Suchergebnisse

Abstract

Aims
The aim of the present study was to evaluate the relation between anhedonia and depression in alcohol use disorders (AUD) during detoxification: Is trait anhedonia measured at the beginning of detoxification predictive of depressive symptoms observed at the end? Does state anhedonia recover during detoxification as depression does? Gender differences that have been previously observed for depression in AUD were also explored.


Methods
81 AUD inpatients were tested at T1 (day 1) and T2 (day 14–18) of withdrawal with the trait Physical Anhedonia Scale, the state anhedonia Snaith–Hamilton Pleasure Scale, the Beck depression inventory and the Spielberger State Anxiety Inventory and compared to 34 control participants, matched for age and gender.


Results
AUD patients scored significantly higher than controls on depression, anxiety and state and trait anhedonia when they just entered the detoxification unit. Depression, anxiety and state anhedonia decreased between T1 and T2 in AUD patients. In women, state anhedonia at T1 was predictive of depressive symptoms at T2 over and above anxiety and depression at T1.


Conclusion
In AUD, state anhedonia recovers during detoxification, concurrently to other affective-related symptoms. However, in women, trait anhedonia predicts the level of depression at the end of detoxification, above and beyond anxiety. This finding stresses the importance of addressing anhedonia in the treatment of AUD and emphasizes the need for targeted interventions within clinical settings in this gender. Clinical consequences are discussed.

Purpose: To describe the implementation of Make Your Move Experience (MYME) between 2015 and 2017. Design: Cross-sectional. Setting: Make Your Move Experience is a culturally sensitive worksite wellness program in South Texas designed to encourage sedentary workers to engage in physical activity. Participants: In total, 681 individuals from 19 different organizations. Intervention: UTHealth School of Public Health in Brownsville staff recruited individuals within local organizations to join MYME. At the end of the 3 months, organizations in which employees met MYME goals earned an incentive—bike rack or hydration station—selected to be permanent features of the local environment and facilitate physical activity. Measures: Participant self-reported gender, physical activity level prior to joining MYME (beginner or experienced), and weekly miles of biking, walking, or running completed. Analysis: Mean number of miles biked, walked, and ran each month were compared between (1) beginners and experienced, (2) men and women, and (3) in fall 2016 and spring 2017 using t tests. Results: Beginners initiated physical activity by walking. Men biked more miles than women did ( P < .05 all 3 years). Bike riders cycled fewer miles (20.2 miles vs 44.9 miles; P = .03) and walkers covered fewer miles (195.4 miles vs 266.7 miles; P = .04) in fall 2016 compared to spring 2017. Conclusions: Participation in MYME, a culturally appropriate intervention delivered at the worksite, facilitated an increase in physical activity levels among sedentary individuals.

We endeavor through this research paper to read the feminist movements, in particular countries in order to understand its dynamics and at the same time to foresee its future directions. To achieve this, as an adequate tool, Juri Lotman's Culture and Explosion (2009) provides us a model for reading the different dynamics within feminism, as a cultural text, as well as its interconnection to other sign systems within the same semiotic sphere. Thus we can understand the interconnection of feminism with politics and society, and with its plurality of discourses makes it in constant change and exposed to explosions which would change its course in the future. These explosions are displayed through the political acts which were passed in favour of the women as a result of the feminist dynamics. Besides, the feminist movement has the capacity to integrate into other movements and also can be transformed into other movements, and thus, new realities and discourses are created. Within this arena, among these realities is the anti-feminist pornography as opposed to pro-sex feminists. From our stand point, pornography, and especially that in the digital age, is the dark side of the feminist movement. Semiotically, in Lotman's (2009) model, pornography is abnormal, sick or non-existent because it is different from the norm. In the light of this, we are able to expose different views about the harms of pornography both on women and even men.

AbstractThe Gilded Age was a tumultuous period for US labor and capital: the labor movement grew in size and intensity, strikes mushroomed, and women's labor force and strike participation grew in tandem. Yet little is known about how women's participation influenced strike efficacy. On the one hand, women may have added numerical force, militant energy for gendered solidarity and therefore contributed to strike success. On the other hand, women's participation may have hindered the cause by delegitimizing it or by producing harmful internal factionalism. In this article, we ask:How did women's participation in Gilded Age strikes influence strike success?We use a unique data source to test the impact of women's participation relative to men on the success of every strike that took place in the Northeastern United States from 1881 to 1886. We find that striking gender composition ratios matter and are reflected in a nonlinear pattern: for male-dominated and female-dominated strikes, greater numbers of female strikers reduce the chances of success. However, when gender composition approaches approximate parity, the effect of female strikers enhances strike success. We suggest that in approximate proportional parity range, women were more likely to participate and also be taken more seriously by male co-workers. We supplement quantitative findings with qualitative accounts from specific strikes. Our findings have important implications for diversity in contentious collective action in general and strike success in particular.

