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The future of the digital divide: a look at offline social networks in semi-rural communities in South Africa
The Internet of the unconnected: re-thinking offline social networks in semi-rural communities
“I see my son and his friends using the Mxit but I don’t know what they do there. They are always on their phones. I don’t have time for that, to be always on the phone… I use my phone to make and receive phone calls and SMS” (Paul, 49 years, semi-rural area).
This quote summarises what the figures in the country reveal about the Internet landscape in South Africa; the country’s scarce connectivity especially in rural and isolated communities.
In this piece I would like to explain the reasons why, firstly, I don’t consider these assumptions completely accurate, and secondly, I will argue that there is another perspective from which the digital divide can be looked at.
A look at the data
Sources indicate that there are still some 30 million people without access to the Internet. This is almost 90% of South Africa’s population.
It is hard to argue with these figures when explaining to corporates why they should invest more on digital and mobile marketing. However, there is still a lot to learn from small communities with limited Internet access as I will show in this piece.
Tales of the field: there is the Internet and there is my Internet
Every time I do fieldwork, I leave with the sensation that what I experience are glimpses of people’s reality but their essence stays with them, hence, unlocking truths becomes a real challenge. I have stopped pursuing this and I now concentrate my efforts in staying with memories of the experience including photos, a video, or just my fieldwork notes containing a powerful story.
I sat for some afternoons with groups of people in a semi-rural town in the Eastern Cape. Some of them played a key role in their communities, and they were quite involved in helping one another connect with the main services in the area including the municipality and the police station. At first, I thought the conclusions were identical to the statistics released about Internet penetration in the country. This was disappointing, but as I was ready to write my notes I realised that there could be another angle from which to look at the digital divide.
In these communities there was a pattern, which was not only common to this area, but to others that I had observed in the past. This was the ongoing presence of an offline social network that kept the members of a group tight and informed. There were different ways of interaction, but the main ones I identified were as follows:
- Connection based on a mutual need: a member of the community facilitates their peers’
access to a service they can’t afford or use on their own (ie. Lend their phones, or speak to
another community member on their behalf).
- Connection based on mutual interests: some activities are common to many members of
the community such as going to church, watching a sport or supporting their local team.
- Connection in order to enhance existing connections: constant communication with
neighbours and friends is kept in order to preserve the order of the social relationships.
These unsaid rules seemed too similar to those of online social networks in which connected people participate and engage. This made me realise that those who are considered “unconnected” also have a structure for engaging but this spreads out slower than that of the digital space because social ties are more limited and geographically restricted.
In this sense, I wonder if as opposed to talking about a digital divide, it is possible to refer to what the Internet means to those who are not connected. It is possible that being online as we know it refers to ways, generally social, in which individuals make contact with one another via digital platforms. This, however, means something else to the “unconnected”.
Some of the most common references I picked up were:
- The Internet as an object: “I know they are on the Internet because they are on their phone”
- The Internet as a place: “Some need to go some place else in order to connect”
- The Internet as a network of people: “I don’t have time to always be on the Mxit with other people”
The above notions indicate that there is a physical space that is foreign to them in which a set of relationships is developed. One thing is clear: the “unconnected” do not feel that they belong to this space but they are aware of it and know of its existence. The irony is that they are part of it indirectly. When helping each other in sorting their problems out they act like the technology itself; centralising information about people and friends, sharing it with other members of the community, and facilitating connections with main services, and with other people. In other words they shorten distances in their offline communities, which is similar to what online social platforms do amongst those in the digital space.
The future of the digital divide
The previous observation is more powerful in my view than any figures giving account of how people lack access to the Internet. The point that these analyses often miss is the extent to which traditional ways of socialising can contribute to the development of new technologies. At the same time, observing closely the way in which the “unconnected” interact, may help mobile and digital technology companies understand what kind(s) of connection(s) suits this group of people better.
