Offline Social Media Quotes

Today, spend a little time cultivating relationships offline. Never forget that everybody isn't on social media.

A fixation with connecting with 'friends' online comes with the risk of disconnection with friends waiting for you to be present in the offline world.

As Lee Rainie and Barry Wellman document in their book Networked, people who are heavily socially active online tend to be also heavily socially active offline; they’re just, well, social people.

The more time kids spend online, studies show, the worse their grades are. According to Nielson, active social networkers are 26 percent more likely to give their opinion on politics and current events off-line, even though they are exactly the people whose opinions should matter the least.

Embrace the social media and utilize it wisely to promote your brand. When you optimize the social media, you may go offline, but your brand will never go off-track.

Our society has led us to believe that everybody is on the internet these days. Contrary to popular belief everyone is not on social media.

To gain more control of your life stop focusing on the drama of other people which may include unfollowing some people both on and offline. 

Don't let social media make you forget you are blessed offline.

In today's digital era, a strong understanding of the current digital and social media landscape can lead to much success offline in the business world as well.

Be aware of and attentive to the time you spend as an online spectator. Social media will have you believing that your life is meaningless even though you're doing more than most people, offline.

Too often people make their social media image more important than being true to who they really are in real life. Wonder how much different our world would be if we all strived to be the same person offline as we are online.

Living in the era of social media and dating apps, online dating is also a very popular dating method in England. It perfectly suits the English person’s superpower: being the invisible man or woman. They also like to keep their distance, and the internet is perfect for that. Also complimenting someone is easier online than offline; you don’t even have to say anything you just press a ‘like’ or a ‘wink’ button and that’s it; perfectly suitable for romantically retarded people.

I am not anti-technology. After all, there are forms of technology—from tools that let us observe the natural world to decentralized, noncommercial social networks—that might situate us more fully in the present. Rather, I am opposed to the way that corporate platforms buy and sell our attention, as well as to designs and uses of technology that enshrine a narrow definition of productivity and ignore the local, the carnal, and the poetic. I am concerned about the effects of current social media on expression—including the right not to express oneself—and its deliberately addictive features. But the villain here is not necessarily the Internet, or even the idea of social media; it is the invasive logic of commercial social media and its financial incentive to keep us in a profitable state of anxiety, envy, and distraction. It is furthermore the cult of individuality and personal branding that grow out of such platforms and affect the way we think about our offline selves and the places where we actually live.

But the conventions of social media had infiltrated my offline life to the degree that my internal monologue frequently devolved into hashtags and potential captions, each one quippier, more potentially likable, than the last. Who was I doing this for? I wondered. Whose validation did I crave? Was I that desperate to be liked?

But the villain here is not necessarily the Internet, or even the idea of social media; it is the invasive logic of commercial social media and its financial incentive to keep us in a profitable state of anxiety, envy, and distraction. It is furthermore the cult of individuality and personal branding that grow out of such platforms and affect the way we think about our offline selves and the places where we actually live.

Facebook’s “Like” feature, some version of which now exists on every platform, is the equivalent of a car battery hooked up to that sociometer. It gives whoever controls the electric jolts tremendous power over our behavior. It’s not just that “likes” provide the social validation we spend so much of our energy pursuing; it’s that they offer it at an immediacy and scale heretofore unknown in the human experience. Off-line, explicit validation is relatively infrequent. Even rarer is hearing it announced publicly, which is the most powerful form of approval because it conveys our value to the broader community. When’s the last time fifty, sixty, seventy people publicly applauded you off-line? Maybe once every few years—if ever? On social media, it’s a normal morning. Further,

We have generated billions of dollars for social media platforms through our desire—and then through a subsequent, escalating economic and cultural requirement—to replicate for the internet who we know, who we think we are, who we want to be. Selfhood buckles under the weight of this commercial importance. In physical spaces, there’s a limited audience and time span for every performance. Online, your audience can hypothetically keep expanding forever, and the performance never has to end. (You can essentially be on a job interview in perpetuity.) In real life, the success or failure of each individual performance often plays out in the form of concrete, physical action—you get invited over for dinner, or you lose the friendship, or you get the job. Online, performance is mostly arrested in the nebulous realm of sentiment, through an unbroken stream of hearts and likes and eyeballs, aggregated in numbers attached to your name. Worst of all, there’s essentially no backstage on the internet; where the offline audience necessarily empties out and changes over, the online audience never has to leave.

