Essay
Change
Digital
9 min read

Time to strike a match under the social media titans

Smartphone boycotters can learn from the match girl strike and other historical protests.

Abigail is a journalist and editor specialising in religious affairs and the arts. 

A black and white image of Victorian women and a man standing together looking serious
Sarah Chapman and the match girls strike committee.
Wellcome Collection, Public domain, via Wikimedia Commons.

Meta's assets totalled nearly US$230 billion last year; Pinterest’s were over $3.5 billion and Beijing-based ByteDance, parent company of Tik Tok, was valued at $220 billion. Between them they have attracted billions of users, and, enabled by the spread of smartphones, transformed the way that young people especially communicate, spend time alone and carry out friendships.  

But parents’ concern at the impact of what their children are viewing, and the tech companies’ slow responses to a drip-drip-drip of teenage deaths linked to harmful online content, have pushed parents’ patience to the limit. In the last month an estimated 20,000 have joined a grassroots protest group – Parents United for a Smartphone-Free Childhood – whose founders are hastily developing a campaign strategy.  

This pushback against the march of big tech cannot come soon enough, and if well co-ordinated it could finally give parents a weapon: their numbers.  

The stats are becoming all too familiar – half of nine-year-olds own a smartphone and 68 per cent of children as young as three use it to get online. Drill down and it gets more startling: according to a Statista survey of 13-17-year-olds, 30 per cent of TikTok users had seen sexualised images or been trolled anonymously on the platform in the previous month; 14 per cent of respondents who visited YouTube had recently seen “violent or gory” content, and 10 per cent of respondents “had seen images of diet restriction on Instagram”. 

But these aren’t the only forms of online harm. I attended a meeting recently in the Palace of Westminster where one speaker argued that just as bad, especially for teenagers, are the algorithms that promote content that leads to peer comparison and discontent, which niggles away at contentment and self-confidence. 

The age checks on which they rely will be brought in by the tech companies, who thus far haven’t proven the most trustworthy partners on child safeguarding.   

Some of these hi-tech problems will require hi-tech solutions and new laws. But might there also be some far older wisdom that could help us a society chart a course to a safer online experience for young people?

The Government’s finally passed Online Safety Bill marks a pushback, making the tech companies legally responsible for keeping children and young people safe online. It mandates platforms to protect children from “harmful or age-inappropriate” content such as porn, depictions of violence, bullying, and sites promoting anorexia, and platforms will face tougher scrutiny of the measures they take to ensure under-13s can’t have social media accounts.  

However, these changes won’t take effect until part way through 2025; the age checks on which they rely will be brought in by the tech companies, who thus far haven’t proven the most trustworthy partners on child safeguarding.   

What are parents to do? And increasingly, employers and economists? After all, youth mental health experts were quick to point the finger at social media following the Resolution Foundation research that found five per cent of 20 to 24-year-olds were economically inactive due to ill health last year and 34 per cent of 18 to 24s reported symptoms of mental health conditions such as depression or anxiety – a reversal from two decades ago, when they had the lowest incidence of such disorders at only 24 per cent. 

The Department for Education wants heads to ban mobiles in school, which some already do. But what about outside school hours? As one participant and parent at the meeting asked, “Isn’t the genie already out of the bottle?” 

Molly and Brianna were not just vulnerable teenagers – they were victims of the powerful machinery of Third and Fourth Industrial Revolutions. 

A couple of voices suggested young people needed an engaging real-life alternative to their screens that involved learning to take risks, such as rock-climbing. Another added that young people are too protected in the real world and not protected enough online.  

One woman who has felt the sharpest cost of this inadequate protection is Esther Ghey. I would have hoped that the tech companies would be quick to change the ways their platforms work once they knew about the harmful material that her teenager Brianna was able to view online and the violent material her killers were able to discuss online.  

But then I hoped the same after 14-year-old Molly Russell took her own life in 2017 having viewed content promoting self-harm and suicide on Instagram. Instead, her family were made to wait two years for Meta, parent company of Instagram, to provide evidence for her inquest. Representatives from Meta and Pinterest apologised at the inquest, five years after her death. Big deal.  

