Why neurodivergent birthdays can feel so complicated

Essy Knopf neurodivergent loneliness
Reading time: 2 minutes

For many people, birthdays are about celebration. But for many autistics and ADHDers, they can also become reminders of how fragile connection can sometimes feel.

A birthday is rarely just about getting older. It’s about belonging. About having people to mark the occasion with. And when your relationships have often been transitory, inconsistent, or shaped by years of masking and social exhaustion, birthdays can bring complicated emotions to the surface.

Many neurodivergent people grow up feeling like outsiders. Some prefer solitude because social interaction is draining. Others want connection deeply, but struggle with social anxiety, fear of rejection, or the exhausting pressure to perform neurotypical social norms.

Then there’s friendship drift—the phenomenon where relationships fade once the shared environment that held them together disappears. School ends. Jobs change. People move away. Communication slowly becomes less frequent until one day you realize someone important is no longer part of your life.

This experience isn’t exclusive to neurodivergent people, but it can feel especially intense for those of us who already struggle to find a sense of community or social ease.

That’s where neurodivergent loneliness can hit hardest.

Birthdays can become reminders of the people who used to be there. The friendships that faded. The community you wish you had. Or the version of yourself that believed connection would someday become easier.

At the same time, many neurodivergent people genuinely need solitude to recharge. That tension—wanting connection while also feeling overwhelmed by it—can create a confusing emotional push-pull that others may not fully understand.

But birthdays don’t have to look conventional to be meaningful.

Essy Knopf neurodivergent loneliness

Sometimes celebration is quiet. For example: a favorite comfort meal, a walk in nature, time spent with one safe person, or a peaceful evening without demands or masking.

That still counts as celebrating your life.

If birthdays feel emotionally complicated for you, you’re far from alone. Neurodivergent loneliness is real and shaped by experiences that often go unseen by others.

What has your experience with birthdays been like? Have they felt joyful, lonely, overwhelming, or all three at once? Share your thoughts in the comments.

Why explicit communication matters in neurodivergent relationships

Essy Knopf explicit communication
Reading time: 2 minutes

A lot of relationships slowly break down because crucial conversations never happen.

Needs go unspoken. Expectations remain unclear. Hurt feelings are sensed but never addressed, while frustration and emotional distance build beneath the surface.

This can be especially true in neurodivergent relationships, where communication styles may differ significantly. One person may communicate directly and literally, while the other relies more on tone, implication, or indirect emotional cues.

As a result, both people may believe they’re being clear while still misunderstanding each other completely.

This dynamic is often linked to what’s known as the double empathy problem: the idea that communication breakdowns happen both ways between neurodivergent and neurotypical people, rather than one person simply “failing” socially.

For many neurodivergent people, conflict itself can feel overwhelming. Fear of rejection, criticism, or emotional invalidation may lead us to avoid difficult conversations altogether. We might people-please, withdraw, or hope the tension simply disappears on its own.

But unspoken problems rarely stay small.

This is where explicit communication becomes so important. Saying things clearly and openly can reduce confusion and prevent resentment from growing in the background.

Sometimes that means saying:

  • “When you went quiet earlier, I started worrying you were upset with me. Was that the case?”
  • “I’m sensing tension between us, and I’d rather talk about it than make assumptions.”
  • “I need clearer communication right now because I’m struggling to read between the lines.”
  • “When plans change suddenly, I feel anxious and disconnected. Can you give me more warning next time?”
  • “I know you may not have intended it this way, but I felt hurt by what happened.”
  • “I’m feeling emotionally overwhelmed and need reassurance that we’re okay.”
  • “Can we talk about what each of us expects here instead of assuming we’re on the same page?”
  • “I’m avoiding this conversation because I’m scared of conflict, but I still think it’s important we have it.”

These conversations may feel vulnerable, especially if past experiences taught us that honesty leads to conflict or shame. That said, vulnerability also creates the possibility for understanding and repair.

Essy Knopf explicit communication

Through explicit communication, we can create enough clarity and safety that both people feel seen, heard, and emotionally understood.

Healthy relationships likewise often depend less on mind-reading and more on the willingness to communicate openly and compassionately. The conversations we avoid are sometimes the very ones that could bring us closer together.

Have you experienced communication mismatches in relationships?

Why neurodivergent people often struggle with attachment

Essy Knopf neurodivergent attachment
Reading time: 2 minutes

For many neurodivergent people, relationships can feel confusing, intense, or emotionally exhausting. We may crave closeness while also fearing rejection, criticism, abandonment, or emotional overwhelm.

Often, this begins early in life.

Growing up autistic or ADHD in a world that doesn’t always understand neurodivergence can leave lasting emotional impacts. Repeated experiences of invalidation, exclusion, bullying, or inconsistency can shape the way we connect with other people. Over time, this may contribute to insecure attachment patterns.

Some people become anxiously attached, constantly seeking reassurance and closeness. Others become avoidant, learning to rely only on themselves because connection no longer feels emotionally safe. Some experience a mixture of both.

This can create painful relationship dynamics. For example, an anxiously attached person may repeatedly pursue emotionally unavailable partners, mistaking the emotional highs and lows for genuine love or connection.

But emotional intensity is not the same thing as emotional safety.

The encouraging reality is that attachment can change. Healing is possible through what psychologists sometimes call “earned secure attachment,” developing a stronger sense of trust and safety through positive, consistent relationships over time.

And those relationships don’t always have to be romantic.

Essy Knopf neurodivergent attachment

For many neurodivergent people, healing starts with a therapist, a close friend, a family member, or even a pet. Animals especially can offer a form of connection that feels steady, accepting, and emotionally grounding.

Consistent care matters. Safe relationships slowly teach the nervous system that connection does not always lead to shame, abandonment, or rejection.

Those experiences cumulatively can reshape how we relate to ourselves and to others.

Healing neurodivergent attachment wounds doesn’t happen overnight. But with enough safe, supportive experiences, it is possible to feel more secure, connected, and emotionally grounded in relationships.

Have you had a person—or even a pet—who helped you feel safer and more secure over time?

Neurodivergent social fatigue: The pain of wanting connection and needing solitude

Essy Knopf neurodivergent loneliness
Reading time: 4 minutes

There’s something gutting about seeing friends gather without you, even when you know you would’ve struggled to be there.

Maybe you were already drained. Maybe the setting would’ve been too loud, too bright, too unpredictable. Maybe you knew it would take days to recover. And still, when no one asks if you want to come, it stings.

That sting isn’t about the party itself. It’s about not being seen. Not being remembered.

Sometimes, when an invitation does arrive, a different kind of discomfort shows up. You feel dread creeping in. You start bargaining with yourself: could you go for just an hour? Could you make it work somehow?

The guilt of wanting to decline battles the fear of missing out. You want to be part of things. You want to say yes. But you also know what it’s going to cost.

This kind of tension wears you down. Invitations start to feel more like pressure than possibility. You wonder if saying no too often means people will eventually stop asking.

And when they do, you tell yourself you saw it coming. But it still hurts.

This is a core feature of neurodivergent social fatigue: the emotional conflict between desire for connection and the protective pull of solitude.

