswered. We argue that the preparedness for digital afterlife represents a new form of social concern with real-life consequences, or even a newer space for inequality debates.
{"title":"Digital Access, Digital Literacy, and Afterlife Preparedness: Societal Contexts of Digital Afterlife Traces","authors":"Lance Yong Jin Park, Yu Won Oh, Yoonmo Sang","doi":"10.1177/20563051241274676","DOIUrl":"https://doi.org/10.1177/20563051241274676","url":null,"abstract":"This study aims to evaluate how individuals are prepared to cope with or plan for their afterlife digital footprints, by examining how (1) access, (2) literacy, and (3) preparedness for digital afterlife work in concert to influence one’s wellbeing. We found the indirect relationship between access and wellbeing and the influence of digital literacy on wellbeing was indirect, illustrating that the key to the puzzle is in the sequential step in which digital literacy incubates the readiness to cope with digital remains, which influences one’s subjective wellbeing. One of the most unrecognized challenges facing digital traces is the exploitation of post-life remain of data, as the question of who accesses, owns, or controls personal data after death remains largely unanswered. We argue that the preparedness for digital afterlife represents a new form of social concern with real-life consequences, or even a newer space for inequality debates.","PeriodicalId":47920,"journal":{"name":"Social Media + Society","volume":"8 1","pages":""},"PeriodicalIF":5.2,"publicationDate":"2024-08-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"142084726","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-08-23DOI: 10.1177/20563051241274657
Rim H. Chaif, Teri Finneman
This study examines the dynamics of a social media campaign launched by Algerian feminists in 2018 in response to a video shared on Facebook that narrated a woman’s upsetting encounter with harassment. This movement occurred in a region often known for its autocratic systems of governance and the prevalence of its Islamic movements rather than for its prominence of feminist advocacy. Yet the Global South and particularly North Africa are actually abundant with women’s rights organizations, a fact often overlooked in both Western scholarship and media. Drawing from social movement theory, this research analyzes how feminists in the Global South strategically presented their narratives on Facebook by employing diagnostic, prognostic, and motivational framing approaches. The findings illuminate that Algerian feminists primarily used two collective action frames in their messaging: diagnostic to increase awareness and prognostic to suggest long-term solutions. Yet motivational framing to empower supporters and give them a rationale to get involved was less prioritized, creating a critical gap in sustaining the movement and turning online grievances into action.
{"title":"“#My Place Isn’t in the Kitchen”: Examining Feminist Facebook Framing of an Algerian Social Movement","authors":"Rim H. Chaif, Teri Finneman","doi":"10.1177/20563051241274657","DOIUrl":"https://doi.org/10.1177/20563051241274657","url":null,"abstract":"This study examines the dynamics of a social media campaign launched by Algerian feminists in 2018 in response to a video shared on Facebook that narrated a woman’s upsetting encounter with harassment. This movement occurred in a region often known for its autocratic systems of governance and the prevalence of its Islamic movements rather than for its prominence of feminist advocacy. Yet the Global South and particularly North Africa are actually abundant with women’s rights organizations, a fact often overlooked in both Western scholarship and media. Drawing from social movement theory, this research analyzes how feminists in the Global South strategically presented their narratives on Facebook by employing diagnostic, prognostic, and motivational framing approaches. The findings illuminate that Algerian feminists primarily used two collective action frames in their messaging: diagnostic to increase awareness and prognostic to suggest long-term solutions. Yet motivational framing to empower supporters and give them a rationale to get involved was less prioritized, creating a critical gap in sustaining the movement and turning online grievances into action.","PeriodicalId":47920,"journal":{"name":"Social Media + Society","volume":"13 1","pages":""},"PeriodicalIF":5.2,"publicationDate":"2024-08-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"142045559","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-08-22DOI: 10.1177/20563051241274667
Sunah Lee
This study examines the #Women_Short Cut_Campaign movement, a feminist hashtag activism that began on Twitter (rebranded as X in 2023) in 2021. The movement was to defend a South Korean female archer and Olympic gold medalist, An San, from misogynistic attacks that accused her of being a man-hating feminist, given her short hairstyle. Informed by theories about social media’s affordances and affective politics, this article unpacks how women harness social media affordances to combat sexist oppression, particularly in the sociocultural context where women’s hair is fraught with gendered stereotypes and women’s bodies are historically deprived of agency under Neo-Confucian influence. The qualitative textual analysis of 1,849 tweets mostly written in Korean, with a focus on 811 selfies and images, suggests that #Women_Short Cut_Campaign functions as networked, affective counterpublics where oppressed women construct counter-narratives against the attempts to control women’s bodies. The hashtag also challenges the binary of online or offline and stretches the traditional notion of participation by urging digitally networked participants to take action offline. Participants practiced media solidarities by encouraging each other to protect themselves from potential sexual violence. In doing so, they realized affordances for practice through optimizing and contextualizing the original use of technologies. This research contributes to discussions on the sustainability of digital activism and the need for the pluralization and diversification of contemporary feminism. It also offers an opportunity to address the call for decolonial approaches in mobilizing Western-originated theories. Finally, it invites scholars to focus more on the visual in interrogating digital feminist activism.
