IRC-Galleria

What does it mean to be "local" when an eBay trader's shop window is closer to you on your laptop than the independent clothing business down the street? Who has a more multicultural experience: a child attending school in Brick Lane or a Shropshire gamer playing Minecraft among children from all over the world?
Globalisation is not a new phenomenon, but its implications are essential now. The internet has hastened the trend toward total, immersion connection, and it now affects every part of our life. As more of us spend time online, our sympathies toward people become more convoluted. This type of digital globalisation is breaking down geographic, cultural, and economic borders. This has advantages in that it shifts our generation's norms, attitudes, and views about how we should organise and demonstrate solidarity. We may feel more connected to our online buddies in distant nations than to the folks with whom we share our real space. At the same time, the disintegration of familiar or customary limits causes anxiety to spread. We crave a sense of belonging that can't be satisfied by global connectivity.

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This level of interconnectedness has both advantages and disadvantages. It allows individuals to crowdsource data to aid cancer research, but it also allows us to outsource production to "digital sweatshops[1], where people are paid a few pennies for jobs as simple as comparing web pages. Many vocations, from assembly line workers to secretaries, are becoming obsolete as a result of technological advancements. Simultaneously, the internet provides us with the infrastructure we need to market, distribute, and manufacture goods and services for next to nothing, as well as creating new employment ranging from data scientists to digital creators.

While young people face the challenges and opportunities of digital globalisation, the expectations our parents instilled in us during the New Labour era — being able to obtain a degree, a well-paid job, and a home of our own — are out of reach for the vast majority of us. Over two-thirds of 30-year-olds had achieved these adulthood benchmarks 50 years ago. Those figures have nearly halved in recent years.

Meanwhile, the welfare state — the social institution that aided our parents' generation in achieving their goals — is failing to help people cope with, let alone shape, the changes we're witnessing. Our schools are compelled to focus on either getting us into a university we can't afford or helping us become marketable in dwindling jobs. The state's housing assistance or equity loans hardly cover the cost of rising rent or mortgage payments. The job centre is more concerned with keeping people off benefits than with placing them in jobs.

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Its ideas of solidarity do not fit into the contemporary digital globalisation economic system, which favours transactional reciprocity — "I will (only) help you (if) you help me (first)" — as represented by online platforms where you earn points for doing good that you can then redeem for prizes.

Because these systems have only recently adapted the functionality available to them, such as online currency exchange, they are now transforming acts of solidarity that we would not have considered into transactions that frustrate us when we do not receive the equivalent value of the exchange back in return.

However, they believe that by using the same tactics used by internet giants like Facebook to link individuals, they can develop ex nihilo communities and encourage people to share.

According to new study from Ipsos Mori, our generation is the least favourable of any social state redistribution. Perhaps the reason institutionalised solidarity no longer appears viable is that our needs are represented in such a unique way that connecting them through an interface like the welfare state, which was supposed to bring people together around common "social evils," is difficult.

What good is a job centre when you're competing for a zero-hours contract in real time? What's the point of the welfare system if it strips you of your last vestiges of dignity, compared to payday lenders who offer you cash with no strings attached? What good is social housing if you're not planning on staying in the area for more than a few years?

With all of this in mind, why would our generation put their emotional investment in the welfare state, a concept that they didn't even help develop and that neither empowers nor equalises them?

Even the concept of solidarity, not just the "right to be forgotten," but also the "right to be indifferent," could be interpreted as infringing on people's sense of individual liberty. We've grown up in a world where everyone has "human rights" to follow their own interests. On the other hand, we hold people personally responsible for whatever happens to them.

Our levels of interpersonal trust are brittle as a result of these changes, with less than half of our generation trusting strangers. This means we rely on weak links, which increases the likelihood of social friction because we are more likely to perceive a lack of reciprocity with those with whom we live or work. Fear can arise as a result of insecurity. We become "benefit chauvinists" when we feel threatened by our social status and desire to limit the assistance given to those who are less fortunate. We can even believe, as Agata Pyzik argues in "Poor but Sexy," that "if you don't exploit, you'll be exploited."

Digital globalisation enhances our fear of sliding down the social ladder, of the "other" that we believe is pulling us off it, now that we can see what individuals around the world are accomplishing in real-time. We may be gaining the collective wisdom of our friends on how the world works by checking our Facebook posts. However, the algorithms that govern how Facebook and other platforms function mostly serve up content that already matches our preferences and viewpoints. This inclination toward homogeneity creates'safe bubbles,' in which our perspectives on the world are narrowed by a lack of diversity. Theorist Zygmunt Bauman argues in Liquid Modernity that the more individuals who live in a protected cocoon devoid of opposing thought, the "harder it is to feel at home in the presence of strangers, the more frightening the difference appears, and the deeper and more profound is the anxiety it produces."

Despite this, the fragmentation of our social compact into individual transactions has resulted in the emergence of community-based forms of resistance. We share a need for belonging that the fluidity of digital globalisation does not provide, whether it's "lifestyle hackers" self-organizing at the edges of the economy, "reluctant radicals" moving to the edges of the political spectrum, or even "otherkin communities reinventing their identities as mystical creatures."