When Socializing Costs More Than It Gives

For many autistic and ADHD folks, socializing isn’t just showing up and having fun. It’s navigating complex terrain: planning, scripting, adjusting, and recovering. It’s effortful. Sometimes deeply draining.

Days in advance, the mental logistics begin. What’s the lighting like? Who’ll be there? What will I say? Will I have to explain why I’m not eating what everyone else is?

Once you arrive, sensory input starts to pile up. Bright lights, background chatter, music layered over conversation. You feel your nervous system go into high alert.

You smile. You laugh. You nod at the right moments. But internally, you’re juggling a dozen tasks at once. This is the side of neurodivergent social fatigue that others often don’t see.

And then comes the crash. The mask comes off. You lie still. You cancel plans. You fall into a loop of analyzing every word you said.

This is the hidden cost of connection. One that builds over time. And one that leaves you feeling like the “you” people see isn’t the whole you at all.

Feeling Left Out of Things We Didn’t Want to Attend

You see the photos: dinners, parties, spontaneous hangouts. Everyone smiling, shoulder to shoulder. And it hits—hard. This is what makes social comparison so dangerous.

You likely wouldn’t have gone. But no one asked. And that absence feels loud.

You try to reason with yourself. You remember all the events you turned down. All the times you needed space more than company. And yet, your heart still aches with loneliness.

That ache is familiar to anyone who’s lived with neurodivergent social fatigue. The pain that you weren’t thought of. That you don’t belong in the same way others do.

The Middle Place of Half-Belonging

There’s a quiet, hard-to-name place where many autistic and ADHD people live; a space between isolation and inclusion. You’re not totally alone. But you’re not fully held, either.

You have friends. You care about people. Some care deeply about you. But you still feel slightly out of orbit, like you’re never quite central in anyone’s world.

You’re rarely the first person someone calls. You don’t get added to the spontaneous group chat. If you don’t initiate, things often just
 don’t happen.

So you become the one who plans. Who checks in. Who coordinates based on your bandwidth. It gives you a measure of control, and also reminds you of how little comes your way unless you ask.

When you stop reaching out, the quiet that follows feels unmistakable.

That quiet feeds into the sense that your social needs are inconvenient. That your boundaries are too high-maintenance. That others are happy to include you, but only if it’s easy.

This is a subtle, but deeply felt part of neurodivergent social fatigue: the slow accumulation of near-invisible reminders that your presence is optional. That people enjoy you, but don’t depend on you. That you’re liked, but not always remembered.

And somehow, almost-belonging can feel more painful than being entirely on your own.

Essy Knopf neurodivergent social fatigue

Making Peace with the Contradiction

Some days, connection feels worth chasing. Other days, the idea of texting back or being “on” for anyone feels impossible.

Your needs shift. Your energy changes. And your ability to tolerate discomfort doesn’t always line up with your desire for closeness.

There’s nothing wrong with you for needing space. There’s nothing wrong with you for wanting closeness, either. These aren’t failures. They’re just your reality.

For those living with neurodivergent social fatigue, one of the most healing practices can be this: letting both truths exist. “I’m sad I wasn’t there.” And also, “I needed to stay home.” Both are real. Both matter.

Sometimes peace comes through small, manageable bridges: quiet hangouts with one trusted person, short calls with a friend who doesn’t need small talk, messages exchanged at your own pace.

You begin to build a rhythm that honors your nervous system, without giving up on connection entirely.

And slowly, maybe, you stop chasing the idea of a perfectly fitting social life. You start noticing what feels good, even if it doesn’t look like everyone else’s version of “normal.”

Final Thoughts

Living with neurodivergent social fatigue means constantly balancing between craving connection and preserving your energy. That’s a heavy emotional lift—especially when the world moves faster, louder, and more casually than you do.

If you’ve felt like you’re always the one adapting, adjusting, bracing, you’re not alone.

You’re doing the best you can to meet your needs while still showing up. That deserves recognition. That deserves care.

Imagine how much gentler life would feel if people understood this. If “no” didn’t mean goodbye. If solitude wasn’t taken personally. If invitations came with room for nuance.

We’re not fully there yet, but by talking about this contradiction, by honoring our limits and longings side by side, we inch closer to the world we need.

So if you’re navigating neurodivergent social fatigue—if you’re walking that thin line between connection and protection—I see you. And your way of being in the world makes complete sense.

Have you wrestled with the challenge of neurodivergent social fatigue in your own life?

Why modulating, not masking is key to neurodivergent social success

Essy Knopf autistic social success
Reading time: 4 minutes

Achieving social success as a neurodiverse (ND) person isn’t necessarily about mastering certain skills. At its essence, it’s about bridging the neurodiverse-neurotypical (NT) communication divide.

This divide stems from the fact that NTs often demand that NDs observe and conform to social norms. Some even demonstrate ableist privilege by painting ND approaches to communication as somehow lacking or inferior.

Rather than treating difference as a source of enrichment, they reject and punish NDs. This attitude stems from a deficit-based approach, which involves focusing on the apparent shortcomings of NDs rather than our strengths.

A strengths-based approach acknowledges that many NDs are endowed with unique qualities that can actually help us shine in many social contexts. 

Autistic social strengths

Here’s one example of unique ND strengths. Autistics are widely recognized to be hyper-systemizers, interested in learning and mastering the complexities of our world. Marrying this thinking with one of our “special interests” can actually make us super interesting conversation partners.

For example, our extensive knowledge of these topics and our enhanced powers of analysis allow us to discuss topics in great detail. Many of us are exceedingly eloquent, sporting rich vocabularies and speaking with surprising exactitude.

We autistics are renowned for being truth-tellers and straight shooters who are compulsively honest about our thoughts and feelings. We bring an authenticity to our interactions that many NTs find refreshing. (Assuming we don’t feel compelled by society to mask.)

Autistics can challenge social conventions in other positive ways. For example, we prefer not to speak in subtext. We don’t infuse our communication with secret meanings, so as to avoid confusion or misunderstanding.

We also inherently trust others, taking them at face value and believing their stated intentions rather than ascribing hidden motives.

Social challenges

But there are some downsides to operating outside of the bounds of social convention. 

Many NDs know what it’s like to unwittingly say something that is insensitive, inappropriate—or outright offensive—only to receive a swift rebuke from an NT.

In such instances, many NTs will condemn our behavior and even shun our company. These reactions can leave NDs feeling misunderstood, attacked, excluded, and abandoned. 

Realizing that we may not always be treated with grace, we remain perpetually on guard, ears pricked in anticipation of criticism. 

In some cases, we may even go on the defensive, thus deepening the relational rupture. 

In others, we shut down and withdraw. When a world of pain can be just one interaction away, it is easier to absent oneself, internalize others’ criticisms, and self-stigmatize.

An overprotective reaction makes sense—at least initially. But what starts as adaptive quickly becomes maladaptive, at least when it comes to achieving autistic social success.

Socially shapeshifting, or “masking” in order to present a version of ourselves that is more acceptable to NTs means stymying spontaneity, swallowing our emotions, and stuffing our authentic selves out of view.

