Starting from the spring of 2020, the outbreak of the COVID-19 caused Chinese universities to close the campuses and forced them to initiate online teaching. This paper focuses on a case of Peking University's online education. Six specific instructional strategies are presented to summarize current online teaching experiences for university instructors who might conduct online education in similar circumstances. The study concludes with five high-impact principles for online education: (a) high relevance between online instructional design and student learning, (b) effective delivery on online instructional information, (c) adequate support provided by faculty and teaching assistants to students; (d) high-quality participation to improve the breadth and depth of student's learning, and (e) contingency plan to deal with unexpected incidents of online education platforms.© 2020 Wiley Periodicals LLC.

What does it mean to wear a routine? This article explores a number of implications for the engagement of wearable fitness technology in everyday life. It straddles both a critical hermeneutic that explores the institutional prescription of wearable technology to combat the so-called “obesity epidemic” in American society, as well as a more phenomenological and experiential analysis that argues these data-driven technologies actually produce a qualitative re-engagement with social relationships. Expanding and enriching Adam Greenfield’s concept of “everyware” to describe ubiquitous technologies, this article develops the sub-variant “everywear” as a way to understand the increasing prevalence of technologies that are worn or in some way tethered to the body. Ultimately, it argues that studies of technology in everyday life must attend to a multiplicity of complex individual and institutional values and engagements. Furthermore, it suggests quantitative and qualitative modes of being operate dialectically in the production of everyday practice and experience.

Seen in a longitudinal perspective, Quantified Self-inspired self-tracking sets up “a laboratory of the self,” where people co-evolve with technologies. By exploring ways in which self-tracking technologies energize everyday aims or are experienced as limiting, we demonstrate how some aspects of the self are amplified while others become reduced and restricted. We suggest that further developing the concept of the laboratory of the self renews the conversation about the role of metrics and technologies by facilitating comparison between different realms of the digital, and demonstrating how services and devices enlarge aspects of the self at the expense of others. The use of self-tracking technologies is inscribed in, but also runs counter to, the larger political-economy landscape. Personal laboratories can aid the exploration of how the techno-mediated selves fit into larger structures of the digital technology market and the role that metrics play in defining them.

Software applications (apps) are now prevalent in the digital media environment. They are the site of significant sociocultural and economic transformations across many domains, from health and relationships to entertainment and everyday finance. As relatively closed technical systems, apps pose new methodological challenges for sociocultural digital media research. This article describes a method, grounded in a combination of science and technology studies with cultural studies, through which researchers can perform a critical analysis of a given app. The method involves establishing an app’s environment of expected use by identifying and describing its vision, operating model and modes of governance. It then deploys a walkthrough technique to systematically and forensically step through the various stages of app registration and entry, everyday use and discontinuation of use. The walkthrough method establishes a foundational corpus of data upon which can be built a more detailed analysis of an app’s intended purpose, embedded cultural meanings and implied ideal users and uses. The walkthrough also serves as a foundation for further user-centred research that can identify how users resist these arrangements and appropriate app technology for their own purposes.

The text reflects on conceptualizations of media and time, and it introduces the articles of the special issue on the “Mediatization of time.”

This article conceptualizes the experience of self-tracking as flow, a central technique, utilized by digital media companies to hook their users. We argue the notion of flow is valuable for understanding both the temporal lock-ins of self-tracking practices in sequences and repetition, and the way self-tracking technologies thrive on data sequences for retaining users and creating viable businesses. To substantiate this, we present a qualitative empirical study of how users experience flow when tracking various aspects of their personal lives. Users find self-tracking technology and the metrics they generate to have much more limited relevance and thus guide their attention elsewhere. If they are hooked, they are so in ways different from those projected by the technology. Users find meaning in their self-tracking in moments of registration, allocution, consultation and conversation, but also problematize their attachment to specific temporal tracking regimes.

Although over 100,000 health and medical mobile apps have been placed on the market, few critical social analyses have been yet undertaken of the role of these apps in healthcare, preventive health and health promotion. In this article I present an argument for approaching the study of mobile apps as sociocultural artefacts, focusing specifically on those that have been developed on health and medical topics. This perspective acknowledges that apps are digital objects that are the products of human decision-making, underpinned by tacit assumptions, norms and discourses already circulating in the social and cultural contexts in which they are generated, marketed and used. First, I provide the context, by discussing the gradual digitisation of health and medical information since the advent of the Internet and the emergence of health and medical apps as one of the latest developments. Second, I discuss how a critical perspective may be employed to analyse the social, cultural and political dimensions of health and medical apps. Finally I illustrate how such an approach may be applied by giving a case study of an analysis of the top 10 ranked health and medical apps on the Apple App Store on one day, outlining some major themes and discourses that emerge.

How does this pandemic moment help us to think about the relationships between self and other, or between humans and the planet? How are people making sense of COVID-19 in their everyday lives, both as a local and intimate occurrence with microscopic properties, and a planetary-scale event with potentially massive outcomes? In this paper we describe our approach to a large-scale, still-ongoing experiment involving more than 150 people from 26 countries. Grounded in autoethnography practice and critical pedagogy, we offered 21 days of self guided prompts to for us and the other participants to explore their own lived experience. Our project illustrates the power of applying a feminist perspective and an ethic of care to engage in open ended collaboration during times of globally-felt trauma.