Parents can – in theory – enact all parental controls offered by their internet provider, limit screen time and ban phones from their children’s bedrooms at night, although setting and reinforcing boundaries can be exhausting. Esther Ghey said Brianna’s phone usage “was a constant battle between me and her”. Other parents may lack the capacity to, or just not feel the need to, carry out such measures. And it only takes one child to share material for it to become a problem for a whole peer group.  

It’s a good step that phones are entering the market that are designed to be safe for children, with parental controls and minimal access to the internet. But they don’t get kids rock-climbing (or your wholesome outdoor team activity of choice), they still normalise children’s phone use, and they require parents to spend more time monitoring their own phones to check their children’s usage.  

So what’s to be done?  

Molly and Brianna were not just vulnerable teenagers – they were victims of the powerful machinery of Third and Fourth Industrial Revolutions, the rapid advances in tech that have taken computers from the office to the pocket and loaded them up with the capability of dozens of devices combined.  

Molly’s father Ian has teamed up with Esther Ghey to work together on holding the tech companies to account. And thanks to Parents United for a Smartphone Free Childhood, other parents now have a way of voicing their fears in a co-ordinated way, to try to prevent the next disaster. Organisers Clare Fernyhough and Daisy Greenwell estimate that already some 20,000 people have joined, from every county across Britain. This is an online campaign for an online age: it was sparked by a post by Greenwell in the fertile soil of Instagram, and communities are organised into WhatsApp groups. Nonetheless, the pair are encouraging parents not to give children smartphones until 14 and social media access until 16, and they have put together resources to help members urge headteachers to restrict, and other parents to delay, smartphone usage.  

Examples like William Booth are a reminder that, when it comes to systemic challenges, individuals are not without agency.

But what if these steps aren’t enough? History recalls some impressive David-vs-Goliath campaign victories that could be of use here. In the first Industrial Revolution, exhausted and overworked women and children lost limbs and even lives in the newly invented machinery. According to a landmark report commissioned by the House of Commons in 1832, these workers were often "abandoned from the moment that an accident occurs; their wages are stopped, no medical attendance is provided, and whatever the extent of the injury, no compensation is afforded." Years passed from the creation of these voracious machines to reformers such as Lord Shaftesbury, a politician driven by his Evangelical Christian faith, passing laws to cap children's hours at 58 hours a week and introduce other safeguards.  

A few decades later, the Bryant and May match company was employing hundreds of East End women to make matches using white phosphorus, which can cause phosphorus necrosis of the jaw or Phossy Jaw. The employees formed a union and went on strike; the Salvation Army, led by William Booth, another social reformer inspired by his Christian beliefs to help people in poverty, set up their own factory in 1891 offering better working conditions including the use of less toxic red phosphorus. Although their factory only ran for 10 years, the episode spelt bad publicity for Bryant and May and a ban on the use of white phosphorus in matches followed shortly after.  

A Salvation Army match box.

A yellow and red vintage match box laid out flat.
'Light in Darkest England.'

Examples like William Booth are a reminder that, when it comes to systemic challenges, individuals are not without agency. But other chapters in history underline that one person’s vision or persistence may need to be amplified by scale to be taken seriously. Had the civil rights activist Rosa Parks, who in 1955 refused to give up her seat for a white passenger, boycotted the buses alone, the authorities in Montgomery would have shrugged their shoulders. But when 40,000 other Black passengers, led by Rev Martin Luther King, joined her, the authorities could not afford to ignore them. 

So how do these three stories relate to young people’s social media use?  

The harmful effects of social media are a global issue, and if tech companies boast revenues greater than the GDP of several countries, governments may need to work together to get them to listen. And any calls from governments for better regulation and self-policing will be amplified if backed up by millions of parents.   

Perhaps we’re seeing the start of this: if the thousands of Parents United for a Smartphone Free Childhood can grow in number and start conversations with schools and other parents, then the demand for smartphones and their dominance of some young people’s lives can be challenged. Such conversations can’t come soon enough. But how can parents make themselves heard? And what do nineteenth-century industrialists, East End match girls or 1950s African Americans have to do with it?  

The parallel, in Christian jargon, is the undervaluing of the human person. The tech companies do not just exist to help us stay in touch with our friends or look cooler. So bear with me, if you will, for a thought exercise.  

