I have been blogging for over 14 years, freelance writing for almost as long, and on social media for the same amount of time. It’s become my normal to take photos for sharing later (I rarely share ‘in the moment’) or check the news on a social media website before traditional news outlets online. I actively use my phone to stay connected with family and friends, for my job, and as a camera.
My middle daughter hates looking over my shoulder when I’m on my Instagram account and seeing that I have many, many unwatched “stories.”
Stories in Instagram are usually short video clips that are temporary – they exist for 24 hours and then they are gone. You can save favourite stories as ‘highlights’ that live on your profile, but for the most part they’re intended to disappear.
2SLGBTQ+ people have been involved in producing their own media for as long as alternative media has existed, but with the advent of the electronic age and cheaper and more accessible electronic devices for production, there has been an explosion of 2SLGBTQ+-produced media of all kinds. The following section explores the ways that 2SLGBTQ+ people have sought to claim space for themselves within media and culture.
Two important ideas relating to teens are the imaginary audience and the personal fable. The imaginary audience makes them overestimate how much attention other people are paying to them. This makes them more self-conscious and leads them to think of privacy primarily in terms of impression management – trying to control how others see them. The personal fable makes teens see themselves as the main character of a story and, as a result, leads many to believe that bad things will simply not happen to them.
If you are a parent and you’ve been thinking of starting a blog, writing for parenting magazines, or becoming a social media influencer in the parent sphere, keep reading.
Few issues capture our anxiety about young people and digital media so perfectly as sexting. As with technologies at least as far back as the telegraph, much of this anxiety has focused specifically on girls and women.
There is little evidence that sending sexts is by itself a risky act. For example, one 2018 study suggests that “sexting can be a healthy way for young people to explore sexuality and intimacy when it’s consensual.”
Moral disengagement is used to describe the ways in which we convince ourselves to do something that we know is wrong, or to not do something we know is right. MediaSmarts’ research looked at the impact of four moral disengagement mechanisms:
It’s hard to think of a recent digital technology issue that’s captured the public imagination more than sexting. This may be because it combines elements of the classic moral panic with more modern “technopanic,” provoking worries not just about the morality of our children – and, in particular, young girls – but also about the possible effects of technology on how we grow, think and behave. As with most panics, of course, the issue is substantially more complicated and less sensational than we perceive it to be, and while it’s unlikely that our worries about sexting will ever seem in retrospect to be as absurd as our grandparents’ fears about crime comics, MediaSmarts’ new data shows that many of our beliefs and assumptions on the subject need closer examination.