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This article examines the ‘necro-politics' or the fascist politics of death as it unfolded from the funerals of the squadristi - the members of the fascist paramilitary squads who carried out attacks and violence throughout Italy before Benito Mussolini came to power in the autumn of 1922 - to their exhumation and reburial in ‘shrines’ during the 1930s. Adopting an anthropological perspective, it considers the funerals, exhumations and reburials of fascists as rites of passage that dynamically came to shape political meanings. As the article will show, while the funerals of the early 1920s became crucial vehicles for the revolutionary mobilization that brought fascism to power, the reburials from the early 1930s served to normalize the politics of the squadristi and obliterate the dangerously disruptive repercussions of their revolutionary origins. At the conceptual level, the article foregrounds the dynamic and shifting relationship between power and ritual that shaped fascist political culture. [ABSTRACT FROM AUTHOR]

The symbolic nature of taboo is examined as a container that differentiates developmental stages between the social values order/disorder through a ritual, liminal process of separating order as clean/blessed/safety and disorder as polluted/disassociated/risky. Unconscious/conscious taboos embody that perilous journey across margins in rites of passage and their emotional value and intensity in the form of symptomology varies cross‐culturally. Two clinical cases are presented to illustrate the influence of taboo on obsessive compulsions and anorexia nervosa. Particular attention is given as to whether dirt as disorder/rubbish can be recycled at the margins between safety and risk and value redistributed to the intrapsychic and psychosocial anomalous bits and pieces that are discarded as rubbish. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell 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.)

The article explores one of the constructive materials, or patterns, of the Armenian text – the image of a pomegranate. Its multicultural genesis is revealed based on Sergei Parajanov’s film “The Color of Pomegranate”. The authors analyze not only the multi-ethnic contexts of the image of a pomegranate but also its different facets: in particular, the role of the image of a pomegranate in liminary situations – rites of passage (using the example of the biography of the artist Alexander Volkov, and the picturesque plots “Pomegranate Teahouse” by A. Volkov and “Rejoicing with a Pomegranate” by Usto Mumin, depicting the painted characters in their liminary stage – the Sufi state of hal, which raises the heroes to the highest level of knowledge). The image of the pomegranate is presented in the reception of the authors of Russian poetic texts: Mikhail Matusovsky, Vasily Nemirovich-Danchenko, Boris Chichibabin, Fazil Iskander, Gevorg Kubatyan, German Getsevich, Amiram Grigorov, Sergei Gevorkyan, as well as in the translations from Omar Khayyám. The semantics of pomegranate is analyzed in the story “Pomegranate” by the Uzbek writer Abdullah Kahhar, as well as in the fragments of other prosaic texts (Dina Rubina, Timur Pulatov) and the film text “The Tree of Desire” by Tengiz Abuladze. The study reveals the Biblical and Koranic meanings of the pomegranate image. The polyphony of meanings of the image of a pomegranate in different cultures, in different types of art, and in different eras comes down to the homogeneity of the pomegranate, existentially revealed by Sergei Parajanov in the formula “the pomegranate is the whole world”.

In the early months of the COVID-19 pandemic in India, due to strict lockdown, the family members of the victims of COVID-19 had to witness the dying and death of their relatives in solitude, improper funerals, and the absence of death rituals. After in-depth interviews with twelve relatives of seven deceased patients conducted more than a year after experiencing those deaths of loved ones, it was found that most of them had been struggling with long-term complicated grief without a sense of resolution. As funerals and death rituals, following the work of Van Gennep in his 'Rites of Passage', ensure the transition of grievers from a preliminal state by preparing for the imminent loss to a postliminal renovated stable state by reabsorbing them into the collective social and cultural conditions, the absence of that compels the mourners to get stuck in a liminal state, or limbo. [ABSTRACT FROM AUTHOR]

Christian camping is rapidly growing as an experiential education ministry in the Global South. Whereas most scholarship and resource development has historically taken place in the West, programs like Church-based rites of passage in Kenya expose sparsely documented camp ministry contextualization elsewhere. This qualitative study explored the experience of Kenyan Christian camp practitioners through focus groups and semi-structured interviews (N = 37). Four themes emerged from analysis, describing camps as reforming the East African Revival, extending faith-based kinship, discipling intergenerationally, and facilitating transformation. Christian camps in Kenya are temporary communities that also redeem some traditional rituals for whole-person formation. [ABSTRACT FROM AUTHOR]

