Search results

The Euro-centric nature of dark tourism research is limiting the perspective and restricting the scope of contemporary theory. Hence, this paper aims to explore how dark tourism consumption differs in a society apart from the Anglo/Eurosphere. This is done by testing Stone and Sharpley’s (2008) thanatological framework in Mexico, a country whose residents are renown for having a unique perspective on death, to assess whether Mexican dark tourism consumers undergo a similar, or different, thanatological experience to that proposed in the framework.

The study adopts a qualitative approach in the form of a case study. The opinions of Mexican dark tourism consumers were gained by using the technique of semi-structured interviewing in four separate dark tourism sites within Mexico City, with coding serving as the form of analysis.

The findings show that due to the non-existence of an absent/present death paradox in Mexican society, the research participants experienced a thanatological process that contrasts with those from Western societies, which indicates that the thanatological framework is unsuitable in the context of Mexican dark tourism. At the same time, the study contests the common perception that Mexicans have a jovial familiarity with death, and demonstrates that in this case the thanatological process confirmed an acceptance of death, rather than any kind of intimacy.

The research is valuable in that it is a response to recent calls for research in geographical locations not previously considered in a dark tourism/thanatology context.

This study aims to explore the complexities of methodological, ethical and emotional challenges of studying sensitive and vulnerable communities online from the perspective of simultaneously being a researcher and a research subject. The point of departure for these explorations consists of the author’s past and ongoing studies of the role and use of a closed grief support group on Facebook for bereaved parents – a community of which the author is a member. The aim is not to provide ready solutions for “how to do ethics,” but rather to contribute to the collective and ongoing work initiated by the Association of Internet Researchers (AoIR), among others, and to recognize the necessity of ethical pluralism, cross-cultural awareness and an interdisciplinary approach.

This is an explorative study, drawing on an (auto)ethnographic case study. The case serves as a point of departure for discussing the complexities of methodological, ethical and emotional challenges of studying sensitive and vulnerable communities online from the perspective of simultaneously being a researcher and a research subject.

Being a researcher and a research subject rolled into one, as it were, presents both opportunities and challenges. To conduct responsible research from both these perspectives pose high demands on the researchers’ ethical as well as emotional capacities and responsibilities. Hopes and expectancies of the community under study might put the researcher into a dilemma, ethical aspects of anonymity and informed consent might have to be reconsidered as well as emotional challenges of engaging in and with sensitive research, all of which makes for a complex balancing act. Ethics and methods are inextricably intertwined, so are the emotional challenges of conducting sensitive research intermingled. Studying vulnerable individuals and closed communities online highlights the necessity for case and context sensitive research and for flexibility, adaptivity and mindfulness of the researcher. It also highlights the importance of discussing and questioning theoretical, methodological and ethical developments for studying everyday life practices online.

The challenges encountered in this case study contribute to the experientially grounded approach to research ethics emphasized in AoIR’s ethics guidelines. This case offers an opportunity to explore and discuss complex issues arising from the researcher’s insider position in a closed group devoted to the sensitive topic of supporting bereaved parents. Further, it highlights the necessity for research to be case and context sensitive as well as for the researcher and the research design to be flexible and adaptive. Research on vulnerable communities also heightens the demands of ethical responsibility of the researcher and the research process.

The purpose of this paper is to review cases about complaints of abortuses handling in Hong Kong, and to further propose policy recommendations to help comfort parents with respect and dignity toward abortuses.

There is a systematic review of articles/newspapers related to the practice and regulation of abortuses handling in Hong Kong and overseas countries. Also, point of views among stakeholders are selected from: newspapers, patients’ groups, Hong Kong SAR Government’s websites, radio programmes’ interviews, related organizations’ websites, blogs from legislative councilors and lawyers.

Since parents suffered from miscarriage before 24 weeks’ pregnancy are increasingly willing to share their experiences and struggled for arranging a legal funeral for their children, Hong Kong SAR Government is able to understand these parents’ needs and hence set up more “Angel Garden” in both the public and the private cemeteries. Yet, the provision of funeral and cremation services are still not comprehensive. Existing measures from Mainland China and overseas countries to handle abortuses and to provide support for parents are analyzed. More critically, ethical concern on handling abortuses as one of the clinical wastes is further included in the discussion.

Although all less than 24 weeks’ fetuses cannot be given any Certificate of Stillbirth, respect and dignity can still be presented toward their parents by flexible regulation. After discussing the related measures on handling abortuses from other countries, some of their humane regulations are feasible to be applied to Hong Kong.

Due to the increasing population and diverse lifestyles of aging people in Thailand, close examination of their needs and health care problems is required. Availability and accessibility of food affects the health and well-being of aging people in the community; therefore, to enhance their quality of life, community nurses and health care personnel must understand the variety of foods in their diet, in order to provide suitable and culturally acceptable nutrition for the elderly. The purpose of this paper is to explore the diversity of foods eaten by older people and the social, economic, environmental, and cultural contexts in which they live in the Northern region of Thailand. This is a part of a larger research project of community food management systems for the care of older people.

