combined with the transformation of rural society and the increasingly dehumanizing features of age earning work, along with circumstances of near anonymity in which young women now experienced their lives-including the choice of potential marriage partners-all these represent a basis for understanding spirit possession of these women on the factory floor. Thus on page 203, Ong states cultural conformity and covert resistance fed on each other as factory women in daily life fought for and held on to a residual space for the preservation of human dignity However, the locker room and prayer room, as refuge from work discipline and surveillance, were also the places in which operators were seized upon by vengeful Saints Saints are found as part of religious practices throughout the northern and southern shores of the Mediterranean. In North Africa, their usual designation is"marabout. But they may have local titles as well. Thus, Hart writes of the imrabdhen among the Waryaghar. Being imrabdhen is usually an ascribed title or position, and falls upon a member of certain lineages and clans These are identified as shurfa; and they are regarded as being descended from the Prophet Muhammad. However, some saints known as mrabtin acquire their saintliness through the berformance of miracles or merely good works. Generally, both categories are linked together as imrabdhen. The veneration held for both shurfa and mrabtin is recognized for both living and dead saints. The ritual surrounding the most important of the dead saints centers around their shrines, generally cupola-covered, where annual minor pilgrimages are held and where their descendants receive the donations of the lay tribesmen or townsmen who show devotion as their followers. Most saints in Morocco have a shrine dedicated to them In Sicily, miracles are said to be performed by saints on behalf of persons who display, either individually or by virtue of belonging to the right kin group, manifestations of grace. Collectiv grace, like collective honor, belonged to the family and was transmitted from one generation to the next. Persons born to such families had portions of grace ascribed at birth; but they could also either develop greater religious fidelity and devotion or destroy it for himself and his famil Personal and collective grace was composed of: the request for a favor or miracle from a saint; fulfilling a vow of thanks to the saint for the miracle; the presence of persons at the saints sanctuaries before and after miracles are conferred; the existence in each community of acts of rd a patron Maria Pia di Bella notes that acts of grace may be reduced to the two institutions of vow on behalf of the persons of honor, and Miracle on behalf of the saint. Adequate devotion, or Vow, is essential to the fulfillment of Miracles. On the other hand if a Vow or miracle goes unfulfilled grace is easily turned into disgrace. In social terms this may mean dishonor for the person and for his family. Thus, when miracles are granted, it is important to announce the event through social means. Escaping unharmed from a terrifying accident; being cured from a debilitating