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Graffiti is widely used in social movements globally, yet media and communication research disproportionately focus on the role of social and new media technologies in protest movements. In this paper I ask why university students – a tech-savvy generation – resorted to graffiti and why campus graffiti were not widely circulated on social media during the Hong Kong anti-Extradition Law Amendment Bill (ELAB) protests. I argue that graffiti enables dispersed resistance and is one way to mobilize, voice dissent, and preserve memory in an increasingly surveilled and evolving repressive media environment. I pursue this argument by analyzing graffiti photographed on university campuses during the anti-ELAB protests. Situating graffiti within protest culture in Hong Kong, I conclude that graffiti are not always circulated on digital/social media to reach a broader audience. In times of crises, not reaching a wider audience is a manifestation of dispersed resistance in a hybrid media environment. [ABSTRACT FROM AUTHOR]

This cross-cultural study compared explanations of sleep paralysis (SP) in two countries and two groups with different levels of education in one country. Comparisons were made between individuals having experienced SP at least once in a lifetime from Cairo, Egypt (n = 89), Copenhagen, Denmark (n = 59), and the American University in Cairo, Egypt (n = 44). As hypothesized, participants from the general Egyptian population were more likely to endorse supernatural causal explanation of their SP compared to participants from Denmark; participants from the American University in Cairo were less likely to endorse supernatural causes of their SP compared to participants from the general Egyptian population. Moreover, participants from the American University in Cairo were marginally significantly more likely to endorse supernatural causes of their SP compared to participants from Denmark. Additionally, we explored which culturally bound explanations and beliefs about SP existed in Egypt and Denmark. We found that nearly half (48%) of the participants from the general Egyptian population believed their SP to be caused by the Jinn, a spirit-like creature with roots in Islamic tradition, which constitutes a culturally bound interpretation of the phenomenology of SP in this region of the world. Case studies are presented to illustrate these findings. [ABSTRACT FROM AUTHOR]