This article explores the research question: ‘What are ChatGPT’s human-like traits as perceived by society?’ Thematic analyses of insights from 452 individuals worldwide yielded two categories of traits. Category 1 entails social traits, where ChatGPT embodies the social roles of ‘author’ (imitating human phrasing and paraphrasing practices) and ‘interactor’ (simulating human collaboration and emotion). Category 2 encompasses political traits, with ChatGPT assuming the political roles of ‘agent’ (emulating human cognition and identity) and ‘influencer’ (mimicking human diplomacy and consultation). When asked, ChatGPT confirmed the possession of these human-like traits (except for one trait). Thus, ChatGPT displays human-like qualities, humanising itself through the ‘game of algorithms’. It transcends its inherent technical essence and machine-based origins to manifest as a ‘semi-human’ living actor within human society, showcasing the emergence of semi-humans. Therefore, researchers should redirect their attention towards the ‘sociology of semi-humans’ (studying their socio-political traits) beyond the ‘biology of semi-humans’ (examining their technical traits). While medieval society was captivated by mythical semi-human beings (e.g. mermaids), modern society finds itself increasingly captivated by computational semi-human beings like ChatGPT. Ethical concerns arise as semi-humans impersonate human traits without consent or genuine human existence, blurring the boundaries between what is authentically and artificially ‘human’.

Overproduction of date fruits with limited industrial utilization leads to huge waste and losses, especially in bisr (the first stage of date maturity). Therefore, this study aimed to investigate the potential of using bisr date powder (BDP), which is rich in dietary fiber, flavonoids, and phenolic and antioxidant compounds, as a replacement for breadcrumbs in the beef burgers. The beef burger samples were produced by replacing breadcrumb powder with different concentration levels of BDP (0.0, 25, 50, 75, and 100%). All the samples were evaluated for their quality characteristics, including chemical composition, cooking properties, texture profile, organoleptic characteristics, and microbial profile. The results revealed that the gradual replacement of breadcrumbs with BDP in beef burgers significantly decreased moisture, protein, and lipid contents and significantly increased ash and carbohydrate contents compared to the control. The substitution of breadcrumbs with BDP at 50, 75, and 100% significantly decreased the cooking yield and increased the cooking loss and shrinking percentage of a beef burger. On the other hand, the textural profile of all beef burger samples showed a significant decrease in burgers’ hardness, gumminess, and chewiness with increasing substitution levels of breadcrumbs by BDP compared to the control. However, the treatment containing 25% BDP was more resilient than the control. In addition, the replacement of breadcrumbs with BDP up to 100% did not significantly affect the organoleptic properties of beef burger products compared to the control. Moreover, the microbiological analysis revealed that all beef burger treatments were safe with acceptable levels of bacterial load according to the Council of the European Communities’ standard specifications. In conclusion, there is a possibility of using BDP as a promising natural replacer of breadcrumbs to produce beef burgers without deteriorating the quality profile and safety of the product.

The power of rumours is that they can be broadly exchanged, generating a ‘public temper’ (which is everybody’s temper without being anybody’s temper in particular). This article, therefore, describes an approach to measuring the public temper, examining particularly the public temper of an Arab society, namely Saudi Arabia. It addresses the following research question: is it possible to analyse existing (scholarly) rumours to see if they can be used as informants of the public temper of the culture in which they exist? This question is answered ethnographically by analysing 579 Arabic online rumours collected by students as part of their critical engagement with educational technology. Having analysed the data, four categories emerged: theconcerns,interests,attitudesandvaluesof Saudi Arabia. According to the literature, these four categories, taken together, constitute theemotionaldomain (i.e., the public temper) of a society. Thus, a theoretical proposition (and contribution to the existing literature regarding sociology) is that rumours mirror the public temper of a culture, reflecting a range of emotions from simple to complex (from concerns, interests and attitudes to values). Simpler emotions (e.g., concerns) appear to be more easily affected by rumours than more complex emotions (e.g., values). An implication of this study is that rumours have ‘biographies’, which detail public tempers across space and time. Rumours are ‘records’ of public tempers that should be read in the same way archaeologists read landscapes and remains. Although rumours entailill-definedinformation, it is feasible towell definesociety through such ill-defined information, meaning that something can come out of its opposite. This study offers ethnographers a new method of understanding public tempers through rumours, alongside conventional meaning-making symbols (e.g., poems).