The Introduction defines the book’s major concepts, such as belonging with, elucidates its major keywords – movement, listening, radiance, resuscitating, restoring, and recycling, and explains its foundational ideas and methodology. These intertwine feminist, historical, ecological, and subject–object analyses to underpin how diminishing women and objects is a related activity. Second, it establishes how texts heal injurious mergings between women and matter and jettison the supposed “female virtues” – dissimulation and passivity – in order to embrace actual ethical beliefs and independence, reconnect women’s corporeality, reason, spirit, sexuality, and virtue, rendering these cooperating, rather than sparring, bodies. Third, it argues that these materialist ethics reveal how consumption can be constructive, a finding that disputes mainstream concerns that women were merely thoughtless consumers. Finally, it illuminates how the political and personal need to incarnate ideals by rendering concrete such abstractions as the “rights of man” entwines with gender debates and subject–object explorations during the revolutionary years.

The focus of this chapter is on how language policies are resisted. The chapter begins by articulating in a theoretical and practical way what resistance to language policy looks like, particularly from a discursive point of view. It concludes with a case study of resistance to language policy in an online forum for non-local teachers of English in Thailand, highlighting the entanglements between resistance to limits on what ‘named languages’ could be used and a broader struggle to overcome a hegemonic racial ideology around the concept of ‘native speaker’.

This chapter explores how contemporary novelist Kamila Shamsie adapts dramatic forms to stage ideological and ethical conflicts in her works, focusing on her acclaimed 2017 novel Home Fire in particular. Through a discussion of Home Fire’s thematic and formal reworking of Sophocles’ Antigone in the context of contemporary debates about citizenship and civil rights in the UK, the chapter investigates the ways in which Shamsie’s novelistic dramatisation of ideas engenders a critique of the politics of belonging in the post-9/11 age. In particular, the chapter focuses on the staging of competing ethical and political demands via interpersonal conflict, the use of multi-perspectival narration to critically refract contemporary concerns about citizenship and civil rights, and the representation of forms of mediation and public discourse in Shamsie’s novel.

Moving prevention for college students out of the mental health clinic and into the classroom changes the campus environment. A curricular approach to enhancing student resilience is described through an exemplar of a one-credit general education course focused on adaptive responses to stress, Changing Minds, Changing Lives (CMCL). The experiential, strength-based curriculum is designed to meet basic psychological needs, buffer predictable stress, and boost adaptive resilience. Based on a social–ecological model of resilience, the CMCL program functions as a campus opportunity structure teaching self-regulation skills, facilitating greater connectedness, and strengthening resilience capacities. The model operationalizes the resilience response as a set of concrete actions that facilitate adaptive reorientation and reorganization in the face of challenge, mobilize relevant assets and resources, and leverage social connections to navigate adversity. Evidence-based applications of strength-based pedagogy, mindfulness practices, expressive writing, and inclusive group process in the course structure are described, and empirical validation of model efficacy is reviewed.

Provides a brief overview of elements of the Islamic normative tradition. I consider three key concepts – justice, the common good and community – and ambiguities of their contemporary application. The primary focus of the discussion concerns resources (including wealth and property) – their attribution and distribution. To whom do wealth, property and resources belong, and what are their responsibilities? How, by whom, and for what purposes are wealth and resources to be distributed, and who has the authority to make such determinations? In broad strokes, I outline how, according to religious norms, resources ought to be utilized and managed for the sake of the "common good." The purpose of this discussion is to provide a framework that facilitates a deeper understanding of the extent to which religious norms have been instrumentalized and at times, reformulated in the conduct of the four oil-financed institutionalized practices explored in subsequent chapters.

This chapter provides an overview of folk and multicultural festivals in Australia, especially as to how these events have been important to the creation and celebration of community identity since the 1950s. It begins with a brief outline and critique of the policies that have shaped modern Australia as a culturally diverse nation and the role of festivals as a vehicle for representing ethnic identity, inclusivity and tolerance. This discussion also considers the contentious positioning of Aboriginal and Torres Strait Islander cultures as part of a broader notion of diversity, as well as debates raised by a focus on the performance of ethnic identity that emphasises authentic practice and devalues cross-cultural collaboration. This is followed by a discussion of the origins of an Australian folk culture in British folk music traditions of the late nineteenth and early twentieth centuries and the revivalist folk movement of the 1960s. The final section outlines the development of national folk festivals as events representing an authentic Australian folklore and culture that, like multicultural festivals, offer insight into the problematic relationships between place, community, belonging and the national space.

The themes in Chapter 6 cluster around the negotiation of cultural differences. For first-generations psychiatrists this meant learning about different cultures and practices, which often involved comparison with their formative medical school education. Adjustments were often motivated in the interests of meeting the needs of patients such as learning about cultural nuances. There were times when the psychiatrists felt like they were made to feel different and were not accepted. This happened in subtle and more overt ways, both of which pointed out their differences. Experiences ranged from cases of explicit discrimination from vulnerable patients to comments and actions within the institution, for example, that pointed out their differences. These latter practices may have been infrequent or implicit but contributed to a sense of ostracization, of feeling as if one does not quite belong. Being asked where one was from, although in itself, not intended to cause harm or offence was distancing. The psychiatrists moved between South Asian culture and British culture in their identity positions, sometimes consciously and explicitly, at other times, less so.

