Lewd Behavior Research Articles

Gender-Based Violence: Typology and Solutions

There are a few solutions that could at least influence the decrease of GBVAW. One of them is raising awareness, informing people about their rights and opportunities to seek help and support is crucial. Victims of GBV often experience psychological problems which come together with stigma, shame and feeling of deserving the violence. Raising awareness could be done differently, using different platforms. The social media took its stand in solving important social issues. Celebrities, influencers, micro-influencers cover the topics of GBVAW and information on how to seek help. Undoubtedly, the work of NGOs and women shelters are important as never. Thus, Educational pages, just as other pragmatic apparatuses committed to handling lewd behavior, savagery as well as sexual orientation correspondence is a need. One of the ways to raise awareness and empower women and girls is to encourage victims to speak out and seek help both legal and psychological as well as the support of the family and friends. Therefore, one of the paramount importance is to erase the shame and stigma around the GBVAW. Undoubtedly, the legal framework shall support women in their intentions to seek help. Unfortunately, this became one of the most significant problems for several countries. In numerous states, enactment tending to sex based savagery against ladies is non-existent, deficient or ineffectively actualized. As well as seeking financing to sustain the women’s shelters and hotline. That became apparent during the lockdown, a lot of the women’s support centers had to close due to the shortage of financing. COVID-19 in addition to making a lot of harm to the state of GBVAW in the world at the same time brought new ideas to fight with it. Thus, during the lockdown, some of the police forces introduced special apps for reporting a GBVAW crime. Thus, an aggressor could not understand that a report had been made. This model of reporting is an excellent tool to seek help especially when a situation is highly dangerous.

Drunk with Wisdom: Metaphors of Ecstasy in Plato’s Symposium and Lucian of Samosata

Among the metaphors that Plato employed in the context of his apophatic approach to philosophical truth and its experience, inebriation stands out in the Symposium, where famously Socrates is compared to Dionysian figures such as the Silenoi and Marsyas (215a-c), and to frenzied Corybantic dancers (215e; 216d; 218b). The contentious nature of inebriation as a proxy of ecstasy is aptly exemplified in Euripides’ Bacchae, where Pentheus, the distrusting new tyrant of Thebes, is keen to associate the Bacchic trance with common intoxication and lewd behavior; although Plato tries to anticipate such criticisms by repeatedly stating in the Symposium that Socrates is sober and of sound mind (e.g., 214a; 216d; 219d; 220a), later authors are unforgiving of his metaphorical style, which is deemed inconsistent with Plato’s stern disapproval of poetry. Among such later authors, Lucian of Samosata deserves closer attention apropos his treatment of inebriation as a most confusing and inappropriate metaphor for philosophical inspiration. Despite the jocular style of his dialogues, Lucian’s depiction of Platonic inebriation powerfully sketches a deep intellectual crisis that especially afflicts the young people of his time. Thus, Lucian sheds unexpected light on a less prominent chapter of Plato’s reception during the Roman imperial period.

WORKING PROFESSIONALS HARASSMENT BY SPOUSE WITH RESPECT TO DOMESTIC VIOLENCE LAW

There ought to be laws made under the Indian punitive code to ensure men against badgering. Furthermore, men ought to likewise be added to the lewd behavior at the work environment act 1860. We as a whole should realize that badgering has a similar effect as anybody it very well may be a male or female. Female badgering is for sure more, yet we can't overlook or concealed the way that men additionally get annoyed. Individuals should similar sort of interest in men's badgering matters. Mindfulness ought to be spread that its alright to make some noise about the provocation occurring against them. There ought to be more NGOs, help focuses and developments to help the ones who face badgering. Regardless of whether laws are purchased up, society should go close by with the public authority to get light the issue of men's provocation. Men casualties ought to likewise be given equivalent equity to the law.

