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Статья посвящена острейшей проблеме современного мира пересмотру традиционных фундаментальных ценностей, которые являются основой существования всего человечества. В настоящее время во многих западных странах приняты национальные законы об «однополых браках», легализована возможность усыновления однополыми парами детей, обсуждается декриминализация инцеста и педофилии. Несмотря на то, что однополые отношения, как и другие «нетрадиционные связи», известны испокон веков, до XX в. никто не пытался их уравнять с традиционными семейными отношениями, представляя их в качестве такой же нормы. Причем в большинстве стран, легализовавших однополые отношения, детей начинают приучать к их «нормальности» и «естественности». Родителям, которые пытаются оградить детей от получения подобных знаний, грозит ответственность от административного штрафа до уголовного наказания. Проблема усугубляется тем, что страны, легализовавшие однополые отношения, пытаются активно продвигать и навязывать другим странам т.н. «права ЛГБТ» в рамках международных организаций, в договорных органах по правам человека, в региональных международных организациях. Автор приводит примеры национального законодательства и международных документов «мягкого права» в указанной области, принятых в рамках ООН и Совета Европы, анализирует их на предмет соответствия нормам международного права, в числе которых основное место занимают положения международных договоров, закрепляющих право на образование. В рамках исследования права на образование рассматривается право родителей на воспитание детей в соответствии с собственными нравственными, религиозными и философскими убеждениями как основа защиты детей от пропаганды нетрадиционных отношений. В статье освещается позиция России относительно пропаганды нетрадиционных отношений и меры, принятые ей на национальном уровне для защиты от указанной пропаганды, а также ее активная роль на национальном и международном уровнях по воспитанию будущих поколений на базе традиционных ценностей человечества, имеющая значение для поддержания национальной и международной безопасности. ; The article is devoted to the most acute problem of the modern world the revision of the traditional fundamental values that are the basis for the existence of all humanity. Currently in many Western countries have adopted national laws on the «gay marriage», is legalized the right of adoption of children by same-sex couples, is under discussion decriminalization of incest and pedophilia. Despite the fact that same-sex relationships, as well as other «non-traditional relationship», are known since time immemorial, until the XX century, no one tried to equate them with the traditional family relationships, presenting them as the same norm. Moreover, in most of the countries that legalized same-sex relationships, these type of relationships is shown to children as «normal» and «natural.» Parents who try to prevent children from obtaining such knowledge, facing the responsibility from the administrative penalty to criminal penalties. The problem is compounded by the fact that the countries that legalized same-sex relationships, trying to actively promote and impose on other countries the so-called «LGBT rights» within the framework of international organizations, human rights treaty bodies, regional and international organizations. The author gives examples of national legislation and international norms of «soft law» in this area, adopted within the framework of the UN and the Council of Europe, analyzes them for compliance with the norms of international law, the main place among which is occupied by norms of international treaties recognizing the right to education. In the study of the right to education is considered a right of parents to raise their children according to their own moral, religious and philosophical convictions, as a basis for the protection of their children from non-traditional relationships' propaganda. The article deals with the position of Russia opposite to the promotion of non-traditional relationships and the measures taken by it at the national level to protect against this propaganda, as well as its active position on the national and international levels to educate future generations on the basis of traditional values of humankind and its importance for the maintenance of national and international security.

Birth registration is a fundamental right that facilitates access to other rights. Officially, an unregistered child does not exist and as such they do not have an official name or identity. A child's access to basic services such as health and education is denied and they are more vulnerable to abuse and exploitation. "7/ is a fact that if we could assist countries in developing models and proposals. in which children could be registered at birth, then it would be far less likely that they would be able to be trafficked. Children are trafficked. primarily into the sex industry, where they then become victims of HIV/AIDS. Instead of being treated, these children are thrown out on the street. they are treated as illegal immigrants in the country where they have been violated. " This report aims to assist countries in developing models and proposals in order to ensure registration of all children at birth. The report examines four birth registration systems from different regions of the world. The established birth registration systems in Australia, Canada and the United Kingdom (UK), all with high registration rates, are cross-examined and key principles are delineated. The objective is to understand the core principles of the three birth registration systems, which can be extrapolated to assist in designing birth registration systems in developing countries. The report also examines Indonesia as an example of a developing country in the process of creating a modern birth registration system, which has been adapted to complement the country's cultural differences, smaller budget and limited services. It is envisaged that the provision of a cross-section of established birth registration systems will enable developing countries to adopt the methods that are applicable to their administrative environment, their policies and their capacity. The initial intention of the report was to offer a blueprint or model created from the four explored registration systems that could be adopted by any country. However this was not possible due to the considerable differences between countries worldwide. Birth registration systems differ according to variants such as: the government's budget; the political structure; the community awareness of rights and obligations; the current infrastructure that supports the logistics of registration; and culture. While recognising that recommendations may not apply to all countries, the report exposes key principles and recommendations that can be adopted by other countries. Central to the report are the following key findings: • All countries should adopt a legal framework and an infrastructure that can support birth registrations. Birth registration should be prioritised as an essential child right's issue. • Fines for late registration should not be imposed on parents, as it results in double discrimination against those living in remote areas or who cannot afford to register their child in the limited time provided. Encouragement, incentives and assistance packages should be designed to ensure compliance in birth registration. • Every child should have the right to be registered, whether or not his/her parents are married. The requirement of parents having a marriage certificate in order to register their child is discriminatory against the child and curtails their rights. • Birth registration systems should be sensitive to the culture of the State. Systems should be designed in consultation with community, religious and traditional leaders so that the system is compatible and culturally adapted to the State. • Birth registration should be accessible to the entire population, including those living in regional and remote areas and belonging to vulnerable or marginalised groups. Midwives and traditional birth attendants should be taught the process of registering a child so they can facilitate the registration process with the parents. De-centralisation of birth registration facilities can also aid access to services. • Legislation on birth registration should be all-encompassing and prioritise the registration of all newborns in any circumstance. • States should advocate the importance of birth registration in the context of promoting the incentives to register a child, such as access to health and education services. The importance of birth registration should be taught in schools, within small communities and in non-formal settings. • Retrospective registration should be available, so that the right to be registered is not limited to newborns.

In the world's fourth largest nation increasing access to universal basic education remains a national and international development priority. While Indonesia has made steady progress towards achieving universal access to nine years basic education and introduced numerous social assistance programs to help ensure poorer families continued access to educational services, attention to the post-basic education system has remained limited. Senior secondary education is crucial for the development of a skilled labour force which, in turn, facilitates sustained economic growth. It also represents an important bridge between basic education and the tertiary sector, which generates the highly skilled and expert labour essential for driving Indonesia's development. Currently, around 65% of the population receives a senior secondary education: This figure lags behind countries of similar socio-economic status and represents a significant constraint on the development of Indonesia's human resources. In addition, a continued policy of expansion of the vocational senior secondary sector may further hinder the development of highly skilled labour. While senior secondary education increases wages, the chance of being a permanent, full-time worker and the range of employment opportunities open to graduates, there are significant constraints hindering wider participation in senior secondary education. Parents wishing to provide their child with a senior secondary education must overcome considerable financial costs associated with school fees, uniforms, study materials and transport. Education costs are further exacerbated by the loss of one economically productive member of the family. These costs remain the responsibility of parents alone and while often exceeding annual income they are not covered in government social assistance programs assisting with education costs at the basic education level. Cultural, religious and family factors also impact upon participation in senior secondary education. Some conservative Muslim families may not value secular education and choose a more Islamic education option in the non-formal sector. Early marriage also prevents access to post-basic education as well as intergenerational education levels, with poorly educated students often the offspring of poorly educated parents. Concerns with the quality of senior secondary schooling in Indonesia, with many students and entire schools failing national exams, remains an issue which can influence the decision to invest in senior secondary education as can the higher unemployment rates associated with post-basic education graduates. Poor quality basic education can significantly impact upon a student's readiness for senior secondary schooling and may affect their interest in pursuing schooling if content is irrelevant and not stimulating and teaching is poor. As places in public senior secondary schools are largely allocated on academic merit, low performing students may be forced into the private sector if they wish to pursue post-basic education. While there remains significant demand-side constraints hindering greater participation in senior secondary education, the low numbers of senior secondary schools, especially in the public sector, mean that the system cannot absorb all graduates from junior secondary school. This increases selectivity within the sector and prevents many students (especially poorer performing students and those in rural areas) from accessing senior secondary education. Although Indonesia has set an impressive target for increasing enrollments in the senior secondary sector to 85 percent by 2014, it is unlikely this target can be reached without significant policy initiatives to overcome the persistent constraints to access currently affecting the sector. The following actions therefore remain crucial for widening educational access within the sector: • A rapid expansion of educational infrastructure at the senior secondary level especially the building of new and expansion of existing public schools • An expansion of social assistance to poorer families to cover the senior secondary level in order to enable participation by lower socioeconomic students • A review of policy making regarding expansion of the vocational sector to assess the relative advantages and disadvantages • Further research into constraints affecting the sector as well as increasing data integrity so trends within the sector may be readily identified.

