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Let (M, d) be a metric space, X ⊂ M be a nonempty closed subset and K ⊂ M be a nonempty compact subset. By definition, an upper semi-continuous multivalued operator F : X → P(X) is said to be a strong Frum-Ketkov type operator if there exists α ∈]0, 1[ such that ed (F(x), K) ≤ αDd (x, K), for every x ∈ X, where ed is the excess functional generated by d and Dd is the distance from a point to a set. In this paper, we will study the fixed points of strong Frum-Ketkov type multivalued operators.

When non-Orthodox Jews becomefrum(religious), they encounter much more than dietary laws and Sabbath prohibitions. They find themselves in the midst of a whole new culture, involving matchmakers, homemade gefilte fish, and Yiddish-influenced grammar.Becoming Frumexplains how these newcomers learn Orthodox language and culture through their interactions with community veterans and other newcomers. Some take on as much as they can as quickly as they can, going beyond the norms of those raised in the community. Others maintain aspects of their pre-Orthodox selves, yielding unique combinations, like Matisyahu's reggae music or Hebrew words and sing-song intonation used with American slang, as in \"mamish(really) keepin' it real.\"Sarah Bunin Benor brings insight into the phenomenon of adopting a new identity based on ethnographic and sociolinguistic research among men and women in an American Orthodox community. Her analysis is applicable to other situations of adult language socialization, such as students learning medical jargon or Canadians moving to Australia.Becoming Frumoffers a scholarly and accessible look at the linguistic and cultural process of \"becoming.\"

The purpose of this paper is to present some fixed point results for Frum-Ketkov type operators in complete b-metric spaces.

Let (M, d) be a metric space, X ⊂ M be a nonempty closed subset and K ⊂ M be a nonempty compact subset. By definition, a continuous operator f : X → X is said to be a Frum-Ketkov operator if there exists l ∈]0, 1[ such that d(f(x), K) ≤ ld(x, K), for every x ∈ X. In this paper, we will give sufficient conditions ensuring that a Frum-Ketkov operator is weakly Picard. Some generalized Frum-Ketkov operators are also studied.

\"Or perhaps it is just fatigue. President Bush warned Americans from the start that the war on terror would be long and difficult and expensive. But in 2001 those warnings were just words. Today they are realities. And while the American people have shouldered those realities magnificently, America's leaders too often seem to flinch from them.

‪As religious belief, cultural construct and social world, Islam has long remained unknown to many South Pacific societies. In densely populated Melanesian countries like Papua New Guinea, the Solomon Islands and Vanuatu, that have, since their independence, concentrated on constructing national identities firmly rooted in Christianity, the introduction of Islam needs be studied as a specifically postcolonial phenomenon. In Vanuatu, after several decades of sovereignty, the political and religious authorities of this country have nonetheless felt the need to reassert Christianity’s hegemony at the national level. However, due to the magnitude of the cultural consequences of globalization and secularization, the people of Vanuatu are going through social upheavals which are coupled with a moral crisis among the traditional Christian denominations, confronted by the growing success of neo-Evangelical and Pentecostal churches. Converting to Islam, in such a context, is a religious innovation of special interest for social science specialists since, in Vanuatu, this study involves debates on the politics of culture and identity. What is at stake in this issue is the ability of Islam to conform, or not, to past Melanesian experiences in indigenizing foreign cultural influences. The aim of this article is to analyze the reasons for adhering to this new offer on the “religion market”, in certain contexts, and in particular, on the island of Tanna, despite a deep mistrust of Islam.‪

L’islam comme croyance religieuse, imaginaire culturel et monde social est longtemps resté ignoré des sociétés du Pacifique sud. Dans des pays densément peuplés de la Mélanésie, tels que la Papouasie-Nouvelle-Guinée, les îles Salomon ou Vanuatu, s’employant depuis leur indépendance à construire des identités nationales fermement ancrées dans le christianisme, l’introduction de l’islam nécessite d’être étudiée en tant que phénomène strictement postcolonial. À Vanuatu, après plusieurs décennies de souveraineté, les autorités politiques et religieuses du pays ont néanmoins cherché à réaffirmer sur un plan national l’hégémonie chrétienne. Cependant, du fait de l’ampleur des conséquences culturelles de la mondialisation et de la sécularisation, les populations de Vanuatu traversent des bouleversements sociaux qui s’accompagnent d’une crise morale parmi les Églises historiques du pays, confrontées au succès croissant des Églises néo-évangéliques et pentecôtistes. La conversion à l’islam, dans un tel contexte, représente un phénomène religieux nouveau d’un intérêt particulier pour les spécialistes en sciences sociales, puisqu’il relance les débats sur les politiques culturelles et la question de l’identité. Ce qui est alors en jeu, c’est la capacité de l’islam à se conformer ou non aux expériences mélanésiennes passées en matière d’indigénisation des influences culturelles étrangères. L’objectif de cet article est d’analyser les raisons de cette adhésion à cette nouvelle offre dans un véritable « marché de la foi », dans certains contextes et notamment sur l’île de Tanna, et ce, malgré une profonde méfiance à l’égard de l’islam.

This paper deals with the aestheticization and commoditization of culture in specific grand rituals held in Vanuatu. Through political, commercial and juridical processes, the traditional referent of these neo-ritualizations has been replaced by a celebration of the kastom theme itself; the official value of a regional, national, and global cultural heritage. The examination of two iconic rituals, the Nagol land dive on Pentecost island and the 15th February annual commemoration of John Frum on Tanna island, reveals them as similarly invoking a Christian and colonially inspired reverence in their idealization of an ancestral past. Nevertheless, the increasing monetarization of village communities through the global promotion of kastom spectacles by media and for touristic purposes is ever more frequently considered locally as a factor of inequality or division.