Illegal hunting of migratory birds across the Mediterranean region is a serious international conservation issue with population-level impacts. We analysed photographs posted on social media platforms to assess the bird species illegally targeted in Lebanon. During 2011–2023 we reviewed 1,844 photographs publicly posted by poachers on Facebook and Instagram. In these images we identified 212 bird species, of which 94% are legally protected. Many are species of conservation concern, with 19 listed as threatened or Near Threatened on the IUCN Red List and 33% experiencing population declines in Europe. The five bird species with the most individuals illegally killed were the barn swallow Hirundo rustica, blackcap Sylvia atricapilla, European bee-eater Merops apiaster, Eurasian golden oriole Oriolus oriolus and ortolan bunting Emberiza hortulana. Raptors and other large soaring birds were particularly prevalent, with 35 species of raptor (particularly the European honey-buzzard Pernis apivorus, Eurasian sparrowhawk Accipiter nisus, common kestrel Falco tinnunculus, short-toed snake-eagle Circaetus gallicus and Levant sparrowhawk Accipiter brevipes) as well as storks, pelicans and cranes. Protected mammals were also posted as trophies, including the Near Threatened striped hyaena Hyaena hyaena. Poachers were present in 44% of photographs and were clearly identifiable 89% of the time, showing little concern about posting illegal activities on publicly accessible social media platforms. Our study is the first to use social media as a tool for assessing illegal hunting activities in Lebanon. We discuss both the use and limitations of this approach, as well as the ways in which social media can be utilized by law enforcement, to promote legal hunting or hunting alternatives and improve conservation education.

A partir de 2014, a política brasileira foi sacudida pela operação Lava Jato (LJ), uma iniciativa anticorrupção centrada no direito. A LJ expôs um grande esquema de corrupção na empresa nacional de petróleo, a Petrobras, envolvendo seus diretores, dirigentes de partidos políticos e grandes empreiteiras. Para alguns, a LJ representou um marco, um novo capítulo na história do Brasil, promovendo o “estado de direito” e um desejo coletivo de “acabar com a impunidade” na política e nos negócios. Para outros, a operação enfraqueceu a democracia e o estado de direito, abrindo caminho para uma liderança autocrática sob o ex-presidente Jair Bolsonaro. Este artigo contribui para esses debates ao analisar a LJ como um espaço de produção de “consciência jurídica.” Empiricamente, examina conversas lideradas por procuradores da LJ no Facebook entre 2017 e 2019. A questão central abordada é: “Quando os procuradores e o público falavam sobre a LJ, sobre o que falavam?” Os resultados se alinham às visões céticas sobre a operação, sugerindo que as interações entre os procuradores da LJ e seus seguidores no Facebook ajudaram a co-criar um quadro cultural que conflita com o “estado de direito.” Essas percepções oferecem implicações para estudos sobre consciência jurídica e esforços anticorrupção.

Social media content creation is hugely popular with second-generation Arab immigrants to the UAE who lack a path to naturalized citizenship, particularly as a space to perform their belonging in the nation. This essay analyzes the work of two Arabophone content creators on Instagram and YouTube who use comedy to perform as quintessential “Dubai kids.” While they align with the state mission of presenting the UAE positively on social media, these creators produce ironic content that makes visible practices of belonging by second-generation youth who distance themselves from inherited politics of national and gender identity. The affective communities that form around these satirical content creators offer a model of belonging in which binaries of citizen and noncitizen can be elided, staging performances of immigrant identity uniquely local to the UAE.

This is a reply to Komárek’s criticism of our article “Europe’s political constitution”. We address the issues raised by our critic one by one. The topics range from the definition of the public sphere to the role that law blogs and social media play in it. The reply concludes by examining what it means to pursue truth in legal scholarship based on contrasting the views of Hans Kelsen und Stanley Fish.

This article explores the language of social media by analyzing a selection of linguistic features in four corpora of Swedish social media available at Språkbanken Text: Blog mix, Familjeliv, Flashback, and Twitter. Previous research describes the language of these corpora as informal, spoken-like, unedited, non-standard, and innovative. Our corpus analysis confirms the informal and spoken-like nature of social media, while also showing that these traits are unevenly distributed across the various social media corpora and that they are also present in other traditional written corpora, such as novels. Our findings also reveal that the social media corpora show traits of involved and interactional language.

Access to information via social media is one of the biggest differentiators of public health crises today. During the early stages of the Covid-19 outbreak in January 2020, we conducted an experiment in Wuhan, China to assess the impact of viral social media content on pro-social and trust behaviours and preferences towards risk taking with known and unknown probabilities. Prior to the experiment, participants viewed one of two videos that had been widely and anonymously shared on Chinese social media: a central government leader visiting a local hospital and supermarket, or health care volunteers transiting to Wuhan. In a control condition, participants watched a Neutral video, unrelated to the crisis. Viewing one of the leadership or volunteer videos leads to higher levels of pro-sociality and lesser willingness to take risks in an ambiguous situation relative to the control condition. The leadership video, however, induces lower levels of trust. We provide evidence from two post-experiment surveys that the video’s impact on pro-sociality is modulated by influencing the viewer’s affective emotional state.

The pervasive use of media at current-day festivals thoroughly impacts how these live events are experienced, anticipated, and remembered. This empirical study examined eventgoers’ live media practices – taking photos, making videos, and in-the-moment sharing of content on social media platforms – at three large cultural events in the Netherlands. Taking a practice approach (Ahva 2017; Couldry 2004), the author studied online and offline event environments through extensive ethnographic fieldwork: online and offline observations, and interviews with 379 eventgoers. Analysis of this research material shows that through their live media practices eventgoers are continuously involved in mediated memory work (Lohmeier and Pentzold 2014; Van Dijck 2007), a form of live storytelling that revolves around how they want to remember the event. The article focuses on the impact of mediated memory work on the live experience in the present. It distinguishes two types of mediatised experience of live events: live as future memory and the experiential live. The author argues that memory is increasingly incorporated into the live experience in the present, so much so that, for many eventgoers, mediated memory-making is crucial to having a full live event experience. The article shows how empirical research in media studies can shed new light on key questions within memory studies.

On January 9, 2022, Belgian pop singer Stromae performed his new hit “L’enfer” live on French TV. The song addresses his personal struggles with suicidal ideation. To evaluate the impact of Stromae’s performance, we modeled the evolution of hospital admission rates for suicide attempts (SAs) in France, calls to the national suicide prevention helpline (3114), and Twitter publications mentioning the singer or the helpline. We employed the Gombay test to identify change points within each time series. We identified a significant increase in mean SA rates among women aged 20–24 years 6 days after the singer’s performance. No similar effect was observed in the general population or other young age groups. The show was immediately followed by a peak in tweets referring to the singer, while Twitter activity related to the 3114 remained modest. We did not observe any increase in calls to the helpline. Celebrity testimonies about suicidal experiences can help alleviate stigma but should be accompanied by prevention messages to reduce the risk of contagion.

Per Research Letter article type, we are not including an abstract.