Effectiveness of Work Life Balance (WLB) on Job Satisfaction of Employees working in Banks

The passage of new private banks improves operational effectiveness and intensity in the Indian financial system. The new private area banks have presented state-of-theart and inventive administrations and products to catch the high market share of the overall banking industry. This progression the working example of the employees in the financial sector. The findings of the study shows that equilibrium work life balance, responsibility, Institutional help, and monetary help are determinants of the WLB of representatives in new private area banks. The outcomes demonstrate that there is a critical distinction between the financial status of employees and determinants of WLB in new private area banks. The outcomes likewise suggest that WLB, Organizational help, monetary help, and responsibility are fundamentally and emphatically affecting the work fulfillment of representatives in new private area banks. The new private area banks should offer work-family uphold programs in particular youngster care uphold and adaptable working timings to diminish employee pressure and encourage to the administration of family and work viably. Moreover, new private banks should actualize arrangements of anticipation of lewd behavior, yearly health checkups, and sick leaves successfully so that employees can satisfy with their roles and in turn increase the productiveness of their operations.

Me Too Movement Sentiment Analysis

Sentiment Analysis (SA) is a current field of study in text mining. The subjectivity of text, sentiment, and opinions are treated computationally by SA. This study examines the sentiment of the tweets containing “#metoo”. As a comparison, the same analysis was performed on the MenToo movement. MeToo started picking up significance in India with the expanding ubiquity of the global development, and later gathered sharp force in October 2018 in the film business of Bollywood, focused in Mumbai, when Tanushree Dutta blamed Nana Patekar for lewd behavior. An Indian filmmaker has joined calls for the development of a “#MenToo” movement for men’s rights, saying it should be “as important as #MeToo. This case study gathers around 20,000 tweets from the major cities of India for the duration of a week. Tweets were analyzed through the ‘sentiments’ dataset of tidytext (afinn, bing, nrc) and RSentiments dataset. The goal was to understand the overall sentiment better and find the associated patterns. With the hashtag analysis, it can be seen that #metoo was associated with the film industry, whereas #mentoo was more rooted in the cause. The comparison of likes and retweets shows that the #metoo movement has over 70% more engagement than #mentoo.

Mantle—The Best There Ever Was by Tony Castro

Reviewed by: Mantle—The Best There Ever Was by Tony Castro Rob Sheinkopf Tony Castro. Mantle—The Best There Ever Was. Lanham, MD: Rowman & Littlefield, 2019. 239 pp. Cloth, $24.95. Since 1951 when Mickey Mantle came into the American consciousness, hundreds of books have been written detailing virtually every aspect of his life. Even more have been published since his death in August 1995, including three by Tony Castro. So much has been written about Mantle's legendary New York Yankees Hall of Fame career and his relationship with teammates Joe DiMaggio, Billy Martin, Roger Maris, and Whitey Ford. We've heard countless stories about his humble beginnings, about his relationship with his father, Mutt, and the influence he had on Mickey's development, his notorious womanizing and extra-marital affairs, his bout with alcoholism and his lewd behavior, his rehabilitation and recovery, and his heroic final chapter when he took responsibility for his failures in life and finally became the role model people wanted him to be as a ballplayer. Tony Castro's Mantle—The Best There Ever Was tells us so much of what we already know, which should not be surprising since Mickey Mantle has been dead for nearly a quarter of a century. So, what could possibly be new about Mickey Mantle? Castro introduces hundreds of interviews with former teammates, friends and family, and some newly released interviews from [End Page 130] Mickey's widow, Merlyn Mantle, that reveal an even more troubled, flawed character than we might wish to remember. The author's promise to Merlyn that he wouldn't publish their conversations until after her death (at age seventy-seven from Alzheimer's Disease), delayed our understanding of her reasons for staying in a marriage that seems to have obviously ended many years before. Revealing the interviews with Mickey's wife of forty-four years and providing first-hand accounts of conversations with his long-time friend, Mickey Mantle, Castro provides some new perspectives on a lifetime that has been dissected, analyzed, and studied to death for nearly seventy years. The many interviews and the author's accounts of personal conversations with Mickey Mantle gives readers new details and a fresh perspective of his well-documented, turbulent personal life. We learned that Mickey was sexually abused as a child by his half-sister, Anna Bea, and that he wet his bed until he was sixteen years old. And while we knew of his father's strict parenting and coaching, we learned troubling details about Lovell, his mother, and her dark side, even meanness toward her grandchildren. In fact, "Merlyn Mantle would go to her grave convinced that Mutt's overbearing fathering unchecked by Lovell's own detached manner left Mickey emotionally and psychologically traumatized, and unable to turn even to his loved ones for help" (44). Merlyn attributed Mickey's "affairs, his one-night stands, the crude and vulgar language he used around women when he drank" to the molestation from Anna Bea, a traumatic scarring that lasted him a lifetime (45). While engaged to Merlyn Johnson when he joined the Yankees in 1951, Mickey met the love of his life, Holly Brooke, a young divorced mother from New Jersey, with whom he would carry on a love affair even after his marriage to Merlyn later that year and throughout his baseball career. Many biographers over the years tried to interview Holly but were unable to locate her, and some concluded that she was no longer living. But Castro was finally able to find Holly through one of her nephews, and they established a decade-long friendship until her death in 2018 at age ninety-four. The conversations with Holly were invaluable in providing "an important missing link to Mantle from his rookie year," according to Castro (229). Holly apparently "was blessed with an incredible memory and a seemingly encyclopedic knowledge of New York in that golden age," and gave many new insights, including her memories and insights into Mantle's "friendship" with Joe DiMaggio. Her recollections of Mantle and DiMaggio's relationship are corroborated by Merlyn and by Greer Johnson, Mickey's companion for the final decade of his life, as well...

