Social media not only create new opportunities but also pose new challenges for the ways people navigate their online selves. 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. 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. 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. 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. 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. 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.

Rethinking the Relationship Between Nations, Nationalisms and the Media Classic authors in nations and nationalisms studies recognize traditional media as crucial for the construction of nations and spread of nationalisms. Anderson (1983), for example, insists on the importance of press capitalism, particularly the simultaneity of reading national newspapers, for the creation of a national consciousness. Gellner (1983, p. 127), in turn, focuses on media technologies and points out that 'it is the media themselves, the pervasiveness and importance of abstract, centralised one to many communication, which itself automatically engenders the core idea of nationalism quite irrespective of what in particular is being put into the specific messages transmitted'. He clarifies that those who can understand the language and style of the message transmitted are included in a particular (national) community and are distinguished from those who cannot understand the message. Conversely, Hobsbawm (1990, p. 142) argues that the content of media messages does matter and explains that the media manage to break down the division between the public and the private, or the national and the local, by making 'what were in effect national symbols part of the life of every individual'. The latter argument is also echoed in Billig's (1995) concept of banal nationalism, which refers to subtle, unconscious and unnoticed reproductions of both individual nations and the world as a world of nations. Even though Billig does not devote much space in his book to scrutinize the relationship between nations, nationalisms and the media, he does implicitly recognize the key role of the media in reproducing banal nationalism. The core part of his analysis is based on a one-day survey of 10 British newspapers, both tabloids and broadsheets, sampled on one not particularly eventful day of 28 June 1993 (Billig 1995, pp. 109-111). In the analysis, he shows how the newspapers unwittingly reproduce the world as a world of nations, for example in the categorization of news items into 'Home' and 'Foreign', as well as casually adopt national references, for example in the use of country maps and deictic words such as 'we', 'here' and 'the' (as in 'the nation'). Additionally, Billig more explicitly acknowledges the role of the press, and traditional media in general, as one

Even in its early years, the Internet was recognized as a medium with great potential for lesbians, gay men, and bisexual individuals (LGBs), especially for LGB youths struggling with their sexual identity. Yet, Internet research related to coming out tends to focus on particular cases or Internet use before and during coming out. Consequently, as such research emphasizes the opportunities and positive aspects of the Internet for LGBs, it may lead to an overestimation of the importance of sexual identity in terms of LGB Internet use. Therefore, in this paper we explore the LGB-specific Internet use of a broad crosssection of the LGB community both before or during and after coming out. Our quantitative online survey and in-depth interviews show that LGBs use the Internet for LGB-oriented purposes less after coming out than before or during it. The results suggest that sexual identity becomes a less salient topic in terms of everyday Internet use after coming out.

In this article I examine the intersections of queer sexualities and the nation online. In particular, I employ Billig's concept of banal nationalism to investigate when and how the nation is flagged on the most popular LGBTQ websites in Poland and Turkey. The analysis focuses on both the mediation of nationhood through (re)producing the world as a world of nation and the mediation of particular nations through the coupling of queer symbolism with national symbolism. I conclude by proposing the concept of 'domesticating the nation online', which is a form of queering the nation via digital technology, though not to challenge hegemonic national discourses in a public debate but to make the nation more homely for queers themselves. Finally, I juxtapose the concept of banal nationalism with the US neo-imperial cultural logic to argue that domesticating the nation online plays an especially important role for queers beyond the USA.

The open science (OS) movement has advocated for increased transparency in certain aspects of research. Communication is taking its first steps toward OS as some journals have adopted OS guidelines codified by another discipline. We find this pursuit troubling as OS prioritizes openness while insufficiently addressing essential ethical principles: respect for persons, beneficence, and justice. Some recommended open science practices increase the potential for harm for marginalized participants, communities, and researchers. We elaborate how OS can serve a marginalizing force within academia and the research community, as it overlooks the needs of marginalized scholars and excludes some forms of scholarship. We challenge the current instantiation of OS and propose a divergent agenda for the future of Communication research centered on ethical, inclusive research practices.