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This study uses a phenomenology method to investigate the experiences of married Muslim women while having romantic conversations via online dating sites during the COVID-19 pandemic. Sixteen participants were selected via purposive sampling, and the data were gathered through semi-structured interviews. The results confirm that resistance to Islamic marriage limitations is the underlying reason accounting for Muslim women's romantic chat. However, “premarital experiences in virtual space” and “chat as a remedy for loneliness” create the causal conditions of romantic chat, and “experience of family restrictions” and a “sense of freedom” provides the foundation for an online romantic chat. It is worth noting that those who voice a sense of “unhappy marriage” and “husband's sexual coldness” are more likely to turn to sex chat during the COVID-19 pandemic. The consequences of digital romantic conversations for married Muslim women are “chat addiction” and “feeling a sense of betrayal.”

While digital technologies have led to many important social and cultural advances worldwide, they also facilitate the perpetration of violence, abuse and harassment, known as technology-facilitated violence and abuse (TFVA). TFVA includes a spectrum of behaviors perpetrated online, offline, and through a range of technologies, including artificial intelligence, livestreaming, GPS tracking, and social media. This chapter provides an overview of TFVA, including a brief snapshot of existing quantitative and qualitative research relating to various forms of TFVA. It then discusses the aims and contributions of this book as a whole, before outlining five overarching themes arising from the contributions. The chapter concludes by mapping out the structure of the book.

Mobile dating apps are widely used in the queer community. Whether for sexual exploration or dating, mobile and geosocial dating apps facilitate connection. But they also bring attendant privacy risks. This chapter is based on original research about the ways gay and bisexual men navigate their privacy on geosocial dating apps geared toward the LGBTQI community. It argues that, contrary to the conventional wisdom that people who share semi-nude or nude photos do not care about their privacy, gay and bisexual users of geosocial dating apps care very much about their privacy and engage in complex, overlapping privacy navigation techniques when sharing photos. They share semi-nude and nude photos for a variety of reasons, but generally do so only after building organic trust with another person. Because trust can easily break down without supportive institutions, this chapter argues that law and design must help individuals protect their privacy on geosocial dating apps.

This chapter explores the ethical complexities of researching location-aware social discovery Smartphone applications (apps) and how they mediate contemporary experiences of travel. We highlight the context-specific approach required to carrying out research on Tinder, a location-aware app that enables people to connect with others in close proximity to them. By journeying through the early stages of our research project, we demonstrate how ethical considerations and dilemmas began long before our project became a project. We discuss the pulls toward data extraction/mining of user-generated content (i.e., Tinder user profiles) within digital social research and the ethical challenges of using this data for research purposes. We focus particularly on issues of informed consent, privacy, and copyright, and the differences between manual and automated data mining/extraction techniques. Excerpts from our university ethics application are included to demonstrate how our research sits uneasily within standardized ethical protocols. Our moves away from a ‘big data’ approach to more ‘traditional’ and participatory methodologies are located within questions of epistemology and ontology including our commitment to practicing a feminist research ethic. Our chapter concludes with the lessons learned in the aim to push forward with research in challenging online spaces and with new data sources.

This article presents a theoretical and empirical discussion of the way in which computer technologies (the internet) influence the production of sexuality, sexual fantasies, and specific sexual behaviors. This discussion is based on the case study of an Israeli website for sexual encounters, which its users say has brought out (or enabled) a specific sexuality that would not have emerged were it not for the new technology. This article focuses on a particular population from among the sites users: married men who surf the site to find men with whom to have one-off sexual encounters, and who report a positive experience of “life in the closet.” A total of 34 men were interviewed, 6 face-to-face and 28 in online interviews. The findings include three main accounts: (1) most of the interviewees said that the new technology (the website) enabled them to invent a new existential category, that of “married straight men who sometimes have sexual encounters with other men.” This category is seen as enabling a new sexuality, or a sexuality that would not have been enacted were it not for the internet; (2) the interviewees spoke of how “life in the closet,” and in particular entering and exiting it (which was called a “zigzag sexuality” or the “revolving doors of the closet”), creates an experience of a vital sexuality that fits in with their marriage to a woman and their life as a “straight” man; (3) many interviewees explained how the technology enabled them to keep their sexuality secret, where the secrecy itself was said to create a unique sexual desire. The discussion section shows how the new technology enables individuals to invent a new sexuality, to enact unique sexual fantasies, and to maintain an alternative self, or alternative components of their concept of self.

Postemotionalism, nostalgia for authentic emotional experiences, can be observed in every aspect of popular culture, particularly social media and reality television. Viewers are driven by the need to find the balance between individuality, expressed through “legitimate” emotions, insights and acceptance by their peer group on social media.

I use the program, “Catfish: The TV Show” to explore how postemotionalism operates in reality television.

This paper examines the new experience of dramatized emotions as they are portrayed in reality television and reflected on social media. I offer a theorization of social media users’ response to the search for authenticity on television through an analysis of a series of Twitter interactions surrounding “Catfish: The TV Show.”

The interactions on Twitter reveal that postemotionalism makes it difficult for viewers to distinguish between genuine, emotional interactions and projected, managed identities.

Research into the explanations of digital inclusion has moved from investigations of skills and usage to tangible outcomes, what we label here as the third-level digital divide. There is a lack of theoretical development about which types of people are most likely to benefit. Understanding how achieving outcomes of internet use is linked to other types of (dis)advantage is one of the most complex aspects of digital inclusion research because very few reliable and valid measures have been developed. In the current study we took a first step toward creating an operational framework for measuring tangible outcomes of internet use and linking these to the inequalities identified by digital divide research.

After having proposed a classification for internet outcomes, we assessed these outcomes in a representative sample of the Dutch population.

Our overall conclusion in relation to the more general relationship between offline resources and third-level digital divides is that the internet remains more beneficial for those with higher social status, not in terms of how extensively they use the technology but in what they achieve as a result of this use for several important domains.

When information and services are offered online, the number of potential outcomes the internet has to offer increases. If individuals with higher social status are taking greater offline advantage from digital engagement than their lower status counterparts, existing offline inequalities could potentially be acerbated.

Digital cameras and social networking have made photo-taking and photo-sharing more ubiquitous than ever before. In recent years, scholars and the popular press have raised concerns over the practice of posting photographs on social networking sites, especially when the images contain problematic or incriminating content. These concerns are often directed toward college students, who are among the most active users of social media. To that end, this chapter offers a comprehensive overview of the extent and emerging research pertaining to college students' photo-sharing habits on social networking sites. Much of our attention focuses on Facebook, which has emerged as the largest and fastest growing photo-sharing Web site in the world. While research on text-based disclosure will be addressed, a greater emphasis is placed on college students' photo-related behaviors, including uploading, viewing, tagging, and untagging photos. Further, this chapter discusses research on problematic or damaging content in college students' photos posted on Facebook, including depictions of alcohol use, drug use, and sexual promiscuity. This chapter provides a glimpse of some recent data (collected by the author) from a national sample of U.S. college students, which further shed light on their experiences and attitudes regarding their photo-related Facebook behaviors, the types of incriminating photos they report posting, and the consequences they have experienced due to visual images shared by themselves or others on Facebook. Finally, this chapter concludes with a discussion of the strategies utilized by college administrators, faculty, athletic coaches, and others within higher education to address the concerns and consequences often associated with college students and the photographs they share on Facebook and other social networking sites.