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Social media platforms are highly visible platforms, so politicians try to maximize their benefits from their use, especially during election campaigns. On the other side, people express their views and sentiments toward politicians and political issues on social media, thus enabling them to observe their online political behavior. Therefore, this study aims to investigate user reactions on social media during the 2016 US presidential campaign to decide which candidate invoked stronger emotions on social media.

For testing the proposed hypotheses regarding emotional reactions to social media content during the 2016 presidential campaign, regression analysis was used to analyze a data set that consists of Trump’s 996 posts and Clinton’s 1,253 posts on Facebook. The proposed regression models are based on viral (likes, shares, comments) and emotional Facebook reactions (Angry, Haha, Sad, Surprise, Wow) as well as Russell’s valence, arousal, dominance (VAD) circumplex model for valence, arousal and dominance.

The results of regression analysis indicate how Facebook users felt about both presidential candidates. For Clinton’s page, both positive and negative content are equally liked, while Trump’s followers prefer funny and positive emotions. For both candidates, positive and negative content influences the number of comments. Trump’s followers mostly share positive content and the content that makes them angry, while Clinton’s followers share any content that does not make them angry. Based on VAD analysis, less dominant content, with high arousal and more positive emotions, is more liked on Trump’s page, where valence is a significant predictor for commenting and sharing. More positive content is more liked on Clinton’s page, where both positive and negative emotions with low arousal are correlated to commenting and sharing of posts.

Building on an empirical data set from Facebook, this study shows how differently the presidential candidates communicated on social media during the 2016 election campaign. According to the findings, Trump used a hard campaign strategy, while Clinton used a soft strategy.

This paper explores organization-level racialized work strategies for maintaining racialized organizations (Ray, 2019). It focuses on intentional actions to maintain dominant racial norms, demonstrating how work strategies are informed by dominant racial structures that maintain racial inequities.

We compiled a chronological case study (Yin, 2012) based on 168 news media articles and various organizational documents to examine responses to athlete protests at the University of Texas at Austin following the death of George Floyd. Gioia et al.’s (2013) method uncovered how dominant racial norms inform organizational behaviors.

The paper challenges institutional theory neutrality and identifies several racialized work strategies that organizations employ to maintain racialized norms and practices. The findings provide a framework for organizations to interrogate their strategies and their role in reproducing dominant racial norms and inequities.

In 2020, the Black Lives Matter (BLM) movement was reinvigorated within sporting and corporate domains. However, many organizations engaged in performativity, sparking criticism about meaningful change in organizational contexts. Our case study examines how one organization responded to athlete activists’ BLM-fueled demands, revealing specific racialized work strategies that maintain structures of racism. As organizations worldwide disrupt and discuss oppressive structures such as racism, we demonstrate how organizational leadership, while aware of policies and practices of racism, may choose not to act and actively maintain such structures.

This study aims to consider the role of emotions, especially those related to empathy, in promoting a more humane education that enables students to reach out across kinship chasms to promote the development of communities predicated on a shared value on mutual respect. This attention to empathy includes a review of the rational basis for much schooling, introduces skepticism about the façade of rational thinking, reviews the emotionally flat character of classrooms, attends to the emotional dimensions of literacy education, argues on behalf of taking emotions into account in developmental theories and links empathic connections with social justice efforts. The study’s main thrust is that empathy is a key emotional quality that does not come naturally or easily to many, yet is important to cultivate if social justice is a goal of education.

The author clicked Essay and Conceptual Paper. Yet the author required to write the research design.

The author clicked Essay and Conceptual Paper. Yet the author required to write the research design.

The author clicked Essay and Conceptual Paper. Yet the author required to write the research design.

The paper challenges the rational emphasis of schooling and argues for more attention to the ways in which emotions shape thinking.

The purpose of this paper is to examine the alternative accounts produced by Green Earth Volunteers (GEV), a Chinese environmental non-governmental organisation, over a 10-year period in the context of their campaign to create visibilities about hydroelectric dam projects along the Chang Jiang.

Drawing on conceptions of the human–nature relationship, including those evident in ancient Chinese philosophy and mythology, and the Chinese way of viewing and resolving conflict, this paper offers an interpretive analysis of the alternative accounts of GEV in terms of their form and content.

In terms of their content, the alternative accounts reflect elements of interrelated thinking, being underpinned by a recognition of the relationship between humans and nature, which is evident in Confucianism, Taoism and ancient Chinese mythology. The strategies adopted by GEV are a non-confrontational but feasible way to promote their ecological beliefs in the Chinese context.

The study suggests that social and environmental accounting (SEA) in developing countries is steeped in local cultural and philosophical traditions that need to be considered and incorporated into the design of alternative accounts.

The study contributes to the very limited literature that offers qualitative analyses of SEA in developing countries.

Recent research has captured the impact of the COVID-19 pandemic in widening gender inequalities, by highlighting that academic women have been disproportionately affected. During the COVID-19 pandemic, women assumed most of the care labour at home, whilst working at normal patterns, leaving them unable to perform as normal. This is very concerning because of the short and long-term detrimental consequences this will have on women’s well-being and their academic careers. This article aims to stimulate a change in the current understandings of academic work by pointing towards alternative – and more inclusive – ways of working in academia.

The two authors engage with autoethnography and draw on their own personal experience of becoming breastfeeding academic mothers throughout the COVID-19 pandemic.