В течение длительного времени из старообрядцев-переселенцев, разнородных по месту выхода, сформировалось несколько локальных этнокультурных групп. расселение старообрядцев за рубежом (в Восточной, юго-Восточной европе, западном Причудье, турции, китае, сша, Боливии, уругвае) происходило поэтапно. изучение основных пространственно-временных параметров расселения старообрядцев позволило проследить специфику формирования и трансформации старообрядческих общин. историко-географическая периодизация процесса расселения совпадает с основными ареалами старообрядцев. главные периоды, с которыми связано заселение отдельных регионов и стран: I «европейский» (конец XVII нач. XVIII вв.), II «азиатско-турецкий» (конец XVIII XIX вв.), III «американо-австралийский» (первая половина XX в.), IV «американский» (середина XX в.). различные факторы (экономические, социальные, политические, культурные и др.) существенно повлияли на процесс трансформации этнокультурных систем. В разных регионах старообрядцы приобрели региональную специфику природопользования, специализацию, особенности быта. локальные старообрядческие общины в разной степени подверглись трансформации. совместное проживание и близкие контакты с инокультурным окружением нашли отражение в старообрядческом жилище (в строительной технике, внешнем облике и во внутреннем убранстве). В занятиях старообрядческого населения произошли существенные изменения. часть населения работает на промышленных предприятиях, фермах, частных фирмах. широкое развитие получила такая традиционная отрасль производства, как рыболовство, претерпевшее, однако существенные изменения в обеспеченности рабочей силой, орудиями лова, транспортными средствами. исчезло традиционное отходничество. Потомственные строители либо переселились в города и стали кадровыми рабочими, либо работают на сельских стройках в своем районе. традиционное занятие огородничество развивается в основном в подсобных хозяйствах. заметные изменения произошли в быту и в семейной обрядности. Взаимоотношения в семье демократизировалось, этот процесс еще продолжается. При заключении браков все реже принимаются во внимание религиозная и этническая принадлежность. Более устойчива и консервативна у старообрядцев обрядность, связанная с рождением и смертью. удерживается такая традиционная черта, как прочные семейные связи (в том числе и с уехавшими в город детьми и родственниками), а также экономическая взаимопомощь родственникам. ; For a long time the Old Believers or settlers, different in the place of output, formed several local ethnic and cultural groups. Settling of Old Believers abroad (in Eastern and South-Eastern Europe, Western Prichudie, Turkey, China, USA, Bolivia, Uruguay) took place stepwise. The study of basic space-temporal parameters of the settlement of the Old Believers allowed to trace the specifics of formation and transformation of the Old Believer communities. Historical and geographical periodization resettlement process coincides with the main ranges of the Old Believers. The main periods, which are related to the settlement of individual regions and countries: I «European» (end XVII early XVIII centuries.), II «Asia-Turkey» (the end of XVIII XIX centuries.), III «American-Australian (first half of XX century), IV «American» (mid XX century.). Various factors (economic, social, political, cultural, and others) significantly affected the process of ethno-cultural systems transformation. In different regions of the Old Believers have acquired regional specificity of natural resources, specialization, features of life. The local Old Believer communities in various degrees have been transformed. Cohabitation and close contact with other surrounding cultures are reflected in the Old Believers' House (in construction equipment, appearance and in the interiors). The activities of the Old Believer population have been significantly changed. A part of the population works in the industrial enterprises, farms, private firms. Extensive development has received such a traditional industry production, fisheries, that undergone significant changes in the labor supply, gear, vehicles. Gone is the traditional seasonal work. Hereditary builders either moved to cities and became regular workers, or work on rural buildings in their area. The traditional occupation horticulture is developed mainly on farms. Noticeable changes have occurred in the home and family rituals. Relationships in the family have been democratized, and this process is still going on. At marriages religious and ethnic affiliation is rarely taken into account. Rituals related to birth and death are more stable and conservative among Old Believers. Such traditional features as strong family ties are held (including children who have left for the city and relatives), as well as mutual economic families.

Despite its volatile history, the Islamic Republic of Iran has performed well on social indicators, especially in providing basic services such as health care and education. Iran's fertility decline may have proceeded in two stages, the first beginning in the late 1960s. The Iranian government introduced a family planning program during the 1960s with explicit health and demographic objectives. Between 1967 and 1977, fertility declined-mainly in urban areas-to an average of 4 children per woman. Although the family planning program continued after the 1979 Islamic revolution, it was suspended after war broke out with Iraq in 1980. During the war, the government pursued a pronatalist population policy, including incentives for childbearing. The fertility decline coincided with improvements in primary and secondary education, possibly affecting the rapid decline in adolescent fertility during 1997-2006, especially when compared to other Middle East and North Africa region countries. Today regional disparities in fertility exist with higher fertility in less developed districts. Yet Iran's example shows how good public policy interventions in health (including family planning) and education can reduce fertility and contribute to human development.

La Mittel- Osteuropa constitue à la fois un espace géographique et une construction historico-culturelle. Cet espace est formé de plusieurs pays qui ont appartenu à l'empire austro-hongrois et dont la religion catholique majoritaire représente un critère d'unité. La catholicité de cet espace justifie l'intérêt que le Saint-Siège porte à la plupart de ces pays qui deviendront après 1945 des satellites de l'Union soviétique. Les régimes d'inspiration communiste combattront l'autorité spirituelle de Rome, exerceront le contrôle de la vie religieuse et restreindront ainsi les libertés confessionnelles. Face à cette politique antireligieuse et à ce contrôle étroit de la sphère religieuse, le Saint-Siège se devait de réagir et de développer une stratégie de contre-offensive. Dans cette optique, l'Autriche a joué un rôle important dans les orientations de politique étrangère et religieuse du Vatican. Le pays avait encore de nombreux contacts avec les anciens pays de la monarchie des Habsbourg dont la fin était relativement proche. Par ailleurs, Vienne occupe une position avancée en Europe centrale. L'expérience centre-européenne riche de l'Autriche tant sur un plan culturel que linguistique représentait un bien précieux pour la Rome papale, pour qui Vienne pouvait servir de porte d'entrée vers la Mittel- Osteuropa. Le pape Pie XII a parlé d'une mission historique de l'Autriche qui sera considérée comme un phare catholique face à un océan marxiste athée. Malgré cette identité d'intérêts, les relations entre l'Autriche et le Vatican n'ont pas été exemptes de tensions, particulièrement à cause de la controverse sur la remise en vigueur du concordat de 1933. La question du mariage devient un élément de crispation, d'autant plus que la société autrichienne de l'après-guerre était déjà plus sécularisée que celle de l'entre-deux-guerres. L'Autriche saura tirer des avantages spécifiques de la neutralité qui lui a été imposée en échange de sa souveraineté retrouvée. La « neutralité active » va lui permettre de mettre en œuvre une Ostpolitik dans laquelle l'Église prendra une place importante qui apparait clairement dans différents exemples : le voyage d'un théologien de l'université de Graz en Union soviétique en 1955, et plus tard les visites du cardinal Franz König aux épiscopats derrière le rideau de fer mais aussi la création de la fondation Pro Oriente en 1964. La guerre froide fut avant tout un conflit idéologique entre deux systèmes très différents tant sur le plan social que politique et économique, avec le capitalisme ou le libéralisme d'une part, et le communisme ou le socialisme d'autre part. En outre, un autre conflit idéologique est aussi apparu entre le catholicisme romain et le communisme athée, deux systèmes de pensée totalement opposés. Le Saint-Siège devint alors un acteur de la guerre froide. Pie XII défendait l'idée que « le communisme est intrinsèquement pervers et l'on ne peut admettre sur aucun terrain de collaboration avec lui ». Pourtant, il existait par la force des choses des relations entre les communistes et l'Église catholique dans les pays situés derrière le « rideau de fer ». La Curie romaine n'était pas toute entière hostile au dialogue avec les communistes. Abstraction faite d'un climat d'intransigeance doctrinale, il se trouvait aussi des prélats qui pensaient que toutes les portes du dialogue ne devaient pas rester irrémédiablement fermées. Les années d'après-guerre renvoient aussi à une période de renouvellement de la pensée chrétienne sur les plans philosophique, théologique et social. Les tendances à l'ouverture, annonciatrices d'un « printemps religieux », se heurtaient toutefois à la raideur dogmatique de la Curie romaine sous Pie XII. Les rapports des ambassadeurs autrichiens au Saint-Siège de 1946 à 1958/61 fournissent des informations précieuses sur les grandes thématiques du conflit Est-Ouest, qui touchaient d'une part les relations entre le Vatican et l'Autriche, et d'autre part le Vatican et son rapport avec la Mittel- Osteuropa. L'analyse et la présentation de ces rapports constituent la base de ce travail et mettent en évidence le regard que portait le Saint-Siège non seulement sur l'Autriche mais aussi sur la Mittel- Osteuropa pendant cette période de forte tension politique. Avec l'arrivée de Jean XXIII comme pape en 1958 commence un nouveau chapitre de l'Église dans la guerre froide. Le Saint-Siège se transforme alors en acteur de la détente. ; Mittel- and Osteuropa form a geographic region and also a historical and cultural construct. This area consists of several countries that were part of the Austro-Hungarian Monarchy. Their predominant Catholic religion represented a criterion of unity. The Catholic character of this region justifies the interest which the Holy See had in the majority of these countries that became, after 1945, satellite states of the Soviet Union. The regimes shaped by the ideology of communism fought against the spiritual supremacy of Rome, control religious life and thus limit the denominational freedoms. The Holy See reacted to these anticlerical policies and to the rigid control over religious spheres by developing counter-strategies. In this respect, Austria has played an important role in conception of the foreign and church policies of the Vatican. It still had numerous contacts in the countries of the former Austro-Hungarian Monarchy, which had ended not such a long time ago. Vienna had a leading role in Central Europe. Austria's numerous cultural and linguistic experiences in Central Europe represented a treasure to Papal Rome intending to use Vienna as a door opener towards Mittel- Osteuropa . Pope Pius XII spoke of Austria's historic mission, which was considered the flagship Catholic country against the "atheist" and "Marxist ocean". Despite this identity of interests, relations between Austria and the Vatican were not free of tensions, particularly due to the controversy of entry into force of the Concordat of 1933. The question of marriage was another disturbing factor, since the post-war Austrian society was already more secularized than the interwar period society. Austria took specific advantages of the neutrality, which it had acquired in exchange for the regained sovereignty as an obligation. The "active neutrality" allowed an Ostpolitik in which the Catholic Church occupied an important place, which became clear by the examples of the journey of a theologian at the University of Graz in the Soviet Union in 1955, much later by the visits of Cardinal Franz König at the episcopates behind the Iron Curtain, but also by the creation of the Pro-Oriente Foundation in 1964. The Cold War was primarily an ideological system conflict between two very different social, political and economic camps, capitalism or liberalism on the one hand and communism or socialism on the other. In addition, there was the ideological conflict between Roman Catholicism and the atheistic Marxism - two completely opposite doctrines. The Holy See became a actor in the Cold War. Pius XII advocated the view that "Communism is intrinsically wrong, and no one may collaborate with it in any undertaking whatsoever". Nevertheless, there were inevitably relations between the Communists and the Catholic Church in the countries behind the "Iron Curtain". The Roman Curia was not unanimously against a dialogue with the Communists either. Apart from a doctrinal intransigence there were prelates who had the opinion that not all doors of dialogue should be closed. The post-war years also reflect a renewal period of Christian thought on a philosophical, theological and social level. These opening trends, - signs of a future "religious spring" -, however, encountered the resistance and the dogmatic rigidity of the Papal Curia under Pope Pius XII. The Austrian ambassadors' reports to the Holy See from 1946 to 1958/61 provide valuable information about the major themes of the East-West conflict, that concerned, on the one hand, the relations between the Holy See and Austria, and on the other hand the Vatican and its relationship with Mittelosteuropa. The analysis and presentation of the reports form the basis of this work and examine the view of the Vatican not only on Austria but also on Mittelosteuropa during this politically highly tense period. The arrival of John XXIII as Pope in 1958 opens a new chapter of the Church in the Cold War. The Holy See turned into an actor of the policy of détente.