{"title":"“I Had My Hair Cut Today to Share #Women_Short Cut_Campaign”: Feminist Selfies Protesting Misogyny","authors":"Sunah Lee","doi":"10.1177/20563051241274667","DOIUrl":"https://doi.org/10.1177/20563051241274667","url":null,"abstract":"This study examines the #Women_Short Cut_Campaign movement, a feminist hashtag activism that began on Twitter (rebranded as X in 2023) in 2021. The movement was to defend a South Korean female archer and Olympic gold medalist, An San, from misogynistic attacks that accused her of being a man-hating feminist, given her short hairstyle. Informed by theories about social media’s affordances and affective politics, this article unpacks how women harness social media affordances to combat sexist oppression, particularly in the sociocultural context where women’s hair is fraught with gendered stereotypes and women’s bodies are historically deprived of agency under Neo-Confucian influence. The qualitative textual analysis of 1,849 tweets mostly written in Korean, with a focus on 811 selfies and images, suggests that #Women_Short Cut_Campaign functions as networked, affective counterpublics where oppressed women construct counter-narratives against the attempts to control women’s bodies. The hashtag also challenges the binary of online or offline and stretches the traditional notion of participation by urging digitally networked participants to take action offline. Participants practiced media solidarities by encouraging each other to protect themselves from potential sexual violence. In doing so, they realized affordances for practice through optimizing and contextualizing the original use of technologies. This research contributes to discussions on the sustainability of digital activism and the need for the pluralization and diversification of contemporary feminism. It also offers an opportunity to address the call for decolonial approaches in mobilizing Western-originated theories. Finally, it invites scholars to focus more on the visual in interrogating digital feminist activism.","PeriodicalId":47920,"journal":{"name":"Social Media + Society","volume":"32 1","pages":""},"PeriodicalIF":5.2,"publicationDate":"2024-08-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"142042443","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-08-22DOI: 10.1177/20563051241274673
Magdalena Pluta, Piotr Siuda
The article uses the concept of online self-disclosure and examines whether TikTok videos reveal information similar to what is reported in existing research on social media within this field. In addition, the study aims to identify the creators’ motivations and the meanings they attribute to disclosing cancer and asks whether this disclosure challenges or supports the concept of a positive culture defined within the online self-disclosure framework. While similar research typically focuses on posts and is thus limited, this study combines conventional content analysis of 862 videos with in-depth interviews, offering a more nuanced understanding of the users’ lived experience. The findings highlight that TikTok is a platform for negative (e.g., fears, anxiety) and positive self-disclosure (e.g., joyful life events, self-acceptance). What is crucial, though, is that users feel exceedingly competent in educating others. The research debunks positive culture as an overly general category and undermines the traditional understanding of online self-disclosure. It reveals that seeking support is less important for patients than informing and warning others. By focusing on the educational meanings attributed to self-disclosure, this study enriches the body of research on cancer-related content shared on TikTok, including studies on low-quality cancer-related information.
{"title":"Educating Cancer on TikTok: Expanding Online Self-Disclosure of Cancer Patients","authors":"Magdalena Pluta, Piotr Siuda","doi":"10.1177/20563051241274673","DOIUrl":"https://doi.org/10.1177/20563051241274673","url":null,"abstract":"The article uses the concept of online self-disclosure and examines whether TikTok videos reveal information similar to what is reported in existing research on social media within this field. In addition, the study aims to identify the creators’ motivations and the meanings they attribute to disclosing cancer and asks whether this disclosure challenges or supports the concept of a positive culture defined within the online self-disclosure framework. While similar research typically focuses on posts and is thus limited, this study combines conventional content analysis of 862 videos with in-depth interviews, offering a more nuanced understanding of the users’ lived experience. The findings highlight that TikTok is a platform for negative (e.g., fears, anxiety) and positive self-disclosure (e.g., joyful life events, self-acceptance). What is crucial, though, is that users feel exceedingly competent in educating others. The research debunks positive culture as an overly general category and undermines the traditional understanding of online self-disclosure. It reveals that seeking support is less important for patients than informing and warning others. By focusing on the educational meanings attributed to self-disclosure, this study enriches the body of research on cancer-related content shared on TikTok, including studies on low-quality cancer-related information.","PeriodicalId":47920,"journal":{"name":"Social Media + Society","volume":"2014 1","pages":""},"PeriodicalIF":5.2,"publicationDate":"2024-08-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"142042359","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-08-21DOI: 10.1177/20563051241274668
Angèle Christin, Michael S. Bernstein, Jeffrey T. Hancock, Chenyan Jia, Marijn N. Mado, Jeanne L. Tsai, Chunchen Xu
Social media platforms are too often understood as monoliths with clear priorities. Instead, we analyze them as complex organizations torn between starkly different justifications of their missions. Focusing on the case of Meta, we inductively analyze the company’s public materials and identify three evaluative logics that shape the platform’s decisions: an engagement logic, a public debate logic, and a wellbeing logic. There are clear trade-offs between these logics, which often result in internal conflicts between teams and departments in charge of these different priorities. We examine recent examples showing how Meta rotates between logics in its decision-making, though the goal of engagement dominates in internal negotiations. We outline how this framework can be applied to other social media platforms such as TikTok, Reddit, and X. We discuss the ramifications of our findings for the study of online harms, exclusion, and extraction.
社交媒体平台往往被理解为具有明确优先权的巨无霸。相反，我们将它们分析为复杂的组织，在截然不同的使命理由之间徘徊。以 Meta 为例，我们对该公司的公开资料进行了归纳分析，发现了影响平台决策的三种评价逻辑：参与逻辑、公共辩论逻辑和福祉逻辑。这些逻辑之间存在明显的权衡，往往导致负责这些不同优先事项的团队和部门之间产生内部冲突。我们研究了最近的一些案例，展示了 Meta 如何在决策过程中轮换使用不同的逻辑，尽管在内部谈判中参与的目标占主导地位。我们概述了这一框架如何应用于其他社交媒体平台，如 TikTok、Reddit 和 X。
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