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Fame is a paradoxical issue: a phenomenon that is both embraced and shunned simultaneously in American culture and particularly within many religious institutions. Leaders of the Church of Jesus Christ of Latter-day Saints (LDS), for instance, discourage its members (particularly the youth) from seeking out fame as well as famous individuals as role models. Yet they also incorporate positive rhetoric about fame as well in terms of famous LDS people, landmarks or groups. Furthermore, various aspects of the LDS Church (worldwide televised conferences, widely distributed books written by Church leaders, etc.) are highly mediated, thus, integrated with a public venue that is heavily associated with establishing or perpetuating fame. Therefore, leaders themselves may also be considered famous.In light of the complex view of fame both in and out of the Church, this study explores the relationship between fame and religiosity of LDS (Mormon) youth and how they define and resolve value conflicts therein. The study uncovers themes about how LDS youth define fame, how they talk about it, how they tie religiosity into those conversations, and whom they consider famous and why. The research also explores both the positive and negative uses of fame in the lives of LDS youth, including what they are learning and emulating from those who are famous, as well as how they see the role of fame playing out in the Church.Through qualitative research incorporating a series of triads, in-depth one-on-one interviews and nonparticipant observation, results of this study revealed an active audience that not only reads against the media, but recognizes and acknowledges the media manipulation that can be found in fame. While these LDS youth both embrace and reject various aspects of fame as it relates to their individual lives, LDS religious fundamentals clearly lay a foundation upon which these youth establish their ideals about fame and whom they choose as role models. When these religious ideals collide with the realities of mediated fame, internal conflict arises. Religiosity then becomes the strategy these youth incorporate to resolve these conflicts. Conversely, the closer fame merges with the religious values of these individuals, the more justified fame becomes in their minds. Furthermore, the data demonstrate a strong tendency toward gendered views about fame and religiosity, particularly within the value conflicts and resolutions, although additional research is needed to determine its conclusiveness. Overall, the religiosity of these LDS youth was found to supercede the influence of fame as the guiding force in their lives.

This study examined whether religiosity, parental and adult support coping would moderate the influence of neighborhood risks and friends' drug use upon drug refusal efficacy and drug use among African American adolescents. One hundred and thirteen African American urban adolescents (77 females and 36 males) aged 11-17 (M=14.17) participated in this study. This study used the God Support and Religious Support scales to assess religiosity; the parental support coping subscale of the Wills Coping measure; Center for Substance Abuse Prevention's Special Event Drug Refusal Efficacy and Friends' Drug use scales; the Exposure to Neighborhood Risk Scale; and a one-item measure of adult support coping from the Wills' Coping measure. Hierarchical regression analyses revealed that religiosity moderated the effects of neighborhood risks upon tobacco and alcohol refusal efficacy. Higher levels of religiosity were associated with lower levels of marijuana use, higher levels of parent support coping, and higher levels of alcohol and tobacco refusal efficacy. These findings suggest that religiosity may protect against drug use risk factors and enhance drug refusal efficacy among African American adolescents. Implications of these findings are discussed.

This research is about Mai kadra massacre that happened on Nov. 9 2020 during the Ethiopian National Defense Force law enforcement operation against the Tigray regional state. The massacre has ended with two conflicting narratives. This short research is therefore to clearly analyze secondary data collected (sources) against the two narratives of the massacre. Though there were difficulties to get as many documents as possible, the already collected data with some additional sources were used to answer the research questions and to give solutions for the research problems. At the beginning, this study presented the details of all the main documents to explain what claims about the Mai kadra massacre have raised. Secondly, claimed reasons about the massacre have discussed to answer one of the research questions (why the massacre has happened?) based on the secondary data collected and some other related documents. At last, the different themes formed have been analyzed against the two opposing narratives of this study. In relation to data analysis, thematic analysis under qualitative approach is used. Significant and essential theme ideas are drawn out from the data collected and organized in to different themes. All the themes are described and summarized according to their position about the two conflicting narratives in order to give clear information for readers. Opinions of the researcher are also added.