Hidden Lives, Concealed Narratives: A History of Leprosy in the Philippines ed. by Maria Serena I. Diokno

Reviewed by: Hidden Lives, Concealed Narratives: A History of Leprosy in the Philippines ed. by Maria Serena I. Diokno Aaron Rom O. Moralina Maria Serena I. Diokno, E D. Hidden Lives, Concealed Narratives: A History of Leprosy in the Philippines Manila: National Historical Commission of the Philippines, 2016. 293 pages. Leprosy, or Hansen's disease, has attracted scholarly inquiry for a number of right reasons. For one, scholars can examine the ways by which societies and regimes of power have made sense of a disease that has caused mass suffering in different places at different times. While it is now known that the microbe Mycobacterium leprae causes leprosy, the disease's longevity had allowed it to gain various cultural meanings in the past, ranging from its Judeo-Christian association with impurity and sin to miasmatic interpretations to its association with lewd behavior and lack of hygiene—notions that are general knowledge in the literature. In the Philippines the history of leprosy has inspired scholarship, from Enrico Azicate's MA thesis, "Medicine in the Philippines: An Historical Perspective" (University of the Philippines, 1989) to Warwick Anderson's "Leprosy and Citizenship" (positions 1998:707–30). Yet, there are more stories to tell. Enriching the literature is the book Hidden Lives, Concealed Narratives: A History of Leprosy in the Philippines, commissioned by the National Historical Commission of the Philippines (NHCP) and edited by Maria Serena Diokno, professor of history at the University of the Philippines-Diliman and former NHCP chairperson. With Diokno are esteemed Filipino scholars, mostly historians, who authored the chapter essays. Marshalling materials that include missionary documents, travelogues, materia medica, health journals, as well as oral testimonies, the book retells Philippine history through the lens of the history of leprosy. Hidden Lives, Concealed Narratives is composed of three parts that are organized chronologically. Part 1 looks into the precolonial and Spanish [End Page 523] colonial periods, during which a constellation of skin afflictions that had appeared in indigenous nosologies eventually came together under the medicalized Spanish term lepra. In a context where no clinical therapy was yet present, these different skin ailments elicited traditional herbal compounds and healing techniques. The advent of Spanish colonialism marked the increasing prominence of Catholic relief work, which offered palliative care to those afflicted with these diseases and sought to convert them to Christianity. Part 2 examines the American colonial period, during which leprosy became a biosocial concern visible to an invasive colonial state. During this period, control measures comprised mostly of medicocarceral approaches, primarily the rounding up and detention of leprosy sufferers, who were then ferried off to the island of Culion, Palawan. Part 3 traces the evolution of leprosy control from the medico-carceral approach to a rehabilitative approach at a time when effective clinical therapies were emerging and global practice was veering away from methods of seclusion and isolation. This shift took place roughly from the late American colonial period through the postcolonial/republican period. In the book's last part, the authors deliberately abandon the use of "leprosy" to employ the less derisive and more politically correct "Hansen's disease." The book closes with two ethnographic studies based on recent secondary materials and oral interviews among residents of what was then the Culion Leper Colony. A number of gems make some chapter essays a delight to read. In Lorelei de Viana's chapter, a Spanish missionary's description of a Visayan treatment practice—whereby the afflicted was made to sit inside a hole covered with dry leaves and moist earth—resembled the Javanese mystical practice called tapa pendem, thus linking Visayan healing systems to other places in precolonial Southeast Asia (29). In Francis Gealogo and Antonio Galang's chapter, Jesuit accounts of a series of events in 1930s Culion show a most interesting case of active patient agency when gangs of male inmates broke into the women's dormitory, took away their girlfriends, and burned the place down (172–73). This chapter also tells of a humorous yet tragic case of baby-switching probably committed by Victor Heiser, who was aboard a ship en route to Manila sometime during the early years of the Culion colony, in tow with healthy newly born...