Worse still, when we withdraw, we deprive ourselves of opportunities to build and refine our social skills. And it prevents others from getting to know our true selves. 

Ruptures happen

What’s important to recognize here is that misunderstanding and conflict play out in all relationships, whether NTs or NDs are involved.

Years ago, a friend offered to make some tea for me. As he didn’t have a kettle or a stovetop, he proposed microwaving my water instead.

While my friend saw this as a convenient solution, something about the idea of blasting water with microwave particles rubbed me the wrong way. So I expressed my discomfort, suggesting we skip making the tea altogether.

Rather than listening and respecting my request, my friend decided he would try to persuade me to agree. Drawing upon his background in physics, he explained in great detail the mechanics behind the microwave. 

When I again declined his offer, however, my friend grew angry, telling me I was just “choosing to be stupid”. But what he failed to understand was that my initial refusal was rooted in fear and anxiety.

The breakdown in our communication began when my friend decided the remedy for this fear and anxiety was logic. When logic didn’t work, he concluded that I was stubborn and illogical.

As an autistic, I have often resorted to logic instead of empathy. This is of course not to say we are wholly incapable of it, an incorrect charge that has been leveled against autistics in the past.

But what strikes me most about this story now is that while I was hurt by my friend’s allegation, I understood where he was coming from. As our minds functioned in similar ways, I inferred (correctly, I believe) the source of his frustration, but also his ultimately good intentions.

Had I been NT however, the case might have been quite different. Rather than absorbing my friend’s words in thoughtful silence, I might have lashed out at him or stormed out of his apartment.

The double empathy problem

Previously, it was believed that autistic individuals suffered from “mindblindness”, the inability to understand others’ thoughts, emotions, and intentions.

Researchers believed “mindblindness” impaired autistics’ social cognition, resulting in behaviors that are potentially inappropriate, insensitive, or offensive to NTs, and inhibiting autistic social success.

They now acknowledge however that the reality is much more complex; that mindblindness may in fact be a mutual phenomenon, what is referred to as the double empathy problem.

This concept acknowledges that both autistics and neurotypicals experience mindblindness when it comes to reading one another correctly. It goes a long way to explaining the source of the struggle many autistics—and ADHDers—face in social contexts.

And it demonstrates that the difficulty people experience communicating across the NT/ND divide is mutual. Neither NDs nor NTs bear full responsibility for misunderstandings.

It follows, therefore, that the onus is on both parties to do what they can to bridge this divide.

Modulating, not masking to create ND social success

In a series of subsequent posts, I will discuss a range of ND behaviors I myself have exhibited. 

I acknowledge these behaviors have on occasion been a source of misunderstanding and conflict during social interactions with NTs. But I want to stress that my focus here is not problematizing ND behaviors, but rather problem-solving the resulting communication breakdowns. 

For this reason, I will refer to these behaviors as “challenges”, while presenting some “alternatives” that fellow autistics may consider engaging in, as they see fit. 

These alternatives represent hard-won lessons from many years of personal struggle. They are not concerned with “masking” one’s autistic identity or interests; their focus instead is “modulating” one’s conduct. 

Modulation—that is, selective and strategic presentation of the self—is a practice all individuals engage in during everyday interactions. Modulating helps to win the acceptance of others while bolstering an atmosphere of mutual understanding and respect and preserving social order.

In my experience, NTs have an easier time modulating than we do as NDs, given our unique neurology.  But I’m a firm believer that with enough observation and practice, we can match—and even exceed—our NT peers in this regard.

Don’t avoid social mistakes as a neurodivergent. Lean into them.

Essy Knopf autistic hypervigilance
Reading time: 6 minutes

Neurodivergent (ND) hypervigilance—that is, always being on the lookout for danger—involves the careful observation of neurotypicals (NTs) in an attempt to appease or minimize their negative reactions.

It’s a common response to having to navigate social interactions with NTs; interactions governed by complex and unspoken rules.

Should we fail to follow these rules—inevitable, given they’re never directly explained to NDs—we’re often punished.

NTs may label our remarks and behavior as odd, tangential, patronizing, confusing, incomprehensible, inappropriate, or excessive.

They’ll tell us we came off harsh or insensitive or that we’re being too critical. They may even accuse us of playing dumb or showing off.

Misunderstandings such as these however are not solely the responsibility of the ND. NTs also play a part, as has been argued by researchers who support the double empathy problem theory.

And yet the blame more often than not gets laid at the ND’s door. Blame however does not teach skills. Rather, it imbues NDs with an unhealthy paranoia.

So much so that we end up spending our days watching every little thing we say and do, for fear we might unwittingly offend someone.

Living in shame-prone cultures

This paranoia is a direct product of the fact we live in what author BrenĂ© Brown calls a “shame-prone” culture.

In “shame-resilient” cultures, Brown argues, self-worth is unconditional, thereby enabling us “to be vulnerable, share openly, and persevere”.1

In shame-prone cultures, however, leaders and other authority figures “consciously or unconsciously encourage people to connect their self-worth to what they produce”.

This link between self-worth and productivity stems largely from capitalism, and drives people to behave in ways that are “small, resentful, and afraid”.

A classic example of this is the NT preemptively defending themselves or their position, retaliating against a perceived assault with an accusation or criticism, or cutting off communication with the ND.

The legacy of living in shame-prone culture is that we all carry around with us some measure of internalized shame that is automatically triggered when we feel our worthiness has been called into question.

The NT’s hostile response to the ND serves not only to fend off a perceived attack but to deny the implication that they were somehow deserving of this attack in the first place.

In such instances, the NT has failed to give the ND grace; to entertain the possibility of a misunderstanding, ask clarifying questions, and work to repair the social rupture.

The shame of ableism

When NTs respond this way, they may in turn trigger the ND’s own hoard of internalized shame.

The source of this shame isn’t just that we also live in shame-prone societies, but that these societies are ableist and privilege NTs while oppressing the neurodiverse.

What follows often is a descent down a spiral of self-guilt-tripping. We tell ourselves that we’re “stupid”, “inferior”, “unlikeable”, “terrible company”, and “always messing things up” because that is the message we are routinely sent by NTs.

But unless we are provided constructive opportunities to build and hone our social skills, free of criticism and judgment, we’re likely to continue making mistakes and spiraling ever deeper into shame.

When fight-or-flight goes awry

When our shame is triggered, the ND may similarly marshall their own defenses, launch a counterattack or flee.

NTs and NDs who react in such a fashion are experiencing a “fight-or-flight” response. As The Happiness Trap author Russ Harris explains: 

The fight-or-flight response is a primitive survival reflex that originates in the midbrain. It has evolved on the basis that if something is threatening you, your best chance of survival is either to run away (flight) or to stand your ground and defend yourself (fight)… So whenever we perceive a threat, the fight-or-flight response immediately activates. In prehistoric times, this response was lifesaving.2

Fight-or-flight may be an ingrained evolutionary response, but it is also exacerbated by shame-prone cultures, which provide narratives justifying our reactions. 

Given the comparatively safe conditions in which many modern humans now live, the fight-or-flight response today is more maladaptive than adaptive.

Why? Because when it is engaged, it can lead to us developing unpleasant feelings. It results in the negative reactions detailed above, usually with destructive results.

