ETEC 542

HOA 3:

Motherhood on TikTok: A culture of support

The environment

As a millennial, I first joined TikTok as what we have learnt to be a “lurker.” I was interested to see what it was about but I was not comfortable to post my own content, nor even comment on videos that I enjoyed. I would toss out the occasional “like,” though I felt that it was a space largely dominated by younger generatons. Once I became a Mom (just under 10 months ago!), I found a side of TikTok that I really appreciated. There seemed to be a community of other Mothers sharing their own mothering experiences in really authentic ways. They discussed their experiences with taboo topics like post partum depression, anxiety and rage. The best part of this side of TikTok was the support for one another that was provided.

For this assignment, I chose to observe a comment thread on a TikTok video where a mother is seeking “unhinged” advice to help get her baby to sleep better. I chose this specific topic as it is typically somewhat controversial. Many share strong opinions on what is “right” and what is “wrong,” and I wanted to know in what ways this community would show up to not only support this mother seeking advice, but also show up  for one anothers differing opinions.

Observations

I wanted to dig into the “norms” of this community. Is there a right or wrong way to get your baby to sleep through the  night? How do individuals respond to ideas that are different from their own? Is there negotiation between members of this motherhood community on this topic? Because I had only experienced the positive side of this community, I was interested to see if a typically heated topic could bring out a different side of this community.

Key findings

The creator of this video encouraged viewers to comment and so that is precisely what they did. Many comments included more traditional advice such as encouraging different sleep training methods or trying co-sleeping. One pattern I observed was the creator continuing to reply to these comments sharing that she had already tried multiple sleep training methods as well as co-sleeping.  Though the creator continued to share this, viewers kept commenting the same thing. The  other pattern that emerged was that viewers would add to the comments of others who shared similar experiences. This created a sub-thread of sorts discussing different sleep strategies and advice.

Interpretation

There is a sort of “third culture,” as discussed by Hewling (2005), that exists in this online culture of motherhood. Although many of us bring our own cultural experiences to this space, we participate in this virtual community together, creating the norms and deciding on the “netiquette” (as discussed in section 3.2.5 of Unit 2). I learnt that in this space, many participants relied on emojis to complement their comments and to portray their emotions. This added a more multimodal element to the largely text-based thread of comments. Motherhood is emotional, and having the ability to further convey these emotions through the use of emojis helps when facial expressions cannot be used. I really came into this assignment assuming that this thread would include a lot of judgements. I was wrong however, and of the 557 comments on this thread, I only found two that seemed to come from a critical place. In section 3.3.4 of Unit 3, we learnt about how text was and still largely is the “primary medium for communication and identity expression.” This thread was an example of how, even on a platform like TikTok, where the primary form of sharing comes through video, there can still be so much said through text.

Reflection

There weren’t many challenges when it came to observing this thread. TikTok makes it quite easy to navigate comments, sub threads of comments and reply where one wants. Few tensions arose in this thread, which is what surprised me the most. I had assumed this subject would bring about tensions from individuals who had conversing opinions on this topic. Macfayden’s (2006) article came to mind when reflecting on this area. I often think people are quick to hide behind their username in online settings. This thread however, was a display of how mothers interact with one another in the offline setting too. They provide support and they bask in their shared experiences. The concept of our online identities being just as “real” as our offline identities that Macfayden (2006) discusses is apparent through this thread. I was pleasantly surprised to find that even through controversial topics, such as baby sleep, this community of mothers was able to engage genuinely and supportively.

References

Hewling, A. (2005). Culture in the online class: Using message analysis to look beyond nationality-based frames of reference. Journal of Computer-Mediated Communication, 11(1), article 16. 

Macfadyen, L. P. (2006).
 Virtual ethnicity: The new digitization of place, body, language, and memory.
 Electronic Magazine of Multicultural Education, 8 (1)

Online Seminar 1

Mental Health through the cultural lens of different generations

For this assignment, I decided to focus on what mental health means for different generations of folks. My own mental health journey is something I’ve worked at for a long time and I’ve encountered some barriers and stereotypes. I was interested to see what kinds of ideas came from other generations.

I tailored down my research to three main questions:

  1. What does mental health mean to you?
  2. How do people in your generation talk about their emotions?
  3. What kind of supports do people in your generation seek out for their mental health? (And do they discuss these supports with one another?)