Posted in cultural analysis, Digital trends, Internet, Mobile, Social networks
Tagged Internet, mobile, unconnected
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On doing something and not conforming
A couple of days ago I had a conversation with Marc, my boyfriend, which left me thinking about various things.
We were talking about we’ve done so long, in life, over the years. This had been bothering me because I sometimes think that I have lived in reverse, going through very intense experiences in my youngest years, and slowing down as I become an adult.
Yes, isn’t that what growing up is about? Well, yes and no. Circumstances are changing and with more flexible social rules, what is expected of people in their 20s differs now from how older generations experienced them.
I lived my 20s like I had heard one is supposed to; they were filled with erratic behaviour, I was sort of driven but overall a bit lost in terms of long-term goals and lasting objectives, life objectives that is.
I am 31 now and I am going to be 32 in 3 months, which is suddenly making me go through some facts and put them in perspective. Marc named a few impressive things he’s done with his time these years, which left me thinking to be honest. So here goes what I value from my own experience.
Don’t marry too young. Marriage is not a guarantee of security, happiness or mid-long- term lasting goals. And definitely don’t marry for the wrong reasons. People can only save themselves.
Sexuality is fluid. No need to expand on this.
Drugs enhance states of consciousness, that’s how they were used traditionally, and it would be amazing if one used them the same way.
Learning languages is good for memory and it helps you think with your two brain’s hemispheres. Like now I am making an effort because my language structure is not the same. It is good for you.
One should travel 6 months and work for other 6. I did 4 months of travel, 6 of work, and the rest I spent it with friends and family. I got a bit bored, but it made me think my life was worth living. You also get to go to a lot of music festivals, and see a lot of famous djs ![]()
At least once one should quite one’s job. Yes, some jobs suck so badly, and they make people feel that there’s no more to life than waking up with an alarm clock and make presentations to satisfy one person only. Alternatively one can get fired. It hurts momentarily but it can be life changing. True story.
Always have money in the bank. Rule.
Have friends all over. When I don’t want to be sad I think about all the people I love who live spread out all over the planet. It makes me feel good. Especially when two people I love hook and become friends in the same city.
Forgive yourself, because we all fuck up… badly. One can ask for forgiveness, some may say it’s ok, but if you’re not ok with it, it means nothing.
Family comes first… Always! They are all one has, no matter what. I only see my parents once a year, and every time I say goodbye I feel that everything I am doing far away, I do cos I learned from them, cos they taught me how. And I get goosbumps when I talk about it, so I will stop now.
And, finally, when you think you will never get over the last person who broke your heart, and you are convinced that there’s only that one being able to complete you, but they don’t want to be with you for x or y, but mainly because they are idiots
, you always get better. And you do fall inlove again, and it is nice again. True story too.
Make your list. You’ll realise why your life is worth living this way or maybe it is worth changing a bit.
Digital technology Anthropological trends: how nature meets culture?
When putting these trends together I focused on socio-cultural changes that will transform our interaction with digital technologies. I used the concepts of nature and culture to explain the role that us, and technology itself, play in closing the gap between the two above mentioned concepts. The results are 12 trends describing how our relationship with the environment, politics and one another will shape the future use of digital devices and technologies.
Micro-communities
- Due to the uncertainty caused by the economic climate, including political and natural changes, the number of micro-communities increases. People will start noticing that they need to tighten up their close networks in order to survive, or to live in harmony.
New social orders
- Consequently, this will reflect on the online space with multiple micro-social networks being created that will serve particular interests, and may spread out at a small scale, but will impact directly on the communities’ lifestyle (i.e. emergence of micro-social orders).
An ontological view of the world
- Enhanced by online social platforms a trend that points out a fundamental change from traditional socialisation is the fact that unit will not be achieved through political consensus, but by what I call a “philosophical view of the world”. This means that individuals will group more and more around their own interests, opinions, and cultural beliefs, as opposed to conforming with a unified model. In the digital space the implications include: customised advertising, brands that adapt to what people predict for themselves, and social networks that emerge accordingly.
