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Child Influencers: How Children Become Entangled with Social Media Fame

Crystal Abidin

Cambridge; Hoboken, NJ: Polity Press (2026), xvi, 192 pp.

‘Child Influencers’ have historically been used as a ‘catch-all’ term to refer to all forms of children who acquire some form of online celebrity. But as the chapters of this book will demonstrate, the early histories of ‘Mummy Bloggers’ (chapter 1), ‘Micro-Microcelebrity’ (chapter 2 ... more

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Regulating New Media in Africa: Politics, Law and Governance

Vincent Obia, Sulayman Bah, Yemisi Akinbobola, Oliver Carter (eds.)

Intellect (2026), 242 pp.

"A collection of research on digital media regulatory interventions across Africa, an area that has largely been overlooked in the literature. It considers a range of perspectives from scholars within and outside Africa on the subject, providing a compendium on digital media regulation on the contin ... more

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Digital Dimensions of Conflict: Analyzing Malian conflict and violence through Social Media and Mixed-Methods Approach

Jelena Prokic, Luca Bruls, Mirjam de Bruijn

Digital Culture and Society, volume 11, issue 2 (2026), pp. 199-222

"Our findings show that Twitter is a battlefield of imaginaries of conflict. Ford and Hoskins (2022: 117-68) would refer to this as ‘attention’ in which the war is archived, defined, and imagined. People who participate in conflict-Twitter are no longer passive actors in conflict, but they shape ... it by their online behavior. Although many users rarely initiate debates or engage in discussions, they shape the content’s visibility and interpretation through what they tweet, retweet, and amplify. As such attention itself becomes a form of involvement. Meanwhile, Twitter users who create messages focus on certain parts or layers of conflict. Hence, those who click, read, and retweet endorse these imaginations or representations of war. Tracing digital war on Twitter revealed 4 clusters of imaginaries: 1. National politics referring to the role of the French, the arrival of the Russians, and the government’s events and celebrations. 2. International politics that discuss ECOWAS sanctions, the role of France, Russia, the European Union and MINUSMA, reference to news agencies RFI and France 24, as well as a discussion of Ukraine. 3. The economic and security situation which affect the population. 4. The local violence that results in massacres, killings, the role of jihadist groups, framed as ‘terrorists’. Imaginaries 1 and 2 are most prominent. The tweets on politics have a supportive tone for the actions of the government. They are anti-French and supportive of Russia. Imaginary 3 popped up especially in the frequency and keyword analysis. The crisis related to national politics, under IBK and later under Assimi Goïta, is a consequence of the political and economic situation of Mali that the population immediately feel in their daily life. Imaginary 4 occupies a small space in Twitter discussions. Twitter users hardly discuss the horrific atrocities of the conflict. We conclude that Twitter discursive practice generally has a positive attitude towards the military government and is supportive of its measures. Twitter does show popular reasons for protest, which addresses the economic situation in daily life and the ‘hatred’ of the French military interventions. However, Twitter users hardly discuss violence against civilians, which we as ethnographers considered as important events in the conflict. Hence these events do not enter the general Twitter discourse on conflict. Twitter creates an imagination of the war in which extremely violent events are avoided. As a result, Twitter informs the public on the heroic actions of the Malian army and legitimizes the government as a righteous actor in the conflict. Due to the selective framing and circulation of content that celebrates the violent state on Twitter, cultural violence and participatory warfare emerge. Users participate not through debating or addressing massacres against civilians, but by amplifying political and geopolitical narratives through tweeting and retweeting. They thereby normalize a pro-government imagination of war. Malians read and participate in Twitter to find news about the situation in their country. They ‘trust’ Twitter. For many it is one of the only reliable media where they can find information about conflict, or about the political situation in the country. This comes close to Galtung’s definition of cultural violence, information that legitimizes actions of the government and military, or information that feeds biased interpretations. Twitter helps them to legitimize the protests and the actions of the government. The silencing of massacres and violence also influences people’s opinions as they do not ‘see’ the horrors of the conflict. Hence, Twitter operates as a medium through which digital cultural violence is produced and transmitted." (Discussion and Conclusion, pages 218-219) more

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No Signal, no Voice: How Internet Shutdowns Undermined Uganda’s 2026 Elections

Kampala: Unwanted Witness; Women of Uganda Network (WOUGNET) (2026), 55 pp.

