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
Hospitality
6 min read

“We’re amongst everybody.” The novel communities serving London

The city's intentional communities live in, and love, particular places.

Robert is a journalist at the Financial Times.

 

A man stands in a relaxed way on the doorstep of a brick building.
Mark Bishop at HOP East.

Mark Bishop has an unusual view from his home in Stepney, east London, at Friday lunchtimes. Because the nearby Stepney Shahjalal mosque has insufficient space for worshippers at its busiest weekly service, neighbouring Shandy Park turns into an impromptu outdoor worship space. For the main Friday service, more than 500 men alternate between standing and kneeling in prayer in the open air. 

The scene has seized the attention of Bishop, an ordained Church of England priest, because his home is the House of Prayer for East London (HOP East), a community that he and Carrie, his wife, founded in 2023. From its base in Faith House, built as a 19th century mission outpost on the edge of Shandy Park, it is seeking to bring the power of Christian prayer to the same area. Bishop and Carrie live at HOP East with their children and another couple. 

The community is one of multiple Christian “intentional communities” worldwide engaged in concerted efforts to develop new forms of monastic or communal living to minister to an increasingly secular world. The trend has had particular attention in the UK because of the decision of Elizabeth Oldfield, a Christian writer and podcaster, and her husband to live in an intentional community with another couple. In Germany, Johannes Hartl 20 years ago in Augsburg founded a community called the House of Prayer where there is always at least one community member praying, 24 hours a day. 

HOP East was partly inspired by Hartl’s community. The Stepney community shares with many other Christian intentional communities both a strong sense of ministering to a particular place and a focus on the importance of prayer. As well as the residents, there are a growing number of non-resident members who regularly come to Faith House for prayer, worship and to eat together. 

The open-air prayer highlights both the contrast between HOP East and its many non-Christian neighbours and their shared commitment to prayer, according to Bishop.  

“We’re amongst everybody, to be good Christian neighbours,” he says. 

Kirsten Stevens-Wood, a lecturer in Cardiff Metropolitan University’s school of education and social policy who has a research interest in intentional communities, says Christians have a particular affinity for communal living. 

Stevens-Wood points out that sociologist Rosabeth Moss Kanter – better known for her later management writing – concluded after researching intentional communities that Christianity’s mixture of shared commitment and rituals was highly compatible with communal living. 

“It enables communities to be more stable and endure longer periods of time,” Stevens-Wood says. 

New communities such as HOP East coexist with the survivors of previous waves of idealism about communal living. In the UK, they include Northern Ireland’s Corrymeela Community, which seeks to heal the polarisation caused by the political conflict in the region. Bishop himself was born in the Lee Abbey community in Devon, a Christian community linked to Anglicanism founded after the second world war. 

The London outpost of Lee Abbey runs a hall of residence for international students in Kensington, on the other side of London from HOP East. 

“They definitely come in waves,” Stevens-Wood says of intentional communities. 

HOP East’s focus on prayer is manifested in multiple ways, according to Bishop. They include a commitment for members to say the Lord’s Prayer daily at noon, wherever they are, and to engage in “prayer-walking” – praying in the streets as they walk along them. 

“To our Muslim neighbours, it really helps to be more serious about how we pray, because they’re really serious about prayer,” Bishop says. “This is very much a neighbourhood where prayer is strong.” 

He and Carrie had long felt a calling to pray for London and East London in particular before setting up HOP East, he says. 

“We began, out of lots of different activity, to ask a question: ‘What would it look like to form a community as an expression of church?’” Bishop recalls. “We’re a new monastic expression. We’re living out, working out a rule of life and other things that might define what a new monastic community is.” 

Members of the community range in age from school-age children to older, retired people, Bishop says. He describes the community as “both gathered and scattered”, with only a few of the community members living in Faith House. 

But he says living in a relatively small number of East End neighbourhoods – including Limehouse, Mile End and Shadwell - unites them. 

“Everybody else has a level of proximity to us,” Bishop says. 

The points of contact between apparently contrasting communities are clear visiting the imposing Kensington townhouses owned by Lee Abbey London. 

Sue Cady, Lee Abbey London’s chaplain and deputy director, says the site is home to 150 international students and around 25 team members who form the community on the site. 

The students living at Lee Abbey London are mostly not Christians while the team members who serve them make up the community. Team members consist of a small core of longer-term workers like Cady and one-year volunteers who are single and share rooms. While Cady would like to welcome more British volunteers for the one-year positions, nearly all at present come from overseas on charity worker visas. 

Cady shares with Bishop the sense that a place where Christians live and pray together is special. Lee Abbey London expresses that partly by training up a new generation of Christian leaders, she says. 

“The young Christians are being grown and developed and then after their year with us they’re going all over the world as stronger Christians, grown in discipleship and leadership,” Cady says. 

She is also clear that the life of the community affects the students. 

“Our mission field is the international students, who are really open about UK life and asking us questions about our faith and the difference our faith makes to us,” she says. “They notice something very different about us that’s peaceful and kind.” 

At the heart of both communities, however, is a sense that prayer is a vital, sustaining, communal activity. 

For Cady, that manifests itself in Lee Abbey London’s distinctive atmosphere compared with other halls of residence. 

“People comment on the sense of God’s peace and God’s presence here, which I think is due to the fact that our team worship and pray daily for the residents that live here, and that the majority of our team are on gap years themselves,” she says. 

At HOP East, meanwhile, prayer is partly a manifestation of the members’ practical desire to help impoverished and disadvantaged people in their area. Community members pray for the area’s many refugees and those working with them, for victims of modern slavery and for many other social causes. 

However, the pledges to engage in prayer-walking and saying the Lord’s Prayer daily reflect Bishop’s conviction that prayer is a sustaining activity regardless of any practical need. Bishop insists prayer is a vital part of relating to God, of mission and ensuring people have opportunities to encounter the love of Christ. 

“We always try to remind ourselves… that prayer is always worth it, in and of itself,” he says. “We’re really aware of a hunger in this cultural moment we find ourselves in for healthy spiritual practice.” 

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