This paper discusses the case of missing persons in Israel, to show how the category of "missingness" is constructed by the people who have been left behind, and how this may threaten the life-death dichotomy assumption. The field of missing persons in Israel is characterized not only by high uncertainty, but also by the absence of relevant cultural scripts. Based on a narrative ethnography of missingness in Israel, I claim that a new and subversive social category of "missingness" can be constructed following the absence of cultural scripts. The left-behinds fluctuate not only between different assumptions about the missing person's fate; they also fluctuate between acceptance of the life-death dichotomy, thus yearning for a solution to a temporary in-between state, and blurring this dichotomy, and thus constructing "missingness" as a new stable and subversive ontological category. Under this category, new rites of passage are also negotiated and constructed. [ABSTRACT FROM AUTHOR]

The objectives of this research paper is to identify the interrelation, mechanism and trend of dialectic in obeying or following material life physically for satisfaction, happiness and joy and psychologically, they follow spiritual life for the mental peace, relief from the anxiety, stress and depression. Such dualism of dialecticism or controversial or contradictory approach might be the basic tenets of socio-psychological and sociobiological interplay of reality life of human through which people satisfy their basic as well as other needs. Dialectic dualism is used as to explore the behavioral pattern of people in specific cultural context through which gap between the material cultural reality associated with the individual's behavior and the cultural beliefs, attitudes and perception as psychological factors in the Hindu cultural context. It is found from the study that, there was huge dialectic influence of both material aspects and religious aspects of Hindu life. Most of the religious acts were found as mechanism, events or processes for the socialization of their new generation and ultimate goal is to way towards salvation in their modern material life of Kathmandu. So, the symbolic expression of the experiences of inner states and social messages in the process of intensive inter-subjective interaction is a model for social and psychological impacts in the life crisis situation to prevail peace, prosperity and progress by creating "hopes" and control people's behavior by creating "fear" through the glorious mythical stories to maintain the material and spiritual life balance for Hindus. So, four Aasrams as life course socialization and four objectives of life stands as mechanism to maintain and control the Hindu life. [ABSTRACT FROM AUTHOR]

This article explores the Machel Montano and Bunji Garlin song 'Buss Head' as an example of the invocation of culture, history and spirit in soca music towards social healing and change. I argue that this song has gone beyond the levels of entertainment commonly associated with soca music by invoking the spirit of Joe Talmana, a nineteenth-century Trinidadian stick fighter, as an ancestor and warrior to inspire in a new generation a connection to their history and its cultural traditions. My analysis of 'Buss Head' employs a close reading of the song and video, and draws from an archived roundtable discussion with the artistes and community leaders. I find that the multiple intertwined layers of historical memory, the spiritual and the social, are conveyed through a rite of passage narrative with a focus on the liminal as locating possibilities for social change. [ABSTRACT FROM AUTHOR]

Death cuts the thread of a life, which is why the creations and manifestations were more sober, and more unified, with more obvious ritual survivals from the original cultural background. Funeral customs expressed the sorrow of separation, the concerns and fears of the living, and the emotions connected to the departed soul. Throughout history, there have been diverse attitudes towards death, not only among different nations and ethnic groups but also within their respective environments. In the past, various ancient cultures had unique beliefs and rites of passage, which have been adopted and incorporated into the cultural heritage of present-day ethnic groups. [ABSTRACT FROM AUTHOR]

Social scientists have often claimed or implied that hazing selects out uncommitted newcomers in voluntary associations. Because groups that engage in hazing are generally secretive about their practices, there has never been a real-world, in situ test of this claim. Using an American social fraternity, we report the first real-world, longitudinal test of hazing's relationship with selective newcomer attrition. Our data are derived from six sets of fraternity inductees who experienced the fraternity's hazing induction process (N = 126). Our analyses suggest that experienced hazing severity is a predictor of attrition and that hazing severity differentially predicts the attrition of low-commitment newcomers. However, real-world fraternity inductions (and measurements thereof) are complex in ways that add important caveats to our findings. Our discussion focuses on the best means by which to confirm or disconfirm our results through future replications. [ABSTRACT FROM AUTHOR]

