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and in fact most previous research around this topic, has solely examined social capital from the charity point of view. This leaves little understanding of whether stakeholders view these relationships in the same way. Social capital may be present from the charity's perspective but unless the norms needed, such as reciprocity, as also shared by stakeholders, then the mutuality on which the relationship is based is lost and therefore the social capital nonexistent.

Such calls by researchers (Smith 2010; Lovejoy and Saxton 2012), demonstrate a general pressing need for stakeholder research in this area that offer both relevant data as well as analytical frameworks that can assess the characteristics of these relationships, including trust and reciprocity, thus revealing the social capital present. This need is further enhanced by the findings of investigations looking at how individuals relate on SNSs, research conducted by assessing and analysing people's use of particular SNS features and the content of their messages. Although these illustrated that relationships had a positive effect on social capital, they found that people tended to engage based on the possibility that they would receive personal benefits from the network, thus making the type generated was more akin Bourdieu's (1986) model of selfish gain than Putman's (2000) of mutual benefit (Ellison et al 2007; Ellison et al 2011; Cha et al, 2010; Recuero, Araujo and Zago 2011).

Although there are currently only a handful of studies expressing this idea and more need to be undertaken before these outcomes can be generalised, the findings still throw up some interesting questions. If people are driven by self motivation online, how does this affect the development of social capital online and the social concept in general? This is a serious issue for charities because if such self-centred behaviour is also present within their relations with stakeholders on SNSs, such as Twitter, it would not only not only suggest that SNSs are not tools that charities mobilise the people and resources needed to fulfil their missions, but it would also call into question academic ascertains that Putman's based social capital is at the heart of every charity.

According to the literature uses and gratifications theory (U&G) offers one way to begin to answer these questions as it 'attempts to explain what social and psychological needs motivate audiences to select particular media channels and content choices' (Lee and Ma, 2012, p331) and the affects that such attitudes have on behaviour and attitude (Diddi and LaRose, 2006; Lin 2002; Ruggiero 2000). Although weaknesses in the U&G have been raised, including claims that the concept lacks clarity therefore making it difficult to put into action (Lometti, Reeves and Bybee 1977; Swanson 1977) and minimises the significance of the interaction between such media and users (McQuail 1979), researchers remain adamant that it is a good framework to use. They believe it is useful if you want to understand 'the socio-psychological' profile of an individual as opposed to processes within a network (Papacharissi and Mendelson 2008), which helpful to social capital researchers seeking to understand why an individual seeks a relationship with another through a particular medium

This belief in this use of U&G to assess the social capital in