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AbstractThis qualitative study seeks to examine the sexuality-related values and norms that Muslim youth are taught and socialised into at non-formal Islamic education settings, compares these with values and norms conveyed at secondary schools, and then identifies the ways in which Muslim youth navigate these distinct messages and competing pressures around this subject. The data are based on 62 semi-structured in-depth interviews with young adults and secondary school students from four Muslim communities in the Netherlands (Turkish, Moroccan, Pakistani and Egyptian). The study reveals that explicit messaging as well as institutional practices in mosques convey a specific narrative about proper conduct between the sexes that prohibits sexual conduct before marriage, and in some cases, even any form of touching or socialising. This collides with the institutional practices and educational content in mainstream secondary schools, which are co-educational and provide sexuality education. Three strands of attitudinal choices young Muslims make are identified: opting for chastity, re-negotiating the norm, and embracing romantic entanglements, all having different ramifications for the wellbeing and relationships of these young people.

Este artículo subraya la necesidad de una historia política de Méxicoen la segunda mitad del siglo xx. Con ese fin, critica los excesos en que han incurrido las explicaciones académicas sobre el presidencialismo mexicano. Se sugiere, en cambio, abordar al presidencialismo (y a los presidentes como tales) con una visión que, en primer lugar, reconozca sus límites institucionales y políticos en el ejercicio del poder. En este sentido, sugiere reconocer en el diseño constitucional de 1917 un arreglo más eficiente y complejo de lo que ha reconocido una parte de la literatura especializada. ; This paper underlines the need of a political history of México in the second half of the 20th century. With this objective in mind, it criticizes the excesses in which have incurred several academic in-terpretations on Mexican presidentialism. The paper suggests stud-ying it (and the presidents themselves) with a perspective that re-cognizes, in the first place, its institutional and political limits in the exercise of power. In this sense, it recognizes that the constitutio-nal arrangement of 1917 was more efficient and more complex than has been recognized by some of the experts on the field.

'Der Bedarf an Informationen aus und über Statistiken der Erwerbstätigkeit war und ist in Wissenschaft, Politik, Wirtschaft und Medien hoch. Das Heft bietet einen kurzen Überblick über die Entwicklung der amtlichen Statistik der Erwerbstätigkeit seit dem Kaiserreich bis nach der deutschen Einheit. Nutzerorientiert werden weniger die Gründe, sondern vor allem die Ergebnisse der historischen Entwicklung dargestellt. Statistik der 'Erwerbstätigkeit' wird im heutigen Sinne verstanden; in diesem Rahmen findet sich auch eine Vielfalt weiterer Begriffe, wie beispielsweise Arbeiterstatistik, Arbeitsmarktstatistik, Arbeitskräftestatistik, Erwerbstätigenstatistik, Beschäftigtenstatistik und andere. Wichtige Definitionen, ein umfangreicher Tabellenteil mit ausgewählten Daten, ein ausführliches Literaturverzeichnis und eine kompakte Chronik zur Geschichte der amtlichen Statistik der Erwerbstätigkeit ergänzen und vervollständigen die fragmentarische Darstellung, die besonders als Nachschlagewerk genutzt werden kann. Die Chronik (HSR-Trans Volume 2) und ein spezielles 'Kleines Lexikon der amtlichen Erwerbstätigenstatistik in der DDR' (HSR-Trans Volume 5) des Autors stehen auch als Editionen von HSR-Transition im Internet zur freien Nutzung zur Verfügung (www.hsr-trans.de).' (Autorenreferat)

AbstractLove styles are attitudes towards romantic relationships that are related to sexual motivation, sociosexuality, mate value, and relationship status. In the present study, the Short Love Attitude Scale (LAS-SF) was adapted to Hungarian, and the original factor structure was replicated with a Hungarian sample of 800 participants (439 females, mean age = 38.6 years). The results show that the Hungarian LAS-SF is a reliable and valid measure, which enables cross-cultural comparisons. Differences in love styles were revealed across sexes and relationship statuses. All men except singles scored relatively high on Eros, while the highest Eros scores among women were obtained for those in a committed relationship. Women and men preferred the same strategy (Ludus) to achieve short-term relationship goals.

Résumé Une série de restructurations fut opérée à la Source Perrier à Vergèze (Gard) au cours de la décennie 1990, suite au rachat de l'entreprise par le groupe Nestlé. Les conséquences sociales et culturelles en furent importantes : le réaménagement de l'unité de production, la suppression d'un millier d'emplois, la révision des principes de gestion eurent pour effet de remettre en question les relations professionnelles sur le lieu de travail, ainsi que la répartition tacite des pouvoirs qui s'était imposée depuis l'après-guerre entre la direction et le principal syndicat local, la CGT-Perrier. Insistant sur la dimension sociale et culturelle des changements survenus sur ce site de production, l'article entend adopter une perspective distincte de celle de la traditionnelle business history . Il s'agit notamment de mettre en lumière les enjeux de pouvoir, au sens foucaldien du terme, qui ont sous-tendu la gestion des restructurations. Il se propose à cette fin de souligner trois phénomènes majeurs survenus au cours de la décennie, et qui apparaissent comme autant de piliers de l'ordre nouveau imposé à l'usine : les modalités des restructurations proprement dites, la judiciarisation des relations entre acteurs sociaux, la mobilisation des questions de mémoire à des fins de lutte sociale.