1840-41 printed for the Percy society by C. Richards; 1842-52 printed for the Percy society by T. Richards. ; v. 29. Notices of fugitive tracts, and chap-books . By J. O. Halliwell. The man in the moone. A manifest detection of the most vyle and detestable use of dice play. [By Gilbert Walker] The loyal garland: a collection of songs of the seventeenth century. Poems and songs relating to George Villiers, duke of Buckingham; and his assassination by John Felton, August 23, 1628. Ed. . by F. W. Fairholt. -- v. 30. The garland of good-will by Thomas Deloney. Brittannia's pastorals: a third book. [By William Browne] The enterlude of John Bon & Mast Person. [By Luke Shepherd] -- v. 31. Pleasant quippes for upstart newfangled gentlewomen, by Stephen Gosson. ; v. 19. The civic garland . Ed. . by F. W. Fairholt. The life and martyrdom of Thomas Beket . from the series of lives and legends now proved to have been composed by Robert of Gloucester. -- v. 20. The affectionate shepherd: by Richard Barnfield. A dialogue on wit and folly, by John Heywood. A collection of proverbs and popular sayings relating to the seasons, the weather, and agricultural pursuits . By M. A. Denham. The most pleasant song of Lady Bessy. [By Humphrey Brereton] -- v. 21. Popular songs, illustrative of the French invasions of Ireland . Ed. by T. C. Croker. -- v. 22. The cytezen and uplondyshman . By Alexander Barclay. The interlude of the four elements. The interlude of the disobedient child, by Thomas Ingelend. Autobiography of Mary countess of Warwick. Westward for smelts. -- v. 23. Songs and carols . of the fifteenth century. Ed. by T. Wright. Festive songs, principally of the sixteenth and seventeenth centuries; with an introduction by W. Sandys. Descriptive notices of popular English histories. By J. O. Halliwell. -- v. 24-26. The Canterbury tales of Geoffrey Chaucer. -- v. 27. Believe as you list . By Philip Massinger. Satirical songs and poems on costume: from the 13th to the 19th century. Ed. by F. W. Fairholt. -- v. 28. An Anglo-Saxon passion of St. George. [By Aelfric] A poem on the times of Edward II. The religious poems of William de Shoreham. The interlude of the trail of treasure. ; v. 11. The owl and the nightingale. Thirteen psalms and the first chapter of Ecclesiastes, translated into English verse by John Croke. An historiall expostulation: against the beastlye abusers, both of chyrurgerie and physyke, in oure tyme . by John Halle. The honestie of this age . By Barnaby Rich. -- v. 12. The history of Reynard the fox, from the edition printed by Caxton in 1481. -- v. 13. The keen of the south of Ireland . Collected and ed. . by T. C. Croker. Six ballads, with burdens, from ms. no. CLXVIII in the library of the Corpus Christi college, Cambridge. Ed. by J. Goodwin. Lyrical poems, selected from musical publications between the years 1589 and 1600. Ed. by J. P. Collier. -- v. 14. The poems of John Audelay. St. Brandan: a medieval legend of the sea. The romance of the Emperor Octavian. -- v. 15. Friar Bakon's prophesie . [By William Terilo, pseud.] Poetical miscellanies from a manuscript collection of the time of James I. Ed. by J. O. Halliwell. The crown garland of golden roses . By Richard Johnson. Pt. 2. -- v. 16. The seven sages. The romance of Syr Tryamoure. -- v. 17. Scottish traditional versions of ancient ballads. Ed. by J. H. Dixon. Ancient poems, ballads, and songs of the peasantry of England . Collected and ed. by J. H. Dixon. -- v. 18. The pastime of pleasure . By Stephen Hawes. ; v. 5. Kind-heart's dream . By Henry Chettle. A knight's conjuring . By Thomas Dekker. The meeting of gallants at an ordinarie . Ed. by J. O. Halliwell. The two angry women of Abington, by Henry Porter. -- v. 6. Ancient poetical tracts of the sixteenth century . Ed. by E. F. Rimbault. Cock Lorell's bote . Ed. by E. F. Rimbault. The crown garland of roses. By Richard Johnson. Pt. 1. Follie's anatomie . By Henry Hutton. Poems by Sir Henry Wotton. -- v. 7. The harmony of birds. A paraphrase on the seven penitential Psalms, in English verse. Supposed to have been written by Thomas Brampton. The harmony of the church by Michael Drayton. Jack of Dover, his quest of inquirie. A Kerry pastoral in imitation of the first eclogue of Virgil. [By Murroghoh O'Connor, pseud.] -- v. 8. A selection of Latin stories, from manuscripts of the thirteenth and fourteenth centuries. Ed. by T. Wright. A dialogue concerning witches & witchcrafts, by George Gifford. -- v. 9. The four knaves . by Samuel Rowlands. A poem to the memory of William Congreve, by James Thomson. The pleasant conceits of old Hobson, the merry Londoner. [By Richard Johnson] Maroccus extaticus: or, Bankes' bay horse in a trance. Old ballads illustrating the great frost of 1683-4 and the fair on the river Thames. Collected and ed. by E. F. Rimbault. -- v. 10. Lord mayor's pageants . By F. W. Fairholt. ; v. 1. Old ballads, from early printed copies of the utmost rarity. Ed. by J. P. Collier. A collection of songs and ballads relative to the London prentices and trades; and to the affairs of London generally. Ed. . by C. Mackay. The historical songs of Ireland: illustrative of the revolutionary struggle between James II and William III. Ed. . by T. C. Croker. The pain and sorrow of evil marriage. The king and a poor northern man; or, Too good to be true. By Martin Parker. -- v. 2. A selection from the minor poems of Dan John Lydgate. The early naval ballads of England. Collected and ed. by J. O. Halliwell. A search for money; or, The lamentable complaint for the loss of the wandering knight, Monsieur l'Argent. By William Rowley. The mad pranks and merry jests of Robin Goodfellow. -- v. 3. Political ballads published in England during the commonwealth. Ed. by T. Wright. Strange histories: consisting of ballads and other poems principally by Thomas Deloney. A marriage triumph, on the nuptials of the Prince Palatine, and the Princess Elizabeth, daughter of James I. By Thomas Heywood. The history of patient Grisel. -- v. 4. Specimens of lyric poetry, composed in England in the reign of Edward the First. Ed. by T. Wright. The boke of curtasye . Ed. by J. O. Halliwell. Specimens of old Christmas carols . [Ed. by T. Wright] The nursery rhymes of England, collected principally from oral tradition. Ed. by J. O. Halliwell. ; Mode of access: Internet.

