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As we reckon with the #MeToo movement, the gender-based violence that occurred during the 1947 Partition continues to remain forgotten in mainstream discourses and is an emotive and polarising issue within both India and its diaspora. Just like mainstream news in the United States covered the Gabby Petito case, causing a controversy as it led to the realisation that the rape and gender-based violence of missing indigenous women were not covered, it can be suggested that mainstream news channels both within India and in the diaspora construct narratives that privilege the stories of some over others – with issues of shame, izzat (‘honour’) and policing of women's bodies compounding the silence in South Asian communities. In this chapter, I argue that we need to rethink the Partition as a genocide to recognise the gender-based violence that occurred on women's bodies as the cataclysmic event occurred. I discuss the feminist historiographical research led by Urvashi Butalia, Kamla Bhasin and Ritu Menon who interviewed survivors in the aftermath of the 1984 anti-Sikh riots that triggered their research and reminded them of the Partition violence. It is only recently when the 1947 Partition Archives (in 2010) and the Partition Museum (in 2017) that the conversations of Partition are also taking place in academic spaces.

Thailand has seen waves of youth-led protests over the past three years. Pro-democracy youth activists have vociferously criticised authority figures: teachers, parents and political leaders, especially the king. Drawing on vignettes assembled over a 14-year ethnographic work with young people in Thailand, as well as on current research on youth (online and offline) activism in Bangkok, I examine the multi-layered meaning of kinship in Thai society. The chapter reveals the political nature of childhood and parenthood as entangled modes of governance that come into being with other, both local and international cultural entities. I argue that Thai youth activists are attempting to rework dominant tropes that sustain “age-patriarchy” in the Buddhist kingdom. Their “engaged siblinghood” aims to reframe Thailand's generational order, refuting the moral principles that establish citizens' political subordination to monarchical paternalism and, relatedly, children's unquestionable respect to parents. As I show, Thai youth activists are doing so by engaging creatively with transnational discourses such as “democracy” and “children's rights,” while simultaneously drawing on K-pop icons, Japanese manga and Buddhist astrology. In articulating their dissent, these youths are thus bearers of a “bottom-up cosmopolitanism” that channels culturally hybrid, and politically subversive notions of childhood and citizenship in Southeast Asia's cyberspace and beyond. Whatever the outcome of their commitment, Thai youth activism signals the cultural disarticulation of the mytheme of the Father in Thailand, as well as the growing political influence of younger generations in the region.

This article argues that truth recovery practices that take place against the backdrop of ongoing settler colonial erasure, as is the case when considering Zionist colonial violence in Palestine, must focus on combating state-sponsored attempts at erasure, rather than solely providing a platform for the expression of settler guilt.

The article analyses existing literature on truth recovery practices that take place in Palestine, including the work of a variety of local NGOs engaged in such praxis, with a view to considering how this form of transitional justice has germinated incrementally in the space. Critical reflection on the work of a variety of grassroots NGOs is situated alongside other forms of transitional justice intervention.

The article argues that in the context of enduring settler colonialism, the truth regarding past Zionist atrocities in historic Palestine must avoid being curated in the present day in such a way as to allow for damage limitation rather than the platforming of conversations around meaningful repair. Truth recovery for recovery's sake serves only to reinforce the settler colonial status quo rather than properly agitate for a full decolonisation, one that demands and facilitates indigenous Palestinian return.

The article challenges prevailing notions of the role of truth recovery practices in spaces of enduring settler colonial value. It makes clear that the role of truth recovery interventions in sites where colonial violence endures must be to actively and meaningfully support activities that reinforce native identity, history and presence on the land. Moreover, by reference to existing grassroots attempts at truth recovery in Palestine, the article provides an original and clear argument that states it is simply not enough to platform the revelation of uncomfortable truths or to provide opportunities for settler violence of the past to be “confessed” in public if it is disassociated from challenging the present-day structures of ongoing oppression.