My dear readers, I find myself perplexed by the phantoms that now inhabit our veins and perpetually whisper in our ears. These specters are always watching, their formless eyes casting judgement upon our every thought and action. They stalk us behind screens and within circuits, gathering each tidbit we release into the ether to build their ever-growing profiles of our souls. Through these ghastly portals, our lives have become performance. Each waking moment an opportunity to curate our images and broadcast our cleverness. Nuance has fled in favor of hashtag and like, while meaning has been diced into 280 characters or less. Substance is sacrificed at the altar of shareability, as we optimize each motive and emotion to become more digestible digital content. Authenticity now lives only in offline obscurity, while our online avatars march on endlessly, seeking validation through numbers rather than depth. What secrets remain unshared on these platforms of glass? What mysteries stay concealed behind profiles and pose? Have we traded intimacy for influence, and true understanding for audience engagement? I fear these shadow networks breed narcissism and foster loneliness, masked as connection. That the sum of a life’s joys and sorrows can now be reduced to a reel of carefully selected snippets says little of the richness that once was. So follow the phantoms that stalk you if you will, but do not forget that which still breathes beneath the screens. There you will find humanity, flawed but whole, beautiful in its imperfection and trajectory undefined by likes or loves. The lanterns may flicker and fade, but the darkness that remains has always held truth. Look deeper than the glow, and know that which can never be shared or measured, only felt. In mystery, Your friend, Edgar Allan Poe (Poe talking about social media)

mix in your mind diet: 25 percent media, 50 percent books, and the remaining 25 percent social and workstream (offline and online).

Does participating in social networks improve the quality of our offline relationships or expand the number of our real connections? Not according to a study titled “Use of Social Network Sites and Instant Messaging Does Not Lead to Increased Offline Social Network Size, or to Emotionally Closer Relationships with Offline Network Members.” According to this study, “time spent using social media was not associated with larger offline networks, or feeling emotionally closer to offline network members. Further, those that used social media, as compared to non-users of social media, did not have larger offline networks, and were not emotionally closer to offline network members.” (Pollet,

But how do you come ‘offline’ when so much of our daily lives is moving ‘online’? Every month new sites and online services are launched. If you need to check anything – about a new school for your children, medical treatment, tourist destination or recipe – you go online. Bill Gates put it so well when he called the Internet the ‘town square for the global village of tomorrow’. Could you spend a week or even a day without reading your emails, using social media or going online? Someone recently joked with me that having Internet access is more important than having food or water.

What Is Personal Branding?  Personal branding is the process of identifying the unique and differentiating value that you can bring to an organization, team, and/or project and communicating it in a professionally memorable and consistent manner in all of your actions and outputs, both online and offline, to all current and prospective stakeholders in your career.

The concept of the deep vernacular web can be understood as a heuristic intended to historicize these online antagonistic communities as antecedent to social media and even to the web itself. The deep vernacular web is characterized by anonymous or pseudonymous subcultures that largely see themselves as standing in opposition to the dominant culture of the surface web. Identified to an extent with the anonymous 4chan image board—which hosts one million posts per day, three quarters of which are made by visitors from English-speaking countries—these subcultures tend to imagine themselves as a faceless mass. In direct contrast to the individualized culture of the selfies associated with social media, we might thus characterize the deep vernacular web as a mask culture in which individual identity is effaced by the totemic deployment of memes. Insofar as this mask culture constructs an image of itself as an autochthonous culture whose integrity is under threat, we can perhaps begin to understand how grievances of the deep vernacular web have been capitalized upon by those espousing a far-right ideology. Conversely we can also see how the vernacular innovations of these often bizarre subcultures, such as Pepe the Frog, have themselves been absorbed in the service of far-right populism.

If we treat our social media accounts like we live our lives offline there is no way some of us would share what we post online. 