Evolutionary brands
- Closely linked to the previous one, brands will need to adapt to this new “view of the world”. If one of the effects of the current paradigm shift is the emergence of micro-communities, brands will have to relook at their current marketing segmentation models, as messages will have to be addressed to groups of people with different needs, even if they belong to the same social-cultural structure. It is likely that the criteria to group them will differ considerably from traditional models as values are changing quickly.
Segmented content
- In line with the individuals’ need to fight for a common cause that reunites them, brands must create and activate content around things that mean something to people (i.e. how to adpat better to the current environment, political consciousness, increased consciousness of themselves and others), as opposed to content that serves the brand only (i.e. new products, information about brand, offers).
Cross-referential media
- Degrees of complexity will continue increasing in the digital technology field, which means that individuals will adapt to the complexities in ways that impact the social, political and economic realms. The use of digital media is already being combined with traditional media, and the use of mobile Internet will continue growing, but in South Africa a significant number of Internet users will adapt their use of online platforms to their offline consumption of information. After all, reading the news online does not have the same implications as online shopping and other examples of digital behaviour conversion.
Media complexity brings behaviour conversion
- Because of the above, people may be more susceptible to achieving behavioural conversion in the digital space. In the context of the current environmental, economic and political situation, individuals will be encouraged to improve their use of digital platforms. For instance, with petrol prices going up, it may be cheaper for someone in an African semi-rural area to buy online as opposed to go to the shops in person. If this is going too far, people will at least get information about products from online sources, prior to paying a personal visit.
Digital selves: intermediaries between nature and culture
- The modern digital selves are aware of the importance of being intermediaries between nature and culture. With the success of digital products that fit into lifestyles, individuals have been empowered to manipulate the sofisticated link that connects us with nature in a very different way. Whilst in the past humans relied on their observation skills and their astrological knowledge to predict natural disasters, or political revolutions, the modern selves use digital technology in order to create their own future and change, and interfer in the course of history (i.e. political revolutions enhanced by online protests).
Co-creation of products and new technologies
- The fact that we as humans have the power to make use of technologies in order to know/manipulate our natural world has a positive aspect concerning our role in initiating dialogue with brands and products. People’s voice is powerful because it creates the trends, it is responsible for them, it drives them. This in the future, will mean that products will be co-created by us, as users. This means we will be designing our future devices.
Digital devices & technologies are the oracles of the present
- Oracles determined the future in ancient times. The oracles of the present are a hybrid of nature and culture represented by big technology companies that will permeate even more strongly our private lives with their devices. The main take out of the trend is that regardless of us creating and developing our own products, the presence of expert systems is still strong in closing the gap between nature-culture.
Social dynamics change as digital technology becomes pervasive
- As a result of the supposed “civilizing process” we have been going through, our own use of digital technology will start altering the way we shape the process. This is not to say that the devices or the technology itself will make us less or more social. It rather points out that by progressively integrating the above-mentioned into our lives, our social interactions will adopt different dynamics such as increasing our need to write about ourselves, or telling others about our lives, successes and achievements amongst others.
Continuously created history
- At last, key to brands and media, it will be the need to align the contents shared about themselves and others, with a mindset that is being reformulated as it is written. In other words, more than ever, individuals are writing history the moment they post or upload content. The content defines their identity.
Posted in cultural analysis, Digital trends, future
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On Twitter, content upload and shamanism: how can brands improve their social media strategies?
My line of work entails keeping close track of cultural trends in the digital technology field.
The trend I’ve picked in this occasion points out a common behaviour amongst mobile Internet users, which is their reluctance to produce and manage their own online content. This refers specifically to commenting on websites, micro-blogging, and blogging.
I have observed how people use digital and mobile technology in South Africa for 3 years. Data shows an incremental connectivity from mobile phones, but restricted online activity. The time users spend online is short, and given that the majority of them keep account of this as the airtime has high costs, their online engagement is limited. Due to these reasons, amongst others, users perform searches but upload very little content.
