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Influencers attract praise—and censure—for how they are perceived to influence followers. These discussions are strongly gendered: representations of mainstream influencers are highly feminised, and it is typically women and girls who are imagined as the targets—or victims—of influence. We suggest that the value influencers can offer is increasingly understood in affective and emotional terms and materialises in the form of mindset advice and modelling emotional management strategies. In this paper, we draw on theories of affective practice to examine “teachable moments” of positivity, optimism and resilience as influencers model and educate followers in emotion-laden styles and standpoints. Our analysis centres on data gathered in confidential interviews with eight established and aspiring Instagram influencers, who work in mainstream, lifestyle domains. We focus on the affective pedagogies influencers mobilise to show followers how to adopt culturally favoured emotional styles. Our analysis sheds light on the pedagogical work of influencing as gendered labour, its psychosocial utility and socio-political entanglements. To conclude, we reflect on how the patterns we identify index broader shifts in neoliberal wellness repertoires away from the management of time and towards the management of emotional energy. [ABSTRACT FROM AUTHOR]

A sustained national focus on improving youth mental health and wellbeing in Aotearoa is strongly indicated by current national prevalence statistics. Wellbeing is, however, complex and situated, as well as notoriously difficult to define and operationalise. To facilitate good lives for young people, we need to enrich our conceptualisations of what wellbeing means and how it unfolds for diverse rangatahi, in context. In this paper, we share findings from an in-depth, collaborative qualitative research project exploring rangatahi hauora. A central purpose of our work has been to find ways to enliven and challenge existing discourse on youth wellbeing with the voices and perspectives of diverse young people. Drawing from open-ended interviews conducted with 56 culturally diverse rangatahi (young people) aged 16–20 living in Tāmaki Makaurau (Auckland), we present a layered analysis of rangatahi's hauora narratives, framed around the concept of whakawhanaungatanga. Our analysis attends to the centrality of connection and relationships in rangatahi's talk and explores resonances and dissonances with other culturally available sources of knowledge about young people. Our paper concludes by briefly considering the implications of our analysis and their potential to advance and diversify existing understandings of rangatahi hauora in Aotearoa. [ABSTRACT FROM AUTHOR]

From policy to personal practice, injunctions to harness the positive effects of positive affects are pulsing through global emotion regimes. Scholarship tracing this phenomenon links the push for positivity – and other seemingly "entrepreneurial" affects – to neoliberal cultural formations. Within and beyond psychology, feminist analyses are highlighting the gendered address of these formations and their imbrication with contemporary femininities. While this raises important questions about the gendered implications of positivity imperatives, an absence of fine-grained empirical work means little is known regarding how positivity discourse is taken up and lived out. We draw from interviews with 24 women facing distinctive emotional management demands (influencers, mothers and service workers) to investigate how positivity inflects everyday living. Our analysis presents two affective–discursive repertoires that participants drew on to explain positivity: positivity as attractive relationality and positivity as agentic cognitive style. We also identified four figures who are central to positivity talk, and three affective – discursive practices linked to positivity: keeping emotions in check, virtuously declining negativity and triumphant positivity. We conclude that, while offering new and appealing feeling positions, positivity discourse may also reaffirm profoundly unequal patterns of emotional practice and regulation. [ABSTRACT FROM AUTHOR]

The perception of impairments often relies on dominant, ableist presumptions about what disability 'looks like'. This article builds from in-depth research with 35 young people who are Deaf or blind or have vision, hearing or mobility impairments and their parents, all of whom navigated ableist interactional dynamics in one form or another. In conversation with scholarship across disability studies, sociology and social psychology, this article explores how the perception of differences and disabilities influences everyday interactions. Our analysis teases out a series of relationships between the (non-)perception of participants' impairments and the form and frequency of ableist intrusions they experienced. We focus, in particular, on the medicalised, diagnostic tenor of everyday encounters, wherein participants are routinely stared at, questioned, assisted and challenged by strangers. Our analysis points to the medicalised, ocularcentric nature of everyday ableism, demonstrating how these encounters function to sustain the interactional and social privileges of able-bodied people. [ABSTRACT FROM AUTHOR]