Artikel info: Received: Agustus 2021Accepted: Agustus 2021Available online: Desember 2021 ABSTRAC Looking for the position of Islamic law in the national legal system is clear, where Islamic law as contained in the government's legal politics in the GBHN stipulated by the MPR Number IV/MPR/1999 explains that the policy direction of legal development recognizes and respects religious law (including Islamic law) in managing the system. Comprehensive and integrated national law, and efforts are made so that all laws and regulations do not conflict with the morals of religions (including Islamic morals). Islamic law in the development of national law has two forms, 1) functioning of Islamic law as a positive law that applies only to Muslims. 2) functioning of Islamic law through the expression of values or principles of Islamic law which will apply not only to Muslims but also to all citizens. Islamic law in the perspective of positive Indonesian law can be classified into three groups, namely: (1) positive laws that are in line with Islamic law, such as family law and most civil laws, (2) positive laws that do not conflict with Islamic law. although not exactly the same as Islamic law, such as the law on murder and robbery, (3) positive laws that are contrary to Islamic law, such as the law on sexual relations without marriage, liquor and gambling where the perpetrators are punished only if they damage or disturb people other.This type of research is library research (library research), in the sense that all data sources come from written materials in the form of books, documents, magazines and texts that are related to the topic of discussion through a review of various literature related to research which includes primary, secondary data. , dantertier. The data collected, read.The result of this research is the development of law, so Islamic law, apart from being a legal norm, can be transformed into positive law in the national legal system. Islam and the Islamic Law system will always be the selectors of the national legislation process, because philosophically, juridically and sociologically the power of Islam is a reflection of Indonesia's future development. The reality of the plurality of the Indonesian nation will be a consideration in national legislation efforts, so that Islamic values will be more easily absorbed in the national legal system. Keywords: Islamic Law, Positive Law, and National Legal System. ABSTRAKMencari posisi hukum Islam dalam sistem hukum nasional telah jelas, dimana hukum Islam sebagaimana termaktub dalam politik hukum pemerintan dalam GBHN yang ditetapkan MPR Nomor IV/MPR/1999 menjelaskan bahwa arah kebijakan pembangunan hukum mengakui dan menghormati hukum agama (termasuk hukum Islam) dalam menata sistem hukum nasional yang menyeluruh dan terpadu, dan diupayakan agar segala peraturan perundang-undangan tidak bertentangan dengan moral agama-agama (termasuk moral Islam). Hukum Islam dalam pembangunan hukum nasional mempunyai dua bentuk, 1) mengfungsikan hukum Islam sebagai hukum positif yang berlaku hanya bagi pemeluk Islam saja. 2) mengfungsikan hukum Islam melalui ekspresi nilai-nilai atau prinsip-prinsip hukum Islam yang akan berlaku tidak hanya bagi kaum muslim tetapi juga bagi semua warga negara. Hukum Islam dalam perspektif hukum positif Indonesia dapat diklasifikasikan ke dalam tiga kelompok yaitu: (1) hukum-hukum positif yang sejalan dengan hukum Islam, seperti hukum keluarga dan sebagian besar hukum perdata, (2) hukum-hukum positif yang tidak bertentangan dengan hukum Islam meski tidak sama persis dengan hukum Islam, seperti hukum tentang pembunuhan dan perampokan, (3) hukum-hukum positif yang bertentangan dengan hukum Islam, seperti hukum tentang hubungan seksual tanpa nikah, minuman keras dan perjudian yang pelakunya dikenakan hukuman hanya jika merusak atau mengganggu orang lain.Jenis penelitian ini adalah penelitian kepustakaan (library research), dalam artian semua sumber data berasal dari bahan-bahan tertulis berupa buku, dokumen, majallah dan naskah yang ada kaitannya dengan topic pembahasan melalui penelaahan berbagai literatur yang berhubungan dengan penelitian yang mencakup data primer, sekunder, dantertier. Data-data yang dikumpulkan, dibaca.Hasil penelitian ini yaitu pembangunan hukum, maka hukum Islam selain sebagai norma hukum yang dapat ditranformasikan menjadi hukum positif dalam sistem hukum nasional. Islam dan sistem Hukum Islam akan selalu menjadi penyeleksi proses legislasi nasional, karena secara filosofis, yuridis dan sosiologis kekuatan Islam menjadi cermin pembangunan Indonesia kedepan. Kenyataan pluralitas bangsa Indonesia akan menjadi pertimbangan dalam upaya legislasi nasional, sehingga nilai-nilai Islam akan lebih mudah terserap dalam sistem hukum nasional. Kata kunci: Hukum Islam, Hukum Positif, dan Sistem Hukum Nasional.

English:

The HaSpaD project harmonizes and pools longitudinal data for the analysis of partnership biographies from nine German survey programs. These are in detail:

The German Family Panel (pairfam), Data file Version 12.0.0
ALLBUS/GGSS 1980-2016 (Kumulierte Allgemeine Bevölkerungsumfrage der Sozialwissenschaften / Cumulated German General Social Survey 1980-2016)
Family Surveys 1988-2000 (Change and Development of Forms of Family Life in West Germany (Survey of Families), Family and Partner Relations in Eastern Germany (Survey of Families), Change and Development of Ways of Family Life - 2nd Wave (Survey of Families), Change and Development of Families` Way of Life - 3rd Wave (Family Survey))
Mannheim Divorce Study 1996
German Fertility and Family Survey (FFS) 1992
German Life History Studies (Courses of Life and Historical Change in East Germany (Life History Study LV DDR), Courses of Life and Social Change: Courses of Life and Welfare Development (Life History Study LV-West I), Courses of Life and Social Change: The Between-the-War Cohort in Transition to Retirement (Life History Study LV-West II A - Personal Interview), Courses of Life and Social Change: The Between-the-War Cohort in Transition to Retirement (Life History Study LV-West II T - Telephone Interview), Courses of Life and Social Change: Access to Occupation in Employment Crisis (Life History Study LV-West III), East German Life Courses After Unification (Life History Study LV-Ost Panel), East German Life Courses After Unification (Life History Study LV Ost 71), Education, Training, and Occupation: Life Courses of the 1964 and 1971 Birth Cohorts in West Germany (Life History Study LV-West 64/71), Early Careers and Starting a Family: Life Courses of the 1971 Birth Cohorts in East and West Germany (Life History Study LV-Panel 71))
Generations & Gender Survey (German Subsample) GGS Waves 1 and 2
The Survey of Health, Ageing and Retirement in Europe (SHARE), German Sample (Share Waves 1, 2, and 3) and
Socio-Economic Panel (SOEP), data for the years 1984-2018.



The HaSpaD projects does not distribute own datasets. Instead, the HaSpaD syntax package allows to harmonize and pool all German surveys with partnership biographical data which are available for secondary use via a research data repository. Data access to these source data must be arranged autonomously by users of the HaSpaD syntax. The scripts harmonize and pool the partnership biographical data, as well as additional variables on respondents and their partnerships. These include, for example, gender, religious affiliation, and nationality of the respondents. The pooled data set provides the opportunity to analyse previously unanswered questions on marriage and partnership stability from a historical and life course theoretical perspective, in particular on the long-term increase in divorce rates and on social changes in risk factors for separation. In addition, methodological developments of research syntheses will be facilitated.