"This report finds that significant, deliberate, and centrally coordinated internet disruptions occurred before, during, and after Uganda’s January 2026 general elections. Contrary to public assurances issued by government officials in the weeks preceding polling, access to the internet was progre ... more

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From Rural Village to Smart Village: Digital Connectivity for Development

Heather E. Hudson

Routledge (2026), 192 pp.

"This book investigates how the rise of information and communications technologies is transforming life for Indigenous communities and those living in rural and developing areas. The global reach of the internet and the proliferation of mobile phones, broadband and social media have created an inte ... more

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From Crisis to Renewal: Addressing AI’s Impact on Our Information Ecosystem

Lena-Maria Böswald, Roa Powell, Tyreese Calnan

Berlin: Interface – Tech Analysis and Policy Ideas for Europe (2026), 18 pp.

"As AI summaries summarise information directly within search results, they can significantly reduce traffic to news publishers. Evidence suggests users are less likely to click through to original sources when AIOs are present on Google, threatening the financial viability of journalism. These impa ... cts from AI summaries and AIOs in particular are unlikely to be evenly distributed and will play out in different ways across the news sector across Europe, with smaller and ad-funded outlets particularly vulnerable, raising concerns about declining media plurality. At the same time, AI-generated summaries often fail to provide accurate and diverse information. Research shows that AI tools disproportionately rely on a narrow set of sources, marginalising smaller publishers. In addition, persistent issues with accuracy – including misleading or incorrect outputs – risk distorting public understanding and weakening trust in information systems. Current regulatory frameworks in both the EU and UK are struggling to address these challenges effectively. While multiple legal instruments are relevant and already in place – including competition law, platform regulation, copyright, and AI governance – none are fully equipped to respond quickly and comprehensively to the harms of monopolisation and the lack of remuneration for media outlets posed by AI summaries. We argue that competition policy offers the most effective and immediate route to intervention, with digital regulation serving as a secondary lever. The UK’s approach, based on flexible, case-specific competition rules, enables faster action through tailored conduct requirements for dominant firms like Google. In contrast, the EU’s framework is broader but slower, relying more heavily on traditional, time-intensive antitrust investigations and ongoing debates around copyright and remuneration for publishers. Both systems offer complementary strengths, and policymakers should learn from each other’s approaches. We therefore recommend a “competition-first” policy package to ensure fairer outcomes. Key measures include enforcing fair ranking and attribution practices, preventing unauthorised use of publisher content, and potentially requiring platforms to compensate news organisations. However, competition policy alone is not the key. We therefore propose additional long-term interventions, including greater transparency through “nutrition labels” for AI-generated content and increased public or democratic funding for journalism. These measures aim to strengthen the resilience and independence of the news sector, ensuring that trustworthy information remains accessible in an information ecosystem shaped by AI. more

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Encyclical Letter Magnifica Humanitas of His Holiness Pope Leo XIV on Safeguarding the Human Person in the Time of Artificial Intelligence

Leo XIV (Pope)

Vatican City: Holy See (2026)

