{"id":245,"date":"2025-11-27T20:08:51","date_gmt":"2025-11-28T01:08:51","guid":{"rendered":"https:\/\/pressbooks.bccampus.ca\/ccdw\/?post_type=chapter&p=245"},"modified":"2025-11-29T18:22:03","modified_gmt":"2025-11-29T23:22:03","slug":"theme-4-emerging-themes","status":"publish","type":"chapter","link":"https:\/\/pressbooks.bccampus.ca\/ccdw\/chapter\/theme-4-emerging-themes\/","title":{"raw":"Emerging themes","rendered":"Emerging themes"},"content":{"raw":"

\u00a0i.\u00a0\u00a0\u00a0\u00a0\u00a0 Social-emotional learning and well-being<\/h1>\r\nOf interest to us in this corpus is the existence of a small number of studies who make connections between culture, technology, and social-emotional learning or well-being (see for example Brownell & Wargo, 2017; Jeon, 2021; Kirmayer et al., 2013; Lehtonen et al., 2008), seeking to counterbalance contemporary concerns about the potential impact of \u201ctoo much time online\u201d on health and wellness (Cavalcanti et al., 2024). This work frames digital well-being<\/strong> as requiring an intercultural approach<\/strong> that recognizes both universal elements and culture-specific variation.\r\n\r\nTwo core contributions theorize well-being as culturally patterned<\/strong>. Dennis and Clancy (2022) show that what it means to \u201cflourish online\u201d differs across cultures: Western accounts emphasize positive, high-arousal affect and individual life satisfaction, whereas many East Asian accounts prioritize balanced\/low-arousal emotion, meeting social expectations, and an interdependent sense of self; even the protective effects of positive emotion vary cross-culturally. K\u00f6hl and G\u00f6tzenbrucker (2014) foreground emotion cultures in networked sociality<\/strong>, detailing shifting \u201cfeeling rules,\u201d emotion-sharing, the publicity of relationships, and emotion management as aspects of identity performance; they also note disinhibition effects (often diminishing as digital literacy grows), the rise of \u201cemotional capitalism,\u201d<\/strong> and the role of social networking sites as \u201cthird places.\u201d<\/strong> Complementary perspectives examine how users communicate and troubleshoot emotion online (Lehtonen et al., 2008; Sandel, 2014) and position emotion as central to perspective transformation in transformative and lifelong learning (Jurkova & Guo, 2022).\r\n\r\nAcross these studies, several themes recur. Networked technologies\u2013especially social media\u2013have a dual potential: they can support self-understanding and well-being or undermine them, with outcomes mediated by cultural models and by the stage of technology diffusion (Dennis & Clancy, 2022; K\u00f6hl & G\u00f6tzenbrucker, 2014). Users adapt technologies as emotional resources to meet local needs; at the same time, globalizing media can reshape emotional experience and expression,<\/strong> sometimes challenging established norms within distinct emotion cultures (K\u00f6hl & G\u00f6tzenbrucker, 2014). Taken together, this literature advances an intercultural (and at times transcultural) ethics of digital well-being<\/strong>, treating well-being as constructed at the intersection of social expectations, cultural values, and technologically mediated practices (Dennis & Clancy, 2022; K\u00f6hl & G\u00f6tzenbrucker, 2014; Sandel, 2014; Jurkova & Guo, 2022).\r\n\r\nFor educators, meaningful design follows from aligning tasks, assessment, and support with how learners actually make meaning, relate, and sustain well-being in digital environments, not with tools alone.\r\n\r\n ","rendered":"

\u00a0i.\u00a0\u00a0\u00a0\u00a0\u00a0 Social-emotional learning and well-being<\/h1>\n

Of interest to us in this corpus is the existence of a small number of studies who make connections between culture, technology, and social-emotional learning or well-being (see for example Brownell & Wargo, 2017; Jeon, 2021; Kirmayer et al., 2013; Lehtonen et al., 2008), seeking to counterbalance contemporary concerns about the potential impact of \u201ctoo much time online\u201d on health and wellness (Cavalcanti et al., 2024). This work frames digital well-being<\/strong> as requiring an intercultural approach<\/strong> that recognizes both universal elements and culture-specific variation.<\/p>\n

Two core contributions theorize well-being as culturally patterned<\/strong>. Dennis and Clancy (2022) show that what it means to \u201cflourish online\u201d differs across cultures: Western accounts emphasize positive, high-arousal affect and individual life satisfaction, whereas many East Asian accounts prioritize balanced\/low-arousal emotion, meeting social expectations, and an interdependent sense of self; even the protective effects of positive emotion vary cross-culturally. K\u00f6hl and G\u00f6tzenbrucker (2014) foreground emotion cultures in networked sociality<\/strong>, detailing shifting \u201cfeeling rules,\u201d emotion-sharing, the publicity of relationships, and emotion management as aspects of identity performance; they also note disinhibition effects (often diminishing as digital literacy grows), the rise of \u201cemotional capitalism,\u201d<\/strong> and the role of social networking sites as \u201cthird places.\u201d<\/strong> Complementary perspectives examine how users communicate and troubleshoot emotion online (Lehtonen et al., 2008; Sandel, 2014) and position emotion as central to perspective transformation in transformative and lifelong learning (Jurkova & Guo, 2022).<\/p>\n

Across these studies, several themes recur. Networked technologies\u2013especially social media\u2013have a dual potential: they can support self-understanding and well-being or undermine them, with outcomes mediated by cultural models and by the stage of technology diffusion (Dennis & Clancy, 2022; K\u00f6hl & G\u00f6tzenbrucker, 2014). Users adapt technologies as emotional resources to meet local needs; at the same time, globalizing media can reshape emotional experience and expression,<\/strong> sometimes challenging established norms within distinct emotion cultures (K\u00f6hl & G\u00f6tzenbrucker, 2014). Taken together, this literature advances an intercultural (and at times transcultural) ethics of digital well-being<\/strong>, treating well-being as constructed at the intersection of social expectations, cultural values, and technologically mediated practices (Dennis & Clancy, 2022; K\u00f6hl & G\u00f6tzenbrucker, 2014; Sandel, 2014; Jurkova & Guo, 2022).<\/p>\n

For educators, meaningful design follows from aligning tasks, assessment, and support with how learners actually make meaning, relate, and sustain well-being in digital environments, not with tools alone.<\/p>\n

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