Digital communities

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Week 10: Digital Citizenship and Conflict: Social Media Governance

In today’s hyperconnected world, we love to celebrate the internet as a space of freedom, creativity, and activism. But behind the emojis and hashtags, there’s a darker reality: online harassment. It’s an uncomfortable but necessary conversation we need to have as responsible digital citizens.

Online harassment is not just rude comments or petty drama. It can include hate speech, cyberstalking, doxxing, sexual harassment, image-based abuse, and targeted campaigns of intimidation. For many, especially women, LGBTQ+ individuals, and people of color, these attacks are not just online—they spill into real life (Jane, 2017, p. 2). Research by Plan International found that 58% of girls worldwide had been targeted by online abuse, and for young women, the figure is even higher (Plan International, 2020).

So why aren’t social media platforms doing more? Social media governance is a messy mix of corporate interests, legal loopholes, and global inconsistencies. Platforms like Facebook, Twitter, and TikTok often rely on community guidelines and content moderation—tools that are reactive, not proactive (Gillespie, 2018, p. 49). Meanwhile, algorithms reward virality, not safety, often promoting harmful content because it generates outrage and engagement.

But change is happening. New laws like Australia’s Online Safety Act 2021 now give regulators the power to demand the removal of seriously harmful content. Meanwhile, creators and activists are fighting back through humor, advocacy, and support networks (Vitis & Gilmour, 2016, p. 10). And some brands are stepping up too, recognizing their corporate social responsibility to protect both consumers and influencers.

Being a good digital citizen today means more than just staying polite online. It’s about calling out abuse, demanding accountability, and using your platform—no matter how small—to make the internet a safer place.

References:

Gillespie, T. (2018). Custodians of the Internet : Platforms, Content Moderation, and the Hidden Decisions That Shape Social Media. Yale University Press. https://doi.org/10.12987/9780300235029

Emma A Jane, Misogyny Online: A Short (And Brutish) History. (2017). European Journal of Communication, 32(5), 504–504. https://doi.org/10.1177/0267323117730203d

Plan International. (2020). Free to be online? A report on girls’ and young women’s experiences of online harassment. Plan International. https://plan-international.org/uploads/2022/02/sotwgr2020-execsummary-en-3.pdf

Vitis, L., & Gilmour, F. (2016). Dick pics on blast: A woman’s resistance to online sexual harassment using humour, art and Instagram. Crime, Media, Culture: An International Journal, 13(3), 335–355.

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WEEK 9: Gaming Communities, Social Gaming and Live Streaming

Okay, so I’ve been thinking a lot about how much gaming has changed over the years—not just the games themselves, but the way we play them. It’s not just sitting alone in a room with a controller anymore. Now it’s about being part of something bigger. A community. A vibe. A group of people who just get it.

Gaming communities can also feel like a second home. Pearce and Artemesia (2009, p. 24) talk about this idea of “communities of play,” where people bond through shared experiences in virtual spaces. They explain how players form deep connections and even build their own cultures inside games. I’ve seen it happen on Discord servers, in fan art groups, and even under YouTube comment sections. You end up feeling like you belong to something.

What’s even cooler is how social gaming literally builds those connections into the gameplay. Wohn (2019, p. 8) explains that the success of games like Fortnite or Animal Crossing comes from how they fulfill our “need to belong.” They’re built for interaction. You don’t just play to win—you play to talk, laugh, vibe, and just be with others. Wohn even points out that these platforms act like social media, where people maintain relationships and feel part of a group. Honestly? That’s what keeps me coming back.

And don’t even get me started on live streaming. Twitch is probably the biggest name in this space, but for me, YouTube is my go-to platform. I love how I can hop into a stream, drop a comment, and feel instantly part of the vibe. Hamilton et al. (2014, p. 1316) describe platforms like Twitch as places where viewers aren’t just watching—they’re “actively participating.” That fits YouTube too. I’ve been in streams where the chat helps guide the game, makes jokes with the creator, or even influences the content. It’s like a giant hangout room, and that interaction makes all the difference.

It’s honestly kind of amazing how gaming—something people used to say was “antisocial”—has become one of the most social parts of online life. Whether I’m playing co-op, chatting during a YouTube stream, or just hanging out in a fan community, I know I’m not just playing—I’m connecting. 💜

References:

Hamilton, W, Garretson, O & Kerne, A 2014, ‘Streaming on Twitch: Fostering Participatory Communities of Play within Live Mixed Media’, Proceedings of the SIGCHI Conference on Human Factors in Computing Systems, pp. 1315–1324

Pearce, C & Artemesia 2009, Communities of Play: Emergent Cultures in Multiplayer Games and Virtual Worlds, MIT Press, Cambridge, MA.