It has become consensual that the use of mobile Internet will continue growing, with more people buying and using smart phones. This, however, poses new challenges such as the level of engagement with applications and platforms. Users strive for being connected at all times, but when looking at converting and transforming their online behaviour, the landscape becomes more challenging for brands.
In spirituality, shamans help members of a group to communicate with spiritual forces. They are a bridge between the human world and the sources of nature.
When analysing online activities, and the role of technology in reinforcing content sharing, holistic traditional views become relevant as this piece will show.
The trend of little content upload at present will change together with increased connectivity, however, there are kinds of users who will not, or could not embrace such a movement due to their cultural background.
It seems that those who started connecting to the Internet recently do not easily find information to comment on. This may be due to the fact that each online interaction is too short. With increased connectivity, and reduced rates, this trend may change. There are some users, however, who due to cultural beliefs consider instant messaging and micro-blogging something exclusive to young people. Tapping into this frame of thinking, will be challenging and it will greatly depend on the level of understanding of the low end users’ essential needs, and how technology can provide solutions to them.
When brands implement digital marketing campaigns often ask from people a level of engagement that implies they know platforms well, but also to use their imagination and knowledge in order to create content. More often than not, marketing directors blame digital agencies because of the inaccuracy of the campaigns’ results. One answer to this is that as opposed to expecting users to participate in discussions, spread out information, and voice their opinions, brands should play a more active role. They need to become a bridge between platforms and content. Resembling what a shaman does as an intermediary between two different worlds, brands can provide content that users feel connected to. This will tackle their fear to spontaneously create and publish information that they do not think of before hand.
Posted in Content upload, cultural analysis, Shamanism, Social networks, Twitter
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Education and use of social networks in South Africa
This article is based on my most recent research for a mobile service provider in South Africa. This aimed at understanding how people from varied socio-economic backgrounds use a particular online social network and instant chatting site.
I observed and talked to 20 people aged between 19-27 years old across all races, and from different socio-economic backgrounds.
I will focus on the main finding of the research, which was the connection between people’s engagement in online social networks and their education level. I will also discuss the possible implications of this for social networks providers in South Africa.
Expenditure levels on social networks: what determines them?
In South Africa, approximately 10% of people access Internet from a PC. Mobile Internet figures are highly debated but according to a mobile service provider approximately 85% of people use Internet from their phone.
Given these estimates, when doing research on people’s use of online social networks in South Africa, it is necessary to focus on the majority of Internet users. That is, people who connect from their mobile phones and who cannot afford Internet at home.
Two interviewees described how they use online social networks as follows:
“I am on Internet all the time, when I wake up, when I come to school, in between lectures, when I am bored at lectures and when I go to sleep. All the time” (21- years old marketing student).
“I (chat) when I wake up and when I go to sleep. I don’t always have airtime but if the conversation is too good I put more” (27-years old technician at an air-con company).
The university student and the worker differ in their education level, their access to resources and their age group. What the two of them had in common, however, was their level of connection with the social networks that they use from their phone.
In practice, both of them reload their phone when their airtime runs out in the middle of a chat, and do not keep account of how much money they spend when chatting online.
This finding encouraged me to dig more into the possible drivers of behaviour amongst individuals with different cultural and socio-economic backgrounds.
What I discovered was that education levels and engagement in social networks seem to be connected.
Interviewees who had high school but not university degrees, were
Opposite to what I envisaged before the research, people with low access to resources, and less education, spent as much on their phone bill as people who earn more money.
For instance, an unemployed 22-years old who did not finish high-school, had as many devices and spent as much or more money on mobile Internet in a month as a university student.
According to the 22-years old:
“My phone costs me R50 a week, which is a lot but it is ok still. I sometimes use money that I was supposed to spend the following week on airtime but I don’t really stop doing things for doing internet. If I don’t have time for that I still go out” (22-years old, unemployed).
