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ABSTRACTThis preintervention/postintervention pilot study examined impact of onsite support by a dental hygiene champion (DHC) on oral health and quality of life (QOL) of elderly residents in three long‐term care facilities (LTCFs) in Arkansas. Oral health and oral health‐related QOL were operationalized using the Oral Health Assessment Tool (OHAT) and Geriatric Oral Health Assessment Index (GOHAI), respectively. CNAs in Facility A received standardized oral health education/materials with onsite DHC support. Facility B received education/materials only. Facility C served as control. Data analyses included Wilcoxon‐signed rank tests (OHAT) and repeated measures ANOVA (GOHAI) (p ≤ .05). OHAT postintervention data in Facility A showed significant improvements in three measured areas (tongue health, denture status, and oral cleanliness); in Facility B, one area (tongue health); and none in Facility C. No significant differences were found in GOHAI scores across facilities.Findings suggest that the presence of DHCs in LTCFs may positively impact the oral health of CNA‐assisted residents.

This article has two aims: ( i) to examine a series of ethical challenges that arose during the course of a visual ethnography which sought to understand the ways in which young people use popular visual material culture in their everyday lives; and ( ii) to look critically at 'reciprocity' and 'self-reflexivity' as two commonly cited strategies for supporting ethical ethnographic youth research. Using a self-reflexive style throughout, the author draws on Amit (2000) to underline a tension embedded in an assumed separation between the 'field' and 'real' life—or between the professional and the personal. It is argued that visual ethnography was the handmaiden to several ethical dilemmas that, though powerful, self-reflexivity and reciprocity failed to ameliorate. Furthermore, it is also argued that an enhancement of these strategies is essential for future ethical visual ethnographic youth research. Two possible ways forward, including arts-based research and 'pedagogic visual ethnography', are offered.

Abstract
In urban areas, water often flows along a partially closed water cycle in which treated municipal wastewater is discharged into surface waters which are one source of raw waters used for drinking water supply. A number of organic micro-pollutants (OMP) can be found in different water compartments. In the near future, climatic and demographic changes will probably contribute to an increase of OMP and antibiotic-resistant pathogens in aquatic ecosystems. The occurrence of OMP, possible adverse effects on aquatic organisms and human health and the public perception must be carefully assessed to properly manage and communicate potentially associated risks and to implement appropriate advanced treatment options at the optimum location within the water cycle. Therefore, the interdisciplinary research project ASKURIS focuses on identification and quantification, toxicological assessment and removal of organic micro-pollutants and antibiotic-resistant pathogens in the Berlin water cycle, life cycle-based economic and environmental assessment, public perception and management of potential risks.

BackgroundRecent attention to health of people with intellectual disabilities has used a health disparities framework. Building on historical context, the paper summarizes what is known about health disparities from reports and research and provide direction on what to do to reduce these disparities among adults with intellectual disabilities.MethodsThe present authors examined literature from 2002 to 2011 on health disparities and people with disabilities looking for broad themes on documenting disparities and on research approaches and methods.ResultsMultiple countries published reports on health of people with intellectual disabilities. Researchers summarized existing research within a health disparities framework. A number of promising methodologies are identified such as health services research, health indicators, enhanced surveillance and mixed‐methods.ConclusionsStrategies to reduce health disparities include use of data to educate decision makers, attention to social determinants and a life‐course model and emphasis on leveraging inclusion in mainstream services where possible.

While arguably central to the human experience, religion is a largely understudied component of social life and of politics. The comparative literature on religion and politics is limited in scope, and offers mostly descriptions of trends. We know, for example, that restrictions on freedom of religion are on the rise worldwide. In our theoretical framework, the recently higher universal levels of globalization combine with other sources of threat to account for the trend away from religious freedom. As threat to the majority religion increases, due to globalization and an increasing number of minority religions, freedom of religion is on the decline. Data for two decades from 147 nations are used to test hypotheses. Time-series cross-sectional and mediation models estimated at different levels of analysis with data from two independent sources confirm that threat systematically accounts for changes in religious freedom, with globalization playing a key role.