Wohn, DY 2019, ‘Social Media, Games, and the Need to Belong’, Media and Communication, vol. 7, no. 1, pp. 7–11.

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WEEK 8: Digital Citizenship and Software literacy: Instagram Filters

On platforms like Instagram and TikTok, filters create an artificial version of reality—one that’s been curated to perfection. We’re not just editing photos anymore. We’re modifying identities. And after enough swipes, tweaks, and re-uploads, even our real faces start to feel flawed in comparison (Rojek, 2022).

Enter the “Instagram Face”—a now-famous beauty archetype featuring plumped lips, smooth skin, lifted cheeks, and a razor-sharp jawline. And guess what? It’s not just digital anymore. Increasingly, people are opting for cosmetic procedures to match their filtered faces, this trend has been identified as "Snapchat Dysmorphia," a condition where users develop an obsession with their digitally modified selves, sometimes leading to requests for surgical alterations that match their filtered images (Ramphul & Mejias, 2018, p. 2). 

Take, for example, the Bold Glamour filter—it hit TikTok and Instagram like a storm. It doesn’t glitch, it doesn’t slide—it replaces your face seamlessly. And for many users, it’s left them stunned at just how different they look with it... and how “less-than” they feel without it.

And this isn’t just about appearance—it’s about mental health. The more we engage with these highly curated images, the more we compare. And comparison is dangerous, especially when we’re measuring ourselves against something that isn’t real. Studies show a direct link between excessive filter use and increased body dysmorphia. Tiggemann and Barbato (2018) found that when young women viewed appearance-related Instagram comments, “body dissatisfaction increased, particularly when the comments reinforced thin-ideal beauty standards” (p. 61)This tells us something important: social media doesn’t just reflect beauty standards—it actively creates them. And once those standards become too extreme, real people struggle to keep up.

Filters can be fun. But when we start measuring our worth by the smoothness of our skin or the symmetry of our faces through a lens, we lose something real. We are more than a highlight reel or a modified image. You don’t need a filter to be worthy. Just be you. That’s already enough. 💖

REFERENCES:

Ramphul, K., & Mejias, S. G. (2018). Is "Snapchat Dysmorphia" a real issue? Cureus, 10(3), e2263. https://doi.org/10.7759/cureus.2263

Rojek, C. (2022). Digital media and the cultural imagination. Polity Press.

Tiggemann, M., & Barbato, I. (2018). "You look great!": The effect of viewing appearance-related Instagram comments on women's body image. Body Image, 27, 61–66. https://doi.org/10.1016/j.bodyim.2018.08.009

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WEEK 7: Digital Citizenship and Health Education: Body Modification on Visual Social Media

Why does everyone have the same face now?

Okay so this has been bothering me: why does it feel like everyone on IG or TikTok looks the same? I’m talking about the same pouty lips, chiseled jawlines, tiny noses, glowing skin—like, is there just one universal face template now?? And the wild part is, people aren’t just editing their pics to get there—they’re changing their actual faces.

Like, same lips, same jawlines, same edited glow. It’s not just lighting and filters—people are literally reshaping themselves to match this one perfect look. And it’s not just a trend, it’s something researchers call aesthetic labour—basically, how we "work" on our appearance to gain approval, attention, or even social capital (Dean, 2005).

This “labour” isn’t about just being naturally good-looking. It’s posing a certain way, using the right filters, editing your body to fit the template—and sometimes, actually going under the knife to make it permanent. We’re treating our bodies like brands, and the better we fit into the visual aesthetic of the moment, the more visible (and valued) we become online.

But here’s the darker part: this work can push people into risky territory. One example? The rise of the BBL (Brazilian Butt Lift). Social media made it seem like a regular upgrade, but studies show it’s actually one of the most dangerous cosmetic procedures out there (Coffey, Peltz, & Seidenberg, 2019). Still, people go through with it because the reward—online visibility and validation—is so powerful.

And it’s not just women. More and more men are falling into this too, especially with the “looksmaxxing” movement. According to Fardouly and Vartanian (2016), social media has started affecting male body image in really intense ways, leading to anxiety, obsessive gym routines, and disordered eating. They found that increased exposure to idealized images correlates with higher levels of body dissatisfaction. It’s like no one’s safe from the pressure anymore.

It’s scary how normalized this has become. Dean (2005) points out that in some work environments, aesthetic labour is literally part of the job—but now social media makes everyone feel like that’s the standard. If you’re not constantly curating your face and body, are you even visible online?

Honestly, I’m tired. I just want to scroll without feeling like I need to fix myself. Maybe we don’t need more filler—we need more realness. More people showing up with their actual faces, their actual bodies, and saying: “this is me, no filter.”