In short, and I wince: adults’ relationship with smartphones needs to be rethought just as much as children’s. 

The Shaftesburies of our day need to ensure existing laws are applied, that the tech companies’ promised age controls are water-tight, and harsh penalties are applied for platforms that fail to take down harmful or illegal content. The William Booths need to provide alternatives to dopamine-inducing social media, that affirm the value of each young person and teach them to manage real-world, appropriate levels of risk. Hence the suggestion of rock-climbing or similar. And could we also imagine social network being conceived, funded and constructed on European soil which takes the wellbeing of its users seriously? And some form of online policing?  

In the meantime, the Rosa Parks of our age – which is all of us social media users, and Parents United for a Smartphone Free Childhood could lead the way – must consider investing in a dumb phone and enacting a smartphone boycott, at least outside our professional lives. The half of nine-year-olds who reportedly own smartphones can’t buy or fund them themselves; therefore, pretty much half of parents of nine-year-olds have passed theirs on or bought new ones and kept paying the bills. That gives them leverage.  

Leading by example would also mean parents swapping their own smartphones for dumbphones – at least in front of their children. An old laptop could be kept in the kitchen for searches that then become public, functional and brief – just like twentieth-century dips into the Phone Book or Yellow Pages. Smartphone ownership could be seen as a privilege of maturity like drinking, learning to drive and (previously) smoking, and doom-scrolling in front of children blacklisted. In short, and I wince: adults’ relationship with smartphones needs to be rethought just as much as children’s.  

The reforms of Shaftesbury and others and the ban on white phosphorus helped lay the foundation for today’s health and safety laws. The bus boycott was a key step in the Civil Rights Movement’s long and hard-fought journey towards equality.  

The tragic, needless loss of the lives of Brianna and Molly (and, sadly, others) must lead to laws and a wider social rethink that lay the foundations for a safer, more grown-up, properly regulated, internet age. We need to set ourselves on a course from where future generations will look back aghast, just as we do on child labour or white phosphorus or racial segregation, and ask, ‘What were they thinking?’ 

Article
Change
Community
Eating
Friendship
6 min read

It’s in Third Places we can be our most human

Gathering in-person fights against the fragmentation

Alex Noel is a writer and digital marketer.

A group of friends sit arouns a large table eating together.
Priscilla Du Preez on Unsplash.

In my favourite local cafe, I pause mid-step to take a sip of the coffee I’ve just ordered. Setting it down on a table, I slide into my seat and turn my attention to the music playing over the speakers. It’s always good in here. It’s one of the reasons I like this place; they sell records and coffee here. Music is their ‘thing’, and it’s been my ‘thing’ too, ever since I was a young teenager. I’ll often chat about it with the baristas. And in the time it takes them to make me a flat white, we have exchanged news of recent and upcoming gigs, favourite artists, plus recommendations for new (and old) music we’re listening to. I don’t just enjoy coming here, I somehow feel that I belong. 

Today though, the young barista on duty is engaged in a conversation about football with an older customer seated across the counter. The former is in his early 20s, and the latter - I guess - is in his late forties. They animatedly discuss their favourite soccer team. This includes the ins-and-outs of ownership and management, the players’ highs and lows this season, and reliving moments of impressive skill. I tune in and out, much like I do with the music in the background. 

And so it is that this West London cafe is a Third Place. Of the three Places in society (identified by urban sociologist, Ray Oldenburg in his 1989 book The Great Good Place), it is Third Places that hold unique potential for finding connection, and even belonging. Removed from the first and second places of Home and Work; Third Places relieve us of the agendas that come with domestic and professional responsibilities. They separate us - for a while at least - from the concerns of daily life. In local parks, theatres, cafes, gyms, comedy clubs, music venues, book bars, volunteer groups, churches, pubs and more, we can find common ground with one another. A corner of our city or town where we can forge social connections, meet people and have meaningful conversations which cut across generations and other demographies. Here we can often find the connection and belonging that might otherwise elude us.  

