“It's just a technological version of us”: Three‐generation family WhatsApp groups in Israel
| Published date | 01 October 2024 |
| Author | Galit Alkobi,Natalia Khvorostianov |
| Date | 01 October 2024 |
| DOI | http://doi.org/10.1111/fare.13023 |
RESEARCH
“It’s just a technological version of us”: Three-
generation family WhatsApp groups in Israel
Galit Alkobi | Natalia Khvorostianov
Communication Study Department, Ben
Gurion University of the Negev, Beer-Sheva,
Israel
Correspondence
Natalia Khvorostianov, Department of
Communication Studies, Ben-Gurion
University of the Negev, P.O.B. 653, Beer-
Sheva, Israel.
Email: nataliak@bgu.ac.il
Abstract
Objective: This qualitative study analyzes communication
practices, roles, and rules developed by family members
while participating in a three-generation WhatsApp family
group (WFG).
Background: Although instant messaging applications such
as WhatsApp have become increasingly popular with fam-
ilies worldwide, study findings of the digital family forma-
tion process, roles, rules, and family communication styles
have remained fragmented. Combining the rich familism
ideology with technological skills makes the Israel digital
family a good study case.
Method: We conducted 43 semistructured interviews with
WFG participants representing three generations of Jewish
Israeli families.
Results: All WFGs were organized in the form of a three-
generation family tree, including one or a couple of older
people in the core and a significant number of their youn-
ger relatives in the upper tree levels, where WFG member-
ship was used as a marker of family belonging. WFG
members played roles of kinkeepers, flickerers (rarely com-
menting participants), and silent warm experts. WFGs
used two rules for communication—problematic discourse
avoidance and exaggerated writing style—and two strate-
gies for enforcing those rules—temporarily excluding rule
breakers from the general group or ignoring messages of
offending participant(s).
Conclusion: Maintaining the WFG is not a single initiative
but a collective, well-coordinated endeavor of all family
generations, which helps to include grandparents in the
digital family, gives WFG participants a sense of family
belonging, and reproduces the image of the untroubled
family.
Implications: The research findings can be helpful for edu-
cators, family therapists, social workers, and social policy
Received: 5 June 2023 Revised: 30 October 2023 Accepted: 29 December 2023
DOI: 10.1111/fare.13023
© 2024 National Council on Family Relations.
Family Relations. 2024;73:2863–2881. wileyonlinelibrary.com/journal/fare 2863
professionals. Moreover, the study’s results can benefit
families who want to open WhatsApp family groups.
KEYWORDS
digital family, family communication, instant message apps, Israel,
WhatsApp family groups
INTRODUCTION
Following Galvin (2006; Galvin et al., 2015) and Lim (2016), we define a family as a communi-
cative process whereby a relational culture is constantly created, sustained, re-created, and
redefined—both face-to-face and through the mediation of technology (Lim, 2016). According
to this approach, communication is a central process through which people construct and main-
tain themselves as a family through ongoing interactions and discursive practices through fam-
ily boundaries, roles, rules, narratives, and rituals defined and redefined. For instance, by
interacting together as a family, people differentiate themselves from nonfamily members,
thereby constructing a definition of themselves as “family.”To some extent, all families rely on
discourse to construct their identities and boundaries along with blood and law (Galvin
et al., 2015). Family members use communication strategies through which they maintain a
sense of family identity and ties, such as naming, discussing, narrating, and ritualizing. They
similarly use communication strategies to dissolve or reject family ties, such as labeling,
explaining, delegitimizing, and rejecting. Such actions must be reflected in deliberate, patterned
behavior over time (Galvin, 2006).
The advancement in broadband communication technologies offers a great variety of
devices and applications that have been used to keep families whole. For instance, WhatsApp,
an instant messaging (IM) service owned by Meta has been adopted by many families as a com-
munication tool (Rego, 2021; Taipale, 2019). Its use is prevalent in Brazil, Germany, India,
Indonesia, Israel, Italy, Netherlands, Spain, Russia, Turkey, and other countries. As of
September 2022, WhatsApp had over 2.4 billion users globally (Iqbal, 2024), outpacing instant
messengers like iMessage, WeChat, Telegram, Viber, LINE, Signal, and others. Malaysian
(Kamal et al., 2014), Italian, Slovenian (Taipale, 2019), Finnish (Hänninen et al., 2021;
Taipale, 2019), Spanish (Rosales & Fern
andez-Ardèvol, 2016) and Swedish (Eklund &
Sadowski, 2023) users, older and younger, reported that their participation in a WhatsApp fam-
ily group helped them to bridge distances, reconnect, and maintain intergenerational closeness,
and to refresh and reactivate family relationships. In this paper, we present the Israeli Jewish
family members’experiences and practices of maintaining a three-generation WhatsApp family
group (WFG) by defining boundaries, using communication rules, and assigning roles.
BACKGROUND
IM affordances for families
Digital technologies have expanded communication opportunities for families who use them.
Many of their affordances, possibilities offered by technologies and demand and interpreted by
users (Colom, 2022), can be used in a family context. For example, its organization into closed
groups allows privacy (Taipale, 2019). End-to-end encryption makes it impossible for anyone
other than the sender and receiver to read or access. In addition, because IM is an indirect
medium, users can engage in intimate discourse without enduring the embarrassment and anxi-
ety of face-to-face and voice discussions of complex topics (Karapanos et al., 2016).
2864 FAMILY RELATIONS
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