Today, the island of Phú Quốc, off the south-west of Vietnam, in the Gulf of Siam, near the southern tip of Cambodia, encapsulates all the banality of international touristic destinations. These littoral societies survived across the centuries, in what seemed to be an eternal ebb and flow of opening and retrenchment. Yet at the present time, fewer and fewer of them still remain. The least that the historian can do is to use the material and ecological traces which exist throughout the landscape and the archives, but which remain effectively unseen, with the goal of giving life again to the human experiences of the coast, in an era in which they have been increasingly negated by capitalism and international tourism. By bringing out this anthropological and environmental dimension, the archives allow us to repopulate the islands with all the entities that have woven their territory, making it possible to see by contrast the extent to which the paradisiacal image of these islands depopulates them. But even more profoundly, this perspective reformulates the understanding of the island as a set of shifting boundaries that move over time and are meant to be crossed.

AbstractThis study examines the association between sexual desire and sexual satisfaction in sexual double standard typologies (i.e., egalitarian, man-favorable and woman-favorable) in the sexual freedom and sexual shyness areas. The sexual double standard (SDS), sexual desire (partner-focused dyadic, dyadic for an attractive person, and solitary) and sexual satisfaction were assessed in 444 men and 499 heterosexual women with a partner (M = 37.33; SD = 12.09). The results showed that dyadic sexual desire toward a partner was the main positive predictor of sexual satisfaction for men and women in all the SDS typologies, and in both the sexual freedom and sexual shyness areas. Solitary sexual desire was negatively associated with sexual satisfaction in men and women adhered to the woman-favorable SDS typology, and in men in the egalitarian typology in the sexual shyness area. Sexual desire for an attractive person showed no relation with sexual satisfaction. In conclusion, the importance of the SDS in relating sexual desire and sexual satisfaction in men and women is highlighted.

Shidu is the Chinese transliteration for 'losing an only child,' which indicates the death of the only child in the family. Shidu is a unique social phenomenon resulting from the One-Child Policy implemented in China for several decades. Shiduers are parents who have lost their only child. The grief research scholar Neimeyer (2012) argued that grief research should consider the role of different cultures in the grieving process. Familism culture is a collectivist culture that has a profound effect on Chinese society and is likely to produce a significant effect on the grieving process of shiduers; however, this effect has not yet received systematic attention in research. To explore the effect of familism culture on the grief of shiduers, we conducted semi-structured personal interviews in Beijing, China, with seven shiduers. The study results show that the effect of familism culture on the grief of shiduers includes three levels: cognition, emotion, and behavior. These levels are reflected in a variety of relationships, including relationships with ancestors, the deceased child, the spouse, relatives, Tong Ming Ren (the Chinese transliteration of 'people who share the same fate'), and the country. The first four types of relationships are reflections of 'direct familism culture,' and the latter two types of relationships are reflections of 'extended familism culture'. The relationships with the deceased child, relatives, and Tong Ming Ren are mainly supportive; the relationship with ancestors is mainly stressful; the relationship with the spouse has a dual nature; and the relationship with the country is contradictory. Over time, shiduers have abandoned the concept of familism culture and have moved toward reducing stress and increasing supportiveness. Psychological professionals, social workers, and government staff may refer to the results of this study to help shiduers obtain support and reduce stress from the described relationships. Specific suggestions are provided in the text.

Do not be fooled by the modest, precise, and careful tone of Yomi Braester's prose. In Witness Against History, he makes a powerful contribution to the transformation of scholarship on modern Chinese culture. In recent years, scholars such as Leo Ou-fan Lee and David Der-wei Wang have argued that the focus on the May Fourth movement has been too singular, obscuring important schools and authors that do not fit that agenda. Braester takes this argument home to May Fourth culture and its inheritors in literature and film. This work has been assumed to uphold the standard of modernity as nationalism, realism, rationalism, and humanism. This makes it part of a larger reform or revolution effort to reinsert China into "history," understood as Hegelian progress. Braester understands the shock of the modern new as trauma, and this is reflected in all the works he has chosen.

Ein allgemeines Modell zur Erklärung des Wandels in der Alltagskultur wird vorgestellt und auf den Wandel der politischen Kultur am Beispiel der Entstehung des Rechtsextremismus angewendet. Dabei wird von P. Bourdieu ein Achsensystem zur Beschreibung gesellschaftlicher Positionen und von N. Elias die Vorstellung übernommen, dass sich Verhaltensnormen von den Eliten her in einer Gesellschaft ausbreiten, weil Menschen meinen, ihr Prestige steigern zu können, indem sie das Verhalten von Personen übernehmen, die sie als mit mehr Prestige ausgestattet wahrnehmen. Das zwingt die Eliten dazu, immer neue Verhaltensweisen zu entwickeln, um ihre hervorgehobene Stellung zu bewahren. Weil die neuen Verhaltensweisen wieder von aufstrebenden Schichten übernommen werden, entsteht beständig alltagskultureller Wandel, auch der Wandel der politischen Kultur. Auf diese Weise kann sich von den Eliten her ein Rechtsextremismus der gesamten Gesellschaft entwickeln. Subkultureller Rechtsextremismus wird im Modell - wiederum gestützt auf Elias - durch Aufstiegsblockade erklärt: Wenn Menschen den Eindruck gewinnen, dass die Übernahme von Verhaltensweisen zu keiner Prestigesteigerung führt, hören sie auf, sich an den höheren Schichten zu orientieren. Stattdessen setzen sie eine polemisch übersteigerte Gegenkultur gegen die Elitenkultur, von der sie sich ausgeschlossen fühlen. Dieser Erklärungsversuch wird anderen Erklärungsansätzen für den wachsenden Rechtsextremismus in Ostdeutschland gegenübergestellt.