PurposeThe purpose of this paper is to disentangle individual-level gender differences and norm-based gender roles and stereotypes to provide a finer-grained understanding of why female and male entrepreneurs experience different growth returns from their social networks across different national cultures.Design/methodology/approachThis research uses a survey of 637 (278 female and 359 male) entrepreneurs across four nations varying on relational culture (importance of social relationships) and gender egalitarianism (importance of gender equality or neutrality in social and economic roles).FindingsThe authors find evidence that male entrepreneurs in high relational cultures benefit the most in terms of growth in revenues from larger network size while women in low relational cultures benefit the least. In cultures with low gender egalitarianism, male entrepreneurs benefit more from their larger social networks than did the female entrepreneurs.Practical implicationsThe study presents implications for female entrepreneurs' behaviors to gain more benefits from their social networks, especially in cultural contexts where relationships are important or where there is equality in gender roles. In these contexts, they may need to develop other strategies and rely less on social networks to grow their ventures.Social implicationsThis research suggests that female entrepreneurs still are disadvantaged in some societies. National policy may focus on developing more opportunities and providing more support to women entrepreneurs as a valuable contributor to economic growth of the nations.Originality/valueThe authors disentangle the effects of gender differences, norm-based gender stereotypes and networks on entrepreneurial outcomes.

AbstractAcross the lifespan and across populations, humans 'overimitate' causally unnecessary behaviors. Such irrelevant‐action imitation facilitates faithful cultural transmission, but its immediate benefits to the imitator are controversial. Over short time scales, irrelevant‐action imitation may bootstrap artifact exploration or interpersonal affiliation, and over longer time scales it may facilitate acquisition of either causal models or social conventions. To investigate these putative functions, we recruited community samples from two under‐studied populations: Yasawa, Fiji, and Huatasani, Peru. We use a two‐action puzzle box: first after a video demonstration, and again one month later. Treating age as a continuous variable, we reveal divergent developmental trajectories across sites. Yasawans (44 adults, M = 39.9 years, 23 women; 42 children, M = 9.8 years, 26 girls) resemble documented patterns, with irrelevant‐action imitation increasing across childhood and plateauing in adulthood. In contrast, Huatasaneños (48 adults, M = 37.6 years, 33 women; 47 children, M = 9.3 years, 13 girls) evince a parabolic trajectory: adults at the site show the lowest irrelevant‐action imitation of any demographic set in our sample. In addition, all age sets in both populations reduce their irrelevant actions at Time 2, but do not reduce their relevant‐action imitation or goal attainment. Taken together, and considering the local cultural contexts, our results suggest that irrelevant‐action imitation serves a short‐term function and is sensitive to the social context of the demonstration.

Despite the popular representation of the masculine hero migrant (Ni Laoire, 2001), rural youth scholars have found that young men are more likely to stay on in their communities, while young women tend to be more mobile, leaving for education and better employment opportunities elsewhere (Corbett, 2007b; Lowe, 2015). Taking a spatialized approach (Farrugia, Smyth & Harrison, 2014), we contribute to and extend the rural youth studies scholarship on gender, mobilities and place by considering the case of young Newfoundlanders' geographical mobilities in relation to male-dominated resource extraction industries. We draw on findings from two SSHRC-funded research projects, the Rural Youth and Recovery project, a subcomponent of the Community-University Research for Recovery Alliance (CURRA) and the Youth, Apprenticeship and Mobility project, a subcomponent of the On the Move Partnershi We argue that the spatial coding of gender relations in rural Newfoundland makes certain kinds of mobilities more intelligible and possible for young men, while constraining women's. In other words, gender relations of rural places are "stretched out" (Farrugia et al., 2014) across space through the mobility practices of young men and women in relation to work in skilled trades and resource extraction industries. These "stretched out" gender relations are reproduced by the organisation of a sector that relies on a mobile workforce free from care and domestic work and familiar with manual work.

