As parenting in the digital age becomes increasingly entangled with technology, a new book challenges parents not to reject digital tools, but to rethink their relationship with them in ways that serve both themselves and their communities. Amanda Hess’s “Second Life: Having a Child in the Digital Age,” recently discussed in Mother Jones, offers an incisive examination of the powerful hold technology exerts on modern parenting, and ultimately proposes a gentler, more honest approach to navigating the inevitable blend of screens, apps, and algorithms that now accompany family life (Mother Jones).
For countless Thai parents, the endless flow of internet parenting tips, social media “momfluencers”, and apps promising optimal child development resembles a digital tide that both supports and overwhelms. The significance of this news rests in Hess’s invitation for parents worldwide—including in Thailand—to pause and assess not simply whether technology is helpful, but how it shapes their sense of self, their expectations of children, and their connection to the broader community. This is especially resonant given the rapid adoption of parenting technologies here, from baby monitors to educational apps, and the social pressures infused by hyper-online local communities.
Hess, a leading technology critic, blends memoir and reporting to unpack the “pastel chokehold” of curated online guidance for new parents. She recounts her own pregnancy, tracking thousands of screenshots and digital exchanges, only to realize how the internet’s promise of certainty is illusory. According to her, “the internet provided this sense of reciprocal interaction where I could work out what it would be like to become a parent and what kind of parent I would be.” For many, especially first-time Thai parents adjusting to smaller urban family networks and greater isolation from extended relatives, digital spaces fill the emotional and informational gap—but at a cost.
A core insight of the book is not that these technologies—robotic cribs, analytics-driven apps, and the wider “fam-tech” sector—are inherently harmful, but that they subtly transform how parents view themselves and their children. For example, the Snoo robotic crib, heavily marketed abroad (and increasingly in Thailand’s affluent urban circles), promises more sleep for parents and objectives “Snoo Babies” as a status symbol. Hess notes: “They use language like ‘Snoo Babies’ and ‘Snoo Graduates’. But if you find that you can’t control your child’s sleep with this device… it gives you something to project your frustrations on.” This echoes widespread anecdotal reports in Thai parenting groups about the guilt and comparison culture fostered by gadgets—from international “sleep training” devices to highly structured e-learning subscriptions.
The book also confronts deeper issues. Hess observes how the pursuit of “optimization,” aided by genetic screening and data-centric parenting, echoes age-old eugenics and perfectionist ideals, reframing them with a modern, digital veneer. This is a cautionary perspective for Thai society, where educational competition and privileged access to technology can reinforce societal divides from a young age (Bangkok Post). Expert commentary from local child psychologists—with Bangkok-based specialists emphasizing the need for realistic expectations—aligns here: “Parents feel immense pressure to produce ‘perfect’ children, and digital tools can deepen these anxieties rather than relieve them,” according to a lecturer in pediatric psychology at a leading Thai medical university.
Hess avoids simplistic calls to abandon technology altogether. Instead, she advocates for a critical, intentional use of tools—favoring, for example, basic audio baby monitors that do what they promise without pushing parents towards constant digital surveillance. “I love technologies that just do one thing and they don’t have upload functions or anything,” she explains, highlighting a path of mindful minimalism in tech use, which resonates with Thailand’s cultural values around moderation (the concept of “Phronesis” or practical wisdom).
Crucially, the book positions current trends in digital parenting within a wider political context: as governments and societies fail to provide robust support—like affordable childcare or parental leave—parents turn increasingly to purchased solutions. This is directly relevant in Thailand, where formal state supports are limited for many new parents, particularly those outside Bangkok or in informal employment (ILO Thailand). Hess argues that these tech solutions, driven by profit, cannot substitute for meaningful policy reform or communal care.
Instead, she advocates for renewed focus on community-based support, mutual aid, and a shift away from viewing “family optimization” as an individual race. For Thai communities, this calls back to the traditional practice of “krueng jai”—caring across generations, not only within nuclear families. Local parenting groups, both online and off, are urged to become less about gadgets and more about mutual support and practical advice—echoing Hess’s experience with local aid networks over product-focused chat groups.
A thoughtful take-away for Thai parents is to resist the digital marketplace’s promise of “perfect” parenting. Embrace tools that genuinely fit family needs, rather than those driven by external validation. Seek support not only from influencers but from real-world networks—neighborhood groups, local health experts, and extended family when possible. Push policymakers for greater structural support for parents, so no one is left feeling isolated with nothing but an app or device for comfort.
For those navigating parenthood in the digital age, especially as Thai culture evolves in response to new technologies, Hess’s gentle revolution suggests: let’s use technology wisely, but never confuse it for genuine community care or self-worth. It’s a message likely to resonate across social classes, from families in Bangkok’s high-rises to those navigating rural transitions.
For more thoughtful engagement with technology in family life, parents can join local mutual aid groups, utilize only those digital tools that alleviate—not exacerbate—stress, and stay critical of the commerce-driven narratives that elevate products over people. In an era where childhood and caregiving become increasingly commodified, Thai society’s strength will come from the wisdom to blend modernity with collective compassion.