Neurodivergent social challenges

Misunderstandings between NDs and NTs largely occur because of inherent differences in cognitive and social styles.

Autistics as a population for example have been found to exhibit egocentric (self) bias, as opposed to altercentric (other) bias when it comes to social interactions.3

That is, we tend to ascribe our feelings, thoughts, or needs to others, rather than intuiting, reading, or asking. 

This tendency may result in part from developmental prosopagnosia, which is more common among autistic individuals.4

Developmental prosopagnosia refers to impaired face identity and facial expressions recognition, a skill that is essential for correctly gauging others’ emotions and intentions.5

These differences leave autistics less capable of realizing we have made a social blunder, which can in turn make the task of overcoming them appear almost impossible.

The downside of ND hypervigilance

Accidents and misunderstandings are par for the course when interacting with NTs, and the most we can ever do as NDs is to proceed with caution. 

Taken to its extreme, caution can become ND hypervigilance, as we work to compensate for perceived threats with strategies such as masking.6 Hypervigilance and compensatory strategies are common resorts for the overly-conscientious NDs. 

For years, I myself employed hypervigilance, scanning strangers during social interactions for friend/foe signals, subjecting every conversation to extensive analysis. 

Hours were spent trying to decipher the meaning behind a particular facial expression or a specific choice of word as if doing so might protect me against future mistakes. 

And yet for all this effort, I continued to put my foot wrong, with NTs often distancing themselves from me despite my attempts to explain myself or apologize.

ND hypervigilance is what happens when fear monopolizes our psyche. It leaves us frozen; incapable of feeling and expressing our emotions; unable to engage in spontaneity, jokes, and laughter. 

Such expressions can’t happen without vulnerability, and to be vulnerable in a hostile social environment is to open oneself to attack.

To remain in a hypervigilant state, however, constitutes a complete betrayal of both ourselves and our needs. It puts the onus on us to do whatever possible to ensure our social interactions are successful—an expectation no one can reasonably meet. 

And it deprives others of the opportunity to get to know our authentic ND selves.

Empathy as an alternative to ND hypervigilance

As discussed in a previous post, modulation—selective and strategic presentation of the self—is a practice all individuals engage in during everyday interactions. It is key to generating social harmony and cohesion.

Modulation as a practice is highly advantageous to NDs. It is not a compensatory behavior, not an attempt at appeasement, but rather concerned with meeting the other person where they’re at. 

Social interactions, whether they involve Nds or NTs, are a dance that must be navigated carefully, patiently, and kindly. Both partners must regularly check in with each other to ensure the other party is doing okay. 

Ruptures in these relationships happen when:

  • We don’t ask our partner’s permission before initiating the dance
  • We insist on not following the tempo of the music
  • We fail to match our partner’s pace or to coordinate our steps with theirs
  • We step on our partner’s toes—and don’t apologize

The good news is that these ruptures can be repaired through acts of consideration, kindness, and empathy. 

Openness and vulnerability: the way forward

NDs need not live in a perpetual crouch, terrified of negative consequences when we commit a social mistake. 

Rather, we can approach these ruptures with an attitude of openness. When others offer complaints or requests, we have the option to listen without immediately reacting. 

If someone shares that they have been genuinely hurt or harmed by something we’ve said or done, we can create a space for their feelings, without taking them on, while braving any discomfort that might result.

We can lean into our mistakes by acknowledging, apologizing, and pledging to do better—while also asking the other person’s advice, when appropriate, on how we might do so.

As someone who is both autistic and ADHD, I have found that interpersonal conflict rarely continues if I admit my errors soon after they are brought to my attention.

For those of us with a history of being criticized during past social interactions with NTs, such an admission might not come easy. But if we are to triumph over our internalized shame, we must be willing to reach for self-compassion

Practicing self-compassion means choosing to accept our fallibility and to love ourselves regardless. It means embracing our vulnerability and having “the courage to show up and be seen when we have no control over the outcome”.7

Steps to overcome ND hypervigilance

Vulnerability is a key ingredient for empathy, an approach that forms the basis of all solutions I will propose to common ND social challenges.

These solutions typically involve one or more of the following actions:

  1. Assessing needs
  2. Asking permission
  3. Seeking clarification
  4. Listening reflectively
  5. Admitting mistakes
  6. Sharing intentions
  7. Adjusting behaviors 

I share my approach here with the caveat that these actions are not exclusively for ND folks. 

NTs are equally capable of making mistakes and equally responsible for taking action when it is brought to their attention. The fact that many choose not to, instead of pinning blame exclusively on the ND for a misunderstanding, is a reflection of neurotypical privilege. 

It’s perfectly fair to expect NTs to practice the actions I’ve listed above. Arguably, ND hypervigilance wouldn’t be necessary at all, if NTs indeed did so.

But, as in any social interaction, we should strive to focus on only that which is within our control. Namely: whether or not we choose to take the high road, and the rigor with which we apply ourselves to this effort.

‘Breadcrumbing’: the gay dating app practice that destroys connection

Essy Knopf gay dating apps
Reading time: 6 minutes

If you’ve ever used a gay dating app before, you’ve likely experienced “flash in the pan” conversations that start and end abruptly, usually without explanation.

Turns out that the sudden appearance, followed by the sudden disappearance, of chat partners is often part of an intentional strategy known as “breadcrumbing”.

Prior to learning this term, I liked to refer to my experiences using a phrase of my own invention, the “sushi train effect”. 

If you’ve ever attended a sushi train restaurant, you can probably already see the comparison I’m making. For those of you who haven’t, allow me to explain.

The sushi train effect explained

At sushi train restaurants, fresh-made dishes are presented on small plates delivered using a circular conveyor belt, or the back of a toy train that follows a loop. 

Many usual favorites can be obtained via this method—everything from tempura to nigiri and uramaki rolls, dumplings, and more. 

Diners choose the dishes they want to eat then remove them from the belt/train. As they do, sushi chefs prepare new dishes to replenish the train’s stock with.

The effect is like sitting before a buffet—or rather, a never-ending supply of snack-sized meals.

When one logs onto a gay dating app, one’s profile is immediately presented for review by other users, much like a new dish appearing on a sushi train.

On apps like Grindr or Scruff, that image appears in a grid of other profile images, organized according to current proximity.

If it’s your first time using the app, or simply your first time using that particular image, your profile will exude an aura of novelty. A feeding frenzy will ensue, with other users flooding your account with messages.

These users may express keen interest in, and admiration for, your person, replying to you with an urgency that demands immediate engagement. 

‘Boom and bust’ on the gay dating app

If you reply, many of these interactions may end then and there, with the other user mysteriously withdrawing the instant they’ve obtained your attention. 

But if you delay your reply, you can often expect the other user—who has subsequently logged off—to reappear sometime later, offering what usually amounts to a lukewarm response.

Their interest, as it turns out, was only temporary, even opportunistic. A brief window opened, offering a tantalizing glimpse of a world of possibility, then swiftly closed.

One is thus given the impression that others’ availability is time-limited, and even then when you do manage to catch them on the app, there is often no tangible outcome.

