Status, Speed, And Social Media: Silent Crisis Claiming Kashmir's Youth

(MENAFN- Kashmir Observer)
Representational Photo

By Mohd Asif and Arbeena

The recent tragic accident on Srinagar's highway that claimed two young lives and left another teenager fighting for survival has shaken our community to its core. While initial reactions and responses rightly pointed to speeding, underage driving and parental responsibility, this heartbreaking incident compels us to look deeper into the cultural and social forces that are reshaping our youth's behaviour and values.

In today's Kashmir, vehicles have evolved far beyond their basic purpose of transportation into potent symbols of social status and personal identity. Baudrillard (1981) and Hall (1997) long back highlighted that objects in consumer society become powerful symbols of identity and status and transcend their practical use. This transformation is greatly visible in Kashmir, where certain car models, particularly SUVs like Thar, Scorpio, Fortuner, etc., have become symbolic representations of social standing, aspiration, and masculine identity. Young men increasingly view these vehicles not as means of transport but as essential markers of manhood and social standing. This shift reflects Veblen's (2017) concept of 'conspicuous consumption,' where material possessions become central to social status. Belk (2001) also stated that possessions become fundamental to our sense of identity and self-worth in consumer societies – a pattern we see clearly emerging in our community. This shift has created mounting pressure on Kashmiri parents, who find themselves caught between traditional values and their children's demands for luxury vehicles – not for practical needs but as lifestyle statements.

This materialistic culture has been further entrenched by Kashmir's elite classes, whose apparent displays of wealth in various forms have set unrealistic standards for social acceptance. Antonio Gramsci explained that dominant classes maintain their power not just through economic means but by establishing their worldview as the accepted cultural norm. We see this dynamic clearly in Kashmir, where elite families' lifestyle displays, offline and online, create and perpetuate unsustainable standards of material success. When children from affluent families showcase luxury vehicles and high-end lifestyles, it creates what Bourdieu (2018) termed“symbolic violence” – a soft form of domination that makes others feel their own lives are inadequate. This has particularly severe consequences in our society, where middle-class families and youth feel compelled to mimic these consumption patterns, often through harmful or financially unsustainable means. The elite's displays don't just showcase wealth; they establish a cultural narrative where material possessions, like luxury vehicles, become prerequisites for social dignity and acceptance. This cultural pressure, combined with easy access to social media, creates a perfect storm where youth from modest backgrounds feel driven to dangerous extremes to maintain social status.

The influence of social media has added another new dimension to this problem. Boyd (2014) thoroughly documented that social media platforms intensify peer pressure and risk-taking behaviours among teenagers. In Kashmir, this phenomenon has taken a particularly concerning form. Local influencers with massive followings are shaping youth culture in unprecedented ways. A noteworthy example is the popular influencer 'Macstar', who has amassed over 567K Instagram followers while frequently producing content that glorifies harmful actions, promotes toxic masculinity, and perpetuates misogynistic attitudes. Despite the clear social implications of such content, this influencer and many others continue to operate unchecked, their influence growing day by day. Jenkins (2006) mentioned that localized content, being more relatable, exerts stronger influence over youth behaviour than traditional media. This explains the profound impact of local content creators who glorify material wealth, and package toxic masculinity and dangerous actions as cultural norms. Goldman (2005) has also explained how products become essential markers of social acceptance – a phenomenon amplified by our social media landscape.

Further, the role of masculine identity in this crisis cannot be overlooked. Bordo (2000) highlighted how traditional media historically portrayed vehicles as extensions of male power and control, symbolizing dominance, freedom, and status. With the advent of social media, these portrayals have been magnified, presenting vehicles not only as tools of utility but as symbols of virility and strength. Social platforms such as Instagram and YouTube are rife with content showcasing high-speed stunts, luxury cars, and aggressive driving, that reinforce hypermasculine ideals. Kimmel (2019) highlighted that such representations perpetuate dangerous patterns that encourage risky behaviour among young men who often use vehicles to assert their masculinity and social standing. This is especially pronounced in traditional societies like Kashmir, where the concept of masculinity is rapidly evolving. Historically tied to cultural norms of wisdom, responsibility and community service, masculinity in Kashmir is increasingly influenced by globalized media. The hybridization of local and global masculine ideals places young men in a dilemma-caught between the expectations of traditional roles and the allure of modern, media-driven notions of power and prestige.

Moreover, digital platforms amplify this transition by offering a stage for performative masculinity. For instance, the phenomenon of showcasing vehicles in music videos, films, and social media reels underscores how media serve as tools for constructing and perpetuating youth masculinity in Kashmir. These portrayals resonate deeply with local youth who are grappling with societal transformations, thereby normalizing certain behaviors, including reckless driving, as symbols of strength and individuality.

Elkind's (1967) research on teenage belief in personal invulnerability helps explain why young people engage in increasingly dangerous behaviors on our roads. He called it“personal fable,” where adolescents perceive themselves as unique and special, leading them to believe that normal rules and risks do not apply to them. Parents often give in to their children's demands for luxury vehicles, hoping to secure their social standing or protect them from peer pressure. However, this well-intentioned response might be inadvertently contributing to a cycle that puts young lives at risk.

This crisis also highlights a significant gap in our academic response. While global researchers have extensively documented similar phenomena in other societies, Kashmir's academic community has yet to produce substantial research on these pressing issues. The absence of local studies documenting the influence of social media influencers, changing patterns of youth behaviour, and the transformation of traditional values leaves policymakers and stakeholders without the data needed for evidence-based interventions.

As Appadurai (1996) reminds us, embracing modernity doesn't require abandoning traditional values for pure materialism. This insight is particularly relevant for Kashmir as we navigate the challenges of modernization while trying to preserve our cultural integrity. The intersection of social media, materialism, and toxic masculinity has created dangerous behavioral patterns in our youth that demand a proactive response from our community.

First, our educational institutions must incorporate media literacy programs, teaching young people to critically evaluate online content. Second, we need regular community workshops bringing together parents, educators, and youth to discuss social media pressures openly. Third, local research institutions must initiate systematic studies of social media's impact on youth behaviour, providing data for evidence-based policies. We must create mentorship programs pairing successful community members with youth, offering alternative role models who represent achievement through responsibility. Our religious and community leaders need to help reshape narratives around masculinity and success, and advocate values of community service. In addition, creating youth councils or spaces would give young people constructive channels to prove their worth through community service rather than dangerous displays.

The lives lost in this tragic accident cannot be brought back, but we can honour their memory by addressing these deeper societal issues. Our children's lives are too precious to be sacrificed at the altar of status symbols and social media validation. It's time for our community to collectively reflect on the values we are promoting and take concrete steps to protect our future generations from the dangerous confluence of toxic masculinity, materialism, and irresponsible social media influence.

Views expressed in the article are the author's own and do not necessarily represent the editorial stance of Kashmir Observer

• The authors are the doctoral scholars in Mass Communication & Journalism, University of Kashmir

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