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The purpose of this paper is to examine mothers’ social media accounts that focus on children’s fashion. The authors probed children’s fashion photo practices as representations of the mothers’ extended self and the kind of childhood representations produced by the social media accounts. They also investigated mothers’ perceptions of children’s privacy when engaging in sharenting – the sharing of information about children or parenting online.

The study is based on 16 semi-structured interviews with Finnish mothers who had Instagram accounts focusing on children’s fashion.

Children’s fashion photos play a diverse role in mothers’ identity work. The photos can be used to express a mother’s taste and aesthetic skills, to express values, to fit into peer groups and to store memories of oneself and the children. Through the photos, representations of the prevailing Finnish childhood ideals, such as authenticity, naturalness and playfulness, are reproduced. The mothers perceived the children as part of their extended self and justified sharenting with mother- and child-centered arguments.

Through shedding light on the practices of social media fashion photography, this paper provides insights into how commercialism and social media shape cultural expectations for both motherhood and childhood. The paper contributes to previous research on sharenting, extending it to the context of fashion photography.

The educational community – particularly higher education – should contribute to the new generation’s understanding of what sustainability entails. To do this, teachers must be aware of the need for education for sustainability. However, little is known about how university teachers understand or represent sustainability. This study aims to bridge the gap identified in the literature concerning university teachers’ representation of sustainability.

A total of 403 teachers from the University of the Basque Country participated in the study through a free association exercise based on the grid elaboration method.

In general terms, teachers are aware of the three dimensions that constitute sustainability, but differences were found in the way sustainability was represented depending on several factors such as the teaching field, previous knowledge of the 2030 Agenda and gender. Despite awareness of the need to incorporate sustainability, there was also reticence toward the way in which sustainability is being addressed in higher education. Those results were discussed considering the previous literature on sustainability.

The results allow the authors to conclude that knowledge of the 2030 Agenda leads teachers to have a more complete representation and greater recognition of sustainability. Thus, it would be necessary for universities to offer more training to teachers to promote a holistic understanding of sustainability and facilitate its incorporation into teaching.

The use of this method made it possible to collect, in a less biased and much more direct way, the teachers’ voices, to know the type of representation (holistic) or partial (only one of its dimensions: environmental, economic or social) that they have of sustainability, and to check whether their representation was linked to specific factors.

The overall aim of this research is to interpret Ikenga and Ofo creativity as it is revered in Igbo societies. Igbo creativity, especially interpreted through material culture, suffers the threat of extinction resulting from the forces of modernity. Forces of modernisation, which appear in the personae of Christianity, education, urbanisation and industrialisation, denigrated indigenous creativity, brandishing them as devious, fetish and primitive. Ironically, in most cases, the drivers of such narratives keep these “fetish” items in their museums and will give a lot to preserve them.

This study centred mostly on several communities in the Nsukka area of Igboland, Nigeria. It relied on both primary and secondary sources of historical enquiry. This qualitative research discussed the nuances of the subject matter as it relates to Igbo cosmos. These approaches involved visiting the study area and conducting personal interviews.

Archaeologists do often rely on material culture to study, periodise and date past human societies. In this study, it is found that material culture, an expression of indigenous creativity, best interprets how society survived or related with their environment. This paper examined two Igbo sculpted artefacts – Ikenga and Ofo – while unearthing the intricacies in Igbo cosmology as regards creativity, spirituality and society.

The shapes, motifs, patterns and designs depict an imaginary history, the intellectualism of the past and even the present. This serves as an objective alternative to the twisted colonial narrative on Igbo material culture and consequently contribute to ongoing efforts to preserve, protect and promote cultural heritage resources in this part of the world.

Digital media platforms on one hand are tools of communication. On the other hand, it is a site where narratives are shared among members of various communities. Thus providing a space to create identities and educate audiences about behaviors toward “them” from “us.” This chapter will highlight how the narratives of Aboriginal Australian women discriminatory issues are conveyed and discussed on Twitter. In attempting so, this chapter will highlight whether the digital space has contributed to equality in the society or is it attempting to reassert the existing hegemonic discourses and status in the Australian Community. Accordingly, this research suggests policies that could help create emancipatory pedagogy.

Background: The political participation of children and adolescents provided for in the United Nations Convention on the Rights of the Child and Brazil’s Statute of the Child and Adolescent adopted in July 1990 has been proposed to ensure the effectiveness and guarantee of citizenship with regard to children and adolescents in adult-centered and adult-normative cultures.

Methods: This study aimed to understand the meaning of recognition in relation to the child as a subject of rights in the context of political participation in Brazil from 2001 to 2017 through the accounts of two adolescents who have been activists since childhood. The narratives were interpreted in light of the identity theory based on the critical social psychology and the sociology of childhood.

