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This article explores aspects of separation from “post-traditional” religiosity characteristic of certain late/post-modern affiliations. To do so, I analyze in-depth interviews with 44 individuals who formerly identified with straightedge – a clean-living youth-oriented scene tightly bound with hardcore music that is centered on abstinence from intoxicants – about their experiences transitioning through associated music assembly rituals. While features of hardcore music assemblies – e.g. moshing, slamdancing, sing-a-longs – have long been treated as symbolic connections that potentially conjure the religious as conceptualized in Émile Durkheim's “effervescence” and the liminality of Victor Turner's “communitas,” data on transitions from these features of ritual remain scant. Ex-straightedgers generally believed the sorts of deep connections they professed to experience in hardcore rituals as youths were not necessarily currently accessible to them, nor were they replicable elsewhere. Findings then ultimately suggest some post-traditional religious experiences might now be profitably considered in terms of the life course, which has itself transformed alongside the proliferation of newer late/post-modern affiliations and communities.

Over the years, there have been calls for the integration of the Igbo Traditional Business School (I-TBS) into the contemporary entrepreneurship space, especially in Africa, to scale up entrepreneurial activities. The I-TBS model has demonstrated prominence in influencing entrepreneurial culture, skills transfer, start-up support mechanisms, enterprise success and sustainability; however, its reliability and replicability are often questioned. Among a myriad of issues, lack of comprehensive documentation that isolates the merits as well as demerits, is a concern. An understanding of I-TBS’ validity, reliability, replicability and compatibility are others. As a result, it has been difficult to accord the model the needed recognition. This desktop review chapter, is an effort to contribute to the improvement of the model, synthesise its strengths, weaknesses, opportunities, and threats with specific reference to the Igba-Boi entrepreneurship scheme. The Atlas-ti v8 software was used in the synthesis. Based on the review, attributes such as togetherness and solidarity in business, free transfer of skills, upholding entrepreneurial culture which are passed from generation to generation and building family/social ties were key strengths of the model. The weaknesses come in the form of lack of regulations to monitor irregularities, inappropriate contractual method and the abuse of mentees. Openings for interested individual to access training, assurance for start-up capital and partnership/collaboration options were key opportunities. False accusations of mentees, breaching settlement agreement, unfair dismissal of mentee, and lack of solid ground for justice, are the major threats. It is expected that these findings will form the basis for further research and policy actions to improve the model.

Since the COVID-19 pandemic started and intensified over two years ago, constant lockdowns and social distancing measures have left many people feeling disconnected and disoriented. To recapture and sustain a semblance of normalcy and connected co-existence, online platforms, and various communication media have become indispensable. However, this mode of social connectedness while being physically separated is nothing new to Filipino transnational families who have persevered and kept their familial bonds alive and well across time and space.

Based on findings from an ongoing ethnographic study that started in 2016, in this chapter, the author engages with critical issues regarding how communication technologies shape the exchange of familial care and intimacy within contexts of geographical dispersion. Through a discussion of the ways in which new forms of communication reconstruct the temporal and spatial aspects of Filipino transnational family life, the author explains how families preserve and nurture their collective commitments to the maintenance of kinship by using information and communication technologies (ICTs) to (re)enact and (re)create mundane existences but also to recognize, celebrate, and display significant milestones along the family life course. One of the key questions raised is how effective technology-mediated exchanges are in substituting for physical co-presence, which is widely accepted as the foundation of strong and healthy family relationships. By interrogating these issues, the author builds on a valuable body of research which theorizes how ICTs facilitate new forms of intimacy and virtual togetherness; but also contentious relations and emotional burdens that test the Filipino family’s resilience in turbulent times.

This chapter is a potent elaboration of how Filipino transnational family members adopt creative strategies to integrate their fragmented existences and (re)embed themselves into each other’s temporalities and subjectivities.

In 2019, the Kaurna Nation and traditional custodians of the Adelaide plains in South Australia, challenged the City of Holdfast Bay to walk alongside them to create an exhibition exploring the true history of South Australia’s colonisation. This collaboration ultimately became the award-winning exhibition ‘Tiati Wangkanthi Kumangka’ (Truth-Telling Together). This project was envisioned, led, and implemented by the Kaurna Nation at the Bay Discovery Centre in South Australia. Ultimately, ‘Tiati’ became more than just another exhibition. It became a pathway to healing and possibility for both the Kaurna Nation and the City of Holdfast Bay. When considering indigenisation of museum spaces, ‘Tiati’ demonstrates how smaller museums and/or local government can play a pivotal role in reshaping the traditional narrative of colonialism in Australia’s museums, with the voice of First Nations people at the forefront.

