This essay aims to study the relationship between cosplay content creators and TikTok’s algorithm. To study this relationship the essay will conduct a qualitative semi-structured interviews with creators from the cosplay community on TikTok. Since the rise of digital plattforms the media and the role of producer as well as consumer has changed drastically. TikTok has been growing rapidly in popularity since its entry on the market, and by 2020 it had 500 million active users. Since many of today's digital platforms have consumer produced content, the consumer of today has taken on a mixed role between consuming and creating content, which creates a new relationship. The content consumers produce vary vastly on TikTok but one kind that has been present in much of TikTok’s existence is cosplay content. Cosplayers are creators who design costumes to already established characters or franchises. Since a discourse has started in the cosplay community on TikTok about the algorithm suppressing their content the study found it to be a good way to start examining content creators as individuals and how they behave towards an algorithm in their content creation process. The study aims to use algorithmic “folk” theory to examine what theories have been created in the community and how the theories affect the creators. The study also applies gatekeeping theory and social cognitive theory (SCT) to paint a clearer picture in how these creators view the algorithm. Seven interviews with cosplay content creators were conducted and with the help of a thematic analysis method the study found several themes in how the creators view and behave in relation to TikTok and its algorithm. The results of our study shows that there’s a definite present of “folk” theories created inside of the community. The most distinct behaviour relating to “folk” theory among the creators was that they can’t use the hashtag cosplay in the belief that the algorithm would suppress the content. This study concludes that the creators are more aware of the algorithm then they themself know and have different ways of working with and around it.

Based on the news coverage published 2020 that exposed practices of censorship and shadowbanning of LGBTQ+ creators implemented with the help of the TikTok algorithm the aim of this thesis was established (Ryan et al., 2020). The thesis analyze communication published on the Reddit forum r/actuallesbians regarding the lesbian community on TikTok to examine if there had been algorithmic “folk theories” created regarding the platform’s algorithm. This was done by performing a qualitative thematic content analysis of posts dedicated to the subject of TikTok’s algorithm and lesbian TikTok creators sourced from the Reddit forum. The data sample collected was 4 Reddit posts and their 116 subsequential comments published by 68 users. This analysis found that there were two main themes present in the user’s algorithmic theories; algorithm as it is and algorithm as you make it. Depending on the individuals’ beliefs regarding the algorithm it also affected their belief on the platforms ability to host a diverse lesbian community. The study found that the community had created opposing “folk theories” regarding the function of the algorithm and to what extent the community could create narratives representing the whole community. Depending on the “folk theory” the users were analyzed to fit into, they exhibited different behaviors and beliefs on how community could be created on the platform.

Abstract Language is a repertoire of culture and a powerful and versatile medium in communication. Idioms mirror human wisdom in the process of conceptualization of the world. Idioms have interlocked and grown into records of a community’s past culture. Idioms therefore constitute a rich, but at the same time elusive, area of cross-cultural exchanges. Idioms reflect the colour and variety of human social activities, and so play an important role in the linguistic ontologization of emotions. The vocabulary of emotions has been the object of intensive investigations in many languages, but bibliographical exploration reveals that idioms as a component of the lexicon are not yet part of the main field of theoretical interest. In particular, while there have been studies of idioms of emotion in English, there have been few on emotion idioms in Vietnamese, and very few systematic investigations of emotion idioms (EIs) across English and Vietnamese. Hence, our linguistic study of the conceptualization of emotions in English and Vietnamese will significantly contribute to the development of this research domain with data from a language other than English. The study undertakes a contrastive investigation of idioms that express the seven basic emotional concepts of HAPPINESS, SADNESS, ANGER, DISGUST, LOVE, FEAR, and DESIRE in English and Vietnamese. There are three foci: (1) similarities and differences in formal structure between the EIs in English and Vietnamese; (2) similarities and differences in semantics between such idioms; and (3) an investigation of the patterning and regularities of the established similarities and differences between the EIs in the two languages. To the end, we have conducted a hand search approach of the dictionaries in both languages, which has enabled the establishing of a corpus of 1065 entries (603 for English and 462 for Vietnamese). As regards the formal structure, the study sets up the lexicogrammatical frames for the canonical forms and variation patterns of the idioms, and interrelates quantitatively and quantitatively the relationship of the idioms’ variant form vis-à-vis the canonical form. In light of the findings, the study has shown that a high level of canonicity is observed in the idioms in both English and Vietnamese. In general, they conform to a restricted number of construction types: verbal, nominal, adjectival, prepositional, and sentential. Nevertheless, many other idioms permit variable flexibility in their composition: the substitutability of their component parts, insertion of lexical items, and some variation in syntactic patterning. For the idioms which are logged as canonical and variant, we have suggested rules to cover the patterns. As regards the semantic features of the idioms, the study is substantially reliant on the theory of conceptual metaphor (CMT) and metonymy, as first developed by Lakoff & Johnson (1980), to analyze the data. The data analysis leads to the discovery of conceptual mappings/correspondences from the various source domains on to the target domains of emotions, which are very productive of idioms. An in-depth analysis of cross-linguistic and cross-cultural aspects in the idioms is provided to determine similarities and differences in terms of conceptualization of the emotions between the two languages. The contrastive analysis of idioms reported in the traditional literature is usually the comparison of idioms with body-part terms: e.g., mát mặt (‘cool face’) ‘HAPPINESS’ in Vietnamese; lose one’s head in English, animals: e.g., gầm như hổ đói (‘roar like tiger hungry’); go ape ‘ANGER’, and colours: e.g., đỏ mặt tía tai (‘red face purple ear’); blue in the face ‘ANGER’. The present analysis seeks greater explanatory depth and theoretical grounding in the framework of cognitive linguistics. We present the semantic patterning of the idioms, and the patterning in turn reveals how English and Vietnamese people talk about and structure the abstract conceptual domains (i.e., emotions) (Gibbs & Wilson, 2002). In light of the findings, this research has revealed both commonalities and differences in the conceptualization of the emotions in English and Vietnamese. The affinities are grounded in common bodily experiences. On the other hand, cross-cultural variations are also obvious. The most important conclusion that can be drawn for the study is that metaphors and metonymies involved in emotion-expressing idioms are not only heavily subject to physiological basis (Solomon, 1984), but also to cultural influences on the basis of the cultural image schemas (Dobrovol'skij & Piirainen, 2006; Emanatian, 1995; Geeraerts & Grondelaers, 1995; Ungerer, 1993). The thesis also presents implications concerning the linguistic ontologization of emotions, and their application to second language learning and the translation of idioms.