"Divided into five chapters, Magnifica humanitas has an underlying premise: technology is not “a force antagonistic to humanity” (paragraph 4), nor is it “inherently evil” (9). However, “technology is never neutral, because it takes on the characteristics of those who devise, finance, regu ... late, and use it. Therefore, Pope Leo XIV appeals for people to build “for the common good” and to “remain human,” following a courageous mentality of shared responsibility and communion, so that the world “will come to recognize the human heart as the place where God desires to dwell” (16). [...] An ethical code for AI: The third chapter—Technology and Dominance. The Grandeur of Humanity in Light of the Promises of AI stresses the need to approach artificial intelligence with vigilance. Pope Leo warns about the “technocratic paradigm” already denounced by Pope Francis and how it can require that every choice be dictated exclusively by measuring efficiency and profits (92). On the contrary, the most powerful technology is not necessarily the best. AI can imitate and simulate the person, but it does not possess a moral conscience, empathy, or affective, relational or spiritual capabilities. The Pope urges clarity about responsibilities and accountability at every stage of the development process, focusing on adequate AI policies and legal frameworks, independent oversight, and user education. Above all, Pope Leo calls for an ethical code subject to shared standards of social justice, because “a more moral AI is not enough if that morality is determined by a few” (107). Nor, he adds, should the environmental impact of new technologies be overlooked, since they require large quantities of energy and water, affecting Creation (101). Disarming AI: AI must be “disarmed,” Pope Leo XIV continues, in order to free it from the mentality of military, economic, and cognitive competition. “To disarm means discrediting the assumption that technical power automatically confers the right to govern,” he says. “To disarm does not mean rejecting technology, but preventing it from dominating humanity” (110). He devotes ample space to a critique of transhumanism and posthumanism, which interpret progress as the overcoming of human limits. Instead, limitations are not defects to be eliminated, but a constitutive dimension of the human person, because it is in fragility and finitude that relationship and openness to God and to others mature. He says we must remember that “humanity flourishes not despite limitations, but often through them” (118). Technological progress without regression of the heart: Pursuing technological innovation at the expense of eliminating human limitations, he says, would cause an anthropological regression. “Humanity—in all its grandeur and woundedness—must never be replaced or surpassed,” he says. Technology can alleviate humanity’s sufferings and open new possibilities, but it must not deny the essence of humanity, which is our “capacity for relationship and love” (126). In the face of AI, says the Pope, “the true alternative is not between enthusiasm and fear, but between two paths of development: a progress that serves individuals and peoples, or a progress that subjects them to the mentality of power” (129). An ecology of communication and the centrality of schools: In the fourth chapter—Safeguarding Humanity at a Time of Transformation. Truth, Work, Freedom—the Pope calls for an “ecology of communication” based on truth. He urges transparency in how content is selected, protection of personal data, serious journalism founded on argumentation and verification, a new awareness in the “proper and critical” use of digital tools, and the integration of different forms of knowledge. The Church must also embody transparent and honest communication, especially in cases of injustice and abuse. The Pope also appeals for a renewed educational alliance, so that the “desire to ask questions” may not be extinguished in young people by perfect machines that make human thought seem useless (140). Pope Leo XIV, therefore, calls for renewed attention to schools as places where people learn to “seek and love the truth” (147). The dignity of work: In the “fourth industrial revolution” represented by the digital transition, the Pope emphasizes the importance of protecting the dignity of work by designing systems centered on the person and not only on performance. “The ‘new ways’ of working are not necessarily better,” he writes, “while AI promises to boost productivity by taking over mundane tasks, it frequently forces workers to adapt to the speed and demands of machines, rather than machines being designed to support those who work” (150). Technology can certainly free human beings from burdensome or repetitive tasks, but it must not lead to unemployment in the name of reducing costs and increasing profit. In this regard, the Pope expresses his hopes for a renewal of labor organizations (155). Peace and development: Pope Leo then notes the need to move beyond GDP as the measure of a country’s level of development, focusing instead on the dignity of work, shared prosperity, the reduction of inequalities, and environmental protection. Finance, he says, must focus on the development, creation, and evolution of work (159-160). Following in the footsteps of Pope St. Paul VI, the encyclical underscores the interdependence between peace and development. It calls for international cooperation capable of defining shared strategies, especially in favor of the most vulnerable countries and groups, because prosperity contributes to peace “only if it is widespread, inclusive, and sustainable” (163). The family, “primary social good”: The Pope upholds the role of the family, saying it is founded on the stable union between a man and a woman. The family is a “primary social good” and the “fundamental and irreplaceable cell of every community organization” (165), which must be supported, including through labor policies that favor stability and humane rhythms, so as to protect society’s ability to “build the future.” ‘Architecture of visibility’ and risks for freedom: Pope Leo XIV then discusses the theme of human freedom in an age when digital platforms are designed to capture users’ time and exploit their vulnerabilities. He reiterates the need to strengthen each person’s interior freedom, while also confronting the risk of social control arising from the mass collection of data