Recipients of this sudden influx of attention may be left wondering if what they have experienced is not admiration, but a Pavlovian response—like the salivating of dogs at the sound of the bell. 

This is the first part of the “sushi train effect”: idolization by total strangers. The second part is devaluation.

As the aura of novelty fades, what begins as a flood will inevitably slow to a trickle. This can happen over the course of a day, or even a few hours.

Before one was treated as “hot property”, but now one is regarded as a bottom-of-the-barrel fixer-upper. One’s face or torso, once distinguishable from countless others, becomes just another brick in the wall. 

Like any dish glimpsed by diners circling the sushi train one too many times, one’s profile loses appeal through sheer familiarity. 

This meteoric rise, followed by a precipitous decline, creates an impression of “boom and bust” that can leave most app users feeling rather disoriented.

One moment, one feels seen and valued, and the next, it’s as if one has been discarded; reduced to yet another piece of flotsam floating in the modern dating and hookup sea.

‘The sushi train effect’ as a form of ‘breadcrumbing’

The third part of the sushi train effect is delayed revaluation. 

Take for example the user who declares their interest in you and agrees to meet in person, but who—when pressed for specifics—fails to follow through.

Sometimes, they turn on a dime, it feels like you’re chatting with a completely different person, one who now believes you are completely unworthy of the effort.

Other times, they may agree, only to cancel the meetup, citing some unforeseen event or complication. They may also indefinitely “bench” it, but without proposing a suitable date or time. Or they may block your account outright.

Then, days, weeks, months, or even years later, this individual will reach out again—prompted, it seems, by your convenient reappearance in their dating or hookup app grid.

They may offer an explanation for their disappearance, maybe even an apology for having flaked on you. Or they may simply pretend it never happened. 

What’s most confusing is when this person expresses the same level of interest they did on the first occasion. 

If you remember their sending mixed messages, you may feel tempted to address this directly. The alternative after all is silence, and merely contenting yourself with this sudden attention. 

Should you do this, you may become caught up in an amnesiac dance, make-believing it was circumstance and not a conscious choice that prevented your meeting the first time around.

The hardened skeptics among us however will throw the stranger’s sincerity into doubt, concluding that they’re messaging again out of pure boredom. 

And a lot of the time, we are justified in this belief. Many app users are merely hunting for attention, like an addict hunting for their next fix. Their interest has less to do with us as people and more with the renewed novelty we represent. 

To return to the sushi train analogy: dishes once declared ho-hum are often reappraised by diners after a long absence, and may thus regain some of their former appeal.

Turns out this behavior isn’t exclusive to gay dating and hookup apps but is rampant in the wider dating world.

‘Breadcrumbing’ explained

“Breadcrumbing” is when a dater uses small amounts of attention or validation to keep you interested in them. Basically, what it usually boils down to is fishing for attention.

Daters typically leave “breadcrumbs” when they aren’t seriously interested in meeting. What does “breadcrumbing” commonly look like on a gay dating app? 

Microcommunication is a common example: users who repeatedly check in (“Hey”/”How are you?”/”What you up to?”), exchange brief pleasantries, but make no serious effort to sustain a mutual conversation.

Sudden disappearances, followed by sudden reappearances—much in the same fashion I’ve described above.

Small talk that goes nowhere. Breadcrumbers use small talk to sustain the interaction, even when they have no intention to take that interaction offline. 

Refusing to schedule dates. Breadcrumbers are usually reluctant to make any kind of commitment, as their main purpose in messaging is to secure attention or validation. 

Trying to set up a date is the quickest way to suss out a breadcrumber’s intention, as they will usually evade, make an excuse, or bail beforehand.

Refusing to follow through with plans. As noted, breadcrumbers refuse to meet in person, preferring instead the minimal effort involved in a text exchange.

In short, breadcrumbers like to talk a big game but will always balk, for various reasons. 

Some may feel lonely, bored, and/or insecure and are seeking a quick boost to their self-esteem. In such instances, breadcrumbers receive your responses as proof of their attractiveness or worth.

Alternatively, the breadcrumber may want contact with other gay men, but see face-to-face meetings as carrying risks or responsibilities they aren’t prepared to deal with. 

There are also breadcrumbers who are driven by a narcissistic desire they know they can meet by sustaining text banter with multiple suitors, often at the same time.

Whatever their motives, know that unless you yourself are using dating and hookup apps to breadcrumb, you’re likely to find these kinds of interactions to be unsatisfying and, ultimately, a waste of time.

Breadcrumbers are enabled by gay dating app design

Breadcrumbing is enabled by app design that reinforces this behavior while failing to hold those accountable responsible.

App makers are profit-driven, and in order to increase their profit, they need users to remain on their platforms as long as possible. Previously, I’ve referred to this phenomenon as “distraction capitalism”.

It follows therefore that these makers are willing to use all manner of tactics to guarantee this outcome. This includes refusing to set specific parameters for accessing and using the app. 

The problem with parameters—in the eyes of app makers’, anyways—is that they automatically screen out a significant segment of the user base. Monitoring problematic user behavior also requires hiring dedicated staff and thus comes with undesirable overhead. 

So like many other apps or web-based services, the designers opt instead for a more hands-off, almost-anything-goes kind of approach.

Another tactic used by app makers is gamification. I’ve talked about it before, but I’ll provide a quick recap here.

Gamification involves using positive reinforcement to reinforce users’ continued use, for example, through instant notifications, chimes, and flashy animations.

All of these stimuli are carefully calibrated to trigger neurochemical activity associated with success.

Gay dating app gamification thus doesn’t just trivialize human interactions—it frames interactions as opportunities to maximize the number of responses they receive, and therefore validation gained from others.

Taken to the extreme, this results in some users treating their fellows like human PEZ dispensers, whose only purpose is to disgorge attention upon demand.

Thus, when app makers prioritize the bottom line, they are willfully facilitating this kind of attentional exploitation. They are enabling breadcrumbing.

Users may thus find themselves caught in a perpetual loop of short-lived banter that never deepens into a lasting connection. 

Interactions come to resemble busywork, leaving those seeking something more substantive out in the cold.

Until app makers start using design to create a culture that promotes healthy interactions, those of us pursuing meaningful interactions would be better off spending our time elsewhere.

If you’re seeking some tips on how you can step away from gay dating apps, I’ve got you covered.

The ugly truth about Grindr and exclusion-based dating

Essy Knopf Grindr exclusion-based dating
Reading time: 3 minutes

Exclusion-based dating has long been a widely embraced norm for apps and services like Grindr, Scruff, and Tinder. 

Filters enable daters to screen candidates based on factors like race. This has inevitably fed into an existing hierarchy of desirability.

As many a gay man can attest, the sexual economy of dating apps and services is one in which “White” is usually coded as most desirable. Those with intersectional identities are usually granted a lower rank.

Dating thus is not a level playing field. Rather, it mirrors the inequalities of broader society. In this case, it has been divided along the lines of attentional “haves” and “have-nots”. 

“Preferences” as a result have become a mere byword for prejudice, with countless daters openly rejected on the basis of their race or some other—often superficial—trait. 