Sell your art, crafts, or any handcrafted item on etsy.com Develop a travel concierge service to help people when they miss their flights Offer online tutoring services in your field of expertise Host a networking event (charge a low ticket price and get sponsors to provide food) Create and sell a visitors’ guide to your town or city, or build a web resource for tourists, supported by advertisers Create an online (or offline) course in some quirky subject you happen to know a lot about Publish a blog with a new lesson on a specific topic every day Start a podcast and sell sponsorship Visit yard sales or thrift shops and buy items to resell Offer a simple freelance service—anything from fact-checking to tech support or something else entirely Become a home, office, or life organizer Manage P.R. or social media accounts for small businesses Buy and sell used textbooks to college students Sell your musings on business, art, or culture as a freelance writer Start a membership website, where people pay a monthly or annual fee to access useful information about a specific topic Write and publish a book (if I can do it, you can too!)

People need to live their lives,” she reminded me. “Clearly part of living our lives, I think, needs to be resisting those systems that are dominating us and controlling us and making us afraid to speak our minds. But I would say that people should get offline sometimes. Leave your phone at home. Go for a walk with your friend or your lover. Go into the woods . . . Swim in a pond where nobody can see you. Try to actually enjoy privacy sometimes. Get away from the Internet and have a life that’s independent of that kind of shit.

Being online controls so much of our day that we often neglect to invest time with meaningful relationships offline.

These days, common sense is not so common on social media. Rule of thumb should be if you wouldn't write it offline and sign your name to it then don't post it online.

While online abuse can happen to anyone, it is by no means an equal-opportunity occurrence. We're dragged the same sort of cultural baggage that we live with offline into online spaces like a gross piece of toilet paper stuck to our shoes.

Online community, between people who have usually never met and share only select aspects of their lives, presumes inclusion and belonging through communicational modes that borrow from successful real-life intimacy. It prioritizes openness and transparency, encourages emotional response (albeit in a limited way through, for example, Facebook’s ever-powerful ‘like’ button), and claims to promote consensus. This rhetoric of openness and sharing—a presumption of egalitarian transparency—is inherent in the corporate mantra of Google (‘Do no evil’), Facebook (‘making the Web more social’), and Flickr-Yahoo (‘Share your pictures, watch the world’). Yet just as inner-city windows might present an illusion of togetherness in which isolation is actually the norm, this presumed openness of virtual communities hides the fact that inclusion in social media can be fickle and conditional; digital citizenship hides multiple power dynamics and relations,not all of which are explicitly stated. Whereas there has been some discussion of the meanings of digital citizenship (to mean the accepted norms of appropriate, responsible technology use), online ‘community’ is invoked as a given. The Professor of Media Studies at Utrecht University, José van Dijck, refers in her discussion of social media’s history to ‘community function’ and ‘community character’; ‘community collectivism’ and ‘community utilization’; and to ‘community’ itself as being innovative, organizational, self-selecting, and open. But community, like citizenship, carries an enormous functional, symbolic, and practical weight. What kinds of ‘community’ are being forged online, and how do they impact on self-esteem, a sense of belonging, and self-identity? How does online community differ from offline community, and how and why does loneliness result?

The profile refers to the personas we adopt in our online and offline lives. We have our social media profiles, our professional profiles, our personal profiles, and so on. These profiles are a projection of who we want to be, and how we want to be seen as seen.

Social Selling ist die Nutzung von Social Media als Mittel zur Verkaufsförderung, während Digital Selling ein ganzes Ökosystem schafft, das alle Assets nutzt, die sowohl online als auch offline vorkommen.

Go offline once in a while, personally connect with people around, seek real adventure. Who knows it might turn to be a better day.

As kids, we were exposed to sexist, racist and violent cartoons and video games. We have been bombarded with images of thin females and hypermuscular males. Then we grew up and started to use Internet and then social media. For some of us, Internet has been a way to escape from loneliness, for some others it has bred loneliness. Then comes Facebook. It has been good for some of us and bad for some others. This is a place where the distinction between public space and private space has blurred. Our self-disclosure patterns have been modified. We share things that we are not supposed to share offline. Dad shot daughter’s laptop because of a letter on Facebook. Some of us built their self-esteem on how many ‘friends’ we have made on Facebook. Social media is everywhere. Nowhere else to go. Social media penetrates all aspects of our lives. This book is about this penetration. It can be read as a book for general public or as a textbook together with the educational materials provided in Appendices. It is unique in endorsing a psychological approach to social media. It tells the story of many of us. De te fabula narratur!

