This is the social network aspect and we are obsessed with it. There is also a collaboration with the Trevor Project meaning users can contact Trevor immediately from their profiles and the possibility of making video calls, meaning Taimi is one of the best gay apps currently out there! So get downloading now to form quality connections, stay safe and share without being judged!

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As you might guess from the name, Scruff is the slightly rough-around-the-edges version of Grindr, developed for those guys who like a little, well, scruff! The users tend to be that bit more masc and a little older than on Grindr, although with its growing popularity there are plenty to choose from.

You can scroll for nearby and around the world, so could always set up a meet-up in your destination in advance. While there are a lot of similarities between Hornet and Grindr, the newer Hornet works much more smoothly, with less of the irritating ads that pop up on Grindr to get in between you and your new piece of eye candy. What makes Hornet so great for gay travelers are the community features that help users network beyond dating.

It started in Berlin and has now spread around the world and, while heavy on the hook-ups, also enables users to find friends, dates or learn more about LGBT issues. It aims to be a safe and friendly environment where you can live your queer life to the fullest. The app is free and it just takes creating a quick profile to get you in touch with tonnes of guys all over the world. Wait, what? This is the largest gay social network in the world?

Well, it was developed in China and the majority of its 27 million users are there. Internet censorship is rife in China and Blued is a way of getting around the banning of sites like Grindr. Its founder is a former policeman and committed to LGBT rights and we love that the network is now in partnership with Hornet. Although it might have been set up as a Grindr for straight people, there are now lots of gays using it; just set your preferences and enjoy the wealth of choice there. Or, how about individually contacting people on the platform? So I wonder how would you go about collecting this data?

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Social Science. Collecting Data. Sample Size. Social Media Research. All Answers 4. James R Knaub. Meric -. Maybe there is something in the paper linked below, or in the references to that paper, that might help you. I am not familiar with the content that might most likely pertain to your project, but I believe the author to be very competent:.

Proceedings of Statistics Canada Symposium Michael Brick. Some of the references are likely available on ResearchGate. Like this one:.

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Or other contributions under Mike Brick might help:. But again, in general, this is not my area, I'm just guessing you might find something there. I think he is rather busy, so I suggest you just look at his papers. Cheers - Jim. Koc University. Following Teresa de Lauretis , we are able to understand how certain social practices, and even basic exposure to socially hegemonic representations, become what she refers to as gender technologies.

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Among the latter, I give salience to the use of digital media and how they expose users to regulatory models on how to be, whom to desire and what to do. It is evident that the use of applications in the search for partners, highly centered on the use of image, encourage and associate bodily practices such as weight lifting or the bodily construction of erotic types that the porno industry has construed as "bears". A considerable portion of the profiles that we find on these platforms contain images of well-defined bodies or well-muscled shoulders, backs and biceps or strong, flat abdomens.

In my interviews, I frequently found "masculine" men referred to as the most desirable, especially insofar as they were construed as "discreet", "passing for straight" or "acting straight". From my interviewees' words, I was able to infer that the eroticizing of bodies seen as "more masculine" coalesces with the desire to relate to other men without having to risk the public exposure of their desire. This is certainly understandable in a society which has welcomed homosexuals within public spaces, as long as they are not recognizable as such.

It is no coincidence that in digital media in general, and in a way that becomes even more evident in the applications studied here, the prevailing perception of homosexuality sees it an individual trait whose visibility should be managed in everyday life by those who fall into that category.

I plan to study discreet gay men in Turkey who use Hornet?

This expectation is translated into common online expressions calling for discretion and confidentiality. In these media, being discreet or maintaining secret relationships is not the same as hiding homosexuality, as denoted by the old expression, "to be in the closet"; rather to negotiate, within each context, the degree of visibility in such a way as to maximize one's safety and avoid moral and material retaliation.

