Over the last decades, death, dying, and (online) bereavement culture in the Western world have c... more Over the last decades, death, dying, and (online) bereavement culture in the Western world have constituted a growing field of attention in the academic world. Much of the research has been nationally based and focused on monographic studies of specific fields, such as practices related to dying, burial traditions, and grave traditions. However, in recent years, the field has developed, becoming increasingly cross-disciplinary and with the formation of professional networks across countries. The research tradition has evolved out of clinical practices (see, for instance, Davies, 2004, 2005; Rando, 1986) and therapeutic traditions (see, for instance, Brotherson & Soderquist, 2002; Stroebe et al., 2005) and along the way meeting the demand for a greater societal understanding of the needs and practices in medical and social institutions and among practitioners. Thus, the field has mainly been researched and documented by social workers, palliative care, (health services) and sociologists. At the same time, but separately, anthropologists have studied death as an inherently social phenomenon. This includes the social technologies surrounding it in classical death studies such as Hertz (1907) and more recent studies like Bloch and Parry (1982). These studies are most often focused on dealing with death outside of the Western world and are based on ethnographic field studies. However, in recent years also, the anthropological study of death has become more cross-disciplinary and focused on practices of death in present-day Western countries (see, for instance Christensen & Sandvik, 2014; Christensen & Willerslev, 2013; Harper, 2012). Existing research includes not only studies of institutionalized practices concerning death, burial, mourning, and so on, but also studies focusing on the practices of bereavement as it is performed in more mundane settings (see, for instance, Davies, 2002; Venbrux, 2008). As such, these studies relate to the concept of everyday life as such (Elias, 1998; Featherstone, 1992) and in relation to death practices (Gibson, 2008). In recent years, media research has contributed to the field of death studies. Mediatization studies have focused on how various societal practices are influenced by media logics (Livingstone, 2009; Lundby, 2009) including religious practices (Hepp & Krönert, 2010; Hjarvard, 2011) and practices surrounding death and dying (Sumiala & Hakola, 2013). This tradition corresponds with research into the domestication of media (Haddon, 2004; Silverstone & Hirsch, 1992) and its role in everyday life where digital media are playing an increasingly important role (Helles, 2012). The study of media in everyday life has a long New Review of Hypermedia and Multimedia, 2015 Vol. 21, Nos. 1–2, 1–9, http://dx.doi.org/10.1080/13614568.2015.988455
When parents are expecting, the child is usually awaited with hope and plans and reflections on h... more When parents are expecting, the child is usually awaited with hope and plans and reflections on how to share the life and future with this new child. As such the child opens the parents' perspective to a new future, a span of time or potentiality, a certain narrative—that is, being parents, raising a child. When a child is stillborn or dies at a very young age, this event not only turns off all hopes for this particular child, but also all good things envisioned for the child and his or her family, the world itself changes radically. At the Danish website Mindet.dk, parents engage in ritualizations through which they resituate themselves in the world through performing their grief and loss, re-relating themselves to others and renewing their acquaintance with themselves and the world. These ritualizations are carried out through narratives and performances dealing with different aspects of the loss and are not about “translating” the everyday experience into, for instance, a religious realm. Rather “the work of ritual … involves developing repertoires that operate in complex interplay with the world of everyday experience” and, eventually, through time and repetition, lead to re-experiencing life.
Learning is related to the environment created for the learning experience. This environment is o... more Learning is related to the environment created for the learning experience. This environment is often highly routinized and involves a certain social structure, but in entrepreneurship education, such routinization and structure may actually counteract the learning goals. This article investigates how classroom routines and rituals impact on entrepreneurship education in order to problematize how existing classroom environments may hinder critical learning experiences from taking place. This article builds on extensive insights from six cohorts of students at two Scandinavian universities over a 4-year period (2012–2015). The data were procured using an experiential–explorative research approach in which the researchers were personally involved in reflective processes as co-learners. The findings illustrate how educators can use rituals actively to change how students learn. However, students are very wary of embracing new structures and rituals; indeed, some feel so comfortable wit...
Page 427. 21 Sources for the Study of Scientology: Presentations and Reflections Dorthe Refslund ... more Page 427. 21 Sources for the Study of Scientology: Presentations and Reflections Dorthe Refslund Christensen Introduction to the Source Material and Its Usage The amount of material on Dianetics and Scientology is extensive, to say the least. ...
Page 119. 5 Scientology and Self-Narrativity: Theology and Soteriology as Resource and Strategy D... more Page 119. 5 Scientology and Self-Narrativity: Theology and Soteriology as Resource and Strategy Dorthe Refslund Christensen Many religious groups, whether we choose to refer to them as New Age or new religions or new ...
