The transition to emergency remote teaching (ERT) through the use of video conferencing software during the COVID-19 lockdowns posed significant challenges to privacy management for both pupils and teachers across the world. One question became pivotal: Must I turn my camera on? While the question of turning on one’s camera has pedagogical consequences, our study sets out to examine the implications for pupils’ and teachers’ privacy. Focusing on a comparative approach, and drawing on communication privacy management and contextual integrity theories, we examine the negotiations over privacy during ERT in high schools in two distinct privacy cultures (Israel and Germany). Based on semi-structured interviews with pupils and teachers (n = 35) we found that despite substantively different cultural predispositions, legal environments, and rhetorical rationales, the established norms and privacy management strategies related to camera use were strikingly similar among both teachers and students in the two countries.

This study aims to theorize the parasocial relationships between podcast creators and listeners, but with a unique focus on the perspective of the creators themselves. While parasocial relationships are typically studied from the perspective of the audience, understanding the creator's viewpoint can provide valuable insights into the dynamics of these relationships and the modes of addressivity they evoke, particularly with the emergence of intimacy as a keyword in podcast studies (Swiatek, 2018; Spinelli & Dann, 2019; Euritt, 2020, 2023). Through in-depth interviews with prominent podcasters in the Israeli podcast scene, we explore: How do podcast creators imagine their listeners? How are these imagined listeners shaped by the creators’ personal dispositions, their own experiences as podcast listeners, their assumptions about podcasting as a medium, and their actual interactions with their listeners? We argue that the starting point for the postulated intimacy between podcasters and listeners is an imagined addressee whom the podcaster conceives as similar to themselves. Just as authors imagine their audience as they write novels, we assume that the creator’s imagined audience impacts the actual audience that emerges. We also argue that this addressee is brought into being through a shared understanding of intimacy as authenticity, even though only the notion of intimacy actually implies some form of relationship. In making these arguments, we propose a typology of different kinds of imagined relationships with perceived listeners, contributing to a more complex understanding of podcasting and its cultural meaning.

This article explores how podcasters address their invisible—and thus imagined—audience. Based on in-depth interviews, we examine how different ways of imagining the listener evoke specific strategies of addressivity and analyze the connection between these imaginaries and the concept of intimacy as understood and performed by podcasters. We introduce a working definition of the “imagined podcast listener” and present a typology of eight types of imagined relationships between podcaster and audience. By juxtaposing these findings with the contexts in which podcasters describe “intimacy,” we argue that while podcasters may envision a diverse audience, their perception of intimacy within their podcasts often reflects a self-centered imaginary of the listener. We describe this phenomenon as an inverse parasocial relationship, as it reverses the direction of the illusory connection between media personae and their audiences. Despite the potential of podcasting to foster dialogue, we highlight its tendency to promote inward-directed addressivity.

This article presents for the first time a classification of, and lexicon for, features for dissolving interpersonal ties in digital environments: blocking, unfriending, unfollowing, muting, withholding, and ejecting. There are two main motivations and two main contributions. The first motivation is that analyses of social media features have not included treatment of features for interpersonal disconnectivity; the second is that analyses of interpersonal disconnectivity have not included reference to the features that enable it. The two main contributions are the disambiguation of a confusing terminological field, thus making it possible to analytically distinguish between types of feature, and an intervention in the question of whether the features described in the article concern filtering information or avoiding people. Data were collected from 37 social media platforms and other services that enable digitally-mediated communication. Features for interpersonal disconnectivity were documented and then the features were grouped based on five questions about their use, where A is the person using the feature, and B is the target of A’s use of the feature: (a) Does it affect A’s feed?; (b) does it affect B’s feed?; (c) is A still connected to B?; (d) is B still connected to A?; (e) can A and B see each other’s profile?

The rapid adoption of digital technologies during COVID-19 lockdowns offers a unique perspective on differences in privacy cultures. In this study, we compare how cultural predisposition and identities relate to privacy during the transition to remote learning in higher education in Estonia, France, and Israel. We conducted 83 in-depth interviews with academics, who talked about their adoption of communication technologies and strategies for managing their self-presentation and relations with others. Patterns of tech adoption were most reflective of distinct privacy predispositions, with those coming from privacy-sensitive cultures conveying an individual and institutional resistance to privacy-invasive technologies. However, strategies for self-management in response to new patterns of visibility were similar across countries. Our findings make three contributions to privacy research: they (1) show how different identities (professional, national) underpin privacy attitudes and behaviors; (2) demonstrate the multidimensionality of privacy; and (3) point to institutional decision-making as the critical point for privacy-protecting interventions.

