Extensive research on pro-environmental behaviour (PEB) reveals a significant knowledge gap in understanding the influence of social class, perceived status and the middling tendency on pro-environmental behaviour. Using the International Social Survey Programme Environment dataset, and conducting multilevel mixed-effects linear regressions, we find that the middling tendency and biased status perceptions significantly influences pro-environmental behaviour. Those who deflate their social position have higher pro-environmental behavior and this reinforces the idea that pro-environmental behaviour is driven by a post-materialist effect rather than a status enhancement effect. Moreover, the objective middle class is still a stronger contributor to higher PEB levels compared to subjective middle class. We also find the relation between class, status and PEB vary by country. These findings provide vital insights into the intricate and heterogenous dynamics between class, status and pro-environmental behaviour among different countries and shed light on class and status as driving forces behind pro-environmental behaviour.

Manyanda tradition, a tradition of taking over social roles after death, in addition to successfully maintaining social continuity in the family structure, is also a potential capital in strengthening social cohesion. However, this context has not been discussed comprehensively in previous studies so it is very important to explain. In addition to responding to the shortcomings of previous studies, this study also aims to explain the mechanisms, factors and implications of the practice of this tradition as a reflection of social cohesion based on customary and religious values. By using a qualitative descriptive case study approach, this study shows three important findings. First, the spontaneity of the community and traditional leaders when hearing the news of death and social activities forty days afterwards. Second, the dominance of spiritual and cultural factors in addition to social and structural factors that encourage the community to preserve this tradition. Third, the Manyanda tradition has implications for strengthening the community’s commitment and belief in the meaning of death, the importance of a replacement figure who takes over social roles and strengthens the tribal identity of the Nagari (local village) community. This study recommends the importance of this tradition to be preserved as the root of social cohesion.

The aim of this study was to analyze the perceived self and collective efficacy, individual and social norms and feelings related to environmental health concern among a sample of Pakistanis who are (or are not) engage in pro- environment behaviors in their daily lives. An ad hoc questionnaire with scales on pro-environmental behavior, self and collective efficacy, individual and social norms, and environmental health concerns was administered to adults in Lahore, Pakistan, and 833 respondents (62% males and 38% females) responded. Analysis of our research data shows that among those who engaged in daily pro-environmental behaviors, perceptions of individual and social norms and individual and collective efficacy were positively associated with concern for the environment and health. This study offers some interesting ideas that could be useful in developing federal, regional, local and community policies to promote daily pro-environmental behaviors. For example, in addition to advocating for environmental health and reducing one’s ecological footprint, social communication could explain that caring about environmental health (and thus adopting daily pro-environmental behaviors) is a way to manage one’s mental health. In this way, circular behavior is encouraged, which not only benefits the environment and the community, but also brings personal benefits.

This article examines migration as a complex social phenomenon using innovative pedagogical tools such as Story Maps and virtual ethnography. the study focuses on how these tools enhance the learning process by integrating Paulo Freire’s critical pedagogy. Original empirical data was collected from student feedback and reflective exercises, demonstrating enhanced critical thinking and engagement. The study also highlights the challenges posed by technological access inequalities, emphasizing the need for equitable solutions.

This study intends to explore the idea of a vocational village strategy to foster sustainable rural development. Vocational villages, offering targeted skills training and economic opportunities, present a compelling soft approach to rural development, addressing the need for sustainable livelihoods and community empowerment. Drawing upon the collaborative governance (the penta-helix model); underpinning the social capital perspective; and highlighting the economic, institutional, cultural, environmental, technological, and institutional dimensions of sustainable development, a vocational village strategy is expected to level up village capacities and facilitate modernization. The research was narratively developed through a qualitative methodology using primary and secondary data sources. Primary empirical data was employed to analyze vocational village practices in Panggungharjo Village, Yogyakarta, Indonesia as a representative example. The PRISMA (Preferred Reporting Items for Systematic Reviews and Meta-analyses) framework provided secondary data to present comparative literature on vocational village development. The findings determined a four-staged vocational village model includes initiation, training, business development, and independence. The success of this model is contingent upon political, bureaucratic, and sociocultural factors (social capital), as well as the effective collaboration of government, academia, industry, and community (penta-helix). This research contributes to the urgency of vocational village practices and models as a viable strategy for achieving equitable and sustainable rural development.