Deutsch:

Das HaSpaD-Projekt harmonisiert und kumuliert Längsschnittdaten zur Analyse von Partnerschaftsbiografien aus neun deutschen Umfrageprogrammen. Dies sind im Einzelnen:

Beziehungs- und Familienpanels pairfam, Release 12.0
Kumulierte Allgemeine Bevölkerungsumfrage der Sozialwissenschaften (ALLBUS / GGSS) 1980-2016
Familiensurvey 1988 - 2000 (Wandel und Entwicklung familialer Lebensformen in Westdeutschland (Familiensurvey), Familie und Partnerbeziehungen in Ostdeutschland (Familiensurvey), Wandel und Entwicklung familialer Lebensformen - 2. Welle (Familiensurvey), Wandel und Entwicklung familialer Lebensformen - 3. Welle (Familiensurvey))
Mannheimer Scheidungsstudie 1996
Deutscher Fertility and Family Survey 1992
Lebensverlaufsstudien (Lebensverläufe und historischer Wandel in Ostdeutschland (Lebensverlaufsstudie LV-DDR), Lebensverläufe und gesellschaftlicher Wandel: Lebensverläufe und Wohlfahrtsentwicklung (Lebensverlaufsstudie LV-West I), Lebensverläufe und gesellschaftlicher Wandel: Die Zwischenkriegskohorte im Übergang zum Ruhestand (Lebensverlaufsstudie LV-West II A - Persönliche Befragung), Lebensverläufe und gesellschaftlicher Wandel: Die Zwischenkriegskohorte im Übergang zum Ruhestand (Lebensverlaufsstudie LV-West II T - Telefonische Befragung), Lebensverläufe und gesellschaftlicher Wandel: Berufszugang in der Beschäftigungskrise (Lebensverlaufsstudie LV-West III), Ostdeutsche Lebensverläufe im Transformationsprozess (Lebensverlaufsstudie LV-Ost Panel), Ostdeutsche Lebensverläufe im Transformationsprozess (Lebensverlaufsstudie LV-Ost 71), Ausbildungs- und Berufsverläufe der Geburtskohorten 1964 und 1971 in Westdeutschland (Lebensverlaufsstudie LV-West 64/71), Frühe Karrieren und Familiengründung: Lebensverläufe der Geburtskohorte 1971 in Ost‐ und Westdeutschland (Lebensverlaufsstudie LV-Panel 71))
Generations & Gender Survey (Unterstichprobe Deutschland) GGS Waves 1 and 2
The Survey of Health, Ageing and Retirement in Europe (SHARE), Deutsches Sample SHARE Wellen 1, 2, und 3 und
Sozio-oekonomisches Panel (SOEP), Daten der Jahre 1984-2018.



HaSpaD stellt keine eigenen Datensätze zum Download zur Verfügung. Stattdessen ermöglicht das HaSpaD-Syntaxpaket die Verknüpfung aller thematisch relevanten verfügbaren deutschen Umfragedaten, die zur Sekundärnutzung über ein Forschungdatenrepositorium bereitgestellt werden. Der Datenzugang zu diesen Ursprungsdaten muss separat durch Nutzende der HaSpaD-Syntax erfolgen. Die Skripte ermöglichen die Harmonisierung und Kumulation der paarbiografischen Daten aus den verschiedenen Umfrageprogrammen. Außerdem werden harmonisierte Zusatzvariablen an die paarbiografischen Daten angefügt. Hierzu zählen beispielsweise Geschlecht, Konfessionszugehörigkeit und Staatsangehörigkeit. Durch die Verknüpfung werden Analysen zu bislang unbeantwortetem Fragen zu Ehe- und Partnerschaftsstabilität aus historischer und lebensverlaufstheoretischer Perspektive, insbesondere zum langfristigen Anstieg der Scheidungsraten und zum sozialen Wandel von Risikofaktoren für Trennungen möglich. Darüber hinaus werden Untersuchungen methodischen Weiterentwicklung von Forschungssynthesen vereinfacht.

English:

The HaSpaD project harmonizes and pools longitudinal data for the analysis of partnership biographies from nine German survey programs. These are in detail:

The German Family Panel (pairfam), Data file Version 12.0.0
ALLBUS/GGSS 1980-2016 (Kumulierte Allgemeine Bevölkerungsumfrage der Sozialwissenschaften / Cumulated German General Social Survey 1980-2016)
Family Surveys 1988-2000 (Change and Development of Forms of Family Life in West Germany (Survey of Families), Family and Partner Relations in Eastern Germany (Survey of Families), Change and Development of Ways of Family Life - 2nd Wave (Survey of Families), Change and Development of Families` Way of Life - 3rd Wave (Family Survey))
Mannheim Divorce Study 1996
German Fertility and Family Survey (FFS) 1992
German Life History Studies (Courses of Life and Historical Change in East Germany (Life History Study LV DDR), Courses of Life and Social Change: Courses of Life and Welfare Development (Life History Study LV-West I), Courses of Life and Social Change: The Between-the-War Cohort in Transition to Retirement (Life History Study LV-West II A - Personal Interview), Courses of Life and Social Change: The Between-the-War Cohort in Transition to Retirement (Life History Study LV-West II T - Telephone Interview), Courses of Life and Social Change: Access to Occupation in Employment Crisis (Life History Study LV-West III), East German Life Courses After Unification (Life History Study LV-Ost Panel), East German Life Courses After Unification (Life History Study LV Ost 71), Education, Training, and Occupation: Life Courses of the 1964 and 1971 Birth Cohorts in West Germany (Life History Study LV-West 64/71), Early Careers and Starting a Family: Life Courses of the 1971 Birth Cohorts in East and West Germany (Life History Study LV-Panel 71))
Generations & Gender Survey (German Subsample) GGS Waves 1 and 2
The Survey of Health, Ageing and Retirement in Europe (SHARE), German Sample (Share Waves 1, 2, and 3) and
Socio-Economic Panel (SOEP), data for the years 1984-2018.



The HaSpaD projects does not distribute own datasets. Instead, the HaSpaD syntax package allows to harmonize and pool all German surveys with partnership biographical data which are available for secondary use via a research data repository. Data access to these source data must be arranged autonomously by users of the HaSpaD syntax. The scripts harmonize and pool the partnership biographical data, as well as additional variables on respondents and their partnerships. These include, for example, gender, religious affiliation, and nationality of the respondents. The pooled data set provides the opportunity to analyse previously unanswered questions on marriage and partnership stability from a historical and life course theoretical perspective, in particular on the long-term increase in divorce rates and on social changes in risk factors for separation. In addition, methodological developments of research syntheses will be facilitated.





Deutsch:

Das HaSpaD-Projekt harmonisiert und kumuliert Längsschnittdaten zur Analyse von Partnerschaftsbiografien aus neun deutschen Umfrageprogrammen. Dies sind im Einzelnen:

Beziehungs- und Familienpanels pairfam, Release 12.0
Kumulierte Allgemeine Bevölkerungsumfrage der Sozialwissenschaften (ALLBUS / GGSS) 1980-2016
Familiensurvey 1988 - 2000 (Wandel und Entwicklung familialer Lebensformen in Westdeutschland (Familiensurvey), Familie und Partnerbeziehungen in Ostdeutschland (Familiensurvey), Wandel und Entwicklung familialer Lebensformen - 2. Welle (Familiensurvey), Wandel und Entwicklung familialer Lebensformen - 3. Welle (Familiensurvey))
Mannheimer Scheidungsstudie 1996
Deutscher Fertility and Family Survey 1992
Lebensverlaufsstudien (Lebensverläufe und historischer Wandel in Ostdeutschland (Lebensverlaufsstudie LV-DDR), Lebensverläufe und gesellschaftlicher Wandel: Lebensverläufe und Wohlfahrtsentwicklung (Lebensverlaufsstudie LV-West I), Lebensverläufe und gesellschaftlicher Wandel: Die Zwischenkriegskohorte im Übergang zum Ruhestand (Lebensverlaufsstudie LV-West II A - Persönliche Befragung), Lebensverläufe und gesellschaftlicher Wandel: Die Zwischenkriegskohorte im Übergang zum Ruhestand (Lebensverlaufsstudie LV-West II T - Telefonische Befragung), Lebensverläufe und gesellschaftlicher Wandel: Berufszugang in der Beschäftigungskrise (Lebensverlaufsstudie LV-West III), Ostdeutsche Lebensverläufe im Transformationsprozess (Lebensverlaufsstudie LV-Ost Panel), Ostdeutsche Lebensverläufe im Transformationsprozess (Lebensverlaufsstudie LV-Ost 71), Ausbildungs- und Berufsverläufe der Geburtskohorten 1964 und 1971 in Westdeutschland (Lebensverlaufsstudie LV-West 64/71), Frühe Karrieren und Familiengründung: Lebensverläufe der Geburtskohorte 1971 in Ost‐ und Westdeutschland (Lebensverlaufsstudie LV-Panel 71))
Generations & Gender Survey (Unterstichprobe Deutschland) GGS Waves 1 and 2
The Survey of Health, Ageing and Retirement in Europe (SHARE), Deutsches Sample SHARE Wellen 1, 2, und 3 und
Sozio-oekonomisches Panel (SOEP), Daten der Jahre 1984-2018.