I interviewed three generations:

  1. Baby Boomer (My Mom, 70 y/o)
  2. Millennial (Myself, 31 y/o)
  3. Gen Z/Gen Alpha (My niece, 14 y/o)

Here are my findings:

Here are my takeaways:

  • I was very surprised to learn that Gen Z feels this pressure to be perfect as my perspective was that they come across so authentic and themselves. I looked into this a bit more and found an interesting study from the Walton Family Foundation our of Arkansas, which found that, “the negative emotions many Gen Zers feel are closely related to the pressure they feel to be perfect,” (Walton Family Foundation, 2024). 
  • Going into the interview with my Mom, the ideas I had about the Baby Boomer generation’s feelings on mental health were validated. When researching why this generation is still stuck in the negative stigma about mental health, Peachey Counselling (n.d.) discussed that “boomers” were raised by the Silent Generation who thought of mental health problems as weaknesses instead of actual health concerns. It makes me realize how hard people need to work to break generational stereotypes.
  • As a millennial, the age gap between myself and my students is only going to continue to grow, so continuing to gain a better understanding of the cultural ideasabout mental health of younger generations and continuing to approach with curiosity,  is going to help me continue to support my students as best I can in that area. 

 

References:

Peachey Counselling. (n.d.) Generational differences in mental health: The differences and unique issues impacting each generation. Retrieved from: https://www.peacheycounselling.ca/blog/2024/generational-differences-in-mental-health#:~:text=Mental%20Health%20Challenges%20of%20The%20Silent%20Generation%3A,-1.&text=Raised%20by%20the%20Silent%20Generation,or%20addressing%20mental%20health%20struggles.

Walton Family Foundation. (2024, July 30). Gallup survey details Gen Z struggles with stress, anxiety and “need to be perfect.” Retrieved from: https://www.waltonfamilyfoundation.org/about-us/newsroom/gallup-survey-details-gen-z-struggles-with-stress-anxiety-and-need-to-be-perfect

HOA 2: Data on diversity

Cochrane, Alberta: How diverse is it, really?

My investigation

Cochrane, Alberta, is located on Treaty 7 territory and is a short distance from the Canadian Rocky Mountains. It is often considered a suburb of Calgary and is home to around 37, 000 people (Town of Cochrane, 2024). It is “the fastest growing community in Alberta, and the 11th fastest in all of Canada,” (Town of Cochrane, 2024). As of 5 years ago, it also happens to be where I live and teach. I’ve always stereotyped Cochrane as predominantly Caucasian, given its rich history in farming and ranching. From my self-reflections throughout this course, I’ve realized just how often this stereotype has come up. This felt like the perfect opportunity to challenge my thinking and learn more about the community I live in and the students I teach. 

The data sources

Having found most of the data through government websites (Town of Cochrane, Government of Alberta, Statistics Canada), the reliability of these sources is considered strong. These are government bodies that Canadians have selected and that many trust to give them accurate data. These bodies are held accountable by their citizens. Wikipedia (n.d.) shares that Statistics Canada “has regularly been considered the best statistical organization in the world.” 

The majority of the data used for this assignment was collected in 2021. This is something to note, as likely the numbers have changed in the last four years. 2021 was also in the thick of the COVID-19 pandemic, where governments were being tested in trying to keep everyone safe. Having come out the other side of the pandemic now (for the most part), it would be very interesting to see how these numbers have changed. 

The data used for this assignment were from the census surveys conducted by Statistics Canada. They gather their data through direct survey-taking methods that can include “collection by paper, by telephone, in person, as well as with online and crowdsourcing surveys” (Statistics Canada, 2024). 

The data

Before digging into the data, I had decided to research three main areas of diversity: ethnicity, language, and immigration status. These areas were selected as, to me, they felt the most linked to culture as well as diverse needs that students might have in my classroom. Knowing the mother tongue of a student, whether or not they have immigrated from outside of Canada, and how they identify ethnically can help me to better understand them. In turn, this allows me to better support their unique needs.

Below are the findings of my research:

A few additional data points that I found relevant and interesting:

  1. The most frequently reported ethnic or cultural origins were English with 27.9%, Scottish with 22.4%, Irish with 20.8% and German with 18.3% (Statistics Canada, 2025).  This indicates that though Cochrane might seem less diverse (when looking at visible minorities), there is actually a strong presence of other cultures.
  2. From 2016 to 2021, the immigrant population from the Philippines jumped from 7.1% to 13.7% (Statistics Canada, 2022). Of people who immigrated to Cochrane from outside of Canada, 34.9% of those individuals came from the Philippines (Statistics Canada, 2022). Finally, other than the official languages of Canada (French and English), Tagalog is the most commonly spoken at home in Cochrane (Statistics Canada, 2022). This indicates that our Filipino population is growing and to better support our students, it would be beneficial to learn more about Filipino culture and values.

