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Henry Miller is a modern American novelist who was famous for his autobiographical expression of sexuality in his novels on the background of metropolis like New York and Paris. His novel “Black Spring” which was written in 1932-1933 and first published in 1936 presents his childhood memories in Brooklyn and New York. The novel focuses on the development of sexuality of the novelist and his journey from childhood to adulthood, focusing on his sexuality. The novel presents his childhood sexuality, fantasies and his approach to sexuality changing with time. Miller challenges the taboos, canons and moral orders taking sexuality as a weapon against a person. He modifies all the rules of self-expression and perhaps he is the first novelist who presents himself as sexual hero. The research focuses on Miller’s view on sexuality and morality and his journey from childhood to youth and his development of personality along with the role of sexuality in the development of his personality. The paper is also an endeavour to study the concepts of contemporary moral order and social ethics presented by Henry Miller.

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Doğu ve Batı hakkında konuşmak, çoğu zaman, karşıtlık üzerinden kurulan ve birinin tercih edilmesini gerektiren oryantalizm ya da oksidentalizm paradigmasının bir parçası olmaya yol açar. Bu tercih ise düşüncelerin inşa edilmiş yapıların içine hapsedilmesiyle sonuçlanır. Yeni bir söz söyleyebilmek için bu paradigmayı aşmak ve onun ötesinde düşünmek gereklidir. Türk siyasal hayatında oldukça özgün bir yere sahip olan Nurettin Topçu da zaman zaman Oryantalizm ve Oksidentalizm paradigmasına hapsedilmektedir. Kimi yazarlar Nurettin Topçu’yu oryantalist değerlendirirken kimileri oksidentalist olarak nitelemektedir. Dahası oryantalizm ve oksidentalizmi de aşarak İslamcı, milliyetçi, muhafazakâr, sosyalist ya da anti modernist olarak tanımlayanlar da vardır. Bu çalışma, Nurettin Topçu’nun eserlerine yansıyan ‘özgünlük’ vurgusu ile oryantalizm ve oksidentalizm paradigmasının ötesine geçmenin imkanını sorgular ve alternatif bir okuma önerisi sunmayı amaçlar. Özetle, Nurettin Topçu’nun —niyet etmemiş bile olsa— hareket felsefesi, ihyacı din anlayışı, Anadoluculuk ve Müslüman Anadolu sosyalizmi üzerine inşa ettiği ahlak nizamı düşüncesi ile Oryantalizm ve oksidentalizm paradigmasının ötesine geçmenin imkanını oldukça kuvvetli bir şekilde gösterdiği sonucuna varılmıştır.

Copyright of Sosiologia is the property of Westermarck Society and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turcology Research is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Twitter (X) is a popular social media platform that allows users to express their opinions and interact on various topics, including politics. However, Twitter can provide a space for impolite and aggressive language use, especially when the issues are controversial or polarizing. This study analyzes the replies to two controversial and similar tweets, namely Donald Trump's tweet to Greta Thunberg and Greta Thunberg's tweet to Donald Trump. Ninety-seven tweets that impolitely took issue with the original tweets were collected and coded for their moral order themes and pragmatic functions. Culpeper's (2011) impoliteness framework was consulted as a threshold to include or exclude reply tweets in the data analysis. The results show that the replies invoked moral order expectations in three overarching categories in the responses to both parties: age-appropriate behavior, respect and manners, and concern for the common good. As far as the pragmatic functions were concerned, criticism of personal characteristics, criticism of supporters, criticism of relatives (to Trump only), praise of the opposing party, directing, mockery, and ideology denial (to Thunberg only) were performed. The study discusses how users took offense through language in a highly polarized political context. [ABSTRACT FROM AUTHOR]