HaSpaD stellt keine eigenen Datensätze zum Download zur Verfügung. Stattdessen ermöglicht das HaSpaD-Syntaxpaket die Verknüpfung aller thematisch relevanten verfügbaren deutschen Umfragedaten, die zur Sekundärnutzung über ein Forschungdatenrepositorium bereitgestellt werden. Der Datenzugang zu diesen Ursprungsdaten muss separat durch Nutzende der HaSpaD-Syntax erfolgen. Die Skripte ermöglichen die Harmonisierung und Kumulation der paarbiografischen Daten aus den verschiedenen Umfrageprogrammen. Außerdem werden harmonisierte Zusatzvariablen an die paarbiografischen Daten angefügt. Hierzu zählen beispielsweise Geschlecht, Konfessionszugehörigkeit und Staatsangehörigkeit. Durch die Verknüpfung werden Analysen zu bislang unbeantwortetem Fragen zu Ehe- und Partnerschaftsstabilität aus historischer und lebensverlaufstheoretischer Perspektive, insbesondere zum langfristigen Anstieg der Scheidungsraten und zum sozialen Wandel von Risikofaktoren für Trennungen möglich. Darüber hinaus werden Untersuchungen methodischen Weiterentwicklung von Forschungssynthesen vereinfacht.

English:

The HaSpaD project harmonizes and pools longitudinal data for the analysis of partnership biographies from nine German survey programs. These are in detail:

The German Family Panel (pairfam), Data file Version 12.0.0
ALLBUS/GGSS 1980-2016 (Kumulierte Allgemeine Bevölkerungsumfrage der Sozialwissenschaften / Cumulated German General Social Survey 1980-2016)
Family Surveys 1988-2000 (Change and Development of Forms of Family Life in West Germany (Survey of Families), Family and Partner Relations in Eastern Germany (Survey of Families), Change and Development of Ways of Family Life - 2nd Wave (Survey of Families), Change and Development of Families` Way of Life - 3rd Wave (Family Survey))
Mannheim Divorce Study 1996
German Fertility and Family Survey (FFS) 1992
German Life History Studies (Courses of Life and Historical Change in East Germany (Life History Study LV DDR), Courses of Life and Social Change: Courses of Life and Welfare Development (Life History Study LV-West I), Courses of Life and Social Change: The Between-the-War Cohort in Transition to Retirement (Life History Study LV-West II A - Personal Interview), Courses of Life and Social Change: The Between-the-War Cohort in Transition to Retirement (Life History Study LV-West II T - Telephone Interview), Courses of Life and Social Change: Access to Occupation in Employment Crisis (Life History Study LV-West III), East German Life Courses After Unification (Life History Study LV-Ost Panel), East German Life Courses After Unification (Life History Study LV Ost 71), Education, Training, and Occupation: Life Courses of the 1964 and 1971 Birth Cohorts in West Germany (Life History Study LV-West 64/71), Early Careers and Starting a Family: Life Courses of the 1971 Birth Cohorts in East and West Germany (Life History Study LV-Panel 71))
Generations & Gender Survey (German Subsample) GGS Waves 1 and 2
The Survey of Health, Ageing and Retirement in Europe (SHARE), German Sample (Share Waves 1, 2, and 3) and
Socio-Economic Panel (SOEP), data for the years 1984-2018.



The HaSpaD projects does not distribute own datasets. Instead, the HaSpaD syntax package allows to harmonize and pool all German surveys with partnership biographical data which are available for secondary use via a research data repository. Data access to these source data must be arranged autonomously by users of the HaSpaD syntax. The scripts harmonize and pool the partnership biographical data, as well as additional variables on respondents and their partnerships. These include, for example, gender, religious affiliation, and nationality of the respondents. The pooled data set provides the opportunity to analyse previously unanswered questions on marriage and partnership stability from a historical and life course theoretical perspective, in particular on the long-term increase in divorce rates and on social changes in risk factors for separation. In addition, methodological developments of research syntheses will be facilitated.





Deutsch:

Das HaSpaD-Projekt harmonisiert und kumuliert Längsschnittdaten zur Analyse von Partnerschaftsbiografien aus neun deutschen Umfrageprogrammen. Dies sind im Einzelnen:

Beziehungs- und Familienpanels pairfam, Release 12.0
Kumulierte Allgemeine Bevölkerungsumfrage der Sozialwissenschaften (ALLBUS / GGSS) 1980-2016
Familiensurvey 1988 - 2000 (Wandel und Entwicklung familialer Lebensformen in Westdeutschland (Familiensurvey), Familie und Partnerbeziehungen in Ostdeutschland (Familiensurvey), Wandel und Entwicklung familialer Lebensformen - 2. Welle (Familiensurvey), Wandel und Entwicklung familialer Lebensformen - 3. Welle (Familiensurvey))
Mannheimer Scheidungsstudie 1996
Deutscher Fertility and Family Survey 1992
Lebensverlaufsstudien (Lebensverläufe und historischer Wandel in Ostdeutschland (Lebensverlaufsstudie LV-DDR), Lebensverläufe und gesellschaftlicher Wandel: Lebensverläufe und Wohlfahrtsentwicklung (Lebensverlaufsstudie LV-West I), Lebensverläufe und gesellschaftlicher Wandel: Die Zwischenkriegskohorte im Übergang zum Ruhestand (Lebensverlaufsstudie LV-West II A - Persönliche Befragung), Lebensverläufe und gesellschaftlicher Wandel: Die Zwischenkriegskohorte im Übergang zum Ruhestand (Lebensverlaufsstudie LV-West II T - Telefonische Befragung), Lebensverläufe und gesellschaftlicher Wandel: Berufszugang in der Beschäftigungskrise (Lebensverlaufsstudie LV-West III), Ostdeutsche Lebensverläufe im Transformationsprozess (Lebensverlaufsstudie LV-Ost Panel), Ostdeutsche Lebensverläufe im Transformationsprozess (Lebensverlaufsstudie LV-Ost 71), Ausbildungs- und Berufsverläufe der Geburtskohorten 1964 und 1971 in Westdeutschland (Lebensverlaufsstudie LV-West 64/71), Frühe Karrieren und Familiengründung: Lebensverläufe der Geburtskohorte 1971 in Ost‐ und Westdeutschland (Lebensverlaufsstudie LV-Panel 71))
Generations & Gender Survey (Unterstichprobe Deutschland) GGS Waves 1 and 2
The Survey of Health, Ageing and Retirement in Europe (SHARE), Deutsches Sample SHARE Wellen 1, 2, und 3 und
Sozio-oekonomisches Panel (SOEP), Daten der Jahre 1984-2018.



HaSpaD stellt keine eigenen Datensätze zum Download zur Verfügung. Stattdessen ermöglicht das HaSpaD-Syntaxpaket die Verknüpfung aller thematisch relevanten verfügbaren deutschen Umfragedaten, die zur Sekundärnutzung über ein Forschungdatenrepositorium bereitgestellt werden. Der Datenzugang zu diesen Ursprungsdaten muss separat durch Nutzende der HaSpaD-Syntax erfolgen. Die Skripte ermöglichen die Harmonisierung und Kumulation der paarbiografischen Daten aus den verschiedenen Umfrageprogrammen. Außerdem werden harmonisierte Zusatzvariablen an die paarbiografischen Daten angefügt. Hierzu zählen beispielsweise Geschlecht, Konfessionszugehörigkeit und Staatsangehörigkeit. Durch die Verknüpfung werden Analysen zu bislang unbeantwortetem Fragen zu Ehe- und Partnerschaftsstabilität aus historischer und lebensverlaufstheoretischer Perspektive, insbesondere zum langfristigen Anstieg der Scheidungsraten und zum sozialen Wandel von Risikofaktoren für Trennungen möglich. Darüber hinaus werden Untersuchungen methodischen Weiterentwicklung von Forschungssynthesen vereinfacht.