This study examines the Agĩkũyũ Kĩama kia athuri’s (council of elders) initiation rituals to establish whether they are religious acts of worship and therefore undermine Christianity, as has been claimed by Agĩkũyũ church leaders. To analyse the Kĩama (council) movement, this research applied four steps and used criteria advanced by Arnold van Gennep’s Rites of Passage and Victor Turner’s ‘Rituals’ to evaluate the Kĩama’s ceremonies. On the question of sacrifices and offerings, the research revealed that the shedding of animal blood was not unique to the Kĩama ceremonies but occurred without question in other events in the Agĩkũyũ lives, like in marriage. The study determined that the rituals were rites of passage for the Agĩkũyũ men into varying degrees of eldership. It established a yearning to return to the Agĩkũyũ customs disrupted by colonialism and the coming of Christianity. This study identified political rather than religious motifs in the resurgence of the Kĩama kia athuri, purporting to protect Agĩkũyũ’s political and economic interests. But this would undermine Christianity as well.

This article is based on research conducted in rural areas of the Polish Jurassic Highland by first-year ethnology and cultural anthropology students as part of their first field exercises. One of their tasks was to keep fieldnotes, which provided an insight into the young anthropologists’ experiences. Based on an analysis of these notes, I decided to inscribe the process of becoming an anthropologist into the pattern of the rite of passage according to the model proposed by Arnold van Gennep. The purpose of the article is to analyze and interpret the students’ notes and present the point of view of a young researcher – including myself, the author of this article, who participated in this research – on the Polish countryside and the role of the field in the “anthropological initiation.” Making fieldnotes is not only a technique or method of producing anthropological knowledge, but also a source of information about the researcher’s inner experiences during their professional initiation. The article investigates how the specificity of the rural areas of the Polish Jurassic Highland (as the first research field) influenced the process of the symbolic transformation of a student into an anthropologist.

The study is an exploration into the Akan traditional patterns of learning and how it provides educational resources to contemporary Akan Christian formation. It engages some renowned Akan Christian scholars in reflections on the pre-missionary Akan traditional learning patterns before their encounter with the Western missionaries in observation and interviews. The indigenous knowledge systems like the rites of passage remain available educational resources that must attract the intellectual considerations of Akan Christian educators. As qualitative in its methodology, the study examined available materials on the subject and conducted interviews with some individuals who were considered to have significant insights on the subject. The study has noted that Akan traditional patterns of learning possess relevant information that must be considered by the church in its quest for relevant contemporary patterns of Christian formation in African Christianity. Traditional Patterns of Learning, it is recommended, must attract academic examination and research to unearth the deep-seated worth of intellectual weight that has not attracted thorough Christian consideration due to the European-value setting for Western missionary established churches among the Akan people of Ghana.

This paper compares the physical, social, psychological, and legal developmental milestones experienced by youth that demonstrate their gradual 'passage' into young adulthood to the existing communal rites that celebrate these milestone transitions. This comparison shows the scarcity of such vital rite celebrations in contemporary America. Instead, there has been a switch to age-focused ritualization activities for youth becoming adults. This has led to an ineffective and unfulfilling coming-of-age experience for many. Self-oriented or group-oriented rites have emerged to meet the current felt need that are enacted by youth themselves. This has created a lack of a solid sense of adult identity and contributes to the formation of a new life-stage known as "emerging adulthood." Considering the potential for transformative rites, I argue we need to construct new ways of acknowledging and ritualizing the important transitions youth experience, utilizing the already existing developmental milestones they experience as our basis. [ABSTRACT FROM AUTHOR]

This cross-cultural anthropological analysis delves into the intricate web of gender constructs in societies worldwide. Recognizing the interplay between biology and culture, the study examines the multifaceted ways in which diverse cultures conceptualize and express gender roles, identities, and expectations. Through the lenses of rites of passage, language, economic structures, and instances of resistance and change, the research uncovers the nuanced dynamics that shape gender experiences globally. The exploration not only highlights the diversity of human societies but also provides crucial insights into the adaptive nature of gender constructs, challenging assumptions and fostering a deeper understanding of the potential for positive social change on a global scale. This abstract invites readers to embark on a journey through varied cultural landscapes, encouraging reflection on the complex and evolving nature of gender in societies around the world. [ABSTRACT FROM AUTHOR]

Copyright of Stratum Plus Journal is the property of P.P. Stratum plus 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.)