Twitter (X) is a popular social media platform that allows users to express their opinions and interact on various topics, including politics. However, Twitter can provide a space for impolite and aggressive language use, especially when the issues are controversial or polarizing. This study analyzes the replies to two controversial and similar tweets, namely Donald Trump’s tweet to Greta Thunberg and Greta Thunberg’s tweet to Donald Trump. Ninety-seven tweets that impolitely took issue with the original tweets were collected and coded for their moral order themes and pragmatic functions. Culpeper’s (2011) impoliteness framework was consulted as a threshold to include or exclude reply tweets in the data analysis. The results show that the replies invoked moral order expectations in three overarching categories in the responses to both parties: age-appropriate behavior, respect and manners, and concern for the common good. As far as the pragmatic functions were concerned, criticism of personal characteristics, criticism of supporters, criticism of relatives (to Trump only), praise of the opposing party, directing, mockery, and ideology denial (to Thunberg only) were performed. The study discusses how users took offense through language in a highly polarized political context.

This article seeks to explore the mechanisms of holding others accountable for a perceived deviation from moral order through public complaints on Chinese social media as well as the influences of emotional stance and social positioning when people perceive a breach of the moral order and try to restore it. Our data consists of a transcribed complaint narrative (CN) widely deemed morally transgressive, and a corpus of web-based news comments (WNC), displaying public counter-offensive actions to the CN. A contextualized discourse analysis reveals that abundant context-spanning impoliteness formulae in WNC are strategies for constructing collective identities and magnifying the condemnation of immorality. In the process of moral order appeal, using various emotive impoliteness formulae appear to be a situated norm. [ABSTRACT FROM AUTHOR]

Pragmatic competence entails awareness-raising of impoliteness. This paper delves into the pragmatics of impoliteness in online communication, focusing on X (Twitter) interactions, with a particular emphasis on 126 replies to Elon Musk's controversial tweet. Utilizing Culpeper's (2011) model of impoliteness formulae and implicational impoliteness, the study analyzes responses to this tweet, exploring the multifaceted dimensions of impoliteness. The research also investigates the moral order expectations expressed by the repliers, shedding light on the factors influencing their reactions and responses. By employing qualitative content analysis and thematic analysis, the study reveals the nuanced forms of impoliteness and the underlying moral order themes inherent in these online exchanges. Responsible wealth behavior, appropriate and non-offensive language, respect and decency, refraining from political narratives, engaging in social responsibility, and showing transparency, accountability, and ethics were the identified moral order expectations. The findings underscore the relevance of examining impoliteness in the digital age, where public figures' tweets can have far-reaching consequences and provoke diverse reactions from the online community. This research contributes to a deeper understanding of impoliteness in online discourse and its implications for social media interactions by language learners, which are currently lacking in language classrooms. [ABSTRACT FROM AUTHOR]

This essay is a theological reflection on the reception of Oliver O’Donovan’s two main contributions to theology and ethics namely Resurrection and Moral Order and Desire of the Nations, with special interest on his discussion in chapter three on eschatology and history. In this reflection I have explored his thoughts on eschatology and how it relates to creation and history in the modern contexts, and also how his thoughts on Christian and political liberalism converge in order to make a united argument on the creation of a new social order that is rooted in Christian biblical vision and morality. His creative moves have been acknowledged in how he approaches and argues his points on the subject. My own argument is that O’Donovan has opened a new vista of appropriating the idea of eschatology to the redemption of life and the transformation of creation. Furthermore, I have discovered his sustained realism on the influence and role of Christianity in giving birth and rise to the modern civilization and the need to sustain such influence within the idea of just judgment and freedom in dignity. His eschatological vision goes beyond the popular notion of eschatology as the end time, or time of the end; rather, from his ideas we see eschatology as the end of time.

In this article, I examine the way in which actors in the Brazilian judicial field imagine, elaborate, and use the category of justice, drawing on my experience at a law school in Brazil's capital. This experience takes the form of ethnography, a method that transforms into objective data what initially appears as an individual and subjective experience. The data was structured around the idea that many practices in the field could be understood in terms of rituals. In this way, it was possible to observe that these actors used several contradictory criteria of justice simultaneously and strategically in the same concrete case. It should be emphasized that the equitable application of the norm was not perceived as a criterion of justice, but as the expression of a misunderstanding of the most central values of the judicial field.