<p>Afghanistan has a long history of Islamic education while Western type of education (<i>maktab</i>) is of more recent date. The latter type of education has expanded rapidly recently. However, girls’ enrolment remains low, around 35 per cent.</p><p>The present study examines children’s, particularly girls’, participation in the two educational systems. Throughout history three conflicting issues are apparent in Afghan education: state control over Islamic education, the role of Islam in education, and girls’ participation. A case study approach has been adopted providing an analysis of how history and the present globalisation processes affect current education, and how students, parents and teachers in two villages perceive the changes. The focus has been on capturing the meaning attached to education.</p><p>The findings indicate high expectations on education as a vehicle to peace, enhanced morals and living standards. The traditional <i>madrasas</i> have declined, other forms of Islamic education have emerged. The Mosque schools are neglected by education authorities but highly esteemed by villagers. Concerns are expressed with the amount of time in maktab and with the quality of learning. The Islamic concept of <i>farz</i> (obligation, responsibility) puts both types of education in high demand.</p><p>Dilemmas are associated with choosing between Islamic and Western type of education, applying <i>farz</i> to girls’ education and the encounter between Islam and globalisation. Two folk theories, one on globalisation and another on <i>farz</i> in education, were formulated as a basis for the further analysis. Worries are articulated about preserving Islamic values and ethics. Although ‘globalisation’ is a never heard of concept, villagers know some of its features, e.g. secularisation, individualism and consumerism, and fear these may lead to a weakened Islamic identity.</p><p>Girls’ education is generally accepted. Albeit some consider a few years enough, most consider girls’ right to education to be identical to boys’, on certain conditions. Besides security, a female teacher is the most important. However, findings from the village with a long established girl school with female teachers indicate that this is not the crucial factor. In Islamic education, girls will continuously be excluded from advanced Islamic studies since female mullahs do not exist.</p><p>Apparently, the real obstacles for girls’ education are the strictly segregated gender roles in Afghan society. Therefore, a new interpretation of <i>farz</i> is emerging, a ‘glocalised’ version. This is likely to be a decisive factor for giving girls equal access to education in both educational systems.</p>

Afghanistan has a long history of Islamic education while Western type of education (maktab) is of more recent date. The latter type of education has expanded rapidly recently. However, girls’ enrolment remains low, around 35 per cent. The present study examines children’s, particularly girls’, participation in the two educational systems. Throughout history three conflicting issues are apparent in Afghan education: state control over Islamic education, the role of Islam in education, and girls’ participation. A case study approach has been adopted providing an analysis of how history and the present globalisation processes affect current education, and how students, parents and teachers in two villages perceive the changes. The focus has been on capturing the meaning attached to education. The findings indicate high expectations on education as a vehicle to peace, enhanced morals and living standards. The traditional madrasas have declined, other forms of Islamic education have emerged. The Mosque schools are neglected by education authorities but highly esteemed by villagers. Concerns are expressed with the amount of time in maktab and with the quality of learning. The Islamic concept of farz (obligation, responsibility) puts both types of education in high demand. Dilemmas are associated with choosing between Islamic and Western type of education, applying farz to girls’ education and the encounter between Islam and globalisation. Two folk theories, one on globalisation and another on farz in education, were formulated as a basis for the further analysis. Worries are articulated about preserving Islamic values and ethics. Although ‘globalisation’ is a never heard of concept, villagers know some of its features, e.g. secularisation, individualism and consumerism, and fear these may lead to a weakened Islamic identity. Girls’ education is generally accepted. Albeit some consider a few years enough, most consider girls’ right to education to be identical to boys’, on certain conditions. Besides security, a female teacher is the most important. However, findings from the village with a long established girl school with female teachers indicate that this is not the crucial factor. In Islamic education, girls will continuously be excluded from advanced Islamic studies since female mullahs do not exist. Apparently, the real obstacles for girls’ education are the strictly segregated gender roles in Afghan society. Therefore, a new interpretation of farz is emerging, a ‘glocalised’ version. This is likely to be a decisive factor for giving girls equal access to education in both educational systems.