This is something that Eloy Fernández Porta captures well in Los Brotes Negros, reflecting on our bodies and "how they are asked to be disciplined by day and exalted by night: productive but also Dionysian". He continues, "LinkedIn and Tinder are in contention". As Bárbara Arena points out in an article for Vogue, "the difficulty is that, in addition to keeping on the move, we are invited to be perpetual witnesses to tragedy. We must include tragedy in the kaleidoscope of our normality. 

To which we might then ask, how do we deal with frivolity? Ainhoa Marzol explains for the CCCB, that in times of confinement "an exhausted Wojak saying "yes, honey" became the flagship of tiredness for facing the same thing over and over again". I don't think the analgesic power of memes lies in being just another form of escapism, but in allowing us, precisely, to "look squarely" - in Marzol's words - at a "traumatic time" and create "sincere narratives" through humour. Moreover, a study published by the academic journal Psychology of Popular Media, which she herself cites in her text, concluded that "memes that particularly relate to a highly stressful context can help support efforts to address the element that causes the stress". The codes may have changed, but humour has always been with us in times of distress.

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The technological revolution and its consequent contribution to the democratisation of information has, on the one hand, undoubtedly been positive. On the other hand, allow me to question its benefit, or directly, to put to you the following question brought to my screen by Twitter user @locedoveclarke: "are we living through one traumatic event after another, or are we just the first generation with global communication and social networks, and the world has always been this horrifying? 

We are exhausted, saturated. Hardly anything seems to surprise us anymore. In an earlier key, one sighs and vindicates: "I [we] just been going through a lot lately, man". And likewise, one of the differences that I find most significant from previous generations is the degree of our sense of self-responsibility vis-à-vis our upbringing about, well, everything. We have coined the problematic, the cancelable. It's clear that we young people are swinging between the idea of decadence and regeneration: we are aware that there is a lot to change (the axes of oppression are multiple: misogyny, classism, racism, sexual orientation...) and a lot to protect (mental health, climate...). To which we can add: if we don't save the world, all is lost. We young people are shipwrecked (but not shipwrecked), but the reach of the Internet, a vast ocean of conception and (dis)folding of content, is of little use to us if we do not manage to make it fit in with our capacity for assimilation.