While ontological security (OS) studies have gone through a recent evolution, shifting toward psychoanalytic and existential accounts of anxiety, this article argues there remains a deficient engagement with the affective environments within which actors operate. Specifically, focusing on shared emotions/affect allows for a thicker account of the mechanisms of OS – including the constitutive forces underpinning society/societal trust, the role/power of signifiers and narratives, and the basis upon which actors promote social change. Accordingly, it suggests Durkheim's social theory, his broader concept of 'religion' as an affective community constituted by faith in a moral order entwined with the sacred, offers a viable pathway to develop these insights and develop a new basis for the mechanisms of OS. The drive for OS thus becomes reconfigured as an effort to act faithfully toward a dynamic moral order, while ontological insecurity emerges from the unbearable lightness of being experienced within moral disorder. Following Durkheim's preliminary argument on nationalism representing the continuation of religion, we can then revise how/why nations are integral to OS and International Relations. Specifically, we can view foreign policy as informed by debates around how to act faithfully toward the moral order – a process interrelated with revitalization and renewal of the sacred. [ABSTRACT FROM AUTHOR]

This paper reports on two anomalous cases of intervention in two English-medium dissertation defence sessions in Iran. The first is an intervention by a co-supervisor to take side against his co-supervisor as well as to adversely retort to an examiner, pulling rank over him. The second case echoes frequent interventions by an examiner to defend the candidate against his co-examiner. The paper argues that behind this manifestation of such stark disagreements lies a moral judgement that overrides other considerations. While such interventions pose great challenges to the participants' interpersonal relationships and lead to a great deal of face-loss and humiliation for the object of intervention, their practice is warranted by interveners to tackle a moral issue. The paper argues that invoking moral order in claims to specialised knowledge is an integral part of professional practice and are influential in the many ways that professional identities are co-constructed in situ. [ABSTRACT FROM AUTHOR]

This article considers the activism of a range of youth activist groups that seek to uphold the 'moral order' in contemporary Russian society. They promote strict adherence to a healthy lifestyle including avoidance of alcohol, drugs and sexual promiscuity and oppose those whose choices and behaviour do not conform to their own values and moral attitudes. Such 'pro-moral order' activism is associated with traditionalist, conservative, right-wing nationalist movements fighting for the morality of the 'ethnic Russian' population but also attracts young people engaged in movements formerly sponsored by the Russian state. The article traces the composition of this complex activist terrain, examines the motives of participants in a range of movements, identifies the ideas and principles underpinning participants' social mission and reveals intra-movement conflicts. The article explores the fine line activists tread between conflict and cooperation with the state and its law enforcement agencies and considers how some activist groups become stigmatised in public discourse. Drawing on a relational approach to morality, it demonstrates the importance of interaction – including conflictual interaction – to shaping what is considered permissible and valued and how the struggle for 'moral order' is a site of both community and conflict for young people in contemporary Russia. [ABSTRACT FROM AUTHOR]

This work is a translation of the first chapter from Charles Taylor's book “Modern Social Imaginaries”. The author focuses on the hypothesis that we will be able to shed the light on both initial and contemporary contradictions in the understanding of modernity, if we take into account that modernity is inextricably linked with a certain kind of social imaginary. Distinctions between multiple modernities should be as well understood in terms of social imaginaries involved. Central to Western modernity is a new conception of the social moral order. Initially formed in the minds of several influential intellectuals, this concept later started to shape social imagination of different social groups, and then of societies. Nowadays the modern moral order has become so self-evident to us that it is difficult to consider it as just one of the possible concepts. One of the results of this order dominating over other conceptions in our social imaginary was the emergence of certain social forms that characterize the essence of Western modernity: a market economy, the public sphere, self-government, etc.

