We put the findings into context, discuss the limitations of our approach and provide avenues for future research into the topic.
Women use Tinder more for friendship and self-validation, while men use it more for hooking up/sex, traveling and relationship seeking. Demographic characteristics and psychological antecedents influence the motives for using Tinder, with gender differences being especially pronounced. The motives of use – hooking up/sex, friendship, relationship, traveling, self-validation, and entertainment – also affect the two forms of self-presentation. We find that self-esteem is the most important psychological predictor, fostering real self-presentation but decreasing deceptive self-presentation. Based on survey data collected via Mechanical Turk and using structural equation modeling, we assess how Tinder users present themselves, exploring at the same time the impact of their personality characteristics, their demographics and their motives of use. This might change the way individuals portray themselves as their authentic or deceptive self. The design of the apps represents a departure from “old-school” dating sites as it relies on the affordances of mobile media. The emergence of Location-Based-Real-Time-Dating (LBRTD) apps such as Tinder has introduced a new way for users to get to know potential partners nearby. Because their migration background forces them to negotiate different social, cultural, and material contexts, our focus on diasporic gay men helps to bring out the issue of context in social media use.
More specifically, we ask, “How do social, cultural, and material contexts affect the ways LGBTQs navigate their selves on social media?” To investigate this question, we analyze in-depth face-to-face interviews with gay men who themselves, or whose parents, migrated to Belgium. Therefore, in this article, we build on the scholarship to further investigate the role of context for disclosing or concealing gender and/or sexual selves online. However, the existing scholarship on social media use by LGBTQs is predominantly anchored in English-language Western contexts and tends to lose sight of the cultural specificities of Internet use. This creates particular challenges for lesbian, gay, bisexual, transgender, and queer (LGBTQ) people, at least those who find it crucial to maintain distinct contexts in which they disclose or conceal their gender and/or sexual selves.
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As noted by boyd, social media are characterized by unique dynamics such as collapsed contexts, implying that one’s distinct offline social worlds meet online. Social media not only create new opportunities but also pose new challenges for the ways people navigate their online selves. Ultimately, the online persistence of the dead helps bring into view a deep ontological contradiction implicit in our dealings with death: the dead both live on as objects of duty and yet completely cease to exist. I situate these practices within a phenomenology of grief that accounts for the ways in which the dead can persist as moral patients, and show how online survival this case illuminates an important difference between persons and selves within contemporary philosophy of personal identity. This raises interesting questions about the persistence of identity when these online profiles survive the deaths of the users behind them, via the practice of 'memorialising' social network profile pages. These profiles extend our practical, psychological and even corporeal identity in ways that give them considerable phenomenal presence in the lives of spatially distant people. Of the many ways in which identity is constructed and performed online, few are as strongly 'anchored' to existing offline relationships as in online social networks like Facebook and Myspace.
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