Immigrant authors in the United States write under the shadow of hostile laws that challenge expectations of political equality and belonging. Tales of repudiation and resistance mark the uncertainties of transit and the dangers of arrival. This study of Asian American texts exposes how US immigration laws naturalize race and redefine identities and lineage. Immigration law transformed American narrative forms to create a global and intercultural literature in which Asian migrants refuse to be turned into perpetual outsiders.

This epilogue explores the multifaceted experiences of migration and mobility among college students of immigrant origin, revealing their intricate journeys through higher education systems. The authors note the various ways this volume documents the processes by which students from immigrant backgrounds navigate oppressive and exclusionary spaces, seeking avenues of belonging and success on their campuses. Closing on a note of audacious hope, the epilogue presents the narratives of two focal participants, Cecilia and Manuela, interviewed as part of a larger study of the effects of membership in a student-led mutual support network among aspiring teachers of color in a historically white institution. These student leaders articulated themes of belonging and exclusion, the necessity of building community, the centrality of their personal and professional identities as women of color, and the importance of creating and maintaining sources of emotional support and encouragement. Through their narratives, we see ways their community-building efforts serve as a form of resistance so that they can thrive in places that were never designed for them.

Lawyer leaders can transform cultures that feature chronic stress, overwork, and lawyer impairment into neuro-intelligent cultures that make cognitive well-being a priority, reaping benefit at both the individual and institutional levels. Neuro-intelligent cultures promote brain health and mental strength, and they develop environments rich with cognitive power. Neuroscience and psychology research reveals what a culture of concern and respect can mean to individual lawyers. It also supports moving away from grind culture and toward a healthier and more productive neuro-intelligent culture. The American and International Bar Associations have called for action that improves the well-being of individual lawyers. They have also challenged legal organizations to make the legal profession more sustainable. Transformation of the lawyering culture will involve detoxing from overwork, minimizing burnout, leveraging the energy of both introvert and extrovert lawyers, cultivating neurosignature diversity, facilitating psychological safety, reducing hierarchy, limiting competition, and embracing the Maverick lawyer leader professional identity.

This chapter treats liturgical experience. It finds that there are few textual sources for the study of this experience and that instead practices, postures, gestures, and other elements of lived ritual experience must be considered. Liturgical experience is characterized by structures of repetition and predictability that enable participants to integrate their own experiences and to feel that they belong to something that has preceded them, thus providing a sense of stability and meaningful identity. Liturgy features cycles of confession and celebration that in their back-and-forth movements allow people to process their emotions and to participate in bodily practices that express their convictions and deepest concerns. Liturgical participants are thus shaped in their identity within communities of belonging that provide meaning to their daily experience, both regular and extraordinary.

Some neo-Aristotelians see a strong link between virtues and eudaimonia or flourishing, but others do not. After acknowledging this difference, the chapter explores some of the possible implications of this link. The view explored in this chapter is that virtues contribute to success in goal and good pursuit, which, in turn, contributes to a flourishing life. The neo-Aristotelian view examined holds that there are things that are good for humans qua humans (e.g., close personal relationships, group belonging). Success in pursuing these goods is hypothesized to be correlated with eudaimonia. It explores several challenges in studying eudaimonia, but concludes that eudaimonia research should continue and be updated as conceptualization and measurement improves. The chapter concludes with a discussion of three well-documented human goods (close personal relationships, group belonging, and meaning) and their hypothesized relationships with specific virtues (e.g., loyalty, forgiveness, honesty).

The variety of immigrant experiences expressed through the essay form is the subject of this chapter, which presents a panorama of writing by US immigrants who have found unique ways to give language to an often disorienting venture. The personal essay has proven to be a powerful tool for US writers exploring what it means to be a migrant or a descendant of migrants. Social scientists tend to look at the big picture when it comes to migration, theorizing and investigating migration as the large-scale movement of people from one place to another. But every mass migration is an aggregation of individual experiences, fraught with hardship, sacrifice, and the full gamut of human emotions, from hope to despair. Personal essays about migration and its effects chart the transformations that occur when people leave one place for another. Leaving home is inevitably wrenching, and many essays about migration register a nostalgia for the place – and the life – left behind. The personal essay is a form ideally suited for capturing the motivations, achievements, and disappointments of migrants who have often come to the United States because of the promise of the nation’s democratic principles.

Humans have a deep longing and need for connection and a sense of belonging. Social groups provide safety, a sense of purpose, and identity, and fulfil the psychological need to belong. For many, that need is fulfilled through family, peers, co-workers and other pro-social institutions. But others struggle to find their place. The online space provides opportunities for people to connect with others, especially during times of physical disconnection yet it is vulnerable to misuse and manipulation. This chapter discusses the need for belonging, and how struggles to belong contribute to participation in anti-social groups such as gangs, cults, and conspiracy groups. Using QAnon as an example, this chapter illustrates how conspiracy groups provide a sense of community, as people find and create meaning around shared and constructed identities which can lead to personal and societal risks. The chapter demonstrates how the need for belonging intersects with various other factors, in potentially beneficial or detrimental ways.