This paper analyzes impoliteness-related language in response to a season's greeting posted by the Prime Ministers of Spain and the UK on December 2022 to wish Twitter users a Felices Fiestas/Merry Christmas. A corpus made up of the first 500 tweet events mentioning Sánchez and Johnson with the @ feature was analyzed through the combination of qualitative and quantitative tools and an impoliteness2 approach to compare the most commonly deployed impoliteness strategies in response to what is felt as an offense by respondents from the two cultures. Previous impoliteness taxonomies inform the analysis (Culpeper, 1996 , 2011). Findings reveal a preference for on-record strategies vs. off-record ones in both corpora. Whereas the English respondents oriented themselves towards attacking the negative face of the Prime Minister and that of other participants with sarcasm and implicated impoliteness, the Spanish group deployed impoliteness-related language to disparage the Prime Minister's positive face through insults and the rectification of his words. The hostile acts and explicit metalanguage about emotional states in the replies to the expressive speech act corroborate the perceived breach of some aspects of the moral order on the part of the Twitter users in the out-group, hence aiding the already observed polarization of political discussions. • Impoliteness is analyzed in replies to the season's greetings of Pedro Sánchez and Boris Johnson on Twitter. • Findings indicate that on-record impoliteness strategies are more frequent than off-record ones in both groups. • English respondents use negative-face attacking strategies, sarcasm, and implicated impoliteness in their replies. • Spanish respondents deploy insults and attacks on the positive public face of the Prime Minister as favored strategies. • Impoliteness-related discourse is multifunctional and aims to restore the moral order that is perceived as altered. [ABSTRACT FROM AUTHOR]

The present study brings for analysis the fact that Law cannot be understood and detached from moral norms, the proof being the first legislations that had a threefold aspect: moral, religious, and legal. From this perspective we have questioned the removal of moralreligious precepts and provisions from the state legal system and the effect of this decision on legal norms. At the same time, we distinguish between legal norms and canonical norms, by which we also mean their moral dimension. Law incorporates and assimilates many moral precepts and, therefore, there is no split or separation between law and morality, but they are closely linked, morality being the basis of law. We see, therefore, that there is a relationship of dependence between the legal and the moral orders, the same relationship that can be seen in the dependence of law on the good. [ABSTRACT FROM AUTHOR]

This study explores occasions during which offendees make intuitive judgments about, or offer reasons for, why they feel offended. In this respect, and by drawing on a corpus of online Twitter posts featuring #offended, the study discusses some of the judgments and reasons that offendees most frequently refer to when 'sanctioning' their offence. The study reveals that taking offence involves the offence taker attributing blame to the person who has caused the offence. These attributions of blame appear to be rooted in higher-order moral norms and are typically couched in the format of a complaint about the behaviour in question with a view to causing some remedial action on the part of the person who has caused the offence. • Taking offence involves a perceived clash between observed and expected behaviour. • When we take offence, we attribute some form of blame to the person who has allegedly caused the offence. • Interactants' perception of moral norms is an assumed ability. • Morally informed norms continue to exert an influence on the taking of offence. [ABSTRACT FROM AUTHOR]

In this paper, we examine the ways in which aggression may be escalated during mediatised rites of aggression. We argue that Victor Turner's concept of 'rite of antistructure' is particularly useful to capture the pragmatic dynamics of public aggressive ritual events in which the rights and obligations holding for 'ordinary' life scenarios are turned upside down. The notions liminality and communitas – the pillars of 'rites of antistructure' – are particular useful to understand the evaluative and communal aspects of such rituals. We approach mediatised rites of aggression by focusing on evaluations of the behaviour of two antagonists. As a case study, we examine an incident in which one of the antagonists was responsible for the fact that the aggression became overtly hostile, beyond what would normally be tolerated in this context, and then allegedly attempted to de-escalate the aggression. • Provides a ritual framework for analysing complex instances of aggression and the escalation of aggression. • Introduces the concepts of liminality and communitas and explains their relevance to the study of the moral order. • Systematises various factors responsible for ambiguity in mediates rites of aggression. • Examines a high-profile case study drawn from the realm of martial arts. [ABSTRACT FROM AUTHOR]

The article presents the discussion on research on Chinese ritual impoliteness and rap battle competitions. Topics include opponents' facing by accusing the other of disobeying the Confucianist morality and teaching the opponent appropriate mannerism; and opponent engaged with the central theme of peace and love in rap battles connecting the novice's hypocrisy for taking the fake identity as a rasta singer.