The reflection

I found this assignment to be really interesting. Though my findings didn’t completely surprise me, they did force me to reflect even further on my concept of culture. It’s evident that Cochrane is made up of many different cultures, and just because those cultures are not always visibly apparent doesn’t mean they are not there. Parrish & Linder-VanBerschot (2010) share from Hofstede & Hofstede (2005) that “culture includes those ways of thinking and behaving that are taught by social groups, including family, friends, community, and work colleagues” (p. 4). From this, I can gather that it isn’t always necessary for members of a culture to come from the same part of the world, speak the same language, or have the same colour of skin.

To see how many folks identify with a cultural origin that isn’t Canadian (89.4%) was very surprising (Statistics Canada, 2025). Though these cultures come from predominantly caucasian countries, it doesn’t take away that they are their own unique cultures that have their own values, experiences, symbols, and signs. And amongst these larger cultures, there are likely a plethora of subcultures that exist amongst Cochrane residents, making it, in fact, a culturally diverse place. With this in mind, I need to move towards a more culturally competent teaching practice. One that includes more opportunities for self-reflection and self-awareness. Though I might visibly appear like many of my students, we likely don’t share the same culture.

Parrish & Linder-CanBerschot (2010)  discuss that “ when we teach, we are teaching culture. Knowledge, skills, and attitudes are all manifestations of culture and are not somehow immune to it” (p. 5). As an educator, I am going to inadvertently bring my own culture into my classroom. The rules that I have, the way I go about teaching a lesson, the language I use, my tone of voice, how I dress, my concept of timelines and due dates, among many other things, are all culturally mediated.  To move forward with more cultural competence is to move forward with more reflection, more openness and less stereotypes of the folks who live in Cochrane. 

References

Government of Alberta (2023, February 28). Cochrane – % visible minority. Retrieved from: https://regionaldashboard.alberta.ca/region/cochrane/percent-visible-minority/#/

Statistics Canada. (2022, August 16). Mother tongue of person. Retrieved from: https://www23.statcan.gc.ca/imdb/p3Var.pl?Function=DEC&Id=34023

Statistics Canada. (2022, December 16). Focus on geography series, 2021 census of population, Cochrane, town. Retrieved from: https://www12.statcan.gc.ca/census-recensement/2021/as-sa/fogs-spg/page.cfm?topic=6&lang=E&dguid=2021A00054806019

Statistics Canada. (2024, October 10). Using new and existing data for official statistics. Retrieved from: https://www.statcan.gc.ca/en/our-data/where

Statistics Canada. (2025, April 2). Focus on geography series, 2021 census of population, Cochrane, town. Retrieved from: https://www12.statcan.gc.ca/census-recensement/2021/as-sa/fogs-spg/page.cfm?topic=10&lang=E&dguid=2021A00054806019

Town of Cochrane. (2024, August 26). Cochrane census demonstrates continued strong growth. Retrieved from: https://www.cochrane.ca/news/cochrane-census-demonstrates-continued-strong-growth#:~:text=The%20last%20census%2C%20conducted%20in,fastest%20in%20all%20of%20Canada

Wikipedia. (n.d.) Statistics Canada. Retrieved from: https://en.wikipedia.org/wiki/Statistics_Canada

HOA 1: Culture mapping

The Edmonton Oilers fan club: A subculture like no other

My first experience as an Edmonton Oilers hockey fan occurred at the age of 10 when my brother-in-law took me to my first game. At the time, I knew very little about hockey but was taken with the atmosphere of being in the arena. The following year, the Oilers made it to the Stanley Cup finals but tragically lost to the Carolina Hurricanes in a close game 7. This exciting season was when I became part of the Oilers fan culture. From there, my love for the culture only grew, contributing to my membership and now deep love for this hockey team.

Here is what I’ve learnt to be expected behaviour when attending an Edmonton Oilers home game at Rogers Place:

Step 1: Begin preparations for the game by seeking an Edmonton Oilers jersey. If you are unable to find or purchase a jersey, make sure, at minimum, you’ve got something orange or blue (ideally both) to wear. If you are not wearing Oilers colours or an Oilers jersey, there is risk that others will not see you as a true fan, or, even worse, that you are cheering for the opposing team.

Step 2: Make sure you are early for the game, about 30 minutes before puck drop ideally. You’ve got a few things to get done before the game even starts. Once you’ve arrived at the arena, you’ll need to purchase two beers (one for each hand). Ensure this is done before finding your seats in the arena, as once you have found your seats, it is considered somewhat rude to continuously come and go. If you are not someone who drinks alcoholic beverages, you might want to consider hitting up the concession for either a hot dog or some nachos. Maybe even both. Though you can show up to your seats empty handed, it will make you seem like a noob. And that is not what we’re going for here. 

