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?’ 

Column
Change
Christmas survival
7 min read

The shadow under the Christmas tree

Psychologist, Roger Bretherton, offers advice for those who find it challenging to spend time with the family at Christmas.
Part 1 of Unwrapping God This Christmas.

Roger is Associate Professor of Psychology, at the University of Lincoln. He is a UK accredited Clinical Psychologist.

A light green pine tree stands amidst dark green forest and its black shadows
Evgeni Evgeniev on Unsplash.

The Ghost of Christmas cranberries past 

I am haunted by a Christmas ghost. But mine isn’t Jacob Marley weighed down with chains. It’s Nigella Lawson, and she comes carrying cranberries. One merry Yuletide many moons ago, I made the mistake of cooking, thanks to Nigella, what my family largely agree to be the best cranberry sauce ever.  It was easy. I just followed the recipe, and a delicious sauce was born. Unfortunately, I have never been able to repeat the feat. Every year I return to the same recipe, in the same kitchen, with staggeringly different results. Results which my family, who have always been a bit too kind for their own good, insist on eating out of some perverted sense of duty. Over the last half decade, we have basically invented a new Christmas tradition: pop the crackers, don the hats, supress the gag-reflex while consuming the annual plate of silage masquerading as cranberry sauce. 

Christmas is a time for ghosts, and not just the cranberry flavoured ones. It might be the empty chair at the table. It may be the memory of happier times. It could be a year of losses and regrets. But there is a darkness to Christmas that the fairy lights and tinsel can’t quite conceal. There’s a shadow under the Christmas tree that we’d rather not acknowledge.  

For some people the most difficult thing about Christmas is the requirement to spend time with family. It is one of the few times in the year we run the gauntlet of being thrown together for an extended period of time in a confined space with a bunch of people who may not be our first choice of company. We may have a common biology, or a common history, but we may not have much in common beyond that.  

Most Christmases are not haunted by the spooky ghosts that send a shiver down our spine. They’re more often harried by the mundane phantoms of broken promises, unsaid words, and the seething resentments that lie dormant in any group of people with a shared past. Sometimes there is one person we don’t want to be left alone with: the critical mother, the lying ex, the uncle who thinks the governments of the world are a front for a secret cabal of paedophile lizards. Whether they scare us, infuriate us, or bore us- we’d rather steer clear. It’s no wonder that for some of us, Christmas with family is not an appealing prospect.  

To hear some people talk in January, you’d think they’d gone to purgatory for Christmas. All the festive trappings leave them feeling, um… trapped. 

Trapped by the Christmas trappings

To hear some people describe the suffocating sense of confinement they feel when forced to spend time with their family is to be treated to a picture-perfect case study of learned helplessness. This psychological concept became famous following a series of distressing lab studies carried out in the mid-1960s. The experiments involved placing lab dogs in a cage with a wire mesh floor that could deliver painful electric shocks through their feet. For one set of animals the lid of the cage was open – as soon as the voltage was turned on, they leapt over the walls of the cage away from the pain. Other dogs received the same excruciating electrocution treatment, but for them the lid of the cage was closed – no matter how much they tried there was no escape.  

After this initial training, the dogs were then placed in the cage again, but this time the lid was open for all of them. The dogs who’d been trained in the open-lid cage, leaped out and away from the electric shock as they had done previously.  But – and this is the really distressing bit – the dogs who had previously experienced the inescapable pain of the closed-lid cage, failed to move a muscle. Even when they could escape, they didn’t. Freedom from electric shocks was only a short leap away, and yet they lay down and took the pain as if they could do nothing about it. It was a brutal experiment. Even those who conducted it have written about it since with a palpable air of embarrassment. But it birthed the concept of learned helplessness, the idea that we can be conditioned to act as if we can do nothing to change painful situations – even when we can. 

It probably seems a bit much to equate Christmas at home with being electrocuted like an imprisoned dog.  But to hear some people talk in January, you’d think they’d gone to purgatory for Christmas. All the festive trappings leave them feeling, um… trapped.  

 

Even the most dysfunctional families fail to keep it up and lapse into moments of hilarity, peace, or occasionally even love. 

Three thoughts to turn a drama into a crisis

The difference with human beings though, is that unlike dogs, our helplessness is not just conditioned, it is learned and maintained by the way we interpret the world around us. We are not trapped just by what happened in the past, but by how we view the present. There is an unholy trinity of thoughts that are guaranteed to turn the usual family drama into a crisis.   

First, take it personally. Instead of thinking your family (like most families) can be a bit weird and anyone would struggle to get on with them at times, convince yourself that their eccentricities say something really hideous about you. Spending time with these people makes you a worthless, useless, failure – or whatever other creative insights your inner critic has gift-wrapped for you this season.  

Second, make sure you ignore anything good. The thing about being human is that we can’t do anything perfectly. We’re not even very good at being bad. Even the most dysfunctional families fail to keep it up and lapse into moments of hilarity, peace, or occasionally even love. We can be quite good at ignoring these bits though.  

Third, imagine it’s going to last forever. It’s true all good things come to an end. But to be honest, all bad things come to an end too. Our least favourite Christmas gatherings may feel interminable, but they only get worse if we keep telling ourselves, we’re stuck in the land that time forgot.  

These are the three patterns of thought that, more than anything, induce a sense of brain-fogging ineffectiveness at the thought of joining the family at Christmas. If we find ourselves wishing we were somewhere else, or wishing everyone else was somewhere else, we’ve probably succumbed to the three attributions that make up learned helplessness. In more technical language, we see the challenges that confront us as personal, global, and stable. 

And speaking of stables… (yes, I really did just do that). 

When God got a family

Most contemporary scholars now agree that Jesus wasn’t born in a stable, at least not in the way we think of stables. It’s more likely that he and his family were accommodated in a single storey dwelling where the humans slept on a raised section and the animals on the ground. Apparently, it wasn’t even that unusual for a manger to make do as an improvised crib- a bit like those baby carriers that double up as a car seat.  

But putting aside the stables and the mangers for a moment, what we do celebrate at Christmas is the mysterious moment in history when God became human. Not the moment Jesus appeared as a human-being-in-general floating ethereally above the global population, but the moment God became a specific human being. Developmental psychologist Donald Winnicott once said: there is no such thing as baby. He meant that to be born is to be thrown into a context we did not choose for ourselves. We emerge into the world as the product of a complex biological and social network, in which we are embedded, and without which we would not survive. The family that is currently doing our head in, is the family without whom we would not have a head in the first place. So, when we sing sweet carols to the baby Jesus, we’re actually celebrating the moment God got a family. 

Even more than that, to have any family is to have, specifically, your family. To be human is to be specified. You are this person, in this body, in this place, at this time, in this culture, in this family… this Christmas. There is no other You available other than this. When learned helplessness gets the better of us, we can succumb to the illusion that we would have been better if we’d emerged from some other family, any other family. We can be so lost in the dream of the family we don’t have that we fail to see the family we do.  And in doing so, we deprive ourselves of the freedom and triumph that come when skilful adults respond to challenging situations.  

So, this Christmas how about trying on a few new beliefs for size? You belong to your family, but they don’t define you. They may be your history, but they don’t have to be your destiny. Your time with them won’t last forever, but you may regret it if you don’t make the most of it while it lasts. They may be painful, but there are still moments of goodness to be found in their company.   

In part two, we’ll think about just what those good things might be.