References:

Coffey, R., Peltz, J., & Seidenberg, B. (2019). Brazilian butt lift: A national survey of current practices, safety, and efficacy. Aesthetic Surgery Journal, 39(8), 874–883. https://doi.org/10.1093/asj/sjz083

Dean, D. (2005). Recruiting a self: Women performers and aesthetic labour. Work, Employment & Society, 19(4), 761–774. https://doi.org/10.1177/0950017005058061

Fardouly, J., & Vartanian, L. R. (2016). Social media and body image concerns: Current research and future directions. Current Opinion in Psychology, 9, 1–5. https://doi.org/10.1016/j.copsyc.2015.09.005

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WEEK 6: Digital Citizenship Case Study: Social Media Influencers and the Slow Fashion Movement

Over the past year, I’ve become increasingly aware of how my shopping habits intersect with larger environmental and ethical issues. Like many others, I used to view fashion as a form of self-expression — but also as something quick, affordable, and disposable. However, I’ve started to question that mindset, especially as I’ve learned more about the devastating impacts of fast fashion on both people and the planet.

Slow fashion is a growing movement that encourages consumers to adopt a more mindful and sustainable approach to clothing. It advocates for buying less, choosing quality over quantity, and supporting ethical production practices. Fletcher (2010) describes slow fashion as a “systems change” — one that challenges the exploitative and unsustainable nature of fast fashion by valuing longevity, local resources, and fair labor.

The urgency behind this shift is clear. The fashion industry is currently responsible for approximately 10% of global carbon emissions (Niinimäki et al., 2020), and many fast fashion brands rely on labor exploitation in low-wage countries to maintain low prices and rapid production cycles (Shen, 2014). As consumers, our choices can perpetuate or challenge these systems.

Nowadays, People are becoming more open about thrifting especially on young consumers , breaking away from outdated ideas that second-hand means second-best. For many, it’s now a conscious lifestyle choice rooted in sustainability and self-expression. Personally, thrifting has become one of my favorite ways to shop more sustainably — especially through Instagram. I love browsing IG thrift shops because they often offer unique, one-of-a-kind pieces that reflect my personal style. It's also a great way to support small sellers and reduce fashion waste while discovering pieces no one else has. I usually follow curated accounts that drop limited selections, making the experience more exciting and intentional compared to impulse buying from fast fashion sites.

Slow fashion isn’t about being perfect — it’s about making better choices where we can. And for me, that starts with shopping less, choosing wisely, and giving pre-loved clothes a second life.

References:

Fletcher, K. (2010). Slow fashion: An invitation for systems change. Fashion Practice, 2(2), 259–266. https://doi.org/10.2752/175693810X12774625387594

Niinimäki, K., Peters, G., Dahlbo, H., Perry, P., Rissanen, T., & Gwilt, A. (2020). The environmental price of fast fashion. Nature Reviews Earth & Environment, 1, 189–200. https://doi.org/10.1038/s43017-020-0039-9

Shen, B. (2014). Sustainable fashion supply chain: Lessons from H&M. Sustainability, 6(9), 6236–6249. https://doi.org/10.3390/su6096236

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WEEK 5: Digital Citizenship: More Than Just Being Online

Digital citizenship isn’t just about using the internet safely—it’s about how we participate in online spaces, connect with others, and engage with important issues in the digital world. In today’s society, where much of our communication and activism happens online, being a digital citizen means more than just knowing how to use technology. It’s about understanding our rights, responsibilities, and the impact we have in digital spaces (Council of Europe, 2022, p. 4).

One of the biggest shifts in digital citizenship is its connection to democracy and activism. Choi and Cristol (2021) point out that digital citizenship shouldn’t just focus on rules for being safe online—it should also consider issues like representation, equality, and access. Marginalized communities often face barriers in digital spaces, whether it’s through algorithm bias, online harassment, or being excluded from important conversations (Choi & Cristol, 2021, p. 365). This is why digital citizenship education needs to do more than just teach technical skills—it should also help people challenge these inequalities and have their voices heard.

Social media has made activism more accessible, but it has also changed the way people engage with political and social issues. Movements like Black Lives Matter (BLM) have used digital platforms to raise awareness and organize protests, showing how powerful online activism can be (Choi & Cristol, 2021, p. 368). Hashtags, for example, bring people together around common causes, making it easier to spread messages and mobilize support. However, there’s also the downside—misinformation spreads quickly, online hate can silence voices, and corporations sometimes profit from social movements without making real change.

Another major challenge is platformization, which refers to how digital platforms control and shape online interactions. Social media algorithms decide what content people see, influencing public opinion and sometimes creating echo chambers where users only hear viewpoints similar to their own (Council of Europe, 2022, p. 4). This raises questions about who really controls digital spaces and how platforms affect democracy.

