A Keynote Presentation given at the Open Literacy Digital Games, Social Responsibility and Social Innovation Symposium in celebration of the 20-year anniversary of the founding of Internet Studies at Curtin University. Matthew is Australia’s first Professor of Internet Studies, having established the world-leading Internet Studies department at Curtin University where he worked from 1993 to 2012.

While research on conspicuous consumption has typically analyzed how people spend money on products that signal status, this article investigates conspicuous consumption in relation to time. The authors argue that a busy and overworked lifestyle, rather than a leisurely lifestyle, has become an aspirational status symbol. A series of studies shows that the positive inferences of status in response to busyness and lack of leisure time are driven by the perceptions that a busy person possesses desired human capital characteristics (e.g., competence and ambition) and is scarce and in demand in the job market. This research uncovers an alternative kind of conspicuous consumption that operates by shifting the focus from the preciousness and scarcity of goods to the preciousness and scarcity of individuals. Furthermore, the authors examine cultural values (perceived social mobility) and differences among cultures (North America vs. Europe) to demonstrate moderators and boundary conditions of the positive associations derived from signals of busyness.

Grindr is a popular location-based social networking application for smartphones, predominantly used by gay men. This study investigates why users leave Grindr. Drawing on interviews with 16 men who stopped using Grindr, this article reports on the varied definitions of leaving, focusing on what people report leaving, how they leave and what they say leaving means to them. We argue that leaving is not a singular moment, but a process involving layered social and technical acts – that understandings of and departures from location-based media are bound up with an individual’s location. Accounts of leaving Grindr destabilize normative definitions of both ‘Grindr’ and ‘leaving’, exposing a set of relational possibilities and spatial arrangements within and around which people move. We conclude with implications for the study of non-use and technological departure.

This essay makes the claim that there is nothing to disconnect from in the digital world, and that the logic of machine learning provides the most obvious empirical case for this. Drawing on Jean-Luc Nancy’s concept of Being as always already a being-with, the argument is made that the inescapability of others does not provide the end-point for a gesture towards disconnection but an opportunity to rethink the ethics of dis/connectivity in a more productive way. I situate these claims in the scholarly discussion on digital disconnection and privacy within media studies with the purpose of contributing a critique of a discourse predominantly concerned with framing disconnection as a form of voluntary and empowered form of media refusal.

Taking the “right to disconnect” discussion as a starting point, this article considers how the im/possibility of “opting out” is ruminated in scholarly discourses on technology non-use, media resistance, and media disruption. I argue that while very different in scope, these discourses converge in that they all revolve around a structuring paradox. On one hand, this paradox is set in place by the paradox of dis/connectivity itself (no disconnectivity without connectivity). On the other hand, I argue, it is incited and reinforced by the use of scholarly methods that appear to be at odds with the gesture of disconnectivity itself, whether they be empirical, discursive, or technical (or legislative). This article stakes a claim for the importance looking at these discourses on dis/connectivity from the point of view of this structuring paradox, for it is here, I argue, that the limits of our current “culture of connectivity” are most forcefully negotiated.

This article examines the emerging phenomenon of the non-use of WeChat Moments. Drawing upon semi-structured interviews with 21 users who used Moments for at least 6 months, then voluntarily discontinued their use of the feature, we discuss the complex dynamics of Moments use, exploring the implicit micro-behavioral process of social media practice. Countering the purported hyper-centrality of WeChat, we identified a periodic loop of “use, non-use, reuse” of Moments, suggesting that people suspend their use of Moments periodically to “re-domesticate” technology. Through the prism of the domestication approach, we argue that the re-domestication of Moments is a “reboot” of the whole process of domestication through four key stages: re-appropriation, re-objectification, re-incorporation, and re-conversion. Re-domestication is a process that allows people to take a retrospective look at their lives and transform Moments from a disruptive app feature into an instrumental apparatus conducive to their personal and professional well-being. By examining this process, we discuss how people use innovative ways to regain their autonomy and agency in their daily interactions with WeChat.

In this article, we explore the tensions and blurred boundaries between dominance and resistance in promotional contexts by critically examining the notion of ‘visibility’, a commonly used yet largely unproblematised concept within the field of promotion. More specifically, we argue that contemporary promotional industries sustain and perpetuate a post-panoptical ‘regime of visibility’ underpinned by three modalities: (1) visibility as recognition, which associates being watched with empowerment while downplaying it as surveillance; (2) visibility as transient, which stresses visibility as a scarce resource that requires continuous work; and (3) and visibility as an end-goal, that is, as an end in itself rather than means to achieve something else. Acknowledging the existence of this regime opens up avenues for a productive analysis of the coexistence and mutual constitution of dominance and resistance within promotion in the digitalised communication environment, beyond debates about ‘authenticity’ or ‘woke washing’. We note that promotional industries structure visibility as a desirable and even inevitable requirement for both reinforcing and reconfiguring social arrangements. Consequently, they foster a mirage that celebrates the actions of individuals without actually producing meaningful change, while obscuring invisibility as an equally valid strategy of resistance.