This article revisits claims made a decade ago about the importance of the word “sharing” in the context of social network sites (SNSs). Based on an analysis of the home pages of 61 SNSs between the years 2011 and 2020, the findings incontrovertibly show that “sharing” has lost its central place in the terminology employed by social media platforms in their self-presentation. Where in the mid-2000s SNSs relied heavily on a rhetoric of sharing to promote their services, by 2020, this rhetoric had been almost entirely dropped. The research reported here implies that social media platforms no longer feel a need or desire to be associated with these cultural beliefs. Given this, questions are raised as to whether “sharing” remains a keyword for social media.

As social media scholarship pervades the communication discipline, it is time to reflect on the good, bad, and ugly of social media. The theme for this special issue is inspired in part by the 1966 film, “The Good, The Bad, and The Ugly.” Like its portrayal of the American Civil War, we again face deep divisions. The question is what role is social media helping us to heal those divides versus fragmenting us further? The seven articles in this issue reflect the complexity of the answer. Although we aimed for diversity, this issue focuses on the Global North. This reflects the field and the need to decenter Western epistemology. Nevertheless, the articles help us see that social media is not easily reduced to simplistic framings, but instead enables new connections and collective action, while also risking further fragmentation of our information environment and greater polarization—while technology companies profit.

Online spaces provide opportunities for creating ties with other people, allowing us to communicate and share content with them. Sometimes, though, we wish to break some of these ties; we wish not only to friend and to follow, but to unfriend and unfollow as well. In this paper, we present a history of the many features for online interpersonal disconnectivity, showing how they have developed over time. We present five main findings: the language of tie breaking is consistently bureaucratic; over time, the features for tie breaking tend to operate on the feed rather than on social ties themselves; platforms are more reactive than proactive when it comes to tie breaking features; new ways for preventing interactions are launched over time; and the features for tie breaking sometimes create what we call “impossible social situations.” This approach shines a spotlight on a neglected aspect of social media, and opens up new ways of thinking about how the platforms conceive of–and construct–online sociability.

This article offers an account of the absence of media in general, and social media in particular, from a set of life story narratives. After conducting both unstructured life story interviews and semi-structured interviews with 15 Muslim Palestinian women in Israel, we analyzed the stories presented in each interview and the explanations given by interviewees for excluding items about (social) media from their life stories. Interviewees resolved what they saw as a contradiction—referencing “shallow” media in their “serious” stories about their identity—by sifting out items that could threaten the proper flow of such stories, as they perceived it, despite acknowledging their centrality in identity change. Cultural context and individuals’ beliefs are presented as preventing events related to media, especially new media, from being related in life stories. Moreover, our findings show the significance of life story interviews in interviewees’ identity development. It is argued that identities of both interviewer and interviewee play a role in constructing the story told. Life-storying occurs in a complex context that involves introspection, which itself affects the process of the storyteller’s identity formation. This study contributes to debates about the place of media in everyday life, as well as to our understanding of the relationship between identity and life-storying. The argument proposed here—that the absence of media from life stories might be due to conscious considerations rooted in the cultural specificity of those stories—is one that can be tested in further research.

Social media enable the formation of unprecedented numbers of ties, and allow for communication at an unprecedented scale. Features such as unfriending and muting on the one hand, and favoriting and “close friends” on the other, enable users to manage this abundance, allowing them to silence certain voices and to enhance certain others. These features create situations that sometimes cannot be mapped onto familiar offline scenarios. We argue that these new, sui generis situations instantiate a set of social architectures and imaginaries that we describe collectively using the term, synthetic sociality. We analogize these synthetically social situations with Derrida’s concept of écriture, through which written language is understood not as a derivative reflection of orality, but rather as a self-contained set of communicative capacities that precedes and surrounds oral communication. To exemplify the concept of synthetic sociality, we present three forms of “born digital” social transactions: the “block” feature in Facebook (which can create a situation in which not all parties to a conversation see the entirety of the conversation), the “restrict” feature in Instagram (in which a user can respond to a post though, unbeknownst to them, they have no audience), and “favorite” contacts in address book apps (which allow for their messages to rise to the top of the inbox). In none of these cases are the resulting social architectures easily analogized to those achievable in a physical social environment, crucially because at least one party to these synthetically social situations lacks full knowledge of it.