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The aim of this paper is to analyse the role of creative re-appropriation of goods, symbols, and other manifestations of the dominant material culture in the Emo subculture identity construction process.

The authors conducted an ethnographic study on a purposive sample of social networks, blogs, discussion forums and online platforms for images sharing. Verbatim and visual texts as photos, drawings and moodboards were qualitatively content analysed in order to understand the network of meanings underlying the ambiguous amalgam of signs composing the Emo style.

Consistent with the literature, the qualitative content analysis of texts, images, videos, drawings and other forms of fan art typical of this micro culture revealed four key areas of semantic value: the aestheticization of inner pain, the sense of alienation and isolation from socio-cultural mainstream, the search for authenticity, and the need for emotional connection.

The research followed a quite new research method, the netnographic approach, originally developed to analyse brand communities.

Emo creative practices of re-appropriation of goods, symbols and icons of the dominant culture reveal a subtle message of protest against the consumer society and the commodification of everyday life.

The paper presents the deconstruction of Emo Lifestyle and Aesthetics analysing the system of meanings underneath the rituals Emos share through the Web.

The author examines the inter-relationship between authenticity, music and gender in relation to a particular contemporary genre, emotional hardcore or emo. Noting how hard rock often defined itself as authentic in contrast to (feminine) pop music, the author argues that it is possible to see the ‘persistence of masculinism’ in wider debates around the performance of (appropriate) fandom. Drawing on a wealth of online data from platforms such as Reddit, Tumblr and Facebook, the author observes that even as male fans of emo distance themselves from hyper-masculine forms of hard (or cock) rock, they also critique the presence of female fans as ‘inauthentic’.

Throughout history, from ballads to requiems, music has played an important social role in reflection on mortality. Not only do musicians articulate their angst and thoughts about death, but, in so doing, they enable listeners to explore their own feelings. While the relationship between music and mental health can be examined from a number of perspectives, two broad approaches can be taken: artist-centred approaches and listener-centred approaches. The first analyses the life and work of artists, focussing particularly on the ways in which they explore death and angst in their music. The second looks at the ways in which the life and work of an artist is interpreted by listeners. Within these general approaches, a complex set of questions emerge – often at the interface of both approaches. How is the music used by listeners in their reflection on mortality? How is music used to manage mental health? Does reflection on the life and work of an artist contribute to suicidal ideation? Is the reception of music altered by an artist’s suicide? Using both these approaches and drawing particularly on the work of Émile Durkheim, this discussion demonstrates the significance of popular music analysis for death studies, focussing particularly on the issues surrounding popular music’s relationship to suicidal ideation.

In 1930s Britain, tennis champion Fred Perry was a household name. However, the name Fred Perry is more commonly associated with striped-collar polo shirts featuring a laurel wreath logo. In the late 1960s, Fred Perry polo shirts were standard mod and Skinhead dress. When worn by working-class youth the shirt became subversive commentary on English elitism because it had originally been designed for the tennis courts. Many punks also aligned with the brand in dual demonstration of association with working-class ethics as well as an alternative to t-shirts. In the 1980s and onward, this sartorial style was appropriated by right-wing white nationalists, which stripped it of its subcultural spirit. Patriot groups, such as neo-Nazis and the alt-right have continued to co-opt the subcultural style, simultaneously turning the Fred Perry polo into a symbol of racism and bigotry. The multi-use of the Fred Perry brand creates a challenge in how to interpret visual cues when one garment has competing perceptions that at times can be completely opposing. This study examines the history of the Fred Perry brand through the lens of symbolic interactionism, specifically how the shirt evolved from a rather innocuous, yet subversive, form of merchandize repurposed from the tennis world to youth subcultures where the polo communicated group identity. As the brand has moved through fashion cycles, the association of the Fred Perry polo with deviant groups has reduced the brand to representations of hate and separation, which has impacted sales and brand image with its intended consumers.

Self-harm can affect people of all ages, yet the high prevalence rate in adolescents and the potential risk factor of suicide in adults 60 years and above has meant research has tended to focus within these areas. Therefore, the purpose of this exploratory study is to examine the experiences of self-harm in people from early adulthood to late middle age to gain greater insight and understanding in this underexplored area.

An online open-ended survey was used to collect the data from a UK user-led moderated online forum that supports people who self-harm.

Thematic data analysis indicates that feelings of shame and guilt were intensified, due to the double stigma participants face as adults that self-harm. Although most participants had seen a reduction in the frequency of their self-harm many experienced an increase in the severity of harm. In not fitting the assumed typical profile of someone that self-harm participants often struggled to gain formal support.

This was a small-scale online survey; hence, it is not possible to generalise the findings to all adults who self-harm.

The findings from this research provide evidence that greater recognition needs to be given to the reality that self-harm can affect people of all ages. As a result, access to support needs to be widened as a means of supporting those who do not fit the typical profile of someone who self-harms.

This exploratory online study provides insights around the tensions and challenges facing adults that self-harm, which remains an under-researched and largely ignored area.

The authors explore the coproduction of a digital archive with 50 2SLGBTQ+ youth across Atlantic Canada during the COVID-19 pandemic in order to catalyze broader public participation in understanding 2SLGBTQ+ youth-led activism in this place and time through art production.

Through a mail-based participatory visual research project and an examination of collage, zines and DIY facemasks, the authors highlight how the production, sharing and archiving of youth-produced art adds to methodological discussions of exhibiting and digital archiving with 2SLGBTQ+ youth as a form of activist intervention.

In reflexively examining the cocuration of art through social media and project website, the authors argue that coproducing digital archives is an important part of knowledge mobilization. Also, the authors consider how the work has been interacted with by a broader public, so far in an exclusively celebratory manner and note the benefits and challenges of this type of engagement to the youth and to the understandings of 2SLGBTQ+ youth archives.

The authors suggest that these modes of engaging in participatory visual research at a distance offer original contributions in relation to how participation can be understood in a digital and mail-based project. The authors see participant control of how to share works within digital archives as a contribution to the understanding of people's capacity to negotiate and take ownership of these spaces. These strategies are participant-centered and suggest ways that archiving can be made more accessible, especially when working with communities who are socially marginalized or otherwise excluded from the archival process.