Anti-extremist legislation in Russia has been designed to prosecute both common security threats, such as incitement to hatred, and the promotion of views deemed unacceptable by the authorities. The dual nature of this legislation is clearly evident in the religious sphere. In this sphere, we are also observing how legislation and law enforcement mix common security threats with imaginary threats based on anti-cultist prejudices. Consequently, what is emerging is the binary opposition extremism/traditionalism instead of extremism/social order. The author analyzes the anti-extremist legislation, its development in the last ten years, and its application in relation to the religious sphere. As applied the protection of public safety is increasingly taking a back seat to the suppression of non-mainstream beliefs or actions. At the same time, the repressive policy cannot be said to develop in a linear manner: the flywheel of repression in the religious sphere may speed up or slow down unexpectedly, as happened, for example, in connection with the beginning of the large-scale war against Ukraine in 2022. What can be said definitively is that repressive policy covers an increasingly wide range of targets understood as hostile to traditionalism.

This article examines the cultural ambiguity of Senegalese wrestling. Certain discourses around this sport have constructed it as a nostalgic embodiment of traditional, national, or African values. At the same time, other discourses emphasize the sport’s commercialization, its embeddedness in the economics of precarity, and even its inventedness as a tradition. The case of Senegalese wrestling illustrates how traditionality is summoned and put to question in a context of socioeconomic fragmentation. Repinecz offers readings of Aminata Sow Fall’s novel L’Appel des arènes (1982), Cheikh Ndiaye’s film adaptation of the same name (2005), and Boubacar Boris Diop’s novel Doomi Golo (2003 and 2009) to illustrate this analysis.

In this study, we use implicit leadership theory to investigate how leader integrity, one of the most important traditional Chinese virtues, influences subordinates’ organizational citizenship behaviour (OCB) in the Chinese context. The results of our survey reveal that leader integrity is associated with subordinates’ OCB, and that this relationship is fully mediated by leader effectiveness. In addition, traditionality moderated the relationship between leader integrity and leader effectiveness; the relationship was significant among less traditional subordinates, but insignificant among more traditional subordinates. We conclude with a discussion of the theoretical and managerial implications for leaders in China.

Mentoring received by protégés has been shown to play an important role in relieving protégés’ job-related stress. However, literature on the relationship between mentoring and job-related stress has yielded mixed and inconclusive results. Our research seeks to reconcile the conflicting implications by examining protégés’ individual traditionality and trust in mentor as moderators on the relationship between mentoring and job-related stress. We tested the hypotheses with data from a sample of 210 protégés from a large company in China. Results of our two-way and three-way interaction effect tests revealed that: (1) traditionality moderated the negative relationship between mentoring and job-related stress in such a way that the relationship was stronger for protégés with higher rather than lower traditionality; (2) the influence that mentoring had on job-related stress was strongest for protégés with both high traditionality and a high level of trust in mentor.