Drawing on the life course paradigm, I assess how the effect of fatherhood on employment hours varies by age of becoming a parent and time elapsed since the birth. Using the National Longitudinal Survey of Youth–1979 Cohort from 1979 to 2002 ( N = 28,514 observations), separate effects are estimated based on fathers' marital status and coresidence with own children. Only unmarried men who became fathers before 24 years work longer hours immediately after a first birth, but in the long run, most early fathers work fewer hours as a result of parenthood. Over time, unmarried but coresident men who became fathers between 24 and 29 years increase their hours, as do married, coresident men who delayed fatherhood until 30 years or older. However, the latter increase is moderated by support for egalitarian gender roles. The findings shed light on the contemporary transition to adulthood and on men's work–family balance.

Although the field of environmental studies has grown consistently over the past 50 years in Canada, it still remains distanced from Indigenous cultures, resulting in a lopsided and biased understanding of Indigenous knowledges. Haudenosaunee tradition configured the first treaty in North America, the Two Row Wampum, which is based on the principle of sharing land and knowledge. Honoring the original spirit and intention of the Two Row Wampum Treaty would involve duty not alliegance to whatever treaty pertains to the traditional territory environmental studies buildings now occupy. Refusal to recognize the spirit of traditional territories also indicates an unwillingness to extend this respect to include Indigenous knowledge practitioners, which further cements the apartheid practiced in environmental studies in North America. Environmental studies originated on Turtle Island with Indigenous peoples teaching settlers minobimadziwin: the good life of the bush. Lack of due acknowledgment of Indigenous cultures sustains environmental apartheid and so preserves the colonial legacy of environmental studies.

Over the past few decades, scholars have reassessed the role of amour-propre in Rousseau's thought. While it was once believed that he had an entirely negative valuation of the emotion, it is now widely held that he finds it useful and employs it to strengthen moral attachments, conjugal love, civic virtue and moral heroism. At the same time, scholars are divided as to whether this positive amour-propre is an antidote to the negative or dangerous form. Some scholars are confident that 'inflamed' amour-propre can be overcome while others adopt a more fatalistic view. While mindful of Rousseau's pessimism in his most famous works, this essay seeks to identify a middle position. By contending Rousseau's discussion of amour-propre is largely concerned with the problems surrounding identity construction in commercial, urban societies, it will be argued that amour-propre can be lessened to manageable levels in more rural societies, that is, agrarian provincial life.

This article examines the tenor of Islamic spirituality in Leila Aboulela's The Translator (1999). By contrasting my analysis with those studies that lay excessive emphasis on the novel as symbolic of an East versus West theory, as well as a conflict between colonial and postcolonial societies, religions, and cultures, I argue that the novel is equally, if not more, about the spiritual faith of an ordinary Muslim woman grappling with emotional and psychological grief. Using several recent theories on Islamic feminism, including Saba Mahmood's conceptualization of feminism beyond the predictable rubric of politics and activism, this paper emphasizes an appreciation of those aspects of Islam that translate into a Muslim's daily life on a spiritual level. Typically divested of political activism or cultural conflicts, these aspects facilitate a genuine acknowledgement of the religion as a spiritual yet usable presence in the organization of quotidian issues, as seen in Aboulela's novel.

This article explores parenting support as a field of social policy in Europe by comparing developments in England, France, Germany and Italy. The results suggest cross-national diversity and a need to differentiate between parental support for more general family purposes and measures oriented to teach parents particular skills in childraising. Comparatively, England has by far the most extensive architecture of services to engage with parents and is set apart from the other countries also in terms of the extent to which 'support' means intervention to (re) skill or (re)train parents through standardised parenting programmes. Elsewhere, 'support' has deeper roots in education for family and social life and interventions tend to be more tailored and home-grown. However, despite varying philosophies of child and family welfare, they all show evidence of a move in the direction of greater state engagement with how parents rear their children and their competence in this role.

