This article looks at the discourses of Instagram users about interrupting the use of social or digital media, through hashtags such as “socialmediadetox,” “offline,” or “disconnecttoreconnect.” We identified three predominant themes: posts announcing or recounting voluntary interruption, mostly as a positive experience associated to regaining control over time, social relationships, and their own well-being; others actively campaigning for this type of disconnection, attempting to convert others; and disconnection as a lifestyle choice, or marketing products by association with disconnection imaginary. These discourses reproduce other public discourses in asserting the self-regulation of the use of social media as a social norm, where social media users are responsible for their well-being and where interruption is conveyed as a valid way to achieve that end. They also reveal how digital disconnection and interruption is increasingly reintegrated on social media as lifestyle, in cynical and ironic ways, and commodified and co-opted by businesses, benefiting from—and ultimately contributing to—the continued economic success of the platform. As Hesselberth, Karppi, or Fish have argued in relation to other forms of disconnection, discourses about Instagram interruptions are thus not transformative but restorative of the informational capitalism social media are part of.

Prior research has pointed to cross-national variations in media attention for online risks, which are then mirrored in parental concerns regarding the internet. However, little is known so far about how the discursive environment around opportunities and risks of the internet for children shapes the very context in which children’s own perceptions are developed and their online experiences are situated. The aim of this contribution is threefold: (1) to understand how and to what extent children’s perceptions of online risks incorporate media representations, parental worries and discourses circulating among peers; (2) to identify any age- or gender-specific patterns in the appropriation and conversion of media, parents’ and peers’ discourses; and (3) to identify whether there are cross-cultural variations in risk perceptions.

Sharenting (sharing parenting on social media) has become a widespread activity, and some of those parents become family influencers. Female influencers have been on the rise, partly as an alternative to the precariousness of the job market. This article presents a qualitative study on 11 Portuguese mummy and family influencers, analysing social media content observed throughout 2.5 years, as well as media discourses on them. It focuses on how these female content creators portray parenting and family, work–life balance as an influencer and their boundaries for privacy and intimacy. It demonstrates how prominent mummy influencers reproduce a neoliberal ethos which favours an individual management of reconciling motherhood and a career in the context of post-austerity and precarity, through an emotional discourse that promotes relatability with the audience, converted into an essentially consumerist agenda.

This paper analyzes how female teen YouTubers manage intimacy and trust in the narration of their personal lives and the ways in which this is perceived by followers. The analysis of two case studies of popular teen YouTubers from Portugal and Brazil -SofiaBBeauty and Manoela Antelo, respectivelyrevealed that their presentation is anchored in discourses about whom they are with and where they are, what they are doing, and their personal tastes and styles. Through their comments on the videos, followers express trust connections with the vloggers, based on a sense of proximity, a desire for exclusivity in their relationship, relatability with banal aspects, and recognition as cultural intermediaries. These case studies have demonstrated strong similarities in the vloggers' practices of constructing intimacy and consequent trust with peer audiences, bearing great resemblance with older YouTubers from central cultures. Although Sofia and Manoela put forward different class performances, the trust they inspire in their followers is a fundamental form of capital for both.