Why do people record and post illegal material? Excessive social media use, psychological disorder, or both?

In this study, we examined the prevalence of recording and posting illegal material among 442 young adult undergraduates (aged 18–27) and the relationship between the frequency of this behavior, social media use, antisocial personality disorder (ASPD), and borderline personality disorder (BPD). Overall, 13% of the sample had posted illegal activity (underage drinking, lewd behavior, or other illegal activity) and 28% had recorded (or been present when someone else recorded) lewd or other illegal activity. Prevalence rates were higher among those who used social media excessively and those who met criteria for ASPD or BPD. However, in logistic regression analyses, only social media use and ASPD emerged as unique predictors of posting and recording illegal material. Thus, there appear to be at least two separate routes to recording and/or posting illegal material. One fairly innocuous route is the excessive use of social media, which may desensitize individuals and hinder their ability to apply appropriate filters. Another more ominous route is a pervasive psychological disorder (ASPD), which is associated with lifelong recklessness, impulsivity, and lack of empathy. For either route, education on the lifelong ramifications of digital media is imperative.

Group-based discrimination in judgments of moral purity-related behaviors: experimental and archival evidence.

Knowledge of individuals' group membership can alter moral judgments of their behavior. We found that such moral judgments were amplified when judgers learned that a person belonged to a group shown to elicit disgust in others. When a person was labeled as obese, a hippie, or "trailer trash," people judged that person's behavior differently than when such descriptors were omitted: Virtuous behaviors were more highly praised, and moral violations were more severely criticized. Such group-based discrimination in moral judgment was specific to the domain of moral purity. Members of disgust-eliciting groups but not members of other minorities were the target of harsh judgments for purity violations (e.g., lewd behavior) but not for other violations (e.g., refusing to help others). The same pattern held true for virtuous behaviors, so that members of disgust-eliciting groups were more highly praised than others but only in the purity domain. Furthermore, group-based discrimination was mediated by feelings of disgust toward the target group but not by other emotions. Last, analysis of New York Police Department officers' encounters with suspected criminals revealed a similar pattern to that found in laboratory experiments. Police officers were increasingly likely to make an arrest or issue a summons as body mass index increased (i.e., as obesity rose) among people suspected of purity crimes (e.g., prostitution) but not of other crimes (e.g., burglary). Thus, moral judgments in the lab and in the real world exhibit patterns of discrimination that are both group and behavior specific.