Step 3: Now that you’ve found your seats and you’ve got your libations, you are ready to take in the opening to the game. This will involve cheering as loudly as you can when the Oilers skate onto the ice and booing as loudly as you can when the opposing team does. You will also need to sing your heart out when it comes time for the Canadian national anthem.

Step 4: After puck drop and during game play, you must be actively watching the game. You should contribute to the atmosphere by participating in the arena-wide chants that will happen frequently. It is considered rude to leave your seat unless there is a stop in play or it is the end of a period. 

Step 5: When the Oilers score (and they will), you must stand up out of your seat and cheer loudly. It is appropriate at this time to high-five the people around you, even if they are complete strangers. If the people beside you are cheering for the opposing team, you must make them uncomfortable with how much cheering you are doing.  

Step 6: If the referee of the game makes a poor call against the Oilers, you will participate in the “ref, you suck” chant. This is a non-negotiable. If you do not participate, other Oilers fans around you might sense you are not a really an Oilers fan. 

Step 7: When the whistle buzzer goes at the end of each period, this is the appropriate time to visit the washroom or stock up on libations. Remember, if you have not returned to your seat by the time the next period has started, you need to wait for a stop in play to get back to your seat. 

Step 8: You will need to stay in your seat until the final buzzer of the game. No matter what the score, a true fan stays until the end. If the game resulted in a win for the Oilers, you will hear La Bamba played by Los Lobos. Sing. Your. Heart. Out. When walking out, make sure to be extra friendly with your fellow Oilers fans. Perhaps additional high-fives and many smiles as you walk out of the arena. If the game resulted in a loss for the Oilers, make sure to sulk your way out of the arena. If you don’t, other Oilers fans might notice and assume that you did not take the game seriously. 

Step 9: Get home safely. If you did decide to enjoy a few alcoholic beverages, it is imperative that you take an Uber or public transportation after the game. Oilers fans go hard, but they are also socially responsible. 

 

The Edmonton Oilers club’s “Brand Book” shares those of loyalty, passion, and respect (Edmonton Oilers, n.d.) These values are evident when reviewing the steps of attending a home game. Oilers fans are described as “the most passionate, and knowledgeable in the sport,” (Edmonton Oilers, n.d., p. 6). Between 2004 and 2016, the Oilers only made the playoffs once (Champs or Chumps, 2025). This never deterred Oiler fan culture, however, displaying the loyalty that the culture is known for. The concept of a “we-identity” from Anthony D. Smith (1991), became more evident during this difficult time for the culture.

The ‘onion’ model of culture from Geert Hofstede (1991) can help to understand Oilers fan culture. The values have been described above, so let’s dive into the above three layers:

Figure 1. The ‘onion’ model of culture (Hofstede, 1991 and others) 

  • The rituals of Oilers fan culture are strong and can be identified when reviewing the steps of attending a home game. Examples include singing loudly to the national anthem, high-fiving fellow fans after a goal has been scored, and knowing when it is appropriate to come and go from your seat. 
  • The heroes of Oilers fan culture are most observably the players. Wayne Gretzky, Mark Messier, Ryan Smyth, and Connor McDavid are just a few. Oftentimes, the coaches and super-fans (for example, Superfan Magoo), are seen as heroes within the culture as well. 
  • The symbols of Oilers culture are plenty. Step 1 of attending an Oilers home game is to ensure you are outwardly expressing your membership to the culture through visible colours or a jersey. On top of that, the La Bamba victory song is iconic to present-day Oilers culture, being played after every home win since the 2021-22 season (Lampa & Ekelund, 2025). 
  • And lastly, the practices of Oilers culture span the above three sections in that they are all present when attending a home game at Rogers Place. 

The culture of the Edmonton Oilers fans has brought me a lot of joy throughout the years. I hope everyone has the opportunity to be part of a culture with as much passion as this one.

References:

Champs or Chumps. (2025). Edmonton oilers playoff history. Retrieved from: https://champsorchumps.us/team/nhl/edmonton-oilers

Edmonton Oilers. (n.d.) Edmonton oilers brand book. Retrieved from: https://cloud.edmontonoilers.com/brand-hub/Edmonton-Oilers-Brand-Book.pdf

ETEC 542 Culture and Communication in Virtual Learning Environments. (n.d.) 1.1.5 Culture: Models and metaphors. Module 1 Unit 1: The notion of culture. Retrieved from: https://canvas.ubc.ca/courses/164208/pages/1-dot-1-5-culture-models-and-metaphors?module_item_id=7964901