This article examines the role of traditional circumcision in the development of masculine identity in African communities. The study, conducted in Kenya and Zimbabwe, used qualitative methods to analyze interviews with 30 participants. The findings indicate that circumcision is a means of transmitting societal values and expectations to young boys, reinforcing cultural norms of masculinity. The study suggests that respectful dialogue and collaboration between Western perspectives and African communities are necessary to understand the cultural significance of circumcision while addressing health and safety concerns. The article emphasizes the importance of communal values and collective identity in traditional circumcision practices. [Extracted from the article]

On several layers, Fortunatus can be described as a liminal text. This does not only apply to the level of materiality or the readership of the novel but in particular to content and structure. Using an anthropological perspective and assessing the numerous transitions which the main protagonists, Fortunatus and his son Andolosia, undergo, this article demonstrates that these transitions ultimately result in the different outcomes for the two generations. In addition, the woodcuts of the text's first edition undermine this reading through their arrangement. In conclusion, the structural order in combination with its figurative elaboration shape the character of the text as a negotiation of rites of passage. [ABSTRACT FROM AUTHOR]

Motivations to participate in diaspora tourism 'birthright' programs have widely encompassed themes of heritage exploration, including a desire to develop personalised attachments to people, places, and memories connected to ancestral heritage or a 'homeland'. Despite the popularity of such programs among young members from the diaspora, the additional role that life course positioning plays in structuring motivation is less understood. In this paper, I analyse the motivations shared through semi-structured interviews with a group of young Hungarian-Australians who attended a 10-month 'birthright' diaspora program in Hungary. By applying a rite of passage lens to their stories, I highlight that uncertainties about the future, escaping the mundanity of everyday life, and the burden of impending adult responsibilities, were strong factors shaping their gap year motivations and overall view of the program. The paper thus encourages a more nuanced interpretation of diaspora tourism motivation through a liminal and youth transition context. It also prompts further thinking toward the role and representation of such programs as alternate rite of passage events, representing a critical point of transition between life stage endings and beginnings. [ABSTRACT FROM AUTHOR]

Gli eventi narrati nel quinto libro dell’Eneide segnano uno snodo fondamentale tra la prima e la seconda esade. Enea, organizzando i giochi funebri in onore di Anchise, si sostituisce a lui nel ruolo di pater della comunità troiana, mentre la fondazione di Segesta permette ai membri più anziani della flotta di porre fine al loro viaggio e di cedere, al contempo, il passo alle giovani generazioni, che aspirano a raggiungere l’Italia. Non è pertanto un caso che l’apice di questa sezione del poema sia rappresentata dal Lusus Troiae, una performance a metà tra spettacolo e atto cultuale, generalmente interpretata come un rito di passaggio, nato per commemorare il dramma dell’ultima notte di Troia. A partire da tali premesse, il presente contributo intende analizzare il modo in cui Virgilio ha sfruttato l’impianto metaforico della competizione sportiva per alludere alle iniziative portate avanti da Ottaviano per forgiare la propria identità politica di erede di Cesare, nel contesto dei torbidi che fecero seguito alle Idi di Marzo. Inoltre, focalizzandosi sui significati simbolici del Lusus Troiae, il contributo cercherà di mettere in luce il fatto che il poeta abbia interpretato i giochi funebri organizzati dal futuro Augusto in onore del dittatore come un solenne rito di passaggio tra padri e figli, tra vecchi e nuovi sistemi di potere, entrando in competizione con i propri avversari politici. Questa cornice interpretativa permetterà anche di illustrare i meccanismi con cui Virgilio, attraverso l’Eneide, ha cercato di apparire agli occhi del proprio pubblico come il protagonista di un ulteriore passaggio di testimone: adottando il modello dell’Iliade per narrare gli eventi del presente, egli si è posto quale legittimo erede di Omero nella nuova Roma di Ottaviano.

The current study deals with one of the most important issues and challenges of globalization prevalent in most governmental and private organizations due to high-rise multiculturalism in institutions. The study is an attempt to identify challenges faced by the female expatriate faculty at Prince Sattam bin Abdulaziz University, Saudi Arabia, concerning the impact of academic, social, and cultural life and aspects on the productivity of the organization. The study is based on the stages included in the ”rites of passage” with its threefold model: separation, transition, and incorporation/re-aggregation. The study adopts a basic qualitative descriptive design as it examines the way expatriate academics share real-life experiences using their perspectives. Focus group interviews have been the main research instrument. Eighteen expatriate faculty members working in three colleges under Prince Sattam University, KSA, were the participants. The findings of the study revealed that despite facing many hardships during the periods of separation and transition, the expatriate female faculty members gradually adapted to the period of aggregation and continued to work at the same university, thus enhancing the productivity of the organization. Future studies that will evolve from this study have the potential for positive social change to improve the quality of work experiences for female expatriates that work in higher education.