In a longitudinal conversation analytical (CA) case study, we examined patient engagement in a psychiatric assessment process (nine clinical interviews) with a young woman who eventually received the diagnosis of personality disorder. Based on Goffman, we consider engagement in interaction as consisting of three facets: engagement in the action at hand, bodily engagement with the co‐participant, and engagement with the local moral order of the encounter. The patient begins the assessment process with high engagement and ends it up in low engagement. Yet, during this process, the patient oscillates between moments of high and low engagement. We show how the Goffmanian idea of engagement can be elaborated by CA. On the other hand, the Goffmanian view enriches CA by bringing to the foreground the interconnectedness of the different facets of engagement. A video abstract is available at https://youtu.be/S7BA7HRFvJ0. [ABSTRACT FROM AUTHOR]

This article explores to what extent the ideals of covenantal pluralism resonate with or deviate from socio-cultural processes in Cambodia. It examines efforts made by various Khmer Buddhist protagonists to recover moral order following the Khmer Rouge era. Conversely, it describes how power continues to be monopolized by certain actors in a way that undermines trust in institutions and in other people generally. Thus it explores the tension between a religious system that might offer protection for all and a predatory political reality marked by unrestrained greed that benefits the powerful at the expense of the vulnerable. [ABSTRACT FROM AUTHOR]

This paper uses the concept of "verbal hygiene" (Cameron, Deborah. 1995. Verbal hygiene. Abingdon, UK: Routledge) to analyze metadiscourses in South Korea regarding a recent innovation in the use of subject honorific markers in the service industry. This innovation, commonly referred to as samwul contay 'inanimate object respect' involves using honorifics when the grammatical subject of the sentence is an inanimate object, typically the products or services being offered to the customer. Critical discourse analysis was conducted of materials produced by language authorities and mainstream media, as well as layperson-produced blogs and reader comments. The analysis shows that the materials mobilized discourses of ungrammaticality and immorality to delegitimize samwul contay, and stigmatize the sales personnel who used it. By applying the concept of "verbal hygiene" to politeness-related metadiscourses, the current paper advances the perspective that politeness is occasioned through the recursive evaluation of linguistic behavior. Rather than being idiosyncratic, these evaluations appeal to established language norms and moral orders. The way that verbal hygiene discourses promote the language usage of the powerful while stigmatizing the powerless demonstrates that politeness relies inherently on socio-historically imbedded discriminatory practices of placing value on the language usage of certain groups, while delegitimizing that of others. [ABSTRACT FROM AUTHOR]

This text reflects back on my research in a Roma/Gypsy settlement, or țigănie, as my interlocutors called it, in Dițești, a village eighty kilometers north of Bucharest. The main focus lies on field notes and stories that emerged out of my doctoral research. At the center of the analysis, I place my love relationship and marriage to Maria, whom I met during my field research in the țigănie, as I try to account for how love and couple formation are experienced by the youth and how they are apprehended by their parents. Deep within the love stories, the affective geography of the village is defined, as well as a moral order where “fear of God” (frica de Dumnezeu) weighs as much on the sexual desires of young couples as it does on the parents’ choices and interventions in their children’s love life.