We aimed to assess, in socio-cultural context, the level of hatred and revenge in war veterans with post-traumatic stress disorder (PTSD). The sampling frame consisted of 215 Kosova War veterans, randomly selected. The Harvard Trauma Questionnaire was used to assess the prevalence of PTSD and Manchester Short Assessment of Life was used to assess social satisfactions. The participants were asked to declare the strength of feelings of hatred and revenge in the four preceding weeks by using four items scale: not at all, a little bit/sometimes, a lot and extremely. Willingness for action of veterans was assessed using three item scale: yes, no or maybe. A probability level of 0.05 was adopted to be considered as statistically significant for differences among groups. DSM-IV-TR criteria for PTSD (very similar to DSM-V) were met by 52.6% of veterans; the data have confirmed existence of thoughts and fantasies of revenge against opposing forces by 42.8% veterans; at the same level 42.8% manifested feelings of hatred. Fantasies of taking revenge a lot was recorded by 19.5% and extremely by 1.4% of veterans, while hateful thoughts at level a lot were likely expressed by 22.3% and extreme by 2.8% of veterans. It is important to note that 84.7% were confident to act based on their beliefs. Social-economic and cultural factors have played major role in the understanding of psychological problems of traumatized individuals with a direct impact on their ability to function socially. This study has confirmed the urgent need for the establishment of psychological rehabilitation programs as well as programs for the social and economic rehabilitation of War Veterans.

This chapter examines how those directly affected by the terror attack on Utøya in Norway on 22 July 2011 used social media to cope with the trauma. Through interviews with eight survivors and a study of their Facebook walls during the first month after the shooting, the chapter sets out to answer how they tell and re-tell the trauma on Facebook. In what way does their re-telling of the terror event give it meaning? With Narrative Therapy as its inspiration, this chapter studies different themes and stories on the Facebook walls, what is told about the event, its effects and responses to it. The meaning derived from the trauma is a story of national unity, democratic values and the redefining of Norway as a multicultural society. As for the perpetrator, he is written out of the story.

Background: Amid increasing leadership failures in the global business context, the mining industry is one of the industries with many adverse incidents, affecting employee safety, the environment, and surrounding communities. Emerging economies tend to have unique socio-economic challenges and greater relative economic dependence on mining, presenting unique challenges to leaders. The purpose of this research was to study the realities of responsible leadership in the mining industry in an emerging economy.

Methods: A qualitative research study, consisting of semi-structured interviews was conducted. Nine senior mine managers were selected to represent perspectives from different operations and mining houses. Data was gathered from August to October 2020 in South Africa, an emerging economy with significant mining operations. A thematic analysis of interview transcripts was conducted through the use of software, rendering five themes, with 12 sub-themes.

Results: The research found that requirements on mining leaders in emerging economies demand consistent balancing of a complex set of competing risks, whilst attending to paradoxical requirements among operations, and internal and external stakeholders. Leaders face several competing requirements from stakeholders, the environment, mining practices, and time frames. Responsible leaders must navigate a paradoxical maze of needs and time horizons, with several conflicting forces and dilemmas, and dichotomous relationships. Responsible leadership in the mining industry of an emerging economy is a proverbial minefield of paradoxes and dilemmas between responsible intentions and practical realities. These paradoxes and dilemmas are specifically acute in the context of emerging economies due to the dire socio-economic situations. A total of 10 competencies emerged as essential responsible leadership requirements in this context.

Conclusions: The study provides an in-depth understanding of the intricacies of responsible leadership in the mining industry of an emerging economy. This understanding will contribute to capacitating leaders in the mining industries of emerging economies to act responsibly.

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 chapter analyses the Norwegian Twitter-sphere during and in the aftermath of the terrorist attack in Norway on 22 July 2011. Based on a collection of 2.2 million tweets representing the Twitter-sphere during the period 20 July–28 August 2011, the chapter seeks answers to how the micro-blogging services aided in creating situation awareness (SA) related to the emergency event, what role hashtags played in that process and who the dominant crisis communicators were. The chapter is framed by theories and previous research on SA and social media use in the context of emergency events. The findings reveal that Twitter was important in establishing SA both during and in the aftermath of the terrorist attack, that hashtags were of limited value in this process during the critical phase, and that unexpected actors became key communicators.