This guy was not the only interviewee who spent more than he planned on mobile Internet. On the contrary, this seems to be a pattern amongst the majority of people I interviewed. What recalled my attention is the fact that they did not accept that they spend a significant amount of time online, despite the fact they are the most frequent users of the social network I was researching.
This shows that engaging with people online is a priority to many, and they do not seem to mind the cost of their phone bill is not necessarily a barrier to their use of social networks.
Meeting people online: a matter of trust
University students I interviewed also engage greatly with social networks and do not keep account of how much money they spend every time they chat. Differing from the less educated group, they distrust meeting people online, and are more selective with the contacts they include in each network. They select a certain network for certain purposes. For instance, they use a network for offline contacts only, this is, people they know and friends. While they use other networks to get in touch with online contacts and new friends.
While less educated people (some finished high school and some did not), openly admitted that they use social networks so that they can meet new people, university students even if this is the case, do not admit doing so.
Students said that social networks are a mean to connect with people they already know, and admit it is unsafe to meet strangers online. This is in line with North American trends, which confirm that social networks are more effective amongst people who know each other (see Danah Boyd).
What does not fit into this trend is the behaviour of some less educated people. In my research, the main users of social networks and not very educated too, aimed at meeting new people. For instance, two non-professional female workers met their current partners through this media, and one of them also was a member of a dating site concomitantly to other social networks. Both of them used more than one social network, and regardless of having a partner at present, they are still frequent users of the network.
They said that chat rooms have rules, so even though they have partners at present, they are still able to make friends and interact with new people online: “I chat to people who want to chat to me, then I have rules”, a 22 year old said. Another interviewee said he’s got a girlfriend but he still likes meeting friends online. He said he never meets them offline, but they exchange pictures of each other.
Interviewees also referred to a certain online social network they use, which makes public their online contacts’ location, similar to a GPS. Knowing this information enhances trust amongst users because they know whether their contacts lie to them or not. Knowing people’s location also makes it easy for them to meet people in their area.
I believe that people are taking chances in meeting others personally because the time I spent observing and talking to frequent online social network users, I gathered some of them felt lonely beforehand. They now have found a way to interact with people without risking too much. They seem to get some satisfaction from online encounters, and for some, this satisfaction is real only when meeting people personally. This encounter may only happen once, but it is enough to make people feel more content.
Because my research is not quantitative I can’t determine if there is a direct relationship between lack of education, loneliness, and the way people use social networks. I can say, however, that the less educated have a different perception of the costs of social networks, and the amount of time they spend connected.
Important topics emerge from this such as possible differences or similarities in the way people use and engage with social networks. Such as the fact that regardless of their cultural or socio-economic background, people who feel alone, fulfil their need for company online. The issue is that not everybody is prepared to handle the pressure and frustration that belonging to a social network may imply.
Ultimately it is worth asking what social networks can do in order to improve people’s lives by regulating sites, and developing new ways of dealing with those who are extremely lonely.
Posted in cultural analysis, Social networks
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The era of the followers: Cultural trends in the use of Facebook
Business anthropologists like myself observe people’s habits and behaviours, and translate these observations into useful insights about their lives, and how they interact with products and brands. Knowing well how people use products at present can contribute to the understanding of future trends.
Lately, I have been asked all sorts of questions regarding future trends in the use of social networks. A common question that has been posed is: what is the future of Facebook? I won’t attempt to give an answer to it in this paper because I don’t think this can be predicted without exhaustive observation of the application’s current use.
The matter I would like to explore, instead, has to do with the social circumstances that have made Facebook the most popular social media at present and, based on this, analyse how people relate with each other through this application.
I believe that Facebook has changed the way individuals interact with each other online and, consequently, offline. This transformation, however, is the result of circumstances that made such a behaviour change possible. For me, the main cause for such a shift is the dissolution of boundaries between the private and public arena at present.