Critical ethnographic research was employed during the study. The data were collected from 41 primary elderly informants and family members. The researcher collected data by conducting individual in-depth interviews, observation of activities, and focus group discussions. The text data were analyzed by content analysis.

Information gathered from this research reveal nine categories of food which older people are associated with and which include: favorite foods; food provided by others; foodstuffs which should be eaten due to chronic diseases (recommended by doctor); foods to be avoided; snacks; food eaten with others (eating when socializing); food for festivals and cultural traditions; food offered for making merit; and food donated to others.

Utilization of health data, specifically regarding individual dietary diversity, can guide community nurses and health care personnel to provide and promote health that will suit individuals and their families. Community nurses and health care personnel should be aware of the variety of older persons’ diets and the importance of being able to manage and sustain their own nutritional needs. Appropriate nutrition, which is one of the social determinants of health, could improve the quality of the well-being of aging members in the community.

The purpose of this paper is to describe how migration affects the care of older people in Italy.

The paper is based on anthropological fieldwork by one of the authors. This consisted of in-depth interviews with 20 “badanti” (migrant caregivers), with relatives of older people and with social workers in the city of Verona, Italy. It further included extensive study of secondary materials on the topic of migrant care of older people.

Badanti, Italian families and older people find themselves locked in an uneasy contract: badanti because they are exploited and often unable to find better, formal employment; Italian families because they are aware that they fail to render their moral duty to their aged parents and grandparents; and older people because they feel neglected and maltreated by their children. Yet the three parties also rely on each other to make the best of a precarious situation. The relationship between badanti and Italian elderly highlights the contradictions within Italian politics on care and migration. This case study shows how migrants help Italian families to hold on to the tradition of family care for ageing parents.

The small sample of badanti and families provides a detailed and profound insight of the complexity of elder care in Italy but does not allow generalisation for developments in the country as a whole.

Policy makers should take notice of the indispensability of informal migrant care in present day Italy.

The originality of the paper lies in the in-depth conversations with badanti and in the way in which elderly care is contextualised in the Italian tradition of care and present day politics.

Compared to younger and older generation migrants, middle-aged migrants in the diaspora seem to be more conflicted regarding their belonging. This paper aims to explore how middle-aged migrants in the diaspora define themselves in space and time.

The paper is based on ethnographic fieldwork done among Malawian migrants (herein referred to as Lydiatians) settled at Lydiate informal settlement in peri-urban Zimbabwe.

The paper reveals that, while younger migrants have a “radical transnational stance”, and older migrants regard their place of settlement as their final home, middle-aged migrants prefer to maintain a “strategic dual sense of place” regarding their place of settlement in the diaspora. These middle-aged migrants can be entrepreneurs considering their current settlement as a strategic place for petty commodity trading or those who find informal settlements to provide needed opportunities for cheap housing as the migrants pursue work in the nearby towns.

The paper offers a deeper understanding of how middle-aged migrants navigate their sense of place and contribute to host nations by functioning as key resources, dynamizing local economies through entrepreneurial activities and labour provision for various industries. The implications of this research should encourage states to positively interact with migrants, leveraging their potential for societal and economic development.

The finding that migrants in the diaspora have a dual, strategic view of their settlements is fascinating, if not new. Before this, scholars presented migrants as transnational figures, successively moving to a better place, which finally becomes home. However, the data presented in this paper suggests that this characterization associating migrants with maintaining a “stable, sedentary, bounded and fixed perception of home” is oversimplified. This is because migrants can sometimes continue to cherish the idea of informal settlements in the diaspora as home, just as the migrants also entertain the nearby established towns as useful places in their life.

This study aims to assess the availability of micro-takāful (micro-Islamic insurance) schemes for the protection of houses belonging to low-income groups in Malaysia.

The study is conducted via desk research and interview discussions with representatives from takāful operators and key stakeholders.

Findings of the study confirm the importance of micro-takāful as a scheme for the protection of low-income groups. Micro-takāful schemes in Malaysia are, however, skewed towards the protection of health, life and family. The study finds little industry interest in the provision of micro-takāful schemes for the protection of houses for low-income groups. This represents another important area that takāful operators should take into consideration in their planning.

The paper will help the Majlis Agama Islam Negeri-Negeri (MAINs), the regulator, takāful operators and government agencies such as Jabatan Wakaf, Zakat dan Haji (JAWHAR) to generate awareness and promote the offering of micro-takāful schemes for the protection of houses belonging to low-income groups in Malaysia.

In light of the limited availability of micro-takāful schemes for the protection of houses for low-income groups, this study argues that takāful operators should offer and promote them.

The study is significant for fulfilling the need of low-income groups in Malaysia to protect their houses in the event of catastrophes so that they will not suffer significant losses. Rather, micro-takāful will assist them in improving their standard of living.

This study promotes the idea that it is essential to facilitate the low-income groups with appropriate coverage made available to them; micro-takāful schemes in protecting their houses and home contents, should any defined calamities occur. The outcomes are necessary for further development of micro-takāful models, specifically for the protection of properties. The developed model shall be proposed for application in the Malaysian takāful and housing industry to facilitate low-income groups to obtain protection for their household and home contents.