Campaigns for personal health expenses make up the largest and fastest-growing segment of donation-based crowdfunding. Set against the backdrop of retrenchment and disinvestment in public healthcare systems across the global North, health-related crowdfunding is a way to navigate increasingly marketised systems of social reproduction. Despite high profile success stories, campaigns vary significantly in their ability to capture the hearts, and ultimately wallets, of donors. While existing analyses of online campaign pages offer some insight into the marketing of healthcare needs, far less is known about practices and experiences of crowdfunding platform users, including campaigners. Bringing literature on crowdfunding together with accounts of the marketisation of care, our paper asks: how do campaigners work to secure crowdfunded healthcare? Through the accounts of 15 people campaigning on behalf of family or friends in Aotearoa New Zealand, we show how attempts to appeal to donors depend on campaigners' abilities to 'market' illness and need in ways that resonate with the crowd. We have two main foci. First, we examine the responsibility and responsibilisation of campaigners to engage and perform accountability to crowdfunders. Second, we show how campaigners mobilise recipients' traits of deservingness and other culturally favoured personal qualities to appeal to the crowd's perceived predilections. In sum, the paper demonstrates how the use of crowdfunding is both necessitated by the marketisation of healthcare while simultaneously exerting its own form of market discipline. [ABSTRACT FROM AUTHOR]

This article explores how young people's feminist identities take shape in conjunction with a contemporary ideal of personal authenticity: to know and to express the 'real me'. Drawing from interviews with 18 teenagers living in Auckland, New Zealand, we examine a novel convergence of authenticity and feminism in participants' identity talk. For social psychologists interested in identity and politics, this convergence is intriguing: individualizing values such as authenticity are generally associated with disengagement with structural critique and with a repudiation of politicized and activist identities. Rather than seeking to categorize authentic feminism as an instance of either 'good/collective' or 'bad/individualized' feminist politics, we use discourse analysis to examine how the identity position of authentic feminist was constructed and to explore implications for feminist politics. On one hand, interviewees mobilized authentic feminism to affirm their commitment to normative liberal values of authenticity and self-expression. At the same time, the position of authentic feminist appeared to authorize risky feminist identifications and to justify counter-normative feelings, desires, and actions. To conclude, we explore how encountering others' intolerance of authentic feminism exposed interviewees to the limits of authenticity discourse, propelling some towards new understandings of the social world and their space for action within it. [ABSTRACT FROM AUTHOR]

It is a decade and a half since Nigel Edley and Margaret Wetherell's (2001) “Jekyll and Hyde: Men's constructions of feminism and feminists” called scholarly attention to men's discursive splitting of feminism and feminists into good and monstrous variants. In this article, we ask whether this double vision persists and how it operates in a cultural moment when feminism and feminist issues are (re)entering the mainstream. We draw from data collected in the course of a New Zealand study exploring how young people were making sense of sexism, feminism and gender (in)equality. Our analysis of participants' accounts suggests a binary discursive formulation of feminism is alive and well: “unreasonable feminism” damns and dismisses feminism, while “fair feminism” affirms it, aligning it with equality. Where previous research has shown how such pejorative and affirming accounts are worked together in ways that dilute or depoliticise feminism, we explore how teenagers who explicitly adopted a feminist identity drew on these discourses to justify a more politicised feminist position. Many participants adopted a practice of “reasonable feminism”, embodying and evidencing feminist reasonableness through their rhetorical and performative devices. [ABSTRACT FROM AUTHOR]

Synopsis Many feminist scholars have traced the discursive effects of postfeminism with concern, noting how its ascendency has made sexism difficult to name and to challenge. As feminist critiques of persistent, pervasive gender inequalities trickle into media and popular consciousness, we ask whether and how possibilities for identifying and accounting for sexism might be transformed. We draw from an action-oriented research project that explored whether (and how) feminist ideas offered secondary school students critical purchase on their everyday experiences. Participants described copious examples of everyday sexism directed at women and girls but very few instances of “sexism” towards men and boys. Even so, interviewees often spoke about sexism in ways that prioritised boys' and men's experiences while downplaying sexism towards girls and women. In this article we explore how young people made sense of sexism around them, attending to the discursive effects of their talk. [ABSTRACT FROM AUTHOR]