This article explores the Facebook unfriending of users from a majority group by members of a minority group, focusing on Palestinian and Jewish citizens of Israel. Indeed, this is the first study to focus on power differentials among Facebook users in the context of unfriending. The article thus adds depth to our understanding of unfriending, while also shedding light on the experience of social media use from the perspective of an oppressed minority. Based on semi-structured in-depth interviews with twenty ’48 Palestinians (Palestinian citizens of Israel), we present various triggers for unfriending (mainly, encounters with racism and surveillance), and show that Palestinians’ stories of unfriending Jewish Israelis are sometimes about punching up and sometimes about stepping away. However, while unfriending is broadly considered an apt response to abuse, it also distances Palestinians from centers of power in Israel. This suggests an important way in which social media reproduce inequality.

This theoretical intervention puts forward a concept of ‘digital disengagement’ to discuss new socio-cultural, economic and political demarcations and implications surrounding the relationship between digital media, culture and society. At present, despite a proliferation of calls to reduce both the range of digital devices and communication platforms, and the time spent using them, and despite a growing body of academic work on disconnection or opt-out, disengagement from the digital is still conceptualised by media research as a spatiotemporal or an ideological aberration. To challenge this framework, we propose a paradigmatic shift. We invite digital media scholarship to denaturalise the digital by centring digital disengagement both as a complex phenomenon currently unfolding and as a conceptual entry point into thinking about sociality, agency, rights and everyday life more broadly. Mobilising digital disengagement as a theoretical lens, our piece provides the following: first, we critically assess the prevalent conflation of digitality with social networking, which leads to a limited understanding of disengagement as being only about disconnecting from social media platforms. Second, we challenge the normalisation of the technological in practices of disconnection, arguing instead that disengagement might be structured, but should not be determined, by the technological. Third, we demonstrate that digital disengagement is not a single phenomenon but a complex continuum of practices, motivations and effects. Understood as such, it has the potential to open new ways of imagining relations between technologies and freedoms, engagement and digitality and sociality and refusal.

Digital disconnection or ‘digital detox’ has become a key reference point for media scholars interested in how media technology increasingly gains influence on our everyday lives. Digital disconnection from intrusive media is often intertwined with other types of human conduct, which is less highlighted. There is a potential for media scholars to engage with what seems to be a mainstreaming of digital disconnection from self-help literature via mobile applications to media activism and public debate. In this article, we therefore aim to examine digital disconnection beyond media studies by distilling five common positions: disconnection as health, concentration, existentiality, freedom and sustainability. An underlying theme in all five positions appears to be the notion of responsibilisation, although some of the positions attempt to portray disconnection as a way to ultimately resist such responsibilisation. The article thus aims to spur media scholars to treat digital disconnection as part of broader cultural trends.

Disconnection has recently come to the forefront of public discussions as an antidote to an increasing saturation with digital technologies. Yet, experiences with disconnection are often reduced to a form of disengagement that diminishes their political impact. Disconnective practices focused on health and well-being are easily appropriated by big tech corporations, defusing their transformative potential into the very dynamics of digital capitalism. In contrast, a long tradition of critical thought, from Joseph Weizenbaum to Jaron Lanier passing through hacktivism, demonstrates that engagement with digital technologies is instrumental to develop critique and resistance against the paradoxes of digital societies. Drawing from this tradition, this article proposes the concept of ‘Disconnection-through-Engagement’ to illuminate situated practices that mobilize disconnection in order to improve critical engagement with digital technologies and platforms. Hybridity, anonymity and hacking are examined as three forms of Disconnection-through-Engagement, and a call to decommodify disconnection and recast it as a source of collective critique to digital capitalism is put forward.