The Egyptian feminist and educator Nabawiyya Musa (1886–1951), after publishing her autobiographical essays serially from 1938 to 1942, published them as a book under the title Ta'rikhi bi-qalami (My history, by my pen). This essay analyzes the material role of literacy and the symbolic value of the pen in Musa's memoirs in order to understand how literate women in Musa's day were read and how they wrote to establish themselves as subjects authorized to participate in intellectual life. Confrontations with the pen reverberate throughout the memoirs, demonstrating that writing, in a context in which only men or European women were considered legitimate writers in a range of genres, creates anxiety and ambivalence. In spite of this anxiety and the limitations imposed on her by Egyptian and British colonial authorities, Musa appropriates the pen—the symbol of male power—to craft her subject position as a turn-of-the-century, female, Egyptian public intellectual.

As the efficacy of the neoliberal model is now in question this is an appropriate moment to consider 'what kind of regional development and for whom?', or, as the authors interpret it, what kind of development model would be inclusive and economically and socially sustainable. Current indicators of regional performance are based on growth alone, overlook distribution and so misrepresent the performance of regions in terms of social well-being. An alternative, more inclusive measure of regional development and a gender sensitive variant are calculated for UK regions. On these measures London falls from the top ranked region to a middle rank on the regional development indicator and on the gender sensitive variant falls to the lowest position, arguably better reflecting the experience of life in this region. Optimistically, use of these measures would lead to more inclusive models of development that would render the more contentious social, redistributive policies less necessary.

Recently, a burgeoning literature has developed around the idea that personality traits influence political attitudes and orientations. There has also been increasing recognition that orientations like the sense of civic duty exert a powerful influence on voting behavior. Despite the theoretical and empirical importance of civic duty, little research has investigated its antecedents. This article turns to individual personality traits as a potential explanation for why some people feel a stronger sense of civic duty than others. The analysis shows that a number of the Big Five traits shape an individual's sense of civic duty, with Agreeableness, Conscientiousness, Extraversion, and Openness having statistically significant ( p < .05) effects. The effects of personality traits rival and, in some cases, exceed the influence of variables that have typically been used to explain the sense of duty, including income. In the end, this study provides new evidence that personality traits influence broad orientations toward political life.

In recent years, archival research in the social sciences is emerging as a vibrant field of qualitative research, with contributions from a range of disciplinary fields, epistemological standpoints, theoretical insights and methodological approaches. In this article, I explore archival research strategies in life-history research, drawing on my experience of working at the Harry Ransom Humanities Research Centre, University of Texas at Austin, reading the letters of Dora Carrington (1893–1932), an English painter, who lived and worked in the peripheries of the Bloomsbury group. The archive in my analysis is theorized as a spatial and discursive apparatus of experimentation, whose configuration has an impact on the type of data and the kind of knowledges that will derive from it. Drawing on neo-materialist approaches in feminist science studies, what I suggest is that the researcher's questions, interpretations, theoretical insights and analytical tropes emerge as intra-actions between space/time/matter relations and forces within the archive.

Two studies explored gender‐relevant expectations and consequences of seeking flexible work arrangements. Study 1 examined preferences and expectations of students nearing the job market. While men and women valued work flexibility and work–life balance equally, women reported greater intentions to seek flexibility in their careers. Intentions were predicted by projected perceptions on gender‐relevant traits. In Study 2, participants evaluated hypothetical targets who sought a flexible work arrangement after the birth of a child. Flexibility seekers were given lower job evaluations than targets with traditional work arrangements; however, they were also seen as warmer and more moral. Men may be particularly penalized at the character level, as flexibility seekers were seen as less masculine and rated lower on masculine prescriptive traits and higher on feminine prescriptive traits. Together these studies suggest that while men value work flexibility they may be reluctant to seek it because of (potentially well‐founded) fears of stigmatization.