The present article looks at gender bias and sex trafficking interventions in the eastern border of India–Nepal. It attempts to understand the socio-economic conditions and other influencing factors that circumscribe a woman's migration. It documents the interventions by anti-trafficking networks and explores the experience of intercepted women. It attempts to show how interception methods as techniques of intervention to combat trafficking in persons are gender biased. Interception, as a primary method of intervention, is used by anti-trafficking organisations to prevent the occurrence of human trafficking cases in its origin/source country. On suspicion, a woman or a girl crossing the border alone or in all-female groups is stopped and intercepted by the anti-trafficking activists on the ground of her being a potential victim of sex trafficking. Such interception generally takes place within 3 km radius of the border of Panitanki, India, to Kakarbitta, Nepal in order to prevent the unsafe and illegal migration of girls/women. The cross-questioning method is used to extract information and validation about her identity and travel. This article, therefore, examines interception methods as techniques of intervention to combat trafficking in persons. It shows how this intervention method in certain aspect is patriarchal in its form. It reinforces the patriarchal belief of women's vulnerability in the absence of male authority leading to discreet dangers.

It is not always clear, through policies or law, where and when family responsibility ends. This article outlines the tensions that underlie policy and legal conceptions of obligation and everyday obligations that shape typically gendered patterns of care in families in South Africa. An examination of court cases reveals that the court found practices of intergenerational financial support amongst diffuse kin relations and ruled that the social insurance system (Road Accident Fund) was obliged to continue these following the death of a breadwinner in a road accident. The Road Accident Fund contested this responsibility by disputing the legal obligation of the deceased to support the kin member. The cases highlight the lack of coherence in policy and law concerning the agreed social norms about the family. On the one hand, the RAF's approach reproduces the gendered assumption of care, i.e. the role of the state is reduced, and the onus is placed on working class black South African women to take care of themselves and their families. On the other hand, the judiciary's focus on social practices of care rather than rights is applauded for being transformative. I argue that the state's ambiguous approach to recognising committed care work results in a situation where people have to 'win' their case in court and consequently leaves the care of family members to the unpaid and paid resources of women.

AbstractAll organizations, including nongovernmental organizations (NGOs), need funding to survive and fulfill their mandates. What is the best strategy for securing that funding? Should groups work to attract government attention and be a focus of government debate or should they avoid this type of scrutiny? This article uses innovative data to systematically examine how being the subject of debate in parliament is related to NGO funding for Indigenous, women, and environmental groups. We also examine if the relationship between debate and funding is dependent on the political party in power. We use data collected from Canadian Public Accounts, which lists all grants to groups by the federal government, and the index of Hansard, a full record of parliamentary debates at the federal level in Canada. Our findings demonstrate that the relationship between debate and funding is dependent on the issue area. While debate is positively associated with funding in all areas, it is a stronger predictor of funding for environmental and Indigenous groups than for organizations focusing on women. In addition, the party in power is critical for shaping how debate is related to funding. Debate has a much stronger effect on environmental funding when Liberals are in power than it does when Conservatives control the Prime Minister's office. This research shows that NGOs must be strategic when garnering attention to their cause as more debate does not necessarily lead to more funding across issue areas and contexts.

Abstract;Marina Carr, one of the prominent Irish feminist playwrights, deviates from the mainstream patriarchal portrayal of women in her modern plays. She moves away from the stereotypical image of Irish mother as an emblem of the nation and the land, hence, seen as a selfless, loving, sacrificing woman who identifies herself with the motherhood. Instead Carr introduces broken, maltreated, and defiant women to the modern Irish stage. Her adaptation of the myth of Medea for her play By the Bog of Cats…is considered as a challenge to the classical Greek and Irish drama. Both Medea and Hester Swane are outsiders, betrayed by husbands, outcast from their homeland and community. Their search for identity and independence lead them to commit unspeakable actions. Yet, while Medea was driven by her desire to revenge on a betraying husband, Hester reacted to ongoing fear of abandonment and loss. This paper highlights Carr's talent in portraying modern ordinary mothers who defy the male-dominated society and seek a social status in her own right. Mothers who show an untraditional love for their children; a mother who are ready to sacrifice herself for the welfare of her daughter, saving her from a bleak future with a selfish father, dysfunctional grandmother, and immature step mother. Thus, Hester Swane represents new unconventional Irish mother who is willing to defy the norms to prove herself.