AbstractKalkal or kal andākhtan (lit. ‘throwing a kal’) is a ubiquitous culturally shared practice in the Iranian culture that has not yet caught the attention of linguists. In this research, conducted within the discipline of interpersonal pragmatics, and based on the analysis of 20 instances of kalkal in the reality TV talk show Dorehami, it has been shown that kalkal displays the features of relational interactional rituals as defined by Kádár (2013, 2017). Entertaining Kalkal is shown to be a recurrent performance with a schematic structure recognizable to cultural insiders with certain formal and functional features; it symbolically embodies the moral order of the situated interaction as well as the moral order of the larger institution and the Iranian culture that pre-allocate roles and resources to its participants; it is liminal in the sense that the participants go beyond the border between what is perceived to be ordinary and the extraordinary; finally, it arouses the emotions of its participants and audiences.Keywords: kalkal, ritual, moral order, Iranian culture, Dorehami IntroductionWhen we think of a ritual what comes to the mind is often a highly formalized ceremony such as the initiation rites in tribal communities or the tea ceremony in the Japanese culture. Recent developments in interpersonal pragmatics, however, have shown that rituals are not limited to such contexts but are frequently practiced in everyday life (Kádár, 2013, 2017).One of the ubiquitous practices in the Iranian culture is kalkal which can be found in almost every situation from homes, schools and streets to the political arena. Literally, kal means ‘mountain goat’ and ‘a male quadruped, especially a cow’. It also means ‘excessive talk and futile argument’ (Anvari, 2001). Based on examples cited in Anvari (2001) and Dehkhoda (1998), the word kalkal has been in use in Persian since the 6th century A.H. (13th century A.D). Kalkal can be either verbal or non-verbal, for entertainment or serious. Despite the ubiquity of the practice, kalkal has not yet been subject to any linguistic analysis. The goal of the present study is to investigate the characteristics of entertaining kalkal in Dorehami ‘get-together’ (a popular talk show on Iranian national TV channel Nasim), as a relational interactional ritual. Materials and MethodThe data for this research are the video clips of twenty cases of kalkal in Dorehami between the host and his guests shared on the world wide web. That is, the researcher had no role in labelling a conversation as kalkal but relied solely on lay people’s understandings of the cultural practice. The downloaded kalkals were transcribed using a conversation analytic method (Sacks, et. al., 1978; Ten Have, 2007), and were analyzed for their schematic structure, and for their internal and external dynamics of the moral order (Garfinkel, 1967; Harré, 1987; Van Langenhove, 2017; Kádár and Haugh, 2013), i.e., they were analyzed against the background of the moral order established between the host and the guest in the episode and, against the moral order of the Iranian National TV and the Iranian culture in general, relying on both the researcher’s cultural insider knowledge and previous research.The analysis is based on Kádár’s (2017: 12) definition of relational interactional ritual as follows:“Ritual is a formalised and recurrent action, which is relationship forcing; that is, by operating, it reinforces/transforms interpersonal relationships. Ritual is realised as an embedded liminal (mini)performance, and this performance is bound to relational history (and related moral order), or historicity in general (and related moral order). Ritual is an emotively invested action, as anthropological research has shown.”In this definition, relational rituals are characterized by four features: they (i) are recurrent performances with schematic patterns or ‘sequences’ (Terkourafi and Kádár, 2017) recognizable to members of a community; (ii) symbolically embody the moral order of a community or larger social group; (iii) are liminal, i.e., “stick out from what is regarded as the ‘ordinary flow’ of interaction as ‘salient’ from the participants’ point of view” (Kádár, 2017: 7); (iv) are emotively invested. Discussion of Results and ConclusionsEach of the 3 kalkals reported in the paper exemplify the most three common schematic structures as well as different functions of rituals, i.e., strengthening an already established relation, potentially destroying a relation, and establishing a closer relation. The first kalkal reported is between the host of Dorehami (also a director, producer, actor and singer) and a guest who is also a