Over the last decades, death, dying, and (online) bereavement culture in the Western world have c... more Over the last decades, death, dying, and (online) bereavement culture in the Western world have constituted a growing field of attention in the academic world. Much of the research has been nationally based and focused on monographic studies of specific fields, such as practices related to dying, burial traditions, and grave traditions. However, in recent years, the field has developed, becoming increasingly cross-disciplinary and with the formation of professional networks across countries. The research tradition has evolved out of clinical practices (see, for instance, Davies, 2004, 2005; Rando, 1986) and therapeutic traditions (see, for instance, Brotherson & Soderquist, 2002; Stroebe et al., 2005) and along the way meeting the demand for a greater societal understanding of the needs and practices in medical and social institutions and among practitioners. Thus, the field has mainly been researched and documented by social workers, palliative care, (health services) and sociologists. At the same time, but separately, anthropologists have studied death as an inherently social phenomenon. This includes the social technologies surrounding it in classical death studies such as Hertz (1907) and more recent studies like Bloch and Parry (1982). These studies are most often focused on dealing with death outside of the Western world and are based on ethnographic field studies. However, in recent years also, the anthropological study of death has become more cross-disciplinary and focused on practices of death in present-day Western countries (see, for instance Christensen & Sandvik, 2014; Christensen & Willerslev, 2013; Harper, 2012). Existing research includes not only studies of institutionalized practices concerning death, burial, mourning, and so on, but also studies focusing on the practices of bereavement as it is performed in more mundane settings (see, for instance, Davies, 2002; Venbrux, 2008). As such, these studies relate to the concept of everyday life as such (Elias, 1998; Featherstone, 1992) and in relation to death practices (Gibson, 2008). In recent years, media research has contributed to the field of death studies. Mediatization studies have focused on how various societal practices are influenced by media logics (Livingstone, 2009; Lundby, 2009) including religious practices (Hepp & Krönert, 2010; Hjarvard, 2011) and practices surrounding death and dying (Sumiala & Hakola, 2013). This tradition corresponds with research into the domestication of media (Haddon, 2004; Silverstone & Hirsch, 1992) and its role in everyday life where digital media are playing an increasingly important role (Helles, 2012). The study of media in everyday life has a long New Review of Hypermedia and Multimedia, 2015 Vol. 21, Nos. 1–2, 1–9, http://dx.doi.org/10.1080/13614568.2015.988455
When parents are expecting, the child is usually awaited with hope and plans and reflections on h... more When parents are expecting, the child is usually awaited with hope and plans and reflections on how to share the life and future with this new child. As such the child opens the parents' perspective to a new future, a span of time or potentiality, a certain narrative—that is, being parents, raising a child. When a child is stillborn or dies at a very young age, this event not only turns off all hopes for this particular child, but also all good things envisioned for the child and his or her family, the world itself changes radically. At the Danish website Mindet.dk, parents engage in ritualizations through which they resituate themselves in the world through performing their grief and loss, re-relating themselves to others and renewing their acquaintance with themselves and the world. These ritualizations are carried out through narratives and performances dealing with different aspects of the loss and are not about “translating” the everyday experience into, for instance, a religious realm. Rather “the work of ritual … involves developing repertoires that operate in complex interplay with the world of everyday experience” and, eventually, through time and repetition, lead to re-experiencing life.
Learning is related to the environment created for the learning experience. This environment is o... more Learning is related to the environment created for the learning experience. This environment is often highly routinized and involves a certain social structure, but in entrepreneurship education, such routinization and structure may actually counteract the learning goals. This article investigates how classroom routines and rituals impact on entrepreneurship education in order to problematize how existing classroom environments may hinder critical learning experiences from taking place. This article builds on extensive insights from six cohorts of students at two Scandinavian universities over a 4-year period (2012–2015). The data were procured using an experiential–explorative research approach in which the researchers were personally involved in reflective processes as co-learners. The findings illustrate how educators can use rituals actively to change how students learn. However, students are very wary of embracing new structures and rituals; indeed, some feel so comfortable wit...
Page 427. 21 Sources for the Study of Scientology: Presentations and Reflections Dorthe Refslund ... more Page 427. 21 Sources for the Study of Scientology: Presentations and Reflections Dorthe Refslund Christensen Introduction to the Source Material and Its Usage The amount of material on Dianetics and Scientology is extensive, to say the least. ...
Page 119. 5 Scientology and Self-Narrativity: Theology and Soteriology as Resource and Strategy D... more Page 119. 5 Scientology and Self-Narrativity: Theology and Soteriology as Resource and Strategy Dorthe Refslund Christensen Many religious groups, whether we choose to refer to them as New Age or new religions or new ...
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