Mobile Media & Communication

The existing literature on “friending” parents on mobile social media has focused on the momentary decision of accepting the “friending” requests. In addition, a major body of research on privacy management online focuses on predicting privacy protection behaviors based on samples primarily from the United States. This in-depth qualitative study employs focus groups to explore how Chinese young people interact with their parents after accepting them as friends on WeChat, a popular mobile social application in China. Many participants reported privacy turbulence due to parental interference with young adults’ expression of their own values and behaviors on WeChat, which reflects the deep conflict between the collectivistic culture (the parental generation) and the individualistic culture (young adults) in contemporary Chinese society. This study also finds that a family’s offline communication is generally parallel to its online communication on mobile social media after young people’s friending of parents.

China has in recent years seen the rapid adoption of multifunctional social networking applications such as WeChat. This paper aims to explore if China’s social stratification has influenced the adoption and use of mobile social apps and if social apps such as WeChat can help to bridge the digital divide by providing urban and rural users equal access to diverse information and communication resources. The study is based on 4 months of fieldwork in the Henan Province of central China and combines quantitative data from surveys and qualitative data from semistructured interviews and focus groups. We found that there still exists a digital gap in the adoption and use of mobile social apps such as WeChat between rural and urban China, but such differences are also associated with demographic variables such as age, gender, and education level. Meanwhile, we found that WeChat has become more than a communication tool; it has also played an essential role in everyday problem-solving and information seeking for both rural and urban users. Our qualitative interviews and focus group studies reveal how WeChat influences various aspects of daily life in developing areas in China. We argue that although some divides in information seeking are being overcome, other new divides are emerging.

Mobile dating applications play a prominent role in Chinese gay men’s social lives. Based on in-depth interviews with 21 participants, this study explores how urban gay singles in China develop social relationships on dating apps. It reveals that relationship development is often driven by casual conversations, which are not motivated by clear pragmatic purposes. Casual conversations tend to unfold around common hobbies or experiences, serving as a source of sociability, or satisfaction in socializing itself. In contrast to casual conversations, two forms of conversations are deemed highly instrumental and undesirable: one is the sex-oriented conversation aimed at immediate sexual encounters; the other is the interrogative conversation in which people ask private questions in a nonreciprocal and rigid way. Besides craving sociability, users “relationalize” casual sex by perceiving it as a form of social connection and endowing it with the potential to foster a relationship. This is also reflected in users’ preference for sexual partners with whom they can hold a conversation. Users also exploit the affordances of different media platforms and capture the relationship potential by platform switching. They switch to the mainstream media platform WeChat for more synchronous communication and to collect more identity cues from each other. Platform switching also signals willingness for relationship development and mutual trust. Nevertheless, users keep going back to dating apps for new possibilities for social relationships.

Communication about crime and the places it occurs has been an important area of study for criminology, sociology, public policy, and media scholars. Where incidents used to be communicated through word of mouth, physical evidence, and news outlets, recent advances in crime tracking, mapping, and mobile media have dramatically changed how individuals are informed about crime. Many organizations have adopted mobile text alerts, and recent advances in augmented reality (AR) technologies have made it possible to overlay visuals about crime on top of users’ physical surroundings. How people make sense of this visual, individualized, and location-specific crime information, however, is largely unknown and complicated by the fact that mobile technologies are challenging to study in situ, as people move through and experience urban place. Within the AR literature, while existing research has started to look at the ways that AR can affect people’s experience of place, the precise ways that people perceive and integrate AR displays into their understanding of place are still largely unexplored. This empirical study reports findings from a project utilizing AR as an urban probe, where we took participants (N = 57) around to places in a large metropolitan area in the United States and showed them visual AR crime information overlaid on the physical place where they were moving through. After seeing these urban probes, participants were asked what they noticed, remembered, and thought occurred in that place when shown AR crime information. The analysis draws on Lefebvre’s (1991) spatial triad to explain how people read places through the lens of AR, and also how they extrapolate, speculate, and make associations from AR information. Based on these findings, this study discusses the implications for mobile media scholars and their understanding of visual place-based communication, as well as for designers and policymakers considering the use of AR to communicate crime information.

Using Apple’s Screen Time application to obtain reported actual iPhone and social media (SM) use, we examined the accuracy of retrospective estimates of usage, how inaccuracies bias associations between use and psychosocial well-being (depression, loneliness, and life satisfaction), and the degree to which inaccuracies were predicted by levels of well-being. Among a sample of 325 iPhone users, we found that (a) participants misestimated their weekly overall iPhone and SM use by 19.1 and 12.2 hours, respectively; (b) correlations between estimated use and well-being variables were consistently stronger than the correlations between reported actual use and well-being variables; and (c) the degree of inaccuracy in estimated use was associated with levels of participant well-being and amount of use. These findings suggest that retrospective estimates of digital technology use may be systematically biased by factors that are fundamental to the associations under investigation. We propose that retrospective estimates of digital technology use may be capturing the construct of perceived use rather than actual use, and discuss how the antecedents, correlates, and consequences of perceived use may be distinct from those of actual use. Implications of these findings are discussed in view of the ongoing debate surrounding the effects of digital technology use on well-being.

Studies have demonstrated that social media use, as well as problematic smartphone use (PSU), are associated with psychopathology variables, such as depression and anxiety. However, it has not been studied how Instagram use frequency is associated with depression, anxiety, and PSU. The aim of this study was to investigate whether Instagram use frequency is related to these psychopathology variables. Three hundred and five active Instagram users (M_age = 23.61, SD_age = 5.33; 82.2% female) comprised the effective sample in this study. They responded to an online survey that included questionnaires regarding their Instagram and smartphone use, as well as about experiencing depression and anxiety symptoms. We also retrieved objectively measured Instagram use data. The results showed that although Instagram use frequency, depression, and anxiety were associated with PSU in bivariate analysis, Instagram use frequency did not have indirect effects in the relations between psychopathology variables and PSU. Furthermore, while younger age and female sex predicted Instagram use frequency, these socio-demographic variables did not predict PSU. According to our findings Instagram use frequency contributes to PSU, but it is not related to depression and anxiety.

Mobile media is a chief driver of digitizing locational information, geotags, and photos that are produced and collected as we communicate with and exist within our networks. But when these data are stored and recorded—in quantities that far exceed any of our abilities to manage—mobile technology denies our ability to actively forget. This article argues that digital ephemerality via mobile applications (i.e. Snapchat, Signal, Confide, and Facebook Messenger Secret) has emerged because of the granular possibilities for data retention enabled by mobile devices. Together these applications move towards a practice of preventing data from being stored and shared. In response, “data prevention” is proposed as an ethical framework for ephemeral mobile media, and is theorized with an eye toward the distributed agency inherent to networks. This ethics is positioned within a framework of distributed agency across stakeholders that draws most directly from actor–network theory, and three commonly articulated values—trust, transparency, and privacy—are proposed. These values help to define a system of networked practices within ephemeral mobile media that requires consideration of both human and non-human actors. Building sustainable ephemeral technologies necessitates aligning shared values amongst divergent stakeholders. The article concludes by motioning to LIMITS research, where data prevention might be included, linking and further intensifying shared values across technical and social concerns.