African American women and violence: gender, race, and class in the news

This study uses discourse analysis to examine the representation of violence against African American women in local TV news coverage of Freaknik, an annual “spring break” ritual that drew African American college students from throughout the country to Atlanta, Georgia in the 1990s. It draws on Black feminist theory in its examination of the ways that gender, race, and class intersected to shape the representation of the victims, the perpetrators, and the violence. The results indicate that the convergence of gender, race, and class oppressions minimized the seriousness of the violence, portrayed most of its victims as stereotypic Jezebels whose lewd behavior provoked assault, and absolved the perpetrators of responsibility. Coverage also reinforced race and class stereotypes by representing locals as underclass troublemakers prone to crime while students were linked to law‐abiding, middle class values and norms. In demonstrating the utility of addressing the intersectionality of gender, race, and class, this study argues that such an approach is necessary to the study of representation.

Examining low self-control theory at mardi gras: critiquing the general theory of crime within the framework of normative deviance

This exploratory study situates the theory of low self-control within the framework of normative deviance. Empirically, it tests whether self-reported acts of deviance committed prior to attending Mardi Gras predict self-reported acts of lewd behavior during Mardi Gras in New Orleans. Lewd conduct at Mardi Gras is defined as the exposure of one's genitals, anus, vulva, or female breast nipples, or engaging in oral or penetrative sex in any public place open to the view of people. The overall findings do not support Gottfredson and Hirschi's theory of low self-control. The conclusion integrates qualitative interviews to provide an original critique of the general theory of crime within the framework of normative deviance.

Testing informal social control theory: examining lewd behavior during mardi gras

This exploratory study extends Forsyth's research on lewd behavior during Mardi Gras by testing Sampson and Laub's (1993) theory of informal social control. Lewd Conduct at Mardi Gras is defined as the exposure of one's genitals, anus, vulva, or female breast nipples, or engaging in oral or penetrative sex in any public place open to the view of people. The overall findings do not support Sampson and Laub's theory of informal social control. Yet, significant findings did reveal that people who have high incidences of divorces and engagements are more likely to participate in lewd behavior during Mardi Gras. It is suggested that future researchers incorporate Forsyth's methodology by using qualitative research when studying lewd behavior during Mardi Gras.