and the use of algorithmic systems. Profiling, predicting, and directing behavior, he says, is “a new form of power” (171) that risks discriminating against the weakest. The Pope particularly criticizes the “architecture of visibility,” which amplifies only what is visible and shapes opinions. New forms of slavery and colonialism: AI also generates new forms of slavery, such as that of the “scarred, injured, and worn down” bodies (173) of those who work in the extraction of the “rare earth elements” needed for technology. Therefore, the Pope upholds the importance of combating new forms of slavery as another “decisive test for ethical discernment” in the digital transformation. Pope Leo XIV stresses that “the Church renews her firm condemnation of every form of slavery, trafficking, and commodification of persons” and he underscores that to not react or to tolerate grave violations of human dignity means becoming accomplices to them. At the same time, the Pope “sincerely asks forgiveness” for the delay with which the Church in the past condemned “the scourge of slavery” (174-176). The encyclical also refers to the vital information—for example, on health and demographics—used to guide economic strategies. He calls this a new face of colonialism that turns personal lives into exploitable information, making the digital environment a “space of exploitation” (178-179). Overcoming ‘just war’ theory: In the fifth chapter—The Culture of Power and the Civilization of Love—Pope Leo XIV turns his gaze to war, saying “the digital revolution is changing the nature of conflict.” The Pope calls for an ethical approach, without which decisions about the life and death of persons will become increasingly impersonal due to a use of force regarded as an “immediate and viable option” (182-183). At the root of all this is a “culture of power” that normalizes war and rehabilitates it as an “instrument of international politics,” favoring rearmament. Today, he says, public opinion is burdened by polarizing media narratives, as well as by “a disconcerting loss of historical memory,” which leaves people without a long-term vision (191). Consequently, he says, peace today is no longer understood as a task to be undertaken, but as an interval between conflicts. For this reason, Pope Leo XIV reiterates that—while preserving the right to legitimate defense in the strictest sense—the theory of “just war” must be overcome, and dialogue, diplomacy, and forgiveness must instead be promoted (192). Algorithms do not make war morally acceptable: Pope Leo expresses criticism of the growth in the arms industry, the nuclear arms race, and the emergence of new armed actors—including jihadist groups—who aim to perpetuate conflicts as a source of power and profit. He also warns against the use of weapons linked to AI, because “there is no algorithm that can make war morally acceptable.” The Pope writes, “AI does not remove the intrinsic inhumanity of conflict; indeed, it can only bring about conflict more quickly and render it more impersonal, lowering the threshold for resorting to violence, transforming defense into threat prediction and thus reducing victims to data. In this way, it will accustom us to the idea that violence is inevitable and needs only to be optimized.” The Pope urges strict ethical limits, which are shared at the international level and based on personal responsibility and the protection of civilians. “Any technology that facilitates attacks without seeing the face of human beings lowers the moral threshold of conflict” (199). Crisis of multilateralism: The culture of power also emerges from the crisis of multilateralism and the emergence of “a disorderly and conflict-ridden multipolarism” with a prevailing sense of mistrust (201). The Pope laments that the rule of law has been replaced by the law of the strongest, while the logic of power prevails over peace building and institutions established to safeguard the common destiny of peoples have now been weakened. In this regard, the Pope hopes for “profound reforms” of the UN that can overcome the current crisis of values in favor of the common good (226). An irresponsible Realpolitik: The encyclical notes that today “hybrid” wars are fought “also on the economic, financial and cyber fronts, where disinformation and campaigns that feed people’s fears are used to manipulate public opinion” so that increases in military expenditures are seen as the “only response” to an uncertain future. But all of this is only a “false realism”, an irresponsible Realpolitik that sows in people’s consciences and cultures a resignation to an unavoidable war and describes peace as a utopia (204-205). He notes that there is the possibility that some “may consider armed conflict as an effective way of diverting attention from domestic problems and a cynical tool for managing difficulties (208). The civilization of love: Christians, says Pope Leo, are called to respond to the culture of power by building “the civilization of love” and by choosing whether to feed the logic of force or safeguard peace. He recalls the memory of the saints, “righteous people and the oft-forgotten peacemakers, show us that grace does not magically eliminate conflict, but instead it inspires active resistance to evil and an astonishing creativity in doing good” (211). The Pope indicates five paths of responsibility, which include disarming words by speaking the truth; building peace in justice; adopting the perspective of victims by taking a stand, because there are conflicts in which “it is unjust to remain neutral”; cultivating “a healthy realism” that seeks practicable paths of peace through deeds, not only words. Importance of interreligious dialogue: Finally, relaunching dialogue by moving from a culture of power to a culture of negotiation is highlighted. And of decisive importance is “interreligious dialogue”, being bearers of a message of peace. He writes that “those who use the name of God to legitimize terrorism, violence or war betray his true nature, for to fight in the name of religion means attacking religion itself” (223). The diplomacy of the Holy See, he notes, “adopts the Gospel’s principle of mercy as a concrete criterion for political action.” And from this, the exhortation to prayer, since peace comes above all from God (227-228)." (https://www.vaticannews.va/en/pope/news/2026-05/pope-leo-xiv-encyclical-magnifica-humanitas-ai.html) more