At the end of the day, being a good digital citizen means being aware of these issues and using digital spaces responsibly. It’s not just about following rules—it’s about making sure online spaces are fair, inclusive, and democratic for everyone. If we want a better digital future, we need to think critically about how we engage online and push for more ethical and equitable digital environments.

References:

Choi, M., & Cristol, D. (2021). Digital citizenship with intersectionality lens: Towards participatory democracy driven digital citizenship education. Theory into Practice, 60(4), 361–370. https://doi.org/10.1080/00405841.2021.1987094

Council of Europe. (2022). Digital Citizenship: A Framework for Policy and Practice. Strasbourg: Council of Europe, p. 4.

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WEEK 4: Reality TV and Digital Publics: More Than Just Entertainment?

Reality TV has been a dominant genre for decades, often sparking debates about its influence on culture and society. While some dismiss it as shallow entertainment, reality TV has played a role in shaping public discussions. According to Graham and Hajru (2011, p. 22), reality TV can act as a trigger for political and social conversations, especially when audiences engage in discussions online. Shows like Big Brother and Wife Swap have prompted debates on immigration, racism, gender, and discrimination, creating digital publics where these issues are actively discussed.

One of the most well-known reality TV phenomena is RuPaul’s Drag Race, a competition show that has introduced mainstream audiences to drag culture. According to Brennan and Gudelunas (2017, p. 3), Drag Race has helped expand global participation in drag culture, allowing fans to interact through social media, fan forums, and online activism. The show’s success has led to important conversations about LGBTQ+ representation, identity, and visibility, further proving that reality TV is more than just entertainment—it can be a cultural force that challenges social norms and raises underrepresented voices.

However, reality TV’s influence is not always positive. According to Graham and Hajru (2011, p. 27), while reality shows can spark meaningful discussions, they often do so in sensationalized and exaggerated ways, making it difficult to separate authentic discourse from manufactured drama. Similarly, Brennan and Gudelunas (2017, p. 9) argue that Drag Race has led to a commercialization of drag culture, where mainstream media often focuses on the glamour and competition while overlooking the deeper history of drag as a form of resistance.

Despite its flaws, reality TV plays a role in shaping digital conversations and public opinion. Whether through political debates sparked by Big Brother or discussions on gender identity in Drag Race, it’s clear that reality TV is a major player in the digital public sphere.

References

Brennan, N & Gudelunas, D 2017, RuPaul’s Drag Race and the Shifting Visibility of Drag Culture: The Boundaries of Reality TV, Palgrave Macmillan.

Graham, T & Hajru, A 2011, ‘Reality TV as a trigger of everyday political talk in the net-based public sphere’, European Journal of Communication, vol. 26, no. 1, pp. 18–32.

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WEEK 3: Tumblr and Its Changing Role Online

Tumblr has always felt different from other social media platforms. Unlike Instagram or Facebook, which are all about real identities and polished content, Tumblr has been a place where people can express themselves more freely, whether through art, fandom, activism, or just random thoughts. It’s a space where niche communities thrive, and users have more control over their experience. But over the years, Tumblr has changed a lot, and not always in ways that benefit its users (Reeve 2016, p. 3). Corporate decisions, shifting internet trends, and new platforms like TikTok have challenged Tumblr’s relevance, making it a very different place from what it used to be.

One of the things that made Tumblr unique was its platform vernacular—the way users naturally shaped how Tumblr worked. Instead of just liking posts, people would reblog and add their own commentary, creating a chain of ideas and conversations (Keller 2019, p. 4). This made Tumblr feel more interactive and personal, especially for communities like LGBTQ+ groups, social justice activists, and fandoms, where users could discuss and share ideas in a way that didn’t feel as performative as on Instagram or Twitter.

But things started to shift, especially after Tumblr banned NSFW content in 2018. This decision pushed away a lot of users, particularly artists, sex-positive bloggers, and marginalized groups who relied on Tumblr for self-expression (Keller 2019, p. 6). On top of that, Tumblr’s lack of strong algorithm-driven discovery made it harder for new users to find content, while platforms like TikTok quickly became the go-to space for creative expression (Reeve 2016, p. 5).

Even though Tumblr isn’t as popular as it used to be, it still has a loyal community that keeps it alive. It’s not the same as before, but for many people, it remains one of the last spaces online where creativity, weirdness, and niche communities can exist without being overly polished or commercialized.

References

Keller, J 2019, “Oh, she’s a Tumblr Feminist”: Exploring the Platform Vernacular of Girls’ Social Media Feminisms’, Social Media + Society, vol. 5, no. 3.

Reeve, E. (2016, February 17). The Secret Lives of Tumblr Teens. The New Republic. https://newrepublic.com/article/129002/secret-lives-tumblr-teens