This article, based on interactions and interviews within a class of mostly African asylum seekers in Hong Kong's Chungking Mansions over the past 17 years, examines their asylum-seeking as an extended rite of passage, one that eventually led their lives in a more fulfilling direction than asylum-seeking as generally portrayed in the academic literature. Some of these former asylum seekers in Hong Kong have returned to their home countries; some have attained refugee status and now live in the United States or Canada; some have found alternative paths to leave asylum-seeker status, and now live in Southeast Asia; and some have gotten married to Hongkongers and have become permanent Hong Kong residents. Most of the former asylum seekers I interviewed said that, although being an asylum seeker was a long and frustrating process, it was in the end worthwhile for them. What they have experienced as asylum seekers was a long voyage lasting many years into the prime of their lives but that eventually reached a destination better than where they had left. [ABSTRACT FROM AUTHOR]

This collaborative autoethnography uses the prompt of "learning to drive" as a pivot point of critically remembering aspects of the authors being and becoming; from the earned autonomy of operating a vehicle to a broader sense of self-determination, social responsibility, and determined directionality as literal and figurative metaphor for life choices. The authors from diverse backgrounds working in the same academic institution engage the processes of reflectivity, reflexivity, and refractivity in autoethnography to theorize through lived experience. In the process, they bridge the gap between past, present, and beyond. The piece ends with prompts for others to tell critical stories of lived experience. [ABSTRACT FROM AUTHOR]

This paper discusses the practise of rites of passage in Lutheran communities in Serra dos Tapes, a southern region in the state of Rio Grande do Sul, Brazil. The main rites hence elucidated are Baptism, Confirmation, Marriage and Burial, that are manifested through a historical process of Pomeranian religious and cultural adaptation to the local context (Rodolpho, 2004). The main focus of the study is on the rite of Confirmation, which, linked to the Protestant ethic (Weber, 2004), resulted in early school evasion and a strong dedication to a job, facts related to the Lutheran religion, since Church teachings proclaimed work evaluation as substantial for human development. [ABSTRACT FROM AUTHOR]

Copyright of Journal of the Faculty of Theology / Kilis 7 Aralik Universitesi Ilahiyat Fakultesi Dergisi is the property of Kilis 7 Aralik Universitesi Ilahiyat Fakultesi 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.)

This essay is an analysis of the ceremonial functions of beer in the Three Weddings, which are Udmurt rites of passage. Udmurt religion and ceremonial culture is a well-preserved and flourishing facet of folk religiosity. The consumption of specific alcoholic beverages, such as beer, is an integral component of their ceremonial culture. Beer served a dual purpose in this context: it acted as a stimulant for participants and created a spiritual connection with the worlds of ancestors and deities. [ABSTRACT FROM AUTHOR]

Within funerary archaeology, contemporary studies on death rites have promoted a series of conceptual needs to understand the commemoration of death and its impact on human sociability from new perspectives. The purpose of this article is to propose a conceptual discussion to study the tripartite structure of death rites, and to explore the way in which places of aggregation become sacred geographies to redefine the role of the dead. To this end, concepts structured within the ritual theory are discussed and integrated into a set of ethnographic data compiled from secondary sources on the nukak makú of the Colombian Amazon. The discussion consolidates a series of conceptual and interpretative contributions to understand, based on a perspective of funerary archaeology, how funerary rites are structured and how they can transform the critical and ambiguous status of the dead, by creating sacred geographies of reintegration. The study articulates anthropological and archaeological concepts that enhance the analysis of aspects little explored in Latin American funerary archaeology. These include the relationship between the crises of death, the physiognomy of rites, and the construction of ritualized geographies, operating not only in the physical world, but also in the realm of ideas.

Understanding the secondary–tertiary transition is not only an educational matter, but also an inclusion and equality matter as mathematics qualifications lead to better employment and better earning for students. Research on what causes the crisis associated to this transition has so far focused on the impact of cognitive and epistemological changes in university mathematics. Recently, attention has been given to sociocultural and affective issues, which indicate the impact of diverse contexts on such event in the students' life. Here we present a study investigating the experiences of first-year mathematics students in three European countries. The study adopted the framework of transition as a rite of passage and to detect the changes in attitudes towards the mathematics which originated the crisis, the three-dimensional model for attitude towards mathematics (TMA) was used. Data consist in one questionnaire translated into three languages and administered to students in the first year of study. Most of the questions were open-ended, and the data were analysed first qualitatively and then quantitised. Results show that while the transition experiences of the students may seem on the surface uniform, some significant differences emerge for motivation to join mathematics degrees, motives for changes in perceived competence, and impact of university mathematics formalism. We hypothesise a link between these changes and the differences in educational environments in the three countries. We conclude with highlighting the need for more research of this kind to understand the secondary–tertiary transition in the educational context in which it happens. [ABSTRACT FROM AUTHOR]

Copyright of Folklor / Edebiyat is the property of Cyprus International University 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.)