When people join Facebook, they automatically expose themselves to others and viceversa. This act, in a way, makes the network’s members exhibitionists while others become voyeurs. From this viewpoint Facebook is completely public.
I will explain the dynamics of this relationship as follows.
“Stalking” has become socially accepted
Anthony Giddens, a well- known British sociologist, defined modern friendship as “a relationship motivated exclusively by the rewards that the relationship itself offers…In practice and in principle, we are only friends with someone when reciprocity is sustainable within the relationship”.
Taking this definition as a reference point, what happens when friendships take place in the public arena, as it happens on Facebook? What is the nature of the relationships that people are currently having with one another?
I think that Facebook, as it happens with social media platforms, works because individuals share information with one another and this is how they connect. In this sense, reciprocity is necessary for the application to work.
Interestingly, online social rules are not the same as the ones for offline friendships. While some people actively engage with the media and exchange contents with others, expose themselves, and follow other people, there are those who stay aside and let the former group follow them. I argue that this behaviour cannot be considered a friendship, because it excludes the give and take aspect of the relationship.
When I think of changes that social relationships have gone through over the last couple of decades, I believe that if there is a starting point from which this transformation can be understood, it is the barriers that privacy poses to many people, and from which they seem to be liberating.
In the past decades, during the transition from the modernity to what many call post-modernity (term that I prefer to avoid), the boundaries between private and public started disappearing. Whereas before the public arena was the scenario for politics and public opinion where democracy emerged, at present people want to have more control over public issues. Previously, society needed a stronger division between the public and the private arenas so that the State had ownership of matters that now have been privatised, such as services’ provision (telephone companies for instance).
When the transition to post-modernity started happening the individual began focusing on individual topics such as a notion of identity, and the care of the body. Both topics became very popular in social sciences.
It could be said that for some decades up to now we have lived in the era of the individual. This behaviour has been enhanced by a capitalist order followed by globalisation, which have made obvious that individuals choose and have full control over their own lives.
Based on the latest work I have done on social media, and my observations throughout my professional career, I argue that our increasing need to expose our individual and private lives to the public as we do on Facebook, is one of many manifestations of the early days of what I call ‘the era of the followers’. This is an era in which perhaps people feel constrained by privacy, and find pleasure in opening themselves up to others by sharing information about their own lives. By doing so, they are exposed to being followed by others who expose themselves too and so on.
What other people do with such information, and how reciprocal the exchange is, can be discussed and observed further. The point is that this didn’t happen overnight, I argue. This has been the result of people’s empowerment as the division between the public and the private arenas became more vague, and individuals became more concerned with their own lives and bodies.
In this sense, people have not necessarily become less focused on themselves, and more interested in public matters. It can very well mean the opposite. We have become so self-obsessed that we need people to follow what we do and think.
I watch people using Internet at the coffee shop I go to every morning. I pay attention to the sites they visit, what they do when they are there and approximately how long they spend in each site.
The first site they log onto is Facebook, and once they are in it, they go straight to their pictures or their friends’. This is the most obvious way in which I have realised they follow others. The other common activity while they are online is chatting with friends. This activity is combined with Gmail chat too, which is general for people across all age groups.
I have noticed that many of my FB contacts link their status to their tweets, which they update very often, and there is a lot of reciprocation because people comment on each other’s status, which becomes a conversation amongst different participants.
This shows that they have a great interest in telling others how they feel about things, and expressing their opinions about issues. I would even argue that the need to let people know what we think is stronger than the need to know what others have to say, but the one doesn’t work without the other.
It is obvious to me now that the changes we are being part of at present, are nothing new to us. Instinctively we all have a need to connect with others, and communication entails exchanging information with them. For instance, gossiping is one of the oldest expressions of social engagement, so going through other people’s pictures on Facebook is a digital version of this practice.
I refer to stalking in this piece because Facebook effectively triggers our observers’ instinct to a maximum, but this does not mean that the application is responsible for the use we make of it.