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Step by Step: How SAFE AI contributes to trustworthy AI

CDAC Network; Alan Turing Institute; Humanitarian AI Advisory (2026), 8 pp.

"Based on the National Institute of Standards and Technology (NIST) AI Risk Management Framework, the seven characteristics of trustworthy AI are: 1. Valid and Reliable: The AI system should perform as intended, delivering accurate results consistently across different situations. 2. Safe: The sy ... more

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Global South Creator Cultures

Tugce Bidav, Smith Mehta (eds.)

New Delhi: Routledge India (2026), x, 196 pp.

"Global South Creator Cultures situates creator labour within the geographic specificities of nation-states and examines the working conditions of social media creators and the geographical challenges of their work, offering a four-part conceptual framework for studying creator cultures. Rather than ... more

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Governing Digital China

Daniela Stockmann, Ting Luo

Cambridge: Cambridge University Press (2026), xx, 273 pp.

"China's approach to digital governance has gained global influence, often evoking Orwellian 'Big Brother' comparisons. Governing Digital China challenges this perception, arguing that China's approach is radically different in practice. This book explores the logic of popular corporatism, highlight ... more

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Understanding China through Digital Anthropology

Daniel Miller, Xinyuan Wang (eds.)

London: UCL Press (2026), xviii, 305 pp.

"Understanding China through Digital Anthropology questions our understanding of digital technologies by demonstrating fundamental differences in the meaning of both technology and the digital between China and the West. This follows from a longstanding historical divergence in the meaning of and at ... more

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The People-Centered AI Playbook. Playbook Capsule

Dalberg Data Insights (2026), 44 pp.

"This people-centered playbook [...] is designed to give you the essentials of AI adoption in a quick, accessible format, with core concepts, foundational steps, and key frameworks without overwhelming detail. Built for impact-driven teams in low-resource or non-tech-first contexts, it answers the m ... more

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Handbook on Data Protection and Privacy for Developers of Artificial Intelligence (AI) in India

Ajey Karthik, Aman Taneja, Sreenidhi Srinivasan, Vidushi Sinha

New Delhi: Deutsche Gesellschaft für Internationale Zusammenarbeit (GIZ); FAIR Forward – Artificial Intelligence for All (2026), 117 pp.

"This Handbook is designed as a practical guide for developers of AI systems, especially from early-stage startups, to navigate data protection obligations and ethical considerations, in a clear and actionable manner. Rather than serving as a comprehensive legal or technical manual, the Handbook co ... more

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Communicating Sustainable Development Goals in the Age of Artificial Intelligence

Muhammad Jameel Yusha'u

Palgrave Macmillan (2026), xlvii, 523 pp.

"This book is the first scholarly work dedicated to examining the complex relationship between artificial intelligence and communicating the UN Sustainable Development Goals. Moving beyond techno-optimist narratives, the book advances a critical theoretical intervention: the AI Sustainability Exclus ... more

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Human rights in the digital domain: core questions

Tiina Pajuste (ed.)

Cambridge: Cambridge University Press (2026), xix, 471 pp.

"This book is essential for scholars, policymakers, and professionals navigating human rights in the digital age. It explores core questions on digital governance, AI regulation, platform accountability, and freedom of expression, offering interdisciplinary perspectives. This title is also available ... more

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Homebodies: Performance and Intimacy in the Age of New Media

Lindsey Archer Porter

Ann Arbor: University of Michigan Press (2026), xiv, 244 pp.