Implementation of quantified self technologies in workplaces relies on the ontological premise of Cartesian dualism with mind dominant over body. Contributing to debates in new materialism, we demonstrate that workers are now being asked to measure our own productivity and health and well-being in art-houses and warehouses alike in both the global north and south. Workers experience intensified precarity, austerity, intense competition for jobs and anxieties about the replacement of labour-power with robots and other machines as well as, ourselves replaceable, other humans. Workers have internalised the imperative to perform, a subjectification process as we become observing entrepreneurial subjects and observed, objectified labouring bodies. Thinking through the implications of the use of wearable technologies in workplaces, this article shows that these technologies introduce a heightened Taylorist influence on precarious working bodies within neoliberal workplaces.

This article investigates the metaphor of the Quantified Self (QS) as it is presented in the magazine Wired (2008–2012). Four interrelated themes—transparency, optimization, feedback loop, and biohacking—are identified as formative in defining a new numerical self and promoting a dataist paradigm. Wired captures certain interests and desires with the QS metaphor, while ignoring and downplaying others, suggesting that the QS positions self-tracking devices and applications as interfaces that energize technological engagements, thereby pushing us to rethink life in a data-driven manner. The thematic analysis of the QS is treated as a schematic aid for raising critical questions about self-quantification, for instance, detecting the merging of epistemological claims, technological devices, and market-making efforts. From this perspective, another definition of the QS emerges: a knowledge system that remains flexible in its aims and can be used as a resource for epistemological inquiry and in the formation of alternative paradigms.

How can scholars select cases from a large universe for in-depth case study analysis? Random sampling is not typically a viable approach when the total number of cases to be selected is small. Hence attention to purposive modes of sampling is needed. Yet, while the existing qualitative literature on case selection offers a wide range of suggestions for case selection, most techniques discussed require in-depth familiarity of each case. Seven case selection procedures are considered, each of which facilitates a different strategy for within-case analysis. The case selection procedures considered focus on typical, diverse, extreme, deviant, influential, most similar, and most different cases. For each case selection procedure, quantitative approaches are discussed that meet the goals of the approach, while still requiring information that can reasonably be gathered for a large number of cases.

This article foregrounds the ways in which members of the Quantified Self ascribe value and meaning to the data they generate in self-tracking practices. We argue that the widespread idea that what draws self-trackers to numerical data is its perceived power of truth and objectivity—a so-called “data fetishism”—is limiting. Using an ethnographic approach, we describe three ways in which self-trackers attribute meaning to their data-gathering practices which escape this data fetishist critique: self-tracking as a practice of mindfulness, as a means of resistance against social norms, and as a communicative and narrative aid. In light of this active engagement with data, we suggest that it makes more sense to view these practitioners as “ quantifying selves.” We also suggest that such fine-grained accounts of the appeal that data can have, beyond its allure of objectivity, are necessary if we are to achieve a fuller understanding of Big Data culture.

The recent increase in the use of digital self-tracking devices has given rise to a range of relations to the self often discussed as quantified self (QS). In popular and academic discourse, this development has been discussed variously as a form of narcissistic self-involvement, an advanced expression of panoptical self-surveillance and a potential new dawn for e-health. This article proposes a previously un-theorised consequence of this large-scale observation and analysis of human behaviour; that exercise activity is in the process of being reconfigured as labour. QS will be briefly introduced, and reflected on, subsequently considering some of its key aspects in relation to how these have so far been interpreted and analysed in academic literature. Secondly, the analysis of scholars of “digital labour” and “immaterial labour” will be considered, which will be discussed in relation to what its analysis of the transformations of work in contemporary advanced capitalism can offer to an interpretation of the promotion and management of the self-tracking of exercise activities. Building on this analysis, it will be proposed that a thermodynamic model of the exploitation of potential energy underlies the interest that corporations have shown in self-tracking and that “gamification” and the promotion of an entrepreneurial selfhood is the ideological frame that informs the strategy through which labour value is extracted without payment. Finally, the potential theoretical and political consequences of these insights will be considered.

Mobile media support our autonomy by connecting us to persons, content and services independently of time and place constraints. At the same time, they challenge our autonomy: We face new struggles, decisions, and pressure in relation to whether, when and where we connect and disconnect. Digital wellbeing is a new concept that refers to the (lack) of balance that we may experience in relation to mobile connectivity. This article develops a theoretical model of digital wellbeing that accounts for the dynamic and complex nature of our relationship to mobile connectivity, thereby overcoming conceptual and methodological limitations associated with existing approaches. This model considers digital wellbeing an experiential state of optimal balance between connectivity and disconnectivity that is contingent upon a constellation of person-, device- and context-specific factors. I argue that these constellations represent pathways to digital wellbeing that—when repeated—affect wellbeing outcomes, and that the effectiveness of digital wellbeing interventions depends on their disruptive impact on these pathways.

This article explores implications of the central position of the smartphone in an age of constant connectivity. Based on a qualitative study of 50 informants, we ask how users experience and handle temporal ambivalences in everyday smartphone use, drawing on the concepts flow and responsibilization to conceptualize central dimensions of such ambivalences. The notion of conflicting flows illuminates how brief checking cycles expand at the expense of other activities, resulting in a temporal conflict experienced by users. Responsibilization points to how users take individual responsibility for managing such conflicting flows, and to how this practice is difficult and conflict-ridden. We conclude that while individual time management is often framed as the solution to temporal conflicts, such attempts at regulating smartphone use appear inadequate. Our conceptualization of temporal ambivalence offers a more nuanced understanding of why this is the case.