Results: This helped identify (1) the systemic unpreparedness when dealing with adolescents as persons who advocate for the civil rights of children and adolescents; (2) the attempts by education professionals to restrict adolescent activists to schools and family institutions to delegitimize them from their representative potential; and (3) that political participation could help raise the interviewed adolescents’ awareness of the power relations inherent in the social structure.

Conclusions: The effectiveness of political participation is considered a challenge, regardless of official documents being made use of, given the need for a paradigm shift with regard to the universalist theories that consider the institution of childhood exclusively as a progressive preparation for the adult world.

The previous coronavirus disease 2019 (COVID-19) pandemic has forced pre-service English teachers to conduct their teaching simulation virtually. In the context of online teaching, social presence is vital for effective learning. This skill is perceived as a way to humanize the online learning process. This article explores how social presence is represented in the pre-service teacher's synchronous online classroom and how the development of social presence enables the pre-service teachers to develop their students' well-being and thus humanize online classrooms.

The current study draws upon case study research. The data were collected from (1) synchronous online teaching simulation recordings of pre-service English teachers from the Language Classroom Management course and (2) interview transcripts from three participants. Both data sources were transcribed, coded and analyzed. A two-step coding scheme for pre-service English teachers' social presence was adapted from the Community of Inquiry (CoI) coding template.

This study reports that all the three social presence categories (i.e. cohesive, affective and interactive) emerged from their online teaching simulation. In addition, the development of social presence to humanize online classrooms from the pre-service teachers was found in these stages: (1) having a role model for teaching, (2) showing respect and being friendly and (3) adjusting the language of instructions to the students' level.

This study has been limited to the pre-service teachers in one university only. Therefore, this needs to be tested in wider settings and contexts.

Theoretically, this study has added students' well-being as the element that connects social presence to the humanizing online classroom. Meanwhile, practically, in relation to teacher education, this paper also recommends the teaching stages leading to a more humanized online learning.

Current studies tend to describe social presence in experienced teachers' asynchronous online classrooms. Rarely did the studies explore social presence as practiced by pre-service teachers in the context of synchronous videoconferencing class. Furthermore, there has also been limited research connecting social presence with humanized classrooms.

Drawing upon the third-person effect (TPE) theory, this study focuses on two types of misinformation countering intentions (i.e. simple correction and correction with justification). Accordingly, it aims to (1) assess the tenability of the third-person perception (TPP) in the face of misinformation on social media, (2) explore the antecedents of TPP and its relationship with individual-level misinformation countering intentions and (3) examine whether the mediating process is contingent on different social media usage conditions.

An online survey was conducted with 1,000 representative respondents recruited in Mainland China in January 2022 using quota sampling. Paired t-test, multiple linear regression and moderated mediation analysis were employed to examine the proposed hypotheses.

Results bolster the fundamental proposition of TPP that individuals perceive others as more susceptible to social media misinformation than they are. The self-other perceptual bias served as a mediator between the perceived consequence of misinformation and misinformation countering (i.e. simple correction and correction with justification) intentions. Furthermore, intensive social media users were likely to be motivated to counter social media misinformation derived from the indirect mechanism.

The findings provide further evidence for the role of TPE in explaining misinformation countering intention as prosocial and altruistic behavior rather than self-serving behavior. Practically, promising ways to combat rampant misinformation on social media include promoting the prosocial aspects and beneficial outcomes of misinformation countering efforts to others, as well as reconfiguring the strategies by impelling intensive social media users to participate in enacting countering actions

The peer review history for this article is available at: https://publons.com/publon/10.1108/OIR-09-2022-0507.

This study aims to integrate social embeddedness with learning society philosophy to explore how grassroots associations of Indigenous women tourism entrepreneurs can leverage their social network to co-create value.

A critical feminist perspective considers the intersectional experiences of Indigenous women tourism entrepreneurs from the rural Manasalu region of Nepal. Twenty-one semi-structured interviews with local tourism stakeholders were carried out. Hermeneutics in tandem with Indigenous methods of analysis ensured consideration of Indigenous ontologies and social locations beyond being merely theoretically driven.

A paradox of Indigenous women’s empowerment emerged where several efforts for empowerment presented themselves as a double-edged sword. Individuals’ social capital and social support for the sustenance and stability of grassroots associations ensure collective and continuous learning through a value-creation framework.

Collective self-reflection and self-determination for knowledge creation and sharing amongst social ties shed new light on the role of an Indigenous standpoint on value creation.

To the best of the authors’ knowledge, this is the first study that captures how the intersectionality of Indigenous women entrepreneurs in grassroots associations use their social capital through contesting, leveraging and learning to transform their social network into a value network.