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Not showing one's face, as is the case for most of the profiles, together with the display of bodies or body parts, becomes a way of making oneself visible in which a later "revelation" of the part that identifies the person becomes a type of reward given to those whom the user is also interested in. This suggests that, notwithstanding recent political gains, we continue to live under a representation regime based on heterossexual hegemony.

This is the cultural context within which recent communication technologies ally themselves with technologies of the body, producing subjects subjectively and physically. Rather than constraints or oppression, what is at hand is a subtler form of subjugation that those who are subjected to willingly incorporate. Digital media induce users who are looking for sexual or love partners to imagine that the success of their efforts is partially or completely contingent on building a body through masculinizing techniques, meant to guarantee desirability in a competitive arena.

The use of digital media to obtain sex and love contacts does not merely signify adapting a technological tool to a pre-existing end. Platform users are, from the moment they get on line, induced to operate according to existing patterns of competition. Their search tends to be shaped by these technological means, which, in turn, are guided by market logics.

Yet this should not lead us to idealize off-line search as if it were free of filters, interests and forms of regulation. Rather, we should think about how online uses magnify historical tendencies such as those sociologist Eva Illouz has identified in her discussion of structures of search and choice of sexual and romantic partners.

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I see the use of different platforms of mediated communication as a strategy to circumvent the continued restrictions on free, public expression of same-sex desire. Through the use of applications, men who maintain discreet forms of behavior and self-presentation within work, family and educational environments are able to express their desire without exposing themselves to possible social retaliation, moral reprimand and even violence.

This use of technology can thus be understood as a means for dealing with the existing lack in security and recognition for public expression of same-sex desire. Seven years of research have enabled me to collect enough empirical evidence to assert that, at least amongst my middle and upper-class interlocutors, lives are plagued more by a lack of security than by the threat of pure violence.

It is the risk of losing a job, moral reproach or ruptured family ties that impels them to search for partners through means that allow them to negotiate the visibility of their desires safely. Although new communication technologies provide greater and perhaps - for some - better opportunities for contacts and socialization than the ones that would be available offline, they also train their users in forms of self-presentation, behavior and relating that serve to reinforce the present hostile socio-political context.

Induced, regulated and even controlled by the collective demand not to publicize their desire and not to allow it to become recognizable, the latter becomes the condition for its tolerance. It must be kept within the confines of standards imposed by the political and cultural hegemony of heterosexuality. In other words, users subscribe to the regime of visibility I have outlined here not voluntarily but as the result of a range of different institutional constraints that regulate their lives through one of its most central and sensible elements: In the end, these subjects continue to face unequal conditions of access to love and affection, on and off-line - in short, to elements that have become increasingly valued in our culture as a means of social and personal recognition.

Eva Illouz For reasons that are normative the sexual revolution , social the weakning of class, racial, ethnic endogamy , and technological the emergence of Internet technology and dating sites , the search for and choice of a partner have profoundly changed. It is this context that what she refers to as sexual fields emerge: From a perspective that is attentive to the role of differences in the regulation of social life, and especially in the case of differences in the terrain of gender and sexuality, it is necessary to recognize that a regime of visibility is not imposed on previously constituted subjects; rather, it creates or recreates them through the cultural and material malleability of desire itself.

In the previous section, I emphasized symbolic elements, and in particular those that involve the insecurity prevailing in the case of those who live under daily moral scrutiny. I will now associate further elements to that discussion - precisely a consideration of material elements that can be distinguished from other bibliography and research on the supposed emergence of "recreational sex" Laumann et alli , ; Illouz, or regarding the protagonism of the market in people's lives, disconnecting the latter from their rootedness in the material, and in work in particular.

Following the tradition of critical and Marxist theories, I emphasize the relationship between material and moral elements within the contemporary scene, analyzed through what in another text b: In general terms, I refer to the way in which sex and love lives, and desire itself, comes to be expressed in the contemporary world, a post-industrial society centered around services, consumption, media segmentation and "flexible" forms of work.