The aim of this paper was to describe the aesthetics of self-realization as a way to overcome depersonalization, routinization, and linear temporality in the organizational setting. Artists’ self-portraits (Rembrandt, Van Gogh, and Dali) are used as metaphors of organizational life. In doing so, they could enable organizational members to reinvent modes of thinking, speaking, and behaving in the workplace. Philosophical novels (Kafka, Proust, and Murakami) could also unveil hidden aspects of human existence that are quite relevant for the organizational life. Artists’ self-portraits and philosophical novels could then help organizational members to avoid estranged depersonalization, while designing their own project of self-realization. Reinventing the real world of organizational life implies to emphasize both moral imagination (against routinization) and openness to all kinds of temporality (against linear temporality). Describing the aesthetics of self-realization could make organizational members more aware of their capacity to endorse radical humanism without destroying the organization itself.

In this chapter, rephrasing Spivak's question into ‘can subaltern children speak?’, I reorient the research on China's gigantic population of children and youths in rural migrant families towards a critical interpretative approach. Based on life history and longitudinal ethnographic interview gathered with three cases, I unpack the multiple meanings migrants' children attach to mobility in their childhood experiences. First, despite emotional difficulties, children see their parents' out-migration more as a ‘mobility imperative’ than their abandonment of parental responsibilities, which should be contextualized in China's long-term urban-biased social policies and the resultant development gaps in rural and urban societies. Second, the seemingly ‘unstable’ and ‘flexible’ mobility patterns observed in migrant families should be understood in relation to a long-term family social mobility strategy to promote children's educational achievement and future attainment. The combination of absent class politics in an illiberal society with an enduring ideology of education-based meritocracy in Confucianism makes this strategy a culturally legitimate channel of social struggle for recognition and respect for the subaltern. Last, children in migrant families are active contributors to their families' everyday organization amidst mobilities through sharing care and household responsibilities, and developing temporal and mobility strategies to keep alive intergenerational exchanges and family togetherness. The study uncovers coexisting resilience and vulnerabilities of migrants' children in their ‘doing class’ in contemporary China. It also contributes insights into our understanding of the diversity of childhoods in Asian societies at the intersection of familyhood, class dynamics and cultural politics.

Urbanization is a mode of social progress in history. However, it repeats headway and fallback. In the lifetime of a person, he/she may watch only a certain phase of recovery from fallback as if it were a phase of progress. Such a social activity as evocation of sense of togetherness may seem to be so primitive that it might be practicable even in past communities. It is true of water quality issue of river and sea around us. Do you find the more innovative way that has never been seen? Otherwise, do you chant simply a slogan like “Clean the river more!”? Although water quality transition is merely a physical phenomenon, the community nearby may either worsen or improve the quality. The interaction between the quality transition and the action of community continues in a dynamic process. Community should progress, if possible, by managing the process appropriately. This chapter first illustrates a case of social remediation process for water quality issue of Horikawa river in Nagoya City, Japan. Then it considers the issues, concerns, activities, and moreover the relation of them over the water community. It finally refers to more strategic direction through simple mathematical formulation of social remediation process.

This chapter introduces the specifics of spirituality-centric management practices in service and operation focused industries. Strategic management practices are often challenged by the human factor of businesses. Consequently, businesses often waver with the fulfillment of their strategic goals and face harmful repercussions. Subsequently, strategic leadership plays a crucial role in the advancement of incorporating spirituality in the workplace and cultivating a perception of the spiritual domain at the individual, team, and organizational levels. To succeed, organizations need to overcome the challenges pertaining their members' retainment and wellness. This is because members often act on their emotional, moral, and ethical concerns that are pillared by their spirituality-centric views on colleagues and management. As the overarching term, workplace spirituality has been linked with organizational learning, togetherness, sense of nurturement, and interpersonal fulfillment with tasks and often coincidences with managerial application of strategic approaches. For the synthesis of service focused businesses, authors exemplify studies within tourism and hospitality industries.