To understand the positioning of contemporary academic mothers, this study draws on insights from both cultural studies and organisation studies on the emergence of discursive formations about gender, that is “postfeminist sensibility”. Guided by autoethnographic accounts of academic motherhood, this study reveals that today academia creates an individualised, neutral (disembodied), output-focused and control-oriented understanding of academic work.

This paper adds to the conversation of academic motherhood and the impact of the pandemic on working mothers. The study theoretically contributes with the lens of “motherhood” in grasping what academic work can become. It shows the power of motherhood in opening up an alternative way of conceptualising academic work, centred on embodied care and appreciative of the non-linearity and messiness of life.

Drawing upon the authors’ experiences as minoritised academic scholars within leadership roles of a Black, Asian, Minority Ethnic (BAME) Network in the United Kingdom (UK) academe, the authors explored the research question “In what ways do racially minoritised academics use coping techniques and strategies to counter racism and inequality in the higher education environment”.

The authors used a collective autoethnography approach accompanied by storytelling, underpinned by a qualitative interpretative process, supported by inductive, data-driven theorising. The authors’ approach is supplemented by the usage of content analysis (Schrieier, 2012) to analyse the data and generate findings.

The research findings specifically highlight (1) collectivism, solidarity and belonging, (2) knowledge expansion and critical consciousness, (3) disarming approaches and emotional labour, (4) resistance through setting boundaries and (5) intersectionality and BAME men allyship, as specific approaches for taking forward anti-racism.

Autoethnographic research has encountered challenges around verification, transparency and veracity of data, and issues have been debated due to its subjective nature (see Jones, 2010; Keeler, 2019; Méndez, 2013). Additional complications arise regarding neutrality and objectivity associated with the researchers' identities and experiences being represented in autoethnographic accounts. The authors acknowledge that the accounts provided are subjective, and have influenced the research process and product.

Research on the experiences of minoritised academics leading staff equality networks constitutes a research gap. This article offers an original analysis through outlining the authors’ lived experiences in leadership positions of a BAME Network and hope to other minoritised employees undertaking anti-racist work.

This paper will challenge normative disaster studies and practice by arguing that thriving communities require the pursuit of imperfection and solidarity. The authors use Lewis Carroll’s Looking-Glass World as a lens to critique both how disasters are understood, and how disaster researchers and practitioners operate, within a climate-change affected world where cultural, political and historical constructs are constantly shifting.

The paper will undertake an analysis of both disasters and disaster studies, using this unique (and satirical) critical lens, looking at the unfolding of systemic mistakes, oppressions and mal-development that are revealed in contemporary disasters, that were once the critiques of Lewis Carroll’s Victorian-era England. It shows how disaster “resilience-building” can actually be a mechanism for continuing the status quo, and how persistent colonizing institutions and systems can be in reproducing themselves.

The authors argue the liberation of disaster studies as a process of challenging the doctrines and paradigms that have been created and given meaning by those in power – particularly white, Western/Northern/Eurocentric, male power. They suggest how researchers and practitioners might view disasters – and their own praxis – Through the Looking Glass in an effort to better understand the power, domination and violence of the status quo, but also as a means of creating a vision for something better, arguing that liberation is possible through community-led action grounded in love, solidarity, difference and interconnection.

The paper uses a novel conceptual lens as a way to challenge researchers and practitioners to avoid the utopic trap that wishes to achieve homogenized perfection and instead find an “imperfect” and complex adaptation that moves toward justice. Considering this idea through satire and literary criticism will lend support to empirical research that makes a similar case using data.

This study focuses on the work from home experiences of professional, middle and upper middle class married women with children in India during the COVID-19-induced lockdowns. This study aims to examine the experiences of changing nature of work and gendered realities of work–life balance for working mothers while working from home during the pandemic.

Semi-structured interviews were conducted with eight working mothers at three different time points during the lockdown in the city of Hyderabad in India.

A thematic analysis revealed changed work practices that required adapting, reinventing and reimagining new ways of working. This was time consuming albeit a satisfying experience for working mothers. At the same time, the blurring between home and work meant working mothers were operating without an off button.

The findings show that the existing gender inequalities in sharing the domestic burden unravelled fast in the absence of support structures.

The authors give voice to the lived experiences of working mothers of managing both work and home and how they navigated challenges during the lockdown.

This study aims to examine how veganism is “seen” by young adult non-vegan consumers and how prevailing attitudes reinforce or challenge stigmas around veganism.

Photovoice methodology was used to explore young non-vegan consumers’ attitudes and beliefs towards veganism. Data was collected from students studying advertising at a major university in Australia, who produced images and narratives reflective of their own attitudes towards veganism. Polytextual thematic analysis of the resulting visual data was then undertaken to reveal the dominant themes underpinning participants’ attitudes. Participant narratives were then reviewed to confirm whether the ascribed meaning aligned with participants’ intended meaning.

Participant images were reflective of first, how they saw their world and their place within it, which showed the interplay and interconnectedness between humans, animals and nature, and second, how they saw vegans within this world, with both positive and negative attitudes expressed. Interestingly, vegans were simultaneously admired and condemned. By situating these attitudes along a spectrum of moral evaluation, bounded by stigmatisation and moral legitimacy, participants saw vegans as being either Radicals, Pretenders, Virtuous or Pragmatists. For veganism to become more widely accepted by non-vegans, there is an important role to be played by each vegan type.

This study offers a more nuanced understanding of how and why dissociative groups, such as vegans, become stigmatised, which has implications for messaging and marketing practices around veganism and associated products/services. Future research could use a similar methodology to understand why other minority groups in society are stereotyped and stigmatised, which has broader social implications.