A step further in this discussion I started, would be looking at the drivers of the ‘stalking’ behaviour. I still have a lot of questions regarding to what extent individuals control the application and the information they publish. I think that the implications of understanding how this works in the public arena, are quite important and shouldn’t be overlooked.
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Offline social networks influence online behaviour: observations of a digital Anthropologist
“I have a laptop, but I can’t show it to you right now, because my sister has it (do you share it?) Sometimes, we share it but not always. She has it now though. When I don’t have it I go to the Cyber café, at least 3 times a week” (Jose, DJ, 24 years, Angola).
If Jose’s statement is true, his use of the Internet prompts questions that for me go beyond his use of technology and mobile platforms. As an Anthropologist, for instance, I would look at the circumstances surrounding his life, his offline relationships which prompt patterns of consumption, and the main factors influencing his relationship with technology.
These are some trends of offline behaviour that I have gathered in my most recent fieldwork, which relate to the practice of sharing computers identified in Angola.
Internet cafes: offline and online socialization hubs
I spent some time at various shops in diverse areas observing offline social dynamics, and talking to frequent Internet users. While I asked questions about people’s online behaviour, I observed how they actually interacted with each other in real life. This was very helpful in understanding what drove their online behaviour.
The main observations are as follows:
- Internet users’ interaction with digital platforms and social networks is in line with their offline behaviours. Socialisation at Internet cafes, for instance, and practices such as sharing computers influence the contents people search for;
- The more information individuals exchange with each other offline, the more online activity becomes social, as opposed to being exclusively individual;
- Consequently, Internet users are not only communicating with each other via online platforms (instant messaging or social networks), but they socialise primarily offline. In other words, they mimic the offline behaviour in the online world;
- As a result of the above, following, tracking, understanding and paying special attention to practices surrounding technology users’ offline behaviours will be key when developing customised strategies for potential technology users.
- A shared online experience goes beyond functionality. Whilst individuals usually have a pre-conceived idea of what to look for when online, couples recommend each other which website they should visit.
- In general, Internet’s individual use is quite structured, due to budget constrains mainly. Internet access in South Africa is expensive, thus users need to consume information in a period of an hour (approximately), which costs them between R5 and R10. This model varies, provided people are accompanied.
- Couples of friends advise each other which websites they should go on to. In this case offline interaction seems to be enhanced by the time they (the friends) share whilst online. The contents they access, therefore, are influenced by their mutual opinions.
Practical implications: Media for tight social networks
The feeding into mutual online activities at Internet cafes, I argue, makes digital social networks stronger. Couples of friends consulting contents with one another, is an example of how socialisation patterns apply to online social networks similarly to the way in which they do in the real world. In Africa, the social model is communal, as families rely heavily on their members for survival. When talking about technology, they help each other by sharing computers and modems.
Digital interactions amongst people with an Internet connection, on the other hand (wireless or ADSL), presented different socialisation trends. The users became more absorbed in their online activities, while offline interaction was kept to a minimum.
Understanding the difference between individual and social Internet users is crucial in terms of generating content that is relevant in each of these scenarios. While for those who connect from a café, personal encounters enrich their online experience, for users who connect individually it is likely that socialisation is exclusive to the online/mobile space.
A media strategy that addresses a person who only has R5 a day to spend online, who shares content with a friend or a partner, and who probably discusses such a content with someone else, must be different from that developed for an individual whose points of connection with friends, and the rest of the world are multiple.
In South Africa and other African countries, such as Angola, in which the communities’ survival depends on how tight they are, online strategies must find channels that strengthen existent offline connections. Only by getting a good understanding of how offline social networks operate, it is possible to increase the adoption of some digital and mobile platforms that require high levels of engagement.
These findings indicate that offline social networks, depending on their strength, can influence online activities through sharing and exchanging contents. This information exchange reinforces new ways of socialising (online and offline), which must be taken into consideration when generating online content.
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