director, producer, actor and host in the equally popular TV show Khandevaneh and is over the guest’s skills and claims in chess. The two participants question each other’s skills in chess, trashtalk, and finally agree to participate in a tournament of 21 sets and publically announce the result. They both break the moral order of the TV and wider society by challenging, boasting and trashtalking but at the same time they follow the moral order by sticking to the norms of ta’arof, modesty and the use of honorifics (see Koutlaki, 2002, 2009; Izadi, 2015). In this kalkal, the schematic structure comprises an 8-time repetition of claim-rejection and challenge sequence, and the two display and strengthen a 26-year old relationship.In the second example, the host insists on eliciting an answer from the guest (a well-known actor) about love and the guest evades a straightforward answer. The question is challenging for the guest, and as he finally asserts, hinges on rumors about his second marriage with an actress much younger than himself. The sequence of question-evasion is repeated 9 times. The host violates the rights of the moral order by insisting on asking a question the guest twice directly asks him to skip. The guest also violates the values of the moral order by taking the role of host, and dramatically making fun of the host’s clothes (in order to change the topic). However, they both follow the moral order by sticking to the norms of ta’arof and use of honorifics. By shifting forms of address from distant to close they keep the balance of the relationship which has been endangered by the host’s insistence on a question potentially detrimental to the guest’s moral integrity and reputation.The third example is an instance of kalkal between the host and a younger singer that transforms their distant, formal relationship into a closer, more equal one—at least for the moment of kalkal and the rest of the talk. The talk starts and proceeds in a formal, distant style with profuse use of honorifics and second person plural pronouns and verb endings (see Beeman, 1986; Nanbakhsh, 2011). In response to a question about his greatest fear, the guest answers that he is afraid of being caught in an elevator, which is then picked as a topic for argument by the host, who thinks the fear is only imaginary. The argument-counterargument sequence is repeated 10 times (with actually no new evidence) until the guest argues that the fear is rooted in his personal experience and the host withdraws. However, in the middle of kalkal, the host’s address forms begin to vacillate between the formal plural and closer singular and the guest’s disagreement patterns change from dispreferred responses with token agreements and hesitations into direct disagreements with no mitigation or hedges, and both parties laugh more than before. Engaging in kalkal is beyond the rights of the moral order of the relationship established between the two (a point that the host indirectly mentions) but it changes their talking style from the deferential style adopted by the interlocuters before kalkal into a more equal one.The results indicate that kalkal is a relational ritual, in the sense of a recurrent performance that symbolically embodies the moral order, which sticks out from the rest of the talk by both having a schematic structure and representing a breach of the moral order (of the current talk and the larger society at large), and results in emotional arousal in both the participants and the audiences. The main element in the schematic structure of kalkal in the data was found to be the many repetitions of the same sequence of question-evasion, claims to competence-rejection, and argument-counterargument, which, as a recurrent practice, makes kalkal recognizable to cultural insiders. The fact that a very short part of a long conversation has been clipped and shared independently on the web displays its salience and liminality. But it is also liminal because for the moment of kalkal participants engage in breaching some of the norms established either during their interaction or ones already established in the wider culture, while at the same time following other norms, especially those of ta’arof and the use of honorifics.In a research on wedding ceremonies in Tehran using Kádár’s (2013, 2017) model, Koutlaki (2020) suggests that the feature ‘ostensivity’ be added to Kádár’s definition. The results of the present research suggest that instances of kalkal that were about topics already known to the audiences were obviously ostensible but others could not be established as such, although they were mini-performances in front of the audiences and viewers.