The article present the interpretation of the final scene in William Shakespeare's play "Love's Labour's Lost", specifically analyzing the Princess's speech in lines 5.2.786-806. It suggests that the Princess initiates a rite of passage at the end of the play, highlighting three stages implied in her lines: separation, transition and incorporation; and challenges traditional readings of the play's unconventional ending and proposes a new perspective rooted in the concept of rites of passage.

Each culture has its own set of customs and traditions. Beginning with birth and concluding with death, the life cycle is a metaphor for the journey of an individual through the phases of life. This includes childhood, youth, adulthood, and old age. Rituals are especially crucial for events that occur throughout the course of a life cycle since they both cause and symbolise transformations. Throughout key life cycle events and transitions, such as birth, marriage, and death, traditions are frequently observed. These are all common life cycle phases. Religious and cultural societies employ a number of rites to commemorate the transition from infancy to maturity. This study was primarily focused on the life cycle rituals of the Hanji group, which encompassed pre-birth, birth, marriage, and death. The fundamental purpose of the research was to discover not only the hidden significance of the rituals observed by the fishing communities of the Kashmir valley, but also the pattern of their evolution over time. This article is based on primary data that was collected between the years May 2019 and January 2022 as part of the PhD fieldwork in the Haanji community of the Bandipora district in Jammu and Kashmir, using various anthropological research tools and methods like participant observation, focus group discussions, case studies, and interviews. [ABSTRACT FROM AUTHOR]

This article explores the use of narrative practices in a school-based setting to approach safety planning with young people. The article proposes an alternative safety planning tool: The River of Life safety map, which draws on the migration of identity metaphor. The author explores opportunities for collaboration in safety planning and risk management, drawing on feminist ethics. A story of practice gives suggestions for how one may use the map. [ABSTRACT FROM AUTHOR]

The current study deals with one of the most important issues and challenges of globalization prevalent in most governmental and private organizations due to high-rise multiculturalism in institutions. The study is an attempt to identify challenges faced by the female expatriate faculty at Prince Sattam bin Abdulaziz University, Saudi Arabia, concerning the impact of academic, social, and cultural life and aspects on the productivity of the organization. The study is based on the stages included in the "rites of passage" with its threefold model: separation, transition, and incorporation/re-aggregation. The study adopts a basic qualitative descriptive design as it examines the way expatriate academics share real-life experiences using their perspectives. Focus group interviews have been the main research instrument. Eighteen expatriate faculty members working in three colleges under Prince Sattam University, KSA, were the participants. The findings of the study revealed that despite facing many hardships during the periods of separation and transition, the expatriate female faculty members gradually adapted to the period of aggregation and continued to work at the same university, thus enhancing the productivity of the organization. Future studies that will evolve from this study have the potential for positive social change to improve the quality of work experiences for female expatriates that work in higher education. [ABSTRACT FROM AUTHOR]

Drawing on the analytics of grievability, an analytical framework for the study of mediatized death, this article analyzes the media coverage of the massacres at Pulse LGBT+ nightclub (Orlando, Florida, 2016) and Al-Noor Mosque and Linwood Islamic Centre (Christchurch, New Zealand, 2019). These were two moments of crisis--when violence was directed toward marginalized Others (in terms of sexual orientation, ethnic background, or religion)--that were followed by public, collective mourning rituals performed synergically by the state and the media. These mediatized mourning rituals advocated for recognizing marginalized Others as belonging to broader communities and as worthy of security and solidarity, despite the differences that regularly outcast these Others. The mediatized death rituals following these attacks facilitated what I call Benevolent Grief--the utilization of grief for reintegration and recognition of "the Other" as "part of us.". [ABSTRACT FROM AUTHOR]

Copyright of Zeszyty Wiejskie is the property of Wydawnictwo Uniwersytetu Lodzkiego 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.)