Pornographic Manhood and The Scarlet Letter

In Invention of Pornography Lynn Hunt describes the genre as a social creation that is defined collaboratively by those who produce it and those who try stamp it out. Lists of forbidden titles in pre-revolutionary France form a canon, in which erotic books--like Therese Philosophe--are mingled together with a general run of works deemed treasonable and seditious: attacks on the ancien regime routinely accused clerics and great lords of sexual depravity, and some titles offered graphic descriptions of their lewd behavior. (1) A new form of illicit sexual writing emerged in the nineteenth century, however, in keeping with the emerging middle-class pre-occupation with the sacredness of the home: censors now denounced not for sedition, but for indecency. Producers of pornography, likewise actuated by impulses that arose from the new cultural arrangement, generated distinctive smut. Rather than jeering at the vices of decadent aristocrats, the reader of the new porn found himself inveigled into the mingled desire and guilt of sexual aggressors alarmingly like himself. (2) The term pornography entered the English language in 1850, and was quickly applied the new mode of sexual writing. (3) Twentieth-century definitions, like contemporary instances, often retain qualities first observed in the antebellum period. The standard adopted by the U.S. Supreme Court in 1966 specifies material that appeals a prurient interest, implying an itch that gets worse as it is scratched. (4) Reading porn heightens the impulse read porn, so the definition indicates; and this experience carries forward the quality of guilty and obsessive reader involvement that became characteristic of the genre in the early nineteenth century. The emerging genre of pornography, I argue here, discloses and serves the sexual consternations of an emerging genre of manhood; I then turn Hawthorne's depiction of pornographic manhood in The Scarlet Letter. George Lippard's Quaker City provides a classic instance of the new porn. Lorrimer and Mary sit on a sofa in the Rose Chamber of Monk Hall, a gothic castle of lust in downtown Philadelphia. The two figures appear be perfect opposites: Lorrimer is an experienced sexual predator, Mary an innocent maiden. It was the purpose of this libertine, Lippard remarks, to dishonor the stainless girl, before he left her presence. Before day break she would be a polluted thing. (5) Mary in this scenario is evidently a woman, soon be raped by a man, namely Lorrimer. Yet Mary, I propose, is a man in disguise. Feminist discussions of pornography--from Susan Brownmiller Catherine McKinnon--have shown that sexual violence enforces male dominance; I'm pursuing a complementary line of investigation, looking for sources of sexual violence not only in the relations of men with women, but also in the relations of men with each other, and men with themselves. (6) In the feminist consciousness-raising of the mid-sixties women sought freedom from ingrained habits of subservience that had come feel natural and right. Women freed themselves from themselves: they set their personal stories in an historical context and learned understand spontaneous impulses as the outcome of social arrangements. women's movement has drawn inescapable and illuminating connections, wrote Adrienne Rich in 1971,between our sexual lives and our political institutions. (7) Growing boys likewise internalize models of manhood, whose contours present themselves as the shape of reality. Yet we are only beginning understand the political structures and cultural traditions hidden within masculine experience and challenge their logic. Fantasies of sexual violence victimize women, as does sexual violence itself; but this fact alone does not explain the grip of such fantasies upon the emotional lives of men, or the tacit permission law-abiding men chronically extend sexual offenders. …

A Desired Past: A Short History of Same-Sex Love in America

This text introduces Mary Hammon and Sara Norman, who were found guilty in 17th-century Massachusetts of lewd behavior each with the other upon a bed. The reader also meets Ozaw-wen-dib, a male Chippewa who, in the 1820s, lived as a woman and had many husbands. We find Addie Brown, a freeborn black domestic servant, assuring African-American schoolteacher Rebecca Primus that no kisses is like youres in the 1860s. The reader also becomes acquainted with ACT-UP, Queer Nation and the tasty and dramatic Lesbian Avengers. The book, as these examples suggest, is the tale of men desiring men and women loving women through nearly four centuries of American history. Leila Rupp combines an array of scholarship on supposedly discrete episodes in American history into a story of same-sex desire across the country and the centuries. She shows what it means to say that sexuality has a history by pointing to experiences of love and desire that were understood in radically different ways across time, and often in radically different ways by different groups at the same time. She translates the concepts that are central to cutting-edge theories of sexuality into a narrative that explains these concepts in practice.