Given the history of gay men being condemned for their identity, it is tragic that we now perpetuate this shaming cycle through the exclusion of our fellows.

The end of exclusion-based dating?

The killing of George Floyd in 2020 sparked a groundswell of support for the antiracism movement.

As #BlackLivesMatter protests rocked the globe, dating services that had formerly endorsed racial exclusion-based dating appeared to change their tunes.

Some announced they would be removing ethnic and race filter options. Others declined, citing the longstanding motivation for preference filters: maximizing user choice. (Choice which I’ve argued is largely an illusion.)

Such changes could be taken as a mark of progress. They may have also just been virtue signaling

When the powers-that-be make a concession to the oppressed, more often than not it is less a concession than a convergence of interests. The timing of this decision suggests as much. 

Arguably, little has since changed in the wake of the racial filter rollback. Identity-based pecking orders remain as entrenched as ever.

The Thoughtful Gay Grindr exclusion-based dating

How dating apps encourage exclusion

The popularity of dating apps and services depends upon their promise of greater ease and convenience, but also the pleasures offered by gamification. Exclusion-based dating exists because app design reinforces this pattern. 

To explain: sorting through the sheer number of prospects on dating services requires a process of elimination. Filters present themselves as the logical conclusion.

And so users are funneled into a preset selection of behaviors, responding to each candidate on a binary yes/no basis. 

Sorting through an ocean of romantic/sexual options demands significant mental energy. Our brain quickly learns to conserve that energy by autonomizing the process. 

A careful profile survey is refined into a reflexive swipe. Preferences shift into hard “no”s. Full sentences degrade into monosyllables.

The apps positively reinforce our continued engagement with this pattern through instant notifications. Flashy animations and sounds signal success, assuring us that whatever we are doing must be right.

We in turn interpret our behaviors as winning strategies, leaving us less prone to questioning our own biases.

Overcoming exclusion-based dating

Studies show that unconscious bias is almost universal. Biases often reflecs those held by wider society; racism on dating apps are often a product of widespread systemic racism.

Left unchallenged, biases color our perception of the world. They fledge into prejudice, promoting “isms” such as ableism, ageism, classism, ethnocentrism, heterosexism, transphobia, and sexism.

The first step to overcoming biases is awareness. If you suspect you are prone to a particular bias, consider taking a free implicit bias test.

The second step is introducing information that directly conflicts with our automatic patterns of thinking about a particular group.8

Consider writing a letter to yourself, exploring the reasoning behind a specific bias or prejudice. Describe the experiences that may have given rise to it. Find possible flaws or contradictions in your biased belief system.

Weigh your dating preferences against your values. Do the two align, and if not, what then are you willing to do to address it?

Revising any attitude, belief, and response involves some mental effort. Dating apps on the other hand encourage us to suspend “intention, attention, and effort”9 for the sake of convenience and efficiency—then reward us for doing so.

Giving into automaticity results in us falling back on old habits. Like a car following grooves and ruts in the road, we will very quickly “tramline” our way back into bias.

Without self-reflection, we are at the mercy of our worst instincts. Only by developing awareness about our own thinking can we escape the toxic hold of exclusion-based dating.

The ‘dark patterns’ that keep us hooked on gay geosocial apps

Essy Knopf dark patterns gay geosocial apps Grindr
Reading time: 8 minutes

To what does the gay geosocial app Grindr owe its success? Is it the fact that it was one of the first, or that its design employs highly manipulative “dark patterns”?

To understand Grindr’s extraordinary success—one that allowed it to achieve ubiquity in the gay community, and to become a fixture of popular culture—we have to go back to its launch.

On March 25, 2009, Grindr was officially founded by San Vicente Acquisition LLC. The app’s arrival came less than a year after Apple launched its App Store.

Certainly, the absence of direct competition boosted Grindr’s popularity. That said, the app didn’t represent a reinvention of the online dating wheel, so much as a refinement.

The app’s designers implemented existing features already present in existing web-based services, such as Gaydar and Manhunt, combining these with the ability to see other users based on proximity.

The geosocial aspect didn’t just endow all interactions with an exciting sense of immediacy—it accelerated them.

No longer tethered to web-based services only accessible via computer, gay men were suddenly able to respond and arrange meetups on the go.

The excitement, speed, and convenience enabled by Grindr were so attractive that a raft of other dating apps soon emerged to challenge its dominance.

The enduring popularity of dark patterns

Tinder, OkCupid, Scruff, Hornet, Hinge, Bumble—all of these apps represent iterations of a winning formula. New look, same great taste.

The more successful apps such as Scruff simply lifted features wholesale from Grindr, while others like Tinder introduced new mechanics, such as the ability to swipe to like or decline users’ profiles.

Not all geosocial dating apps flourished or even survived the mobile app development boom, one which, of course, was closely tied to the rise of smartphones.

Those that did however hadn’t so much caught the wave of a trend or were simply meeting an unmet need. They endured because they used manipulative tactics user experience specialist Harry Brignull calls “dark patterns”.

Dark patterns in action in gay geosocial apps

On Brignull’s “Dark Patterns” website (now referred to as “Deceptive Design”, he lists a number of strategies typically used by websites to control user behaviors.

Brignull offers creative analogies (e.g. “roach motel”) and compound words of his own invention (“confirmshaming”), detailing the extent to which website designers are willing to go in the name of profit.

In a 2020 interview with Wired, he summarized one of the major outcomes of dark pattern strategies: maximized retention of the user base.

“Lots of companies will make it hard for people to leave,” Brignull noted. “They are going to get around to it eventually, but if they might stay for an extra 10 percent of the time, or 20 percent, the accounts might live just a little bit longer.”

“And if you’re doing that en masse for hundreds of thousands of people, that translates to enormous amounts of money.”

Many of these dark patterns Brignull describes don’t pertain to geosocial dating apps, but those outlined on a sister website do.

Dark Pattern Games runs a registry that names and shames video games it says use dark pattern strategies. (Note: The site does not appear to be directly associated with Brignull, and its provenance is unclear.)

These strategies I would argue are present in many gay dating and hookup apps, given most of them incorporate gamification in their designs. 

While Grindr is hardly an exception to the norm, it receives credit for being the first gay geosocial app to succeed in mainstreaming dark patterns. 

For this reason, I will use this particular app as a case study, exploring the presence of temporal and psychological dark patterns and their impact on the user experience.

Temporal dark patterns in gay geosocial apps

Daily rewards: Logging into Grindr usually provides users an opportunity to collect messages sent from chat partners following their previous login.

User profiles appear in Grindr’s grid-based layout based on both proximity and how recently they have logged into the app.

Logging in therefore increases the chances of one’s profile being seen by those currently browsing the app.

This may thus trigger an influx of fresh messages, increasing the daily reward output and thus incentivizing users to return.

Grinding: Not to be confused with the popular verb for using Grindr, “grindring” (though the similarity here is ironic), this term refers to when apps force users to perform repetitive busywork to achieve a sense of advancement. 

In the case of Grindr, this involves screening countless profiles to see if they meet certain attractiveness and compatibility criteria.

This involves fielding cascades of unsolicited messages and photos, as well as chatting with an endless procession of old and new users.