"Homebodies: Performance and Intimacy in the Age of New Media sheds light on a fascinating yet often overlooked phenomenon: how ordinary people transform their private lives into captivating performances for the digital stage. Focusing on home dance videos shared on Instagram from 2010 to 2020, the ... more

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Relational Futures: Indigenous Sovereignty and the Governance of Artificial Intelligence (AI)

Bronwyn Carlson, Tamika Worrell

Macquarie University (2026), 30 pp.

"Artificial intelligence must be governed as a relational and institutional force, not simply a technical system. Effective policy requires Indigenous leadership, enforceable standards, and a commitment to sovereignty, accountability, and community wellbeing. Failure to act risks embedding inequalit ... more

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Advancing Open Source AI in India: Recommendations for Governments & Technology Developers

Aarushi Gupta, Anushka Jain, Urvashi Aneja, Shreeja Sen

Bonn; Delhi; Noida (IN): Deutsche Gesellschaft für Internationale Zusammenarbeit (GIZ); FAIR Forward – Artificial Intelligence for All; NASSCOM (2026), 80 pp.

"[...] this brief positions open source AI as a strategic policy option within India’s evolving AI ecosystem. It unpacks the critical importance of openness for India’s digital future, crystallising the key opportunities it offers to governments and developers alike. In doing so, it also explore ... more

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Indic Voice Technologies for an Inclusive Digital India: Toolkit for Developers

Nihar Desai, Sujith P., Harleen Kaur, Dona Mathew, Jyotsna Jayaram, Padmavathi Prasad, Thomas Vallianeth

Bhashini; Deutsche Gesellschaft für Internationale Zusammenarbeit (GIZ); FAIR Forward – Artificial Intelligence for All (2026), 70 pp.

"This toolkit sets out a layered, lifecycle-oriented approach to building inclusive and robust speech artificial intelligence (AI) systems. It brings together strategies for diverse and representative data collection, linguistically informed model training, rigorous quality control, and deployment o ... more

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Standardization of AI Ethics: Stakeholders, Values and Profit

Nicholas Kluge Corrêa, Julia Maria Mönig (eds.)

Bielefeld: transcript Verlag (2026), 161 pp.

"[...] what a certification could look like is only one of the questions that should be asked when discussing ethical certification of AI. Furthermore, how all potentially concerned parties (stakeholders) can be included, which values might be affected, and what this means for those actors who (righ ... tfully) need and want to profit from AI applications were central questions that the philosophy team of the KI. NRW-flagship project „Zertifizierte KI“ (Certified AI) investigated. Further key questions raised in the contributions and throughout the project period include: Can ethics be standardized? Who audits the auditors? How can auditing institutions be aligned with actual societal concerns? What can an assessment look like for a specific area (e.g., human resources)? How are law and ethics intertwined? Which contribution can philosophy provide, now that there is a European regulation on Artificial Intelligence (e.g., in the discussion whether robots in elderly care should be considered as deceptive technology under the AI Act)? Finally, what role do standardization bodies play in ensuring trustworthy AI? Answers to these questions are presented in this book, as well as in the project’s central outcomes: the 'Catalogue of General Ethical Requirements for AI Certification' and the 'Catalogue of Field-Specific Requirements for AI Certification'. The 'Catalogue of General Ethical Requirements for AI Certification' provides a structured framework for trustworthy AI development, identifying overarching ethical requirements for AI certification and outlining six ethical values: fairness, privacy, robustness, sustainability, transparency, and truthfulness. For each value, the project team researched existing tools, metrics, and approaches to help developers, programmers, and other practitioners build trustworthy AI systems. The 'Catalogue of Field-Specific Requirements for AI Certification' offers a list of requirements, an ethical stakeholder analysis, and a discussion of potential value tensions for six exemplary fields: arts, biometric profiling, industry and critical infrastructure, law enforcement, medicine and care and social media, a list of requirements, an ethical stakeholder analyses and a discussion of potential value tensions. The volume at hand collects the contributions to the final conference of the sub-project philosophy of the KI.NRW-Flagship-Projekt “Zertifizierte KI”. (Introduction, pages 11-12) more