Maya History and Agency in Colonial Yucatan

Conquistador. MATTHEW RESTALL. Boston MA: Beacon Press, 1998; xvi + 254 pp. The World: Yucatec Culture and Society, 1550-1850. MATTHEW RESTALL. Stanford CA: Stanford university Press, 1997; xiv + 441 pp. Over the last two decades students of Mesoamerica have increasingly turned their attention to theorizing indigenous agency and intentionality. This is perhaps most evident in the number of ethnohistorical studies that seek to recover native voices long excluded from the historical record and that offer a counterpoint to accounts which privilege Spanish expansionism at the expense of noting the active role Indians played in the development of colonial society. For the region, such revisionist historiography has been largely confined to reading agency between the lines of Spanish colonial documents. While this work has provided a valuable antidote to one-sided accounts of Spanish conquest, it remains at best only a partial and distorted view of indigenous protagonists. Here I review two recent books by Matthew Restall that add a much-needed complement to such work. conquistador and The world are both well-written ethnohistorical accounts of colonial society in the Yucatan peninsula of Mexico. In the introduction to The world Restall characterizes his larger goal (if the reader will permit such a conceit) as to the Maya (p. 10). Indeed, his research is based on some 1600 Mayan language documents and he extensively cites sources, thus representing voices by letting the speak for themselves. Yet it is important to note that this is representation in Raymond Williams' dual sense of the word: a re-presentation that attempts both to make present for the reader events that occurred in the past and to use those events to symbolize the larger processes of which they are a part- In both books Restall is very much present as our guide and interpreter, and it is as much his as voices that we hear throughout the texts. Ironically, although he is narratively giving voice to a particular subaltern population (the Yucatec Maya), his documentary evidence forces him to focus on a sample of mostly older and relatively wealthy individuals. Even given the corporate nature of communities, which Restall emphasizes, we are left with an unclear picture of the nuances of intra-community relations. But Restall seems well aware of the limitations of his data, and he is able to deftly tease from the documents a surprisingly rich view of everyday life. The world is a tour de force through 300 years of history spanning the Yucatan peninsula. Based largely on documents written by the in their native tongue, Restall is able to include revealing descriptions of mundane as well as extraordinary events. The book's four parts are organized topically, as are the chapters within them. Chapters are short and readable, and the organization is, for the most part, logical. Part I (Identity and Organization) introduces the book's thesis that the cah (indigenous community, pl. cahob) is the primary nexus of self-identity and political organization. Second in importance to the cah (and yet subordinated to it) are localized patrilineal groups known as chibalob (sing., chibal); cah leaders (batab) are drawn from prominent chibalob. Together, the cah and the chibal provided not only common references for self-identification but also act as vehicles for individual and collective political maneuvering within the colonial system. In Part 11 (Society and Culture) Restall is at his best in reconstructing quotidian experience and practical worldview. In chapters on gender, class, and religion, he reveals not only normative patterns but also subtle resistance to Spanish impositions. In this regard the chapter on sexuality is especially noteworthy. Organized around an anonymous 1774 petition to Spanish authorities protesting the reportedly lewd behavior of local priests, the chapter demonstrates the deftness of satire and punning while partially revealing autochthonous norms of acceptable behavior. …

Hugh Grant's image restoration discourse: An actor apologizes

Hugh Grant was arrested in Hollywood for lewd behavior with a prostitute. He appeared on “The Tonight Show,”; “Larry King Live,”; “The Today Show,”; “Live with Regis and Kathie Lee,”; and “The Late Show”; both to defend his image and to promote his new film, “Nine Months.”; Grant used mortification, bolstering, attacking one's accuser, and, to a lesser extent, denial to help restore his reputation. This essay uses this case as a springboard to contrast entertainment image repair with political and corporate image repair, arguing that important situational differences can be identified.

The Observance of All Souls' Day in the Guinea-Bissau Region: A Christian Holy Day, An African Harvest Festival, an African New Year's Celebration, or All of the Above(?)

“[A] desecration of our religion.”On the eve of All Saints' Day on November 1, 1898, a Portuguese army officer, Henrique Augusto Dias de Carvalho, observed a colorful and noisy crowd of people wending through the streets of Bolama beginning the celebration of dia dos finados (All Souls' Day), which day of supplication for the faithful departed is observed by Christians on November 2.The indigenous Christians generally from long-standing custom and according to local practices customarily pay homage to the dead on the second day of November, beginning this commemoration on the eve of All Saints' Day after midnight.They come out of their dwellings and gather at the door of the local church whence they proceed with little lights walking in procession through all the streets singing the Ave-Maria mixed with African songs.Men and women with fantastic costumes, as if it were carnival, and swigging aguardente and palm wine wander about for three entire nights in this manner until after daybreak; then they disperse, everyone returning to their dwellings, to come out again at night, and spending all day on the 2nd in singing and dancing. The groups combine this with alcoholic drinks and engage in lewd behavior, which debauchery attains its peak during the night of the 2nd until dawn, when after several hours of rest, the finale of the commemoration takes place, which consists of feasting and more drinking, inside or in the open air at a place some distance from the settlement, afterwards singing once again Ave-Marias for the souls of all the departed.