AbstractCatholic-Nationalism is one of the defining, and also exclusive, characteristics of the Military Junta that ruled Argentina between 1976 and 1983. Such patriotic messianic ideology strongly influenced the armed forces' weltanschauung and justified, according to them, their actions. But this messianic ideology has its origins at the beginning of the 20th century and the coming of the first military regime in 1930. In order to properly describe the catholic-nationalist aspect of the Junta's dictatorship it is imperative to explore its origins; evaluate the Junta's discourse and its ideology in power; examine the role of the Argentinean Catholic Church and finally to see how the crusade transformed into actual divine violence among the repressive methods chosen by the military. Introduction Religious fundamentalism is maybe one of the last qualities that would characterize the military dictatorship that governed Argentina between 1976 and 1983. Nevertheless, it is the catholic-nationalist ideology that gave the Junta its most distinctive feature. The armed forces were convinced that they had the holy mission to fight a crusade against the enemies of the catholic foundations of the nation. Argentina, for them, was founded with "the sword and the cross" and together both of them protected the national identity from alien ideas. In the case of the military Junta, the foreign ideology that threatened the country's traditions was communism. The latter was particularly dangerous because it was an atheist creed. God was an integral part of the history of Argentina; attacking him meant attacking the foundations of the country: the Church and the military. To understand how the messianic trope played a pivotal role in the Junta's regime it is essential to: first, explore the historical origins of the catholic-nationalist ideology in Argentina and how they defined the nation and its internal enemies; second, to describe how the Junta incorporated that ideology into its politics and how it perceived that it was fighting a holy crusade against communism; third, to portray the legitimizing role of the Argentinean Catholic Church of the Junta and its repressive methods, particularly noting how the clerics identified themselves with the armed forces' holy mission and how they saw them as the natural protector of the national religion; and fourth, to depict how the repressive mechanisms chosen by the Junta to suppress foreign ideologies and reorganize society around Christian values contained certain elements an symbols that would categorize them as forms of divine violence. The OriginsThe idea of Argentina being governed by a political regime based on "the sword and the cross" was not created on March the 24th 1976. Catholic and authoritarian Argentina was conceived in the late 1920s early 1930s; although it could also be trailed into the 1890s (1). The catholic-nationalist movement that sprung between those years was the combination of two different political currents: the clerical and the nationalistic. The former was born from the catholic struggle against liberalism and laicism. The clericals were against several State policies, which they regarded as anti-Catholic, like the establishment of a public, mandatory and secular education and the creation of civil marriage among others. Juan Manuel Estrada was one of the intellectual architects behind clericalism and the figure that would lead a catholic insurrection against the liberal government of Juarez Celman in July 1890 (2). The clericals viewed liberalism and the secular State in Argentina as a negation of the natural- ergo, Christian -order and opposing to the historical messianic mission of the Republic that dated since colonial times. Interestingly, the catholic movement opposed the nationalist and fascist factions of the 1920s because both did not, yet, recognize Argentina's Christian identity.The nationalists, on the other hand, were a product of the backlash against immigration; particularly against non-white immigrants and Europeans of anarchist, socialist and communist ideologies. Massive immigration and its social repercussions was, according to the nationalists, threatening to radically change Argentina's national identity. The latter was defined, by the nationalist intellectual Ricardo Rojas, by taking into account Argentina's anti-European colonial legacy. Argentina was conceived as a Republic, but not as a democratic one. Democracy was an alien –European- element being introduced by immigrants, just like Judaism and Communism also were. The nationalists blamed the liberal governments for the open migratory policy that was undermining the traditions and identity of the country. If nationalists were anti-liberal, antidemocratic, anticommunist and anti-Semite they still did not recognize Catholicism as the pivotal ingredient of being Argentine. It took the work of an ex-anarchist and ex-socialist to make that fusion possible.Leopoldo Lugones was Argentina's main intellectual between the 1910s and the 1920s. He was also responsible of defining argentine nationalism in fascist, dictatorial, militarist, and finally, catholic terms. Lugones considered that the fatherland (la patria) had been created by the sword (la espada). The military were the true fathers of the nation. Therefore, he viewed the armed forces as a sacred cast superior to the people. The military was in charge of assuring the order of the Republic. Such order had been challenged by democracy and, consequently, socialism. Both ideologies were not part of the national tradition and their supporters were regarded as foreign internal enemies. The armed forces, then, had the sacred duty to violently reinstall the traditional republican order. This violence -the effective use of the sword– was not only legitimate and necessary, but more importantly, it was sacred (3). This sacrosanct mission to defend the fatherland was thought to be a continuation from the Spanish imperial rule. Accordingly, the Argentine military had also the holy mission to defend the foundational Christian identity of the nation. Violence was more than sacred; it was holy.The further development of Catholic-nationalism would have to wait until the end of the first military authoritarian regime. Uriburu's dictatorship inaugurated a long term period of modern military dictatorships, with more or less democratic regimes in-between, which would last until 1983. General Uriburu was a strong nationalist that sympathized with Lugones and that had participated in the Catholic insurrection of 1890 (4). He believed in Argentina's republican origins but he regarded democracy as an alien ideology that was undermining the foundations of the nation. Torture, political prisoners and executions were the rule during the two years dictatorship (1930-32). The picana was used for the first time in those years, but it did not have the same divine symbolism that would have in the last Argentinean military regime. Uriburu's despise for democracy prompted him to fundamentally restructure the State's institutions by trying to establish a pseudo-fascist corporative regime. This nationalist revolution did not succeed and Uriburu had to eventually let civic authorities take control of the government (5).Uriburu's dictatorship embodied the prototype of a nationalist authoritarian regime with close ties to the catholic tradition (6). Nationalist clerics, like Gustavo Franceshi and Julio Meinvielle, were the main thinkers behind the maturity of the catholic-nationalist ideology, during the 1930s, by describing the pivotal role that the Argentinean Catholic Church should have in legitimizing the armed forces' divine mission to protect the religious-national foundations of the country. The nationalist clerics saw themselves as God's political representatives and it was their mission to sanctify the crusade against the liberal, and democratic, regime. From then on, Argentina, for the catholic-nationalists, was conceived to be founded in the cross (the Catholic Church) and the sword (the Armed Forces).The nationalist movement of the 1930s in Argentina has to be regarded in a broad international context and cannot be detached from Europe's experience with fascism and other extreme nationalisms of the time (7). Argentine nationalists were deeply influenced by Italian fascism and would actually see themselves as fascists but with a religious twist. The political leader of the movement was not an earthly figure. It was Christ himself. Only he could have a truly totalitarianweltanschauung. The military and the clergy were his vicars in Argentina. The Nazis had their volksgemeinschaft; the Italian fascists their civiltá; and the argentine nationalist their cristiandad. According to each case, those were their respective nation's pillars. In the two first cases, the content is sacred, but pagan. In the last one, the content is holy and religious. Finally, the Spanish Civil War played a pivotal role in the Argentina nationalists' imaginarium. They witnessed how the most Catholic nation of all, the one that for centuries had defended the cross with the sword and that had even brought Christianity to Argentina's shores, was now battling an internal crusade against an atheist, and therefore foreign, ideology. The experience of the Spanish Republic and the subsequent Civil War would last in the Argentinean nationalist military's and clergy's memories.Even if the catholic-nationalist movement was popular, from the late 30s on, among the armed forces, the clergy and some middle class and elite sectors, it would not have the expected influence in the following military regimes from 1943 until 1966 included. Everything changed with the coup of 1976. (1) See Rock, David; La Argentina autoritaria. Los nacionalistas, su historia y su influencia en la vida pública; Ariel; Buenos Aires; 1993; pp. 45-71. (2) See Ibid; pp. 52(3) See Finchelstein, Federico; La Argentina fascista. Los orígenes ideológicos de la dictadura; Sudamericana; Buenos Aires; 2010; pp. 33; and Finchelstein, Federico; Transatlantic Fascism. Ideology, Violence, and the Sacred in Argentina and Italy, 1919-1945; Duke University Press; 2010; pp.62-78.(4) See Rock, David; La Argentina autoritaria. Los nacionalistas, su historia y su influencia en la vida pública; Ariel; Buenos Aires; 1993; pp. 104.(5) Uriburu was not able to change the State's structure; however he sponsored the creation of fascist paramilitary groups like la Legión Cívica. See Finchelstein, Federico; La Argentina fascista. Los orígenes ideológicos de la dictadura; Sudamericana; Buenos Aires; 2010; pp. 41; Rock, David; La Argentina autoritaria. Los nacionalistas, su historia y su influencia en la vida pública; Ariel; Buenos Aires; 1993; pp. 109-115.(6) Uriburu's farewell speech clearly shows the catholic-nationalist ideology to which his regime belonged to. See Rock, David; La Argentina autoritaria. Los nacionalistas, su historia y su influencia en la vida pública; Ariel; Buenos Aires; 1993; pp. 109.(7) See Finchelstein, Federico; Transatlantic Fascism. Ideology, Violence, and the Sacred in Argentina and Italy, 1919-1945; Duke University Press; 2010. *Estudiante de Doctorado, New School for Social Research, New YorkMaestría en Estudios Internacionales, Universidad Torcuato Di Tella, Buenos AiresÁrea de Especialización: Procesos de formación del Estado moderno, sociología de la guerra, terrorismo, genocidio, conflictos étnicos, nacionalismos y minorías.E-mail: guere469@newschool.edu