How exactly does social selling work? For the purposes of prospecting for new business, social selling involves contacting prospective customers on social media platforms, most commonly LinkedIn and Twitter. Here are some pointers: Cultivate a relationship: Social selling is not for the quick wins, generally speaking. You can start simply by following a prospect, engaging with their content, and then inviting them to connect. You want to draw their attention, but not overwhelm them. Don’t pitch right away: In the early days of social selling, it was possible to immediately pitch a prospect online with some success. That time has passed, so don’t assume that when someone accepts your connection request it means they want to buy from you. Be someone worth talking to: Your prospects will see your public profile, so be sure to demonstrate your expertise in your profile and content. If you’re still using your LinkedIn account as a resume, you’re doing it wrong. Move from online to offline: The goal of social selling is not to run through the entire sale over social media. As with all initial contacting, your goal is to set up a real-time conversation over the phone or in person. While nearly all great salespeople communicate with prospects across all three of these channels, it’s best to become confident with one before adding another. Cold calling, while unattractive to many, will yield the greatest number of opportunities to learn which offers and messaging resonate with our prospects. The skill of adapting to prospects in live conversation is invaluable throughout the sales process. In fact, it’s one of the most important skills to master in order to advance your sales career.

UNITED GHANA AGENDA Bill Gate assisted in discovering Microsoft a window that connects the world to an interactive SocialMedia Networking to sell,market and trade their uniqueness to the world for profits . Though MicroHard has being discovered,it seems Micro-Hard still plays same technological duties,Chief-Icons has discovered the Micro - Tough(trademark from Micro-Hard) Micro-Tough(M-H) will connect the world both offline and online on a unified interactive SocialMedia Networking to live in complete peace and unity with each other to make even huger profits and be granted the complete comfort to live ,enjoy and be Happy . Business Friendship when applied to our daily lives will reborn TRUST for greater things. United Ghana(Roadmap to Successful Globalization) is target but beyond the skies is the limit . Written and Endorsed, Icons-Gates Network, Chief-Icons

So many of us are hungry to restore a collective sense of pride in our nation. And we have what it takes to do so. Yet many people have become numb, even accepting, to the shockingly cruel rhetoric we sometimes hear from our neighbors and leaders. But we should remember there are more Americans who speak out against intolerance than those who spew it. Just because anger and fear are louder than kindness and optimism does not mean that anger and fear must prevail, or define a new American identity. The negativity that streams through our media and social feeds is a false—or at least incomplete—narrative. Every time harsh Tweets dominate news cycles, we can remind ourselves of Mary Poole’s empathy in Montana, or the compassion of Rebecca Crowder in West Virginia, or Bryan Stevenson’s adamant calls for justice in our courts. Countless acts of dignity are unfolding offline, away from earshot, and they matter. We already have what it takes to rise above divisiveness and the vitriol of a hurtful few and steer the country toward an even better “us.” Not so we can be great again, but so we can become an even stronger, safer, more fair, prosperous, and inclusive version of ourselves. Those who champion common-sense problem solving, and there are legions of us, are eager to keep fixing, reinventing, improving. In these pages, I tried to amplify our existing potential to eclipse dysfunction by recounting Mark Pinsky’s collaborative spirit, for example, and Michael Crow’s innovative bent, and Brandon Dennison’s entrepreneurial gumption, and Dakota Keyes’ steadfast belief in her young students, and in herself. They are reminders that the misplaced priorities of President Trump and his administration do not represent the priorities of the majority of Americans. And while there are heroes who hold office, members of both parties, Democrats and Republicans, have been complicit in the fracturing of trust that has plagued our political system for years now. In fact, I believe that the American people as a whole are better than our current political class.

It’s a symptom of the world we live in, a product of unchecked social media platforms, a crumbling education system, rampant political polarization, and the crumbling of offline communities.