This paper is a study of consumer resistance among active abstainers of the Facebook social network site. I analyze the discourses invoked by individuals who consciously choose to abstain from participation on the ubiquitous Facebook platform. This discourse analysis draws from approximately 100 web and print publications from 2006 to early 2012, as well as personal interviews conducted with 20 Facebook abstainers. I conceptualize Facebook abstention as a performative mode of resistance, which must be understood within the context of a neoliberal consumer culture, in which subjects are empowered to act through consumption choices – or in this case non-consumption choices – and through the public display of those choices. I argue that such public displays are always at risk of misinterpretation due to the dominant discursive frameworks through which abstention is given meaning. This paper gives particular attention to the ways in which connotations of taste and distinction are invoked by refusers through their conspicuous displays of non-consumption. This has the effect of framing refusal as a performance of elitism, which may work against observers interpreting conscientious refusal as a persuasive and emulable practice of critique. The implication of this is that refusal is a limited tactic of political engagement where media platforms are concerned.

In this article responsibilisation in social work is studied by analysing two Finnish state-level policy documents (called final report and research report) which concern a current activation initiative called inclusive social security (ISS). It is asked how social workers and clients are constructed as responsible subjects in these documents. Responsibilisation refers to the advanced liberal mode of governmentality, which aims to strengthen citizens' abilities to self-governance through various techniques that include the intertwined elements of surveillance and empowerment. It is demonstrated that the policy documents construct the social workers' and the clients' responsibilities partly in different ways. The final report leads activation to be based on shared responsibility and social work to be more community-based, whereas the research report strengthens more individual-based responsibility of clients and social workers. For the clients, the interpretation of ISS based on shared responsibility would probably be less stigmatising and paternalistic than the one based on individual responsibilities, i.e. approaching long-term unemployed citizens as being personally 'at risk' and thus a justified target group of individualised techniques for activation. For social workers and clients, future activation appears to be a wide mix of different techniques, moral expectations and possible ways of being a responsible subject.

A fascination for the authentic is pervasive in contemporary culture. This article discusses texts recommending digital detox and how these accentuate dilemmas of what it means to be authentically human in the age of constant connectivity. Digital detox can be defined as a periodic disconnection from social or online media, or strategies to reduce digital media involvement. Digital detox stands in a long tradition of media resistance and resistance to new communication technologies, and non-use of media, but advocates balance and awareness more than permanent disconnection. Drawing on the analysis of 20 texts promoting digital detox: self-help literature, memoirs and corporate websites, the article discusses how problems with digital media are defined and recommended strategies to handle them. The analysis is structured around three dominant themes emerging in the material: descriptions of temporal overload and 24/7 connectivity, experiences of spatial intrusion and loss of contact with ‘real life’ and descriptions of damage to body and mind. A second research topic concerns how arguments for digital detox can be understood within a wider cultural and political context. Here, we argue that digital detox texts illuminate the rise of a self-regulation society, where individuals are expected to take personal responsibility for balancing risks and pressures, as well as representing a form of commodification of authenticity and nostalgia.

This editorial introduces a themed section aimed to spark further reflections on the limits and boundaries of disconnection as a form of critique, activism and response to the pervasiveness of digital devices, platforms, and infrastructures. We outline two key limits in current thinking about disconnection: first, the universalist discourse of disconnection, which contrasts with the reality of a profound inequality of access to both connection and disconnection across the globe, and second, the fact that connectivity not only involves digital media users but also those who are materially not connected to the network. This introduction also reflects on the changing meanings of being connected and disconnected to digital networks and platforms at a time when the Covid-19 pandemic forces many people around the world to remain physically separated from others due to lockdown and quarantine measures.

Photo sharing sites such as Flickr are commonly regarded either as spaces where communal views and experiences evolve as a result of picture exchange, or as visual archives where sharing pictures in the present naturally leads to a collective interpretation of the past. This article proposes regarding Flickr as a social media platform annex database that enables the construction of infinite connections. Platforms such as Flickr are firmly embedded in a culture of connectivity, a culture where the powerful structures of social networking sites are gradually penetrating the core of our daily routines and practices. What is often called ‘collective memory’ or ‘cultural heritage’ in relation to digital photo sharing sites is largely the result of data linked up by means of computer code and institutional protocols.

This study examines the political implications of social media through the lens of digital disconnectivity. Specifically, it focuses on politically motivated unfriending and examines its influence on individuals’ political engagement, namely political expression and information consumption on social media. Furthermore, considering the importance of minority–majority relations for understanding disconnection phenomena, we investigate whether the impact of unfriending is more pronounced among opinion minorities than majorities. Using a two-wave panel survey conducted in the post-Umbrella Movement Hong Kong, we find that politically motivated unfriending predicts an increased level of political expression, but that it is only significant among people who perceive themselves as holding minority opinions. At the same time, we find no relationship between unfriending and information consumption on social media. Based on the findings, we discuss the implications of unfriending for building digital “safe spaces” and its distinct role in promoting political engagement in times of political conflicts.