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This study employs the Social Identity Theory to examine the differential effects of personal and social dimensions of fear of missing out (FOMO) on sustainable food consumption (SFC) practices.

An online survey-based empirical study was conducted with 395 respondents. The data were analysed using structural equation modelling and Hayes process Macro in SPSS.

SFC was found to be positively influenced by personal FOMO. Contrary to expectations, social FOMO had a negative correlation with SFC. Social influence and social identity were shown to be positively correlated, whilst the social influence-SFC relationship was favourable. This approach was aided by social identity.

The study supports personal FOMO as an SFC-influencing factor. It evaluates the differential effects of FOMO’s personal and social dimensions on SFC. It also demonstrates that social FOMO negatively affects SFC, contrary to expectations.

The study advises sustainable food firms to reduce personal FOMO via advertising and messaging.

This research is amongst the first to segregate the differential effects of social and personal FOMO regarding SFC behaviour. Research has examined FOMO as a higher-order construct involving social and personal aspects. Second, FOMO is often associated with negative behaviours including social media addiction and substance abuse. This FOMO-related research analyses a desired behaviour.

This paper's purpose is to explore the current interest and knowledge that UK consumers hold around agroforestry. Despite the many reported benefits of agroforestry systems, uptake in the UK, as well as other temperate nations, has been low. As the consumer has a role to play in the transition of agriculture to methods that are more environmentally friendly it is vital to have an understanding of their perceptions. Yet to date no work has looked at agroforestry from the perspective of the UK consumer.

An online survey was conducted using a convenience sample accessed by floating a link through social media and messaging apps. The survey was also shared to the members of a private Facebook group associated with an organic vegetable box service. A mix of multiple choice and open text boxes were used. The survey received 139 responses.

Non-parametric tests indicate that this sample of UK consumers would be mostly likely to buy, and willing to pay more for, agroforestry produce; and the sample showed a split group regarding familiarity. Inductive thematic analysis of the qualitative data highlighted some important barriers to the purchase as well as capturing a snapshot of this sample's perceptions.

This paper presents, to the authors knowledge, the first set of data regarding a sample of UK consumers' perspective of agroforestry produce. The findings could bolster producers' confidence in adopting agroforestry practices, but also highlight the need for policymakers to bolster consumer support through parallel means.

No matter how dominant a worldview is, there are always other ways of interpreting the world. (Littlebear, 2000, p. 79)

No matter how dominant a worldview is, there are always other ways of interpreting the world. (Littlebear, 2000, p. 79)

These words resonated with me when I first started my career in higher education in Canada 15 years after being a school teacher for much of my young adult life in México. Back then, in Mexico, I took for granted the way in which I lived my values. While there were instances and contexts where those values were challenged, it was not until I moved to Canada that I started redefining and reshaping my worldview, negotiating what was negotiable within me, and fighting to maintain my position in what was not negotiable. I am still learning to navigate the world of postsecondary education where I have learned that, as Siksika Elder Leroy Littlebear (2000) observes, “No one has a pure worldview that is 100 percent Indigenous or Eurocentric; rather, everyone has an integrated mind, a fluxing and ambidextrous consciousness” (p. 85). How then, do I show all of who I am when my position toward Indigenous history, culture, language, and values is informed by my own upbringing and experience and consequently might be perceived as “biased”?

This auto-ethnographic chapter addresses this question by presenting a case study where I reflect on Littlebear's (2000) observations on the fluidity of worldviews and the development of an “ambidextrous consciousness,” and how those principles have allowed me the space to be my authentic self despite the different ontological and axiological orientations I have encountered my work in higher education.

The psychological foundations of consumers’ reasons for product choices are analyzed in the field of marketing. The purpose of this research is to identify the implicit reasons for white meat consumption in the UK and Turkey.

In the scope of the means-end chain theory, in-depth interviews were conducted with individuals, and the reasons for consumers’ product preferences were revealed by moving from concrete to abstract.

It has been determined that the white meat consumption of Muslims in the UK is primarily shaped by their religious approach. In Turkey, on the contrary, both consumption patterns and reasons for preference are changing. It has been found that white meat consumption is associated with values such as security needs, satisfaction with life, self-fulfillment and happiness.

This research has contributed to the marketing literature by examining consumers’ implicit consumption reasons for white meat in the context of religion and culture.

Marketing strategies should focus on building trust in halal certification, particularly in the UK. Brands should associate their promotion strategies with feelings of security and happiness, which are associated in the minds of consumers.

This study is a new study in terms of revealing the connotations of consumers about consuming chicken and fish and showing the implicit needs that the brands can emotionally associate with.