Advertisements: Grindr forces users to watch ads before they can read or respond to messages from other users.

Besides buying a subscription membership, there is no way to bypass these ads. 

Infinite Treadmill: This term refers to when an app renders success or completion of a task impossible. 

Grindr’s old motto was “get on to get off”, with the app presenting itself as a kind of matchmaker between two people (or more) who were presumably seeking an in-person interaction. 

But meeting someone, whether it be for friendship or a sexual and/or romantic liaison, Grindr renders this almost impossible due to its gamified design.

To explain: in order to secure maximum responses, users have to continually engage with the app. For example, by logging in frequently, and tailoring profiles, messages, and photos to solicit responses from as many other users as possible.

When one receives such responses, which represent attention and validation, they positively reinforce our continued use. 

These responses also motivate us to continue tailoring our profiles, messages, and photos to maintain or increase these responses, rather than in service of a physical goal, like meeting another user.

The effect is an experience that can be likened to an endless cycle
or an Infinite Treadmill.

Can’t Pause or Save: Exchanging messages on Grindr is inherently fun and rewarding, and so we may find ourselves keeping at it well beyond what we might have initially planned.

Even after we close the app, we continue to receive push notifications from other users when they message us. These notifications serve to summon us back to the app to continue our conversations. 

But given other users also don’t linger on the app indefinitely, with many logging off—often without notice—this creates an impression that all exchanges are fleeting.

The possibility of missing out on said exchanges (and the possibility of a friendship, sexual, or romantic encounter) creates tension within the user. 

Fear of missing out (“FOMO”) thus drives many to routinely log back into the app and respond to any outstanding messages.

Due to the proximity/recency factor I mentioned above, logging back in pushes our profile back into prominence, drawing attention from still more users. 

This inability to “pause” means our Grindr interactions continue indefinitely, intruding into our daily life.

Psychological dark patterns in gay geosocial apps

Illusion of Control: When scanning the Grindr user profile grid, new or unfamiliar profiles are more likely to stick out and inspire curiosity. 

Human beings are inherent novelty-seekers, a fact Grindr’s creators capitalize upon by spotlighting new profiles/profile photos. 

The app does this by refreshing display grids periodically, revealing users who have recently arrived in one’s area, or who have updated their profile.

By doing so, the app directs the flow of attentional traffic towards these individuals, which can trigger a virtual “love bombing” by multiple users. 

To the recipient, being love-bombed may lead them to believe they are a highly desirable commodity.

To the sender, being able to love bomb comes with the expectation that one will receive a response. Both recipient and sender are led to entertain an illusion of control.

Variable Rewards: Messages (read: rewards) are received entirely at random on Grindr, and even when one is not on the platform through push notifications.

The lack of a predictable schedule by which rewards arrive is a form of intermittent reinforcement.

Intermittent reinforcement is commonly used by the gambling industry to manipulate clients into continually “playing the game”, even when doing so might spell financial ruin.

This has been demonstrated using Skinner boxes, an experimental device that uses intermittent reinforcement to create addiction even among pigeons and rats.

Intermittent reinforcement is successful because it does not encourage scrutiny or self-reflection. In the case of Grindr, it promotes a kind of minimalist, reflexive communication style that characterizes social media: swiping, liking, and commenting. 

Grindr users thus respond to the existence of others in the same casual, noncommittal fashion they would a social media post, knowing this is all that is required to obtain a response and therefore validation.

Aesthetic Manipulations: Grindr’s gamified design promotes interaction as a free-for-all, rather than a deliberate and purposeful pursuit of individuals for a concrete, in-person outcome.

The design doesn’t nudge users towards meeting in person, something that could easily be achieved by imposing limitations such as capping the total number of messages exchanged between two users.

To do so, of course, would result in a drop in the user base, and total time spent on the app, thereby reducing opportunities to monetize users’ continued use.

App makers, as discussed in a previous blog post, do this not only through advertisements and subscription services but the sale of user behavioral data.

One way in which Grindr is able to keep people on the platform is the spotlight effect that funnels collective attention towards specific users based on their salience and novelty. 

Being spotlit can leave one with a conviction in one’s own appeal, even if this effect ultimately is temporary and likely to be withdrawn after the app ceases to spotlight one’s profile.

The one-way flow of messages may be replaced by complete silence—often within hours of an initial login or photo update. The validation feast offered by Grindr thus leads to virtual famine.

The app promises the fulfillment of our subconscious desire to be seen as attractive, desirable, and worthy, before withdrawing it rather suddenly, and dangling it again when one receives attention again subsequently.

You see, famine on Grindr is rarely total. Because the app has a large user base, and because users frequently change their locations, one’s profile is routinely discovered by a new batch of users. 

This intermittent reinforcement leads us to interpret these crumbs as evidence of a forthcoming meal. So we optimistically make do with what we can get, holding out for the possibility of future successes.

We tell ourselves that just over the horizon, our next lover or partner is waiting and that the only way to secure their affection is by continuing to login into the app and play the “game”.

Optimism and Frequency Biases: Being love-bombed on Grindr is inherently memorable, given there are few instances outside of using the app where this will happen.

The experience may cause us to lean into blind optimism. After all, if one enjoys such success at first blush, surely one will never struggle to garner interest from others? 

And so we come to believe that our prospects on the app are not a product of its design, but rather us having a fixed amount of desirability.

Yet when one considers the hundreds of conversations they have had with other users, one realizes that only a tiny fraction of those conversations lead to in-person meetings. 

Such meetings are, at least in my estimation, a far more concrete reflection of one’s prospects. 

The app however coaches us to focus instead on what is referred to in social media as “vanity metrics”. 

This jargon refers to metrics that make us feel good but don’t translate to any meaningful results, such as the total amount of messages received, especially during the love-bombing phase.

Wrap up

Gay geosocial app makers have the advantage: they know our weaknesses and are willing to exploit them using all manner of clandestine dark patterns.

These apps may provide what we consider to be an essential service often for free, but they come with a hidden price tag.

Monitoring our behavior on their platforms from behind a one-way mirror, app makers continually tweak and finetune these patterns so as to further entrap us. 

All of this is done in service of profit, per a widespread form of profiteering I have referred to as “distraction capitalism”.

We users accept these manipulations because they wear the fun guise of gamification, and cultivate satisfaction through intermittent reinforcement.

But constant exposure to this kind of reinforcement can lead many of us to develop process addictions. 

Much in the same way we log in to social media to check for “likes”, we may find ourselves compulsively logging into gay geosocial apps like Grindr to collect messages and a quick hit of dopamine.

If you happen to recognize the role dark patterns take in your regular app interactions and are alarmed, know that there are far healthier alternative methods available for meeting other gay men

Dating apps are surveillance capitalism at its most cynical

Essy Knopf surveillance capitalism
Reading time: 6 minutes

Collecting our behavioral data for private profit is a now-standard business practice first pioneered by tech giants like Google and Facebook.

On this surface, this may seem to be a mutual exchange: products and services, in return for personal information and what The Age of Surveillance Capitalism author Shoshana Zuboff calls “behavioral surplus” data.

From this surplus, these companies are able to construct profiles that are then sold as a commodity to other businesses. 