The internet, and social media, held out this promise too - of being a genuine Third Place. But despite our reliance on it, it hasn’t delivered. A Financial Times report published in early October revealed that social media use peaked in 2022, and has since declined globally by 10%. In an instagram video, Jordan Schwartzenberger, a 27-year-old business influencer and Forbes 30 Under 30, commented that: “it tracks with what we’re all feeling”. He lamented that social media was always meant to be about social connection, but instead it has shifted towards hyper-personalisation and content. We are subject to its algorithms which not only silo us but confine us to our individual feeds. Platforms are now geared to keeping us blinkered and scrolling, as they monetise our attention through advertising. Add to that their ‘enshittification’ thanks to the ubiquity of AI, and you have a recipe which has “nuked the authenticity of the internet”.  

Nowhere more has this lack of authenticity been felt than by Generation Z. For those aged 13-28, our digital world is the only world they know, and they’re already tiring of it. As a result, more and more are logging off - craving in-person experiences instead of digital ones. And choosing to swap the dopamine hit of endless scrolling for the oxytocin of real social connection.  

The rising cost of living, general retreat into online spaces and COVID closures means that there are fewer Third Places to go. But Gen Z is re-pioneering them. As a result, Third Places are evolving - there’s been a proliferation of in-person experiences as Gen Z head offline to seek out meaningful interactions ‘IRL’. The barrier to entry might not be as low as traditional Third Places, but the principle is the same, to foster socially organic connections in real life.  

For example, twenty-somethings in London can take credit for the rebirth of supper clubs as communal dining takes on new meaning, and Sunday mornings are now for curated coffee meet-ups where groups are ‘matched’ according to their interests. Both of these are providing a welcome alternative to dating apps too. Specific offline events favour crafting, book-reading and conversation with attendees putting away their devices for the duration. Meanwhile run-clubs and street-skating groups take to the roads - Third Places in motion. Social media is still used to advertise and bring people together, but the emphasis is on logging off and being present. This search for social connection might explain too, beyond the spiritual enquiry cited by ‘The Quiet Revival’, why so many from Gen Z have been turning up to church. Because we cannot ignore the importance of Place, nor of Presence (whether our own or others’) in creating the meaningful experiences we are seeking. And without this sense of incarnation there is no Christian faith. 

The internet, however, is not a place. Something observed by American artist Eleanor Antin, who likened it to “a great void, a black hole”. Since the 1960s, her work has explored history, contemporary culture and identity. Through her multiple ‘selves’ realised in mixed media, she has challenged the idea of having a single, unified ‘self’. For its part - the internet, and especially social media, all too easily enables a fracturing of ‘selfhood’. We are split, divided between our (sometimes multiple) online, and offline selves; both in our attention, and in how we show up. It compromises both our Presence, and the Places we’re in. Who hasn’t sat in a cafe surrounded by people, but been completely absent from it? With fields of vision as narrow as our screens, our loneliness and isolation just increases. This fracturing of self ripples out, into our relationships and society. Our polarisation amplified by what promised to connect us, translating into real world consequences. The death of Charlie Kirk was a case in point. Amongst the diatribe that followed was Utah Governor, Spencer Cox's plea to “log off, turn off, touch grass…”. ‘Touch Grass’ is now, somewhat ironically, an internet meme. 

So, if the internet isn’t a place, what is it? Definitions are of a system of interconnected computer networks; endless pathways for the data conjured up and configured onto our screens. But a better definition, existentially at least, is that of being a ‘Non-Place’. French anthropologist Marc Augé invented this idea to explain the systems and conduits which mediate our lives - indivisible from what he termed ‘super-modernity’, part and parcel of our late-stage capitalism. These Non-places - motorways, shopping malls, faceless hotels, force us to conform to their overriding function and purpose. Like products on conveyor belts, we comply. Any interactions we have are mere contractual exchanges. We’re dehumanised. They are everything that Third Places are not. 

Third Places, by contrast, are where we can be our most human. Here, we can put our fractured selves back together and be wholly present in them - incarnate - once more. Relating without digital interfaces means we can fully perceive each other and our environments too - using all five of our senses. We were always better at connecting in-person. That is what Gen Z is realising. While Third Places old and new, facilitate this, they really boil down to ‘wherever two or three are gathered’. Any place can become a Third Place if we will be present, turn towards each other, and spark up a conversation. And so it is that our first ever generation of digital natives, might well be the ones to lead us back to places of connection, and belonging, and ultimately back to ourselves. 

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