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AbstractWe examine the impact of the coronavirus pandemic on teaching and learning in an Engineering School of a large US research university. We focus on the adjustment of instructors as they converted their courses to distance teaching and learning formats (e.g., virtual sessions, online forums) and on bachelor student experiences with those changes. While both instructors and students experienced liminality, the pandemic affected these groups differently. Instructors attempted to form communitas with their students by prioritizing their teaching responsibilities, increasing the accessibility of course materials, and being more available to students compared to pre‐pandemic times. However, students struggled to adapt to online learning contexts which lacked the sense of togetherness previously offered by in‐person classes, study‐groups, tutorial sessions, and communal study spaces. Unable to interact with their peers and create communitas, learning online proved to be an ineffective "solution." Interacting with classmates and working in study groups are among the practices that can help students adjust to course delivery changes, even if it means those cultural practices go virtual. We argue that higher learning institutions, regardless of type (e.g., R1, R2, liberal arts, community colleges), should strengthen their remote teaching approaches. However, those strategies should incorporate: building strong relationships within and across roles, designing inclusive teaching and learning practices that take the contexts in which students learn into account, increasing spaces for peer‐to‐peer learning, and becoming proficient in the technologies needed to teach virtually.

Examination of the experience of a group of Chilean exiles participating in El Sueño Existe, a contemporary Welsh festival inspired by the work of the Chilean artist Víctor Jara, suggests that by allowing Chileans to observe and experience social, material, and symbolic dynamics that suspend certain norms of everyday life, the festival helps them to construct a symbolic bridge between the past and the present, between "them" and "us," and to formulate a critique of certain political power structures. Una examinación de la experiencia de un grupo de exiliados chilenos que participan en El Sueño Existe, un festival galés contemporáneo inspirado en la obra del artista chileno Víctor Jara, sugiere que al permitir a los chilenos observar y experimentar dinámicas sociales, materiales y simbólicas que suspenden ciertas normas de la vida cotidiana, dicho festival les ayuda a construir un puente simbólico entre el pasado y el presente, entre "ellos" y "nosotros", y formular una crítica de ciertas estructuras de poder político.

Celem artykułu jest opisanie drapieżczego wymiaru dyskursów populistycznych i obecnego w nich mechanizmu konstruowania wspólnoty. Autor, wychodząc od pojęcia drapieżczych tożsamości opracowanego przez Arjuna Appaduraia, dokonuje analizy wybranych koncepcji teoretycznych z obszaru studiów nad populizmem, żeby pokazać, iż drapieżczość jest fundamentalną cechą prawicowego populizmu, napędzającą proces wytwarzania ludu jako politycznej wspólnoty i kreującą szczególny splot narodowo-demokratyczno-politycznego podmiotu poprzez konstruowanie i wykluczanie "ciał obcych". Drapieżczość tę napędzają różnorodne napięcia, zarówno na osi wertykalnej (lud–elity), jak i horyzontalnej (my–oni). Opis tych obszarów rozłamu prowadzi autora do sformułowania definicji populizmu jako immunizacyjnego dyskursu opartego na złożonych, dialektycznych procesach, które powołują do istnienia selektywnie inkluzywną, pozytywną tożsamość społeczną, odpowiadającą na potrzeby jednostek w świecie postspołecznym.

PurposeThe purpose of this paper is to develop a conceptual framework for understanding the relationship between sexual dissidence, gender transgression and commercial hospitality. The paper aims to argue that this can be used to examine how ideological assumptions about lesbian, gay, bisexual and transgender (LGBT) consumers are mobilised in the production and consumption of hospitality spaces.Design/methodology/approachThe paper synthesises three theoretical strands: first, Turner's concepts of the liminoid and communitas; second, anthropological and socio‐political conceptions of myth and myth‐making and third, Lefebvre's spatial dialectic in the production of material, abstract and symbolic space. It is argued that, when considered together, these theoretical approaches help to understand the consumer experience, the ideological assumptions that underpin the experience, and the processes through which the experience is constructed.FindingsThe holistic nature of the approach helps to analyse the relationship between consumption and community ideologies at the micro level of personal interaction, the meso level of group and organisational norms and the macro level of societal structures and agencies.Research limitations/implicationsThe application of this framework in empirical research can enhance our understanding of the role of commercial hospitality spaces in reproducing and challenging particular ideological assumptions about LGBT consumers. It can inform the operational strategies of commercial organisations. Furthermore, it can underpin a critical perspective on management, which encourages practitioners to develop a sense of social responsibility towards the communities of consumers they target.Originality/valueApplying this framework to empirical research will also help one to understand the nature of consumption and production within commercial hospitality.

Summer camps provide a special time and space for youth growth and transformation. This growth is possible, in part, due to the physical and social isolation that contribute to the liminality of traditional residential camps. Camps act as a sort of 'bubble' in which alternative realities, norms and identities emerge. For many campers and camp counsellors, the community and personal relationships that develop at camp produce feelings of acceptance and belonging. Positive camp experiences do not occur by happenstance and as such, youthful camp counsellors often feel immense pressure to deliver on the promises that camps offer. This article explores the challenges faced by counsellors as they seek to create and maintain this liminal space. This paper discusses camp counsellors' own reflections on their personal struggles with social isolation and the need to be accepted, effects of gossip in the close-knit community of camp, a lack of private time or space, and the emotional demands of caring for campers. The article concludes by suggesting how we might reconsider camp counsellor experiences and offers strategies to support counsellors as they navigate and negotiate camp experiences for both themselves and their campers.