These profiles can also be used to “nudge, coax, tune, and herd [our] behavior” in a way that serves the interest of top bidders, such as through targeted advertising.

The people guiding this process—a mysterious, corporate-run “data priesthood”—operate from behind a one-way mirror. They might know everything about us, but we know next to nothing about them.

This priesthood’s practice of collecting, selling, and exploiting our behavioral data has since been adopted by the likes of dating and hookup app operators, at great cost to our privacy—and wellbeing.

The normalization of surveillance capitalism

Zuboff argues that every time we give in to these companies and sign their obscure, incomprehensible terms-of-service agreements, we are handing over exploitable information about ourselves.

We comply with these agreements only because by now they appear bog-standard, and because they are a necessary hurdle to accessing services upon which we depend. 

Fashioning an image of themselves as heroic entrepreneurs or authorities, data collectors buy our trust by promising “social connection, access to information, time-saving convenience, and, too often, the illusion of support”.

Yet their true goal as Zuboff points out is to extract human experience as a raw material for profit.

But succumbing to the new form of power represented by these organizations shouldn’t seem so inevitable. We still have the power to opt out. 

Here’s why it’s crucial we exercise that power.

essy knopf surveillance capitalism

Surveillance capitalism in gay apps 

In The Age of Surveillance Capitalism, Zuboff explains how the social media platform Facebook uses “closed loops of obsession and compulsion” pioneered by the gaming industry to engage and captivate users. 

These loops rely upon “social pressure, social comparison, modeling, subliminal priming” to generate continued usage—and even addiction.

But Facebook is hardly the only surveillance capitalist organization to employ these techniques. Consider dating apps, which I’ve previously noted bear a chilling resemblance to Skinner boxes.

It’s public fact that dating apps mine and retain our private behavioral data, including text, photos, and videos

Some of us know that this data is being sold to advertisers or passed on to third parties, perhaps even foreign governments. This emerged as a major concern following the purchase of Grindr by Chinese gaming giant Beijing Kunlun.

What’s not often discussed however is how app creators use behavior data to shape app design and to enhance the “hand-and-glove relationship of technology addiction”, to use Zuboff’s phrase.

For example, a cursory glance at Tinder reveals the creators have tuned the app design to generate more rewarding feedback, and thus more user engagement. 

Consider the flashy animation and audio tone whenever you “match” with another user on Tinder—stimulation that’s likely to cause a release of the neurochemical dopamine, associated with the sensation of pleasure.

This is a form of positive reinforcement that ensures many of us keep on playing the swiping game, at least until we hit a paywall.

Paywalls in this case are used to create the illusion of scarcity. When free users swipe “no” on an interested candidate, the app will notify them they have missed a potential match, then suggest relieve the resulting fear of missing out (FOMO) by purchasing the right to chat with this other user.

Similarly, by offering a limited amount of free “likes”, the app levers loss aversion to coax users into buying a subscription.

App designers also nudge us to return to the app using push notifications. These notifications are also used to promote flash sale promotions or advertisements.

The examples provided here are blatant examples of the manipulation Zuboff describes. However, it’s the examples we don’t know about that I believe we should be most worried about.

The danger of manipulative app design

Zuboff cites studies that reveal the particular vulnerability of teenagers to social media addiction, owing to their development age.

Yet I would argue that people of all ages—gay men included—face a similar hazard in an always-online world, especially given the decline in public gay spaces in the wake of COVID-19.

As a result, we may find ourselves constructing and displaying our gay identity in alternate venues, such as dating and hookup apps.

Much like social media, these apps coerce us into continued usage through social comparison. 

Combined with the addictive design of these apps, our self-value and personhood may become tethered to the ongoing gaze and approval of others.

If we don’t practice mindfulness, we are at risk of being caught in a toxic cycle, wherein “ego gratification and ego injury drive the chase for more external cues”.

To explain: when we are ignored or rejected on these apps, gratification is denied, and our ego is injured. 

We may try to soothe that injury by pursuing still more gratification, returning over and over to the app for our fix. 

The shallow, mechanical, and objectifying exchanges that often ensue are a far cry from the acknowledgment and affirmation we are seeking.

As we hover over our phones “anxiously awaiting the appearance of the little notification box as a sign” of our self-worth, we suffer a slow extinction by a thousand snubs. 

For “Without the ‘others’,” Zuboff writes, “the lights go out.” 

How surveillance capitalism hurts us

Enter dating and hookup apps with their endless stacks and grids of attractive faces and torsos. 

In the case of gay men, this social comparison is taken to a new level: we aren’t just competing for the attention of other users, but also against them.

The competition for the best possible “match”, when combined with the illusion of scarcity, fuel FOMO regarding potential romantic or sexual interests.

Our interactions on these apps come to resemble some overwhelming game of chat whack-a-mole, in which we try desperately to catch, hold and hoard other’s attention.

It’s a game that often feels futile, as interest fluxes and users log on and off, often without explanation. Being shunned or ignored is commonplace, as is deception.

For instance, it’s not unusual to realize mid-chat that the person on the other end either isn’t who they claim to be—or is actually a chatbot.

Certainly, where dating is concerned, rejection is par for the course. But when identity and self-value come into question, as it so often does on these apps, the stakes often feel so much higher, as anyone who has ever found themselves caught in a flame war can attest.

Creating app-based addiction

To recap: surveillance capitalism allows creators to monitor users’ behavior and then use the resulting data to control us, for example through the gamification I’ve described above.

Like gamblers denying the odds, we keep coming back, even attempting to turn these odds in our favor by curating a profile we know will maximize user engagement, even to the point of trickery.

It is human nature to selectively present the best parts of ourselves, but these apps seem to actively encourage selective self-representation by providing profile fields that cater to one-dimensional hypersexuality.

Limiting as it is to be defined only by the minutia of one’s erotic interests, many users inevitably fall into line. Some do it in the name of efficiency or practicality, others in the name of achieving the success of a date, a hookup, or simply being messaged.

When taken to the extreme, users will adopt a completely different identity, knowing it will likely entice messages or photo exchanges.

Instant messaging is inherently rewarding, but add to this the ever-present possibility of sexual attraction or rejection, and users are pushed into heightened states of anxious arousal.

With enough exposure, we run the risk of developing an app-based process addiction.

Defying surveillance capitalism

Today’s tech-dependent world has arguably left us all pawns of surveillance capitalism.

Dating and hookup app creators aren’t in it just for paid subscriptions. They want control of our behaviors and habits, a reality that is by now an open secret.

Fuelling addiction enables these creators to expand their subscriber base. The larger the subscriber base, the greater the behavioral surplus they have at their disposal. 

The greater the behavior surplus, the more practical data they can harness in the name of fuelling addiction.

If your data isn’t resold, it is at the very least exploited by app designers to keep the “hand firmly in the glove”.

The Age of Surveillance Capitalism provides perhaps the most chilling argument yet against dating and hooking apps. There are still many more.

Yet given how reliant some of us have become upon them, quitting may seem next to impossible.

If even a small part of this article has given you cause for alarm, perhaps now is as good a time as any to consider some of the more wholesome alternatives.