AbstractUnintended pregnancy and sexually transmitted infections (STIs) pose a huge public health problem in the United States. Efforts towards reducing unintended pregnancies have previously focused on women, but the role of men in family planning and preventing unwanted pregnancy is becoming clearer. The primary objective of the study was to fully examine the utilization of family planning services by men in the US, and to determine whether factors such as race, health insurance type and number of sexual partners influenced their utilization and receipt of family planning services and STI-related health services. Data were from the 2006–2010 National Survey on Family Growth (NSFG) study conducted in the US. The study sample comprised 7686 men aged 14–44 who ever had sex with women, and who had had at least one sexual partner in the 12 months before the survey. The receipt of family planning and STI-related health services by this group of men was estimated. The results showed that non-Hispanic Black men were more likely to receive family planning and STI-related services than Hispanic and non-Hispanic White males. Given that non-Hispanic Black men are disproportionately affected by STIs and are a high-risk group, the finding that this group received more family planning and STI services is a positive step towards reducing the disproportionately high prevalence of STIs in men in this under-privileged population.

The first week of February 2014 saw the tragic deaths of two young people in Québec: Naïma Rharouity, a Muslim woman and mother of two who died following an accident in a metro station and Alain Magloire, a Black man and father of two killed by the Montreal police. Muslim women and Black men are racialized within Québec society in significantly different ways from one another, in life as in death. This article analyzes the reactions to and representations of these two deaths in the specific context of Québec and how they fit into heavily racialized scripts. A Muslim woman is strangled to death when an escalator catches her clothing; her hijab is blamed, making her a victim of her culture and dead because of the scarf she wore on her head. A Black man holding a hammer outside a metro station is deemed as so dangerous, violent, and threatening by armed police officers that he is shot dead. Both were victimized but also blamed for their untimely deaths. The challenges these stories pose disrupt assumptions and demand alternative narratives about racialized bodies. This article reveals the different processes of racialization of Muslim women and Black men, and argues that exposing the internal logic of this comparison promotes critical understanding of the ways in which racialized scripts shape and influence our lives. This further highlights ways to work towards building stronger solidarities to resist and challenge narratives that demand tragic endings for racialized bodies.

Objective: Preconception health is an important determinant of maternal, paternal, and infant outcomes. Knowledge is commonly used to evaluate the effectiveness of interventions to promote preconception health. Our objective was to examine how preconception health knowledge has been measured in the existing literature and to identify measurement gaps, biases, and logistical challenges. Data Source: MEDLINE, EMBASE, PsycINFO, CINAHL, the Cochrane Database of Systematic Reviews, and gray literature were searched from database inception to January 2018. Study Inclusion and Exclusion Criteria: Studies were included if they measured preconception or interconception health knowledge and included reproductive-aged women and/or men. Data Extraction: Two independent reviewers completed data extraction and quality appraisal using standardized instruments. Data Synthesis: Due to measurement heterogeneity, a narrative synthesis was performed. Results: The review included 34 studies from 14 countries with data collected in 2000 to 2017. Most studies used cross-sectional (n = 24) or prepost designs (n = 7). Studies primarily sampled women (n = 25), and methodological quality was rated largely as weak (n = 18) or moderate (n = 14). Preconception health knowledge tools focused on fertility, folic acid, and alcohol, with few questions pertaining to men's health, mental health, or the interconception period. Only 19 (56%) studies reported psychometric properties of their knowledge tools. Conclusions: This systematic review revealed the need for a valid and reliable knowledge tool that reflects a holistic conceptualization of preconception health.

Abstract
Barry Unsworth's Booker Prize winning novel, Sacred Hunger (1992), explores the Middle Passage from the perspective of two central protagonists: Erasmus Kemp, the son of a slave ship builder and owner of the Liverpool Merchant, and Matthew Paris, his cousin and the ship's doctor. The novel asserts that the "sacred hunger" of the slave trade is the desire for making money, at any cost. In this essay, we argue that one cost, the novel suggests, is the commodification of women's bodies, particularly black captive women entering the trade. Exploring this libidinal economy, we examine the role of the ship's doctor, in Paris, as the keeper of the gateway to slavery; the sexual exploitation of both black and white women, and Unsworth's use of the trace—in this case, the elusive figure of the Paradise Nigger, or Luther Sawdust, who is Paris' son, Kenke, conceived in a new settlement based on democracy undertaken in Florida and engaged in by both blacks and whites from the wrecked Liverpool Merchant. Capitalism, through human competition, enters that community, which, ultimately, is destroyed as Kemp discovers it and retakes his property. The Paradise Nigger represents a counter-memory and counter-force: a hope that the repetition of master-slave dichotomy in the libidinal economy can be interrupted by something "other" that suggests alternative shapes of human freedom.