1- A l'origine il y a ces questions lancinantes :2- Pourquoi ne pas oublier l'esclavage ?3- Mais aussi pourquoi tenterions-nous d'oublier l'esclavage ? Pourquoi cette mémoire obscure qui occulte notre passé, conditionne notre présent et obère notre avenir, agit-elle comme une frontière ?- Est-ce parce qu'étant Noirs notre barque dès le départ déjà bien chargée, ne peux désormais nous permettre d'exister avec ce souvenir ?- Est-ce parce que l'esclavage est - depuis l'aube des temps, pour chacun de nous, à chaque instant de nos vies et dans tous les domaines -, ce fondement irrécusable de notre humanéité ?4- En quoi cependant, cela devrait-il nous empêcher de comprendre, et répondre de cette immense tragédie que furent la Traite Atlantique et l'esclavage des Africains ? Pour répondre à cela, nous avons choisi d'adopter comme point d'insertion de cette thèse, le destin de ces millions d'êtres transbordés depuis leur pays pour devenir les esclaves de tout le continent Américain.5- Prenant pour exemple les possessions françaises de l'arc Antillo-Guyanais, nous avons discerné dans cette tragédie, le résultat d'une confrontation essencielle entre Blancs et Noirs, se manifestant de prime abord par une domination brutale et sans partage des premiers sur les Africains-Nègres. Cette confrontation, intervenue dès le début de la colonisation, a façonné en dépit de quatre siècles d'épreuves, de châtiments et d'insoutenables humiliations, un peuple. Ce peuple qui dans une passion christique mal vécue, est encore à la recherche de son identité propre, écartelé semble-t-il entre l'aventure du métissage, de la trans-culturalité, et la revendication de son africanité originelle.6- Et ceci nous amène à ces dernières interrogations : y aurait-il eu des hommes blancs si les Noirs n'avaient pas existé ? Et si, nous renvoyant à Sartre - pour qui nous ne sommes jamais, que ce que les autres attendent que nous soyons -, nous aurions refusé de consentir à ce que fut cet implacable déterminisme ? Conscients que nous sommes, de ce que la liberté en tant que construction de nous-mêmes, est pour jamais notre seule et indépassable horizon ? / From the very begining in our present modernity, there are these haunting questions :- Why don't forget slaving ? But also, why should we forget slaving ?- Why that obscure (dim) memory hidening our past burdened our futures acting like a border-line ?- Is it because being Black, our boat at the first begining heavily loaded, henceforth can't allow us to exist with that sort of memory ?- Is it because slaving, since the dawn of civilization and in its whole scope for every one, at every single time of life, is an irrecusable of our mankind ?- In fact, why this should get us unable to understand and « cope » with that outrageous tragedy figured by this Atlantic trade of African slaves ?- To answer these questionwe have choosed to insert our work, in the destiny of these millions of human beings, « transchipped » from their countries, in order to became slaves in the whole America.- Taking in example the French possessions of West-indian islands and Guyana arch, we have seen in this tragedy, the results of an « essentialist » confrontation betwwen Blacks and Whites, that was at the first revealed by this plain harsh domination, on the Negroe-Africans.- In spite of four centuries of afflictions, punishements and unsustainable mortifications, this confrontation intervening in the « era » of colonization, led to shape a People. Such a people embedded in « unlivable christianity » is still looking for its genuine identity, being shared (it seems) between cross-breading adventure and trnsculturality, while claiming for inherited africanity.- This led us to these last questions : Should have been Whites if Blacks didn't exist ? And this is sending us back to Sartre for whom : « we never are that the others expected us to be ». Should we have to refuse consenting to that implacable determinism, with that consciousness that building our freedom have to be for a long our single and un-exceeding horizon ?

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