CONTENTS ARTICLES PRESIDENTIAL ADDRESS --Creating the Sacred Space of Zion Martha Sonntag Bradley, 1 --The Kinderhook Plates, the Tucson Artifacts, and Mormon Archeological Zeal J. Michael Hunter, 31 --Desert Imagery and Sacred Symbolism: The Design of the Arizona Temple Paul L. Anderson, 71 --The Historic Arizona Temple Richard O. Cowan, 99 --Eliza R. Snow and the Prophet's Gold Watch: Time Keeper as Relic Jennifer Reeder, 119 --A Turbulent Coexistence: Duane Hunt, David O. McKay, and a Quarter-Century of Catholic-Mormon Relations Gregory A. Prince and Gary Topping, 142 REVIEWS --Spencer J. Condie, Russell M. Nelson: Father, Surgeon, Apostle Samuel Brown, 164 --Martha Sonntag Bradley and Mary Brown Firmage Woodward, Four Zinas: A Story of Mothers and Daughters on the Mormon Frontier Linda King Newell, 168 --Simon G. Southerton, Losing a Lost Tribe: Native Americans, DNA, and the Mormon Church Armand L. Mauss, 172 --Coke Newell, Latter Days: A Guided Tour Through Six Billion Years of Mormonism Laura Compton, 177 --Kathleen Flake, The Politics of American Religious Identity: The Seating of Senator Reed Smoot, Mormon Apostle Thomas G. Alexander, 181 --William G. Hartley, Stand by My Servant Joseph: The Story of the Joseph Knight Family and the Restoration Steven C. Harper, 184 --Carlos Illades, Rhodakanaty y la Formation del Pensamiento Socialista en Mexico Dale Beecher, 186 --Ethan R. Yorgason, Transformation of the Mormon Culture Region Armand L. Mauss, 190 --Jesse L. Embry, Mormon Wards as Community Douglas D. Alder, 193 --Clive Scott Chisholm, Following the Wrong God Home Paul M. Edwards, 197 --Douglas J. Davies, An Introduction to Mormonism Val Hemming, 199 --Eric G. Swedin, Healing Souls: Psychotherapy in the Latter-day Saint Community Bron Ingoldsby, 201 --Charles M. Hatch and Todd M. Compton, eds., A Widow's Tale: The 1884-1896 Diary of Helen Mar Kimball Whitney Henry A. Wolfinger, 205 --Dan Vogel, Joseph Smith: The Making of a Prophet William D.Morain, 210 --Stephen L. Prince, Gathering in Harmony: A Saga of Southern Utah Families, Their Roots and Pioneering Heritage, and the Tale of Antone Prince, Sheriff of Washington County Craig L. Foster, 213 --Janet Bennion, Desert Patriarchy: Mormon and Mennonite Communities in the Chihuahua Valley Brian C. Hales, 214 --Alexander L. Baugh and Andrew H. Hedges, eds., Regional Studies in Latter-day Saint Church History: New York and Pennsylvania H. Michael Marquardt, 221 --Morris A. Shirts and Kathryn H. Shirts, A Trial Furnace: Southern Utah's Iron Mission Wayne K. Hinton, 225 BOOK NOTICES --Marilyn Brown, Statehood: A Novel Celebrating Utah's Centennial, Marilyn Brown, Ghosts of the Oquirrhs, and Marilyn Brown, House on the Sound, 229 --Blake T. Ostler, Exploring Mormon Thought: The Attributes of God, 232 --George W. Givens, 500 Little-Known Facts in Mormon History, 234 --Latter Day Saints' Messenger and Advocate, 235 --Don Busath, Temple Square in the Light of Its Seasons, 237 --Grant Underwood, ed., Voyages of Faith: Explorations in Mormon Pacific History, 238 --P. J[ames]. Sanders, A Key to Succession in the Presidency of the Church and a Complete Ready Reference for the Missionary, 240 --Milton V. Backman Jr., People and Power ofNauvoo: Themes from the Nauvoo Experience, 242 --Lee Nelson, A Thousand Souls, 243 --Richard E. Turley Jr. and Lael Littke, Stories from the Life of Joseph Smith, 244 --The Journal of Beaver Island History, 245 --Voyle L. Munson and Lillian S. Munson, A Gift of Faith: Elias H. Blackburn, 246 --Reid L. Neilson, From the Green Hills of England to the Red Hills of Dixie: The Story of William and Rachel Thompson Atkin, 247 -John Gates, Brigham 's Day, 249 --Charles W. Baley, Disaster at the Colorado: Beale's Wagon Road and the First Emigrant Party, 250 --John Nicholson, The Martyrdom of Joseph Standing or the Murder of a "Mormon " Missionary, 251 --Launi K. Anderson, Blossoms of Faith, 252 --Chad Daybell, A Prophet in Palmyra, 253 --Richard C. Roberts and Richard W. Sadler, A History of Weber County, 254 --W. Dee Halverson, Building History-History Building: the LDS Conference Center and Its History, 255 --Marianne Perciaccante, Calling Down Fire: Charles Grandison Finney and Revivalism in Jefferson County, New York, 1800-1840, 257 --Greg W. Haws, Hooper and Its Sons of Ditches: The Story of a Town, a Canal and a Boy, 259 --George A. Smith, The Rise, Progress and Travels of the Church of Jesus Christ of Latter-day Saints, Being a Series of Answers to Questions, including the Revelation on Celestial Marriage, and a Brief Account of the Settlement of Salt Lake Valley, with Interesting Statistics, 260 --Hyrum L. Andrus and Helen Mae Andrus, comps. and eds. They Knew the Prophet: Personal Accounts from over 100 People ho Knew Joseph Smith 261 Richard W. Jackson, Places of Worship: 150 Years of Latter-day Saint Architecture, 262 --Shirley Rees, Hannah Stands Tall, 265

In this thesis, I examine the book The Handmaid's Tale and the first two seasons of the television series adaptation made from it. Margaret Atwood wrote the dystopian story of The Handmaid's Tale in the 1980's inspired by, among other things, the rise of the religious right in the United States. The television series adaptation based on the book premiered on the streaming service Hulu in April 2017. The series was renewed for a second season less than a month later due to its popularity. The first season included most of the plot of the novel, and the second season continued the story forward. The television show has been called extremely relevant in the current society of the United States. The aim of this thesis is to study what has changed and what has been changed when making this television series into a relevant adaptation of the book. I will look at what kinds of changes the adapters have made to the story and the characters and what the reasons behind these changes are. Instead of individual scenes, I focus on a collection of larger themes and the way they are handled in the television adaptation. The theoretical framework consists mainly of adaptational theory, with an emphasis on texts from Linda Hutcheon and Robert Stam, and a collection of academic articles written about The Handmaid's Tale. Some chapters also include specific theories that are relevant to the theme in question, such as Foucault's theory of discourse and power in the chapter concerning language and thought and the control imposed on them in both versions of The Handmaid's Tale. The analysis section of the thesis is divided into three parts. The first discusses three themes that are present in both the novel and the television series but are represented in different ways in the two versions. These themes are the agency of female characters, religion, and language and thought. The second part discusses two themes that have been added or greatly expanded in the television series compared to the book, which are sexual minorities, and diplomacy and media. The third part discusses the decision to omit the epilogue of the book from the television series, and how this affects the story. As has been theorized in the adaptational field, multiple different factors affect the adapters' choices during an adaptation process. This was found to be true in this study as well. The culture in which an adaptation is made affects the adaptation itself, and this is especially true for The Handmaid's Tale, where the story is moved from the near future of the 1980's to the near future of the 2010's. Situating the story close to the current day allows the adapters to include such relevant themes as the overturning of the same-sex marriage in the show. During the recent years, viewers of the television series have been worried that women's rights, especially reproductive rights and abortion, are under attack from the religious right. This has led to demonstrators wearing clothes fashioned after the dresses of the Handmaids from the television series in women's rights demonstrations. One of the key findings of this thesis was the fact that the many choices the adapters make to change a text are connected to each other. Deciding to make the language use of the characters less controlled than it is in the novel also increases the agency of the characters. And deciding to make the protagonist a more active and resistant character also makes her less complex than her counterpart in the book. The analysis of the different themes showed that there are two defining reasons why the television show The Handmaid's Tale is considered extremely relevant. The changes in the culture and the political atmosphere in the United States in the recent years have made the story seem more plausible. In addition to that, the adapters have made several choices to move the story to the current time and to add new, relevant themes to it. ; Tässä tutkielmassa tarkastellaan Orjattaresi-kirjaa ja siitä tehdyn televisiosarja-adaptaation kahta ensimmäistä tuotantokautta. Margaret Atwood kirjoitti tämän dystooppisen tarinan 1980-luvulla inspiraationaan muun muassa uskonnollisen oikeiston nousu Yhdysvalloissa. Kirjaan perustuvan televisiosarjan ensimmäinen jakso julkaistiin Hulu-suoratoistopalvelussa huhtikuussa 2017. Suuren suosion ansiosta sarjaa päätettiin jatkaa toiselle kaudelle jo alle kuukausi ensi-illan jälkeen. Ensimmäinen tuotantokausi sisälsi lähes kaiken kirjan juonesta ja toinen kausi vei juonta kirjaa pidemmälle. The Handmaid's Tale – Orjattaresi -sarjaa on kutsuttu äärimmäisen ajankohtaiseksi Yhdysvaltojen nykyisessä yhteiskunnassa. Tämän tutkielman tarkoituksena on tutkia mikä on muuttunut ja mitä on muutettu tehdessä tästä kirjasta ajankohtaista televisiosarja-adaptaatiota. Tutkin millaisia muutoksia adaptoijat ovat tehneet tarinaan ja hahmoihin ja mitkä ovat syyt näiden muutosten taustalla. Yksittäisten kohtausten sijaan keskityn kokoelmaan suurempia teemoja ja niiden käsittelyä tässä adaptaatiossa. Tutkielman teoreettinen viitekehys koostuu pääosin adaptaatioteoriasta, keskittyen erityisesti Linda Hutcheonin ja