By studying the moral orders that young Finnish adults (aged 18–30) attach to geographical mobility, this article reveals previously neglected relationships between aspiration and mobility. The 40 young adult interviewees are living in the midst of Finnish political debates about youth aspiration, which emphasise geographical rather than social mobility as a way to enhance employability and demonstrate aspiration. We argue that young people themselves use the discourse of geographical mobility by leaning on morally ordered social positionings which tend to be classed and gendered. They position themselves on a moral map of Finnish society, and in doing so they work and rework the social order and social hierarchies among young adults. The article suggests that notions of global and domestic mobility might best be grasped by focusing on the moral orders of aspiration that young adults also attach to intimate life. [ABSTRACT FROM AUTHOR]

In The Moral Order of the Act of Killing, we want to show how the act of killing, considered one of the crimes that offends collective morality to a greater degree, can nevertheless be considered a justified act of a moral nature by a group of subjects serving a sentence for murder. We propose the notion of "moral order" to understand the regime of justifications, practical rules that govern deadly violence, and underlying value conceptions that emerge from the narratives of our interviewees. This moral order, which would thrive in conditions of exclusion, would be sustained by social networks that tolerate, reinforce, and regulate the moral codes associated with criminal violence. [ABSTRACT FROM AUTHOR]

In this paper, I examine impoliteness-oriented discourse on Arabic Twitter as a resource for the negotiation of Islamic moral order. I do so by highlighting the responses Arabs post in reaction to a tweet which attacks Islamic cultural face. As the triggering act poses an indirect request to change an authoritative Islamic practice deemed immoral by the instigator of the tweet, sundry responses were generated to repair the damaged collective face through keeping intact or arguing against the questionable moral order. The main strategy I identify as a response to the professed face-attack is divine (im)politeness, intertextually referencing religious texts in favor of (or against) the existing (im)moral order. The rites of moral aggression also draw upon questions, provocation, personal attacks and projection of Islamic behavior onto unaddressed third parties (e.g., Christians and Hindus). The findings capture one moment of a historic shift in Islamic moral order and the role that impoliteness plays in digital Arabic contexts.

This paper contributes to the Business Ethics literature by unpacking the multimodal construction of moral narratives in popular culture and its portrayals of organizations and organizational roles. Understanding such portrayals and their construction is crucial to Business Ethics scholarship because they shape organizational imaginaries, influencing understandings and expectations of the ethical/moral responsibilities of organizations and the actors within them. In particular, we study the construction of moral narratives within a reality TV show that focuses on immigration and border control at an airport. We find that the immigration officers are depicted as rational and heroic figures whilst the travellers are presented as emotional and potentially dangerous characters. Our analysis highlights how this is achieved via five multimodal editing dimensions—the structure of interactional scenes, the ability to address the camera, the narrator's comments, the visual and music effects—that are key in constructing clearly defined personae. We show how, through the intersubjective construction of clear-cut characters, the show downplays the moral complexity of its content. Portraying immigration officers as heroic, while presenting travellers as potentially dangerous, allows for a silencing of any ethical questioning of immigration officers' organizational practices. [ABSTRACT FROM AUTHOR]

Durkheim conceives education as a central mechanism for socializing and training autonomous individuals based in moral discipline. However, although the role of the first years of education with regard to the moral order has been sufficiently dealt with, that is not the case of his reflections on the university. This article looks at the way Durkheim conceived of the university in his time, contextualizing his proposal in the framework of the transformations in education under France's Third Republic. At the same time, the authors analyze its role as an educator in the more complex, moral sense, since it must face the challenge of social differentiation. [ABSTRACT FROM AUTHOR]

The collection of articles in this special issue highlights the benefits of interdisciplinarity for understanding the complexities of state violence. The authors include legal and political scholars, criminologists, historians, social workers, sociologists, anthropologists and literary theorists, who, by adapting their disciplinary lenses and international perspectives have provided a fulsome understanding of modes of state violence, its effects on citizens and communities, and ways in which civil society and state instrumentalities may aim to prevent, respond to and seek redress and remedies for the injuries inflicted by the state in this threshold year of 2020.

Through content and form, Job 31 has continued to arouse the interest of researchers over the centuries. Beyond the surprising imprecations and the moral introspection of this soliloquy, it is shaped like a puzzle, the structure of a code of moral order. The present research reveals the similarities of this code with at least nine of the ten commandments of the Decalogue. The common theological words and themes highlight moral values that, from the perspective of origin, transcend our world and time, but as applicability, they are universally valid.

For the Yoruba, God, the divinities and the community define morality whereas in Aquinas the order of morality is eternal law, natural law and positive laws. This order of morality fits into a Christian moral order, such that morality begins from God and all other levels of law follow without contradicting the eternal law. For the Yoruba, the moral order is different; there is the Eternal law, Natural law, Cultural law with provision for the divinities and Community laws. The implication of this moral order in Yoruba morality is that cultural laws sometimes take precedence over natural law, making it possible for divinities to prescribe laws over and above natural laws. This paper compares the moral order in Aquinas' morality and that of the Yoruba. This paper helps scholars situate the history and context of moral order in the worldview of the Yoruba in order to better appreciate the implications. [ABSTRACT FROM AUTHOR]