Sexism thrives in the present because it appears to dwell in the past. Shielded by the claim that we have successfully dispatched it, contemporary sexism flourishes as 'retro', 'hipster' or 'ironic', or else passes unnoticed. Accusations of sexism sound amusingly out-dated and those speaking seriously of sexism may be dismissed as out-of-date themselves - or else as unreasonable and oversensitive. Under these conditions, the persistent presence of sexism has appeared virtually 'unspeakable'. In this essay I examine this dynamic at close quarters, asking how sexism is performed and resisted in young people's everyday interactions. Drawing from interviews with twenty secondary school students aged sixteen to eighteen, I develop an account of the 'choreography' of sexism: the organising patterns through which sexism is communicated in interaction. This choreography shapes what is said, but also what is felt: how bodies are hailed by sexist communication and recruited into particular patterns of feeling and response. I focus my attention on the moves those I interviewed made to challenge sexism, and the possibilities these manoeuvres hold for unravelling sexism in interaction. [ABSTRACT FROM AUTHOR]

This paper explores teenage girls' responses to general advice, and formal prevention messages, designed to reduce sexting-related risk and prevent harm. We conducted workshops with seven groups of girls (28 in total), aged 16–17 years, in a New Zealand city. Each group participated in a series of three workshop sessions. Drawing on a Freirean 'problem-posing' approach, we designed the workshops as spaces in which girls were invited to observe and critically discuss norms related to sharing nudes as well as harm prevention messages. Girls noticed the problematic gender and sexual politics that shape abstinence-based models that target girls (implicitly) to not send nudes, but which leave boys who distribute or otherwise misuse them out of the picture. Participants navigated a careful path between attending to risk and protection on the one hand, and endorsing their right to freedom of expression on the other. We argue for a subtle, but significant, shift away from a focus on sexting safety to a focus on the prevention of image-based sexual coercion, harassment and abuse. This reframing would help to direct prevention efforts to the gendered drivers and dynamics of harm perpetration, and the ways in which they are problematically socially ignored or condoned. [ABSTRACT FROM AUTHOR]

Over recent decades, psychological health interventions have assumed a more prominent role in the conduct and regulation of daily life. Conceptualised in the critical social sciences as psychological governance, this development entails shaping the thoughts, feelings, and behaviours of individuals and populations to promote desired psychological states and conduct. In step with broader sociotechnical shifts, psychological governance is increasingly mobilised through digital technologies, such as smartphone apps. The COVID-19 pandemic marks a pivotal moment in the proliferation of digital mental wellbeing technologies. This paper examines the mental wellbeing app Mentemia, made available to the New Zealand public through government funding in the wake of COVID-19, exploring how Mentemia frames and addresses mental wellbeing in the context of the pandemic. Drawing from thematic analysis of within-app material and news media articles, we illustrate how Mentemia constructs mental wellbeing as a universal, everyday, and individual process and encourages users to engage with psychological intervention as a normalised component of daily life. We find that Mentemia's approach to framing and addressing mental wellbeing during COVID-19 aligns with prevailing discourses associated with the individualising and emancipatory values of contemporary neoliberalism which, in the context of psychological governance, presents as neuroliberalism. We highlight how Mentemia advances a particular understanding of psychological intervention to help remedy pandemic-related mental ill-health, illustrating the capacity for digital technologies to alter how mental wellbeing is experienced and acted on. [ABSTRACT FROM AUTHOR]

With the intensification of calls for social 'impact' from research, there is renewed emphasis on academic-activism as a means to realize social change. But what 'counts' as activism in these visions of academic-activist impact? Drawing on interviews with sex work scholars in the United Kingdom and Aotearoa New Zealand, we examine the borders – and the disruption of borders – between 'traditional' forms of activism and a wider array of more 'minor' practices frequently perceived as too 'ordinary' to claim that label. In doing this, we explore quiet, implicit and everyday forms of activism, arguing that activism is embodied, frequently undertaken by those who do not self-identify as activists, and sits ambivalently within broader institutional drives for research-based 'impact'. [ABSTRACT FROM AUTHOR]

While informality has long been studied as a feature of governance in the global South, a growing range of accounts examine informal governing arrangements as endemic to cities and nations of the global North. This paper contributes to such scholarship by drawing attention to informal practices and mechanisms involved in the spatial management of sex work in the global North. Existing literature on the spatial management of sex work has long emphasised how informality shapes local sex work practices and mediates formal state-based regulation. We synthesise these studies to suggest three modes of informal governance: as component , catalyst and alternative to formal regulation. Through a case study of street-based sex work management in Christchurch, Aotearoa New Zealand, we discuss how informal governance emerged as a de facto component of formal regulation at the national scale and an alternative to formal regulation at the local scale. Specifically, we detail how an ambiguous regulatory environment, combined with highly localised understandings of spatial appropriateness, led to and influenced the informal management of sex work through a community-level partnership between local authorities, residents and sex worker advocates. In doing so, the paper advocates for more attention to the multi-modal and multi-scalar aspects of informal governance. [ABSTRACT FROM AUTHOR]

Background: Participation in community life is vital for health and wellbeing, promoting a sense of belonging, networks of social support and opportunities for physical activity. Disabled young people have lower levels of mobility and participation in recreational activities (physical, social and cultural), education and employment, than their peers without disabilities. This has implications for their health and wellbeing and life course opportunities. Previous research on the participation levels of disabled young people has primarily relied on parent/caregiver reports and been oriented to home and school environments. This study investigates how physical and social environmental factors cohere to support or restrict the everyday mobility and participation of disabled young people.Methods/design: The study is located in Auckland, Aotearoa/New Zealand (NZ). Participants comprise 35 young people aged 12-25 years with mobility, vision or hearing impairments. A mixed-methods research design combines objective (global positioning systems, accelerometers, geographical information systems) and self-report measures (travel diaries, and questionnaires) to assess young people's mobility and levels of participation in leisure/educational and employment activities with in-depth interviews exploring their everyday experiences of inclusion/exclusion, and factors enabling or constraining community participation. Parents/caregivers and disability sector key informant viewpoints on the community participation of disabled young people have also been gathered through in-depth interviews. Follow-up workshops with young people and parents/caregivers will identify pathways to increase participation and challenge current disabling practices.Discussion: This study looks beyond barriers in the physical environment to the interplay of personal, social and physical factors that enable or constrain the community participation of disabled young people. In keeping with the study's overarching goal of increasing opportunities for effective community participation and full citizenship of disabled young people, research methods were applied flexibily - negotiated and adapted to maximise each young person's participation in light of their abilities and preferences. [ABSTRACT FROM AUTHOR]

Social media sites, according to Carrie A. Rentschler, can become both “aggregators of online misogyny” as well as key spaces for feminist education and activism. They are spaces where “rape culture,” in particular, is both performed and resisted, and where a feminist counterpublic can be formed (Michael Salter 2013). In this New Zealand study, we interviewed seventeen young people who were critical of rape culture about their exposure and responses to it on social media and beyond. Participants described a “matrix of sexism” in which elements of rape culture formed a taken-for-granted backdrop to their everyday lives. They readily discussed examples they had witnessed, including victim-blaming, “slut-shaming,” rape jokes, the celebration of male sexual conquest, and demeaning sexualized representations of women. While participants described this material as distressing, they also described how online spaces offered inspiration, education, and solidarity that legitimated their discomfort with rape culture. Social media provided safe spaces that served as a buffer against the negative effects of sexism, and allowed participation in a feminist counterpublic that directly contests rape culture. [ABSTRACT FROM PUBLISHER]

Drawing on principles of participatory action research, we conducted workshop interviews with New Zealand secondary school girls about the dynamics of sexting between girls and boys. We worked with seven small groups of girls (28 in total) aged 16 and 17 (each participating in a series of three workshops). Talk about the pressures associated with sexting was a key theme in the discussions. Girls identified pressures both to send nudes and to not send nudes. They described these pressures as operating on interpersonal as well as wider sociocultural levels, marked by the complicated intersection of traditional discourses of heterosexuality with permissive and postfeminist discourses of empowered female sexuality. The dynamic participatory methodology we used allowed us to move beyond simply capturing a snapshot of the gendered dynamics of pressure. It provided a space in which girls also shared reflexive critical observations of the gendered inequalities associated with this practice. • Using a novel participatory methodology we discussed sending nudes (sexting) with New Zealand secondary school girls. • They described interpersonal and sociocultural pressures to send nudes that echo traditional dynamics of heterosexual coercion. • They also described pressures associated with more contemporary demands for girls to express an empowered sexuality. • Girls also discussed contradictory pressures on girls to not send nudes. • Many girls responded critically to the inequality of the gendered norms they observed and experienced. [ABSTRACT FROM AUTHOR]