This study focuses on children's peer talk occurring in the butchering of small mammals in Baka hunter-gatherer society in the eastern part of Cameroon. Adults mainly conduct such butchering, and children frequently help their parents and other adults. The Baka term bangà refers to an action to get or claim a portion before sharing begins. Asking for a portion in front of the owner of the animal or any other objects to be shared, that is, doing bangà, is seen as deviant behavior in Baka societies. Adults are less likely to do this deviant behavior; however, many children do not stop doing so, even in front of adults. Considering children "asking for a portion," this study examines how young children use the request in everyday interactions which occur in butchering activities and how this request may serve these children as a strategy to construct peer talk where adults are present.

This paper presents and argues for an understanding of the ritual experience of the Passover Seder (literally meaning "order," and referring to the festive meal on Passover night) for the secular Jewish families in Buenos Aires, Argentina. I will examine the two performing forces of this ritual. Haggadah literally means "story," and refers to the narrative story of Exodus. Also Haggadah sets forth the order of Seder. The ritual proceeds only with the appropriate combination of objects and acts, performed in order as is written in Haggadah. This aspect of Haggadah is especially true when it comes to the Orthodox Jews. However, for secular Jews who define themselves as "not religious" Jewish, Haggadah does not work as a manual. Rather, the narrative story of freedom is embodied a set of objects on the table, stories, and food. The repetition with embodied memory keeps the ritual consistent.

In present-day Japan, many people die in hospitals, which indicates the deepening medicalization and institutionalization of death and a decline in the culture of end-of-life care. Rebuilding this culture has therefore gained attention among medical and welfare professionals as a home care issue. This study examines end-of-life care and the "Homecoming" initiative by the social welfare corporation Futatsui-Fukushikai, considering the possibility of rebuilding the aforementioned culture in local communities. In an area where many people die in hospitals, Futatsui-Fukushikai promotes end-of-life care at home. "Homecoming" refers to the creation of opportunities for people to return to their own homes, including at the end of their lives. Experiencing such care changes staff, making them part of the local community, and affects the common perception and sense of other locals. These experiences become community-wide topics of conversation and form collective memories that may provide future cultural foundations for new traditions of end-of-life-related care within communities.

In this paper, I develop a new Japanese end-of-life care culture, based on the relationships among dying people, their families, and caregivers. In the 1980s, public criticism of large-type facilities for elderly people led to the development of "Aging in Place." This concept endeavored to change elderly people from passive into active agents and alleviate the stress caused by relocation and changing caregivers. I examined activities of care workers in Guruntobi, a small-type facility, located in Fujisawa City, Kanagawa Prefecture, Japan, using an ethnographic approach. Guruntobi has adopted room-sharing to help elders cope with dementia. I considered three aspects of elderly people sharing a room during end-of-life care: ambiguity of care, final place choice for end of life, and the significance of place. I utilize the concept of "placeness" insisted by Edward Relph, in designing a new end-of-life care culture in a local urban community in Japan.

This paper discusses issues related to end-of-life care for people living with HIV/AIDS at the Buddhist temple, Wat Phra Bhat Nam Phu in Thailand. Though seemingly abandoned by their caregivers, they are positive and optimistic about their death and reincarnation. The objective of this study is to understand how Buddhist students prepare to accept death. A survey, conducted at the temple, suggested that end-of-life care, according to Buddhist nursing care practiced at the temple, was based on a three-party relationship comprising the Buddha, the caregivers, and those living with HIV/AIDS. It is important to note that the art of forgiveness in the name of Buddha has a significant role in this process. They think no more of their ill feelings, such as those regarding their experiences of HIV/AIDS-related discrimination, in their daily life. The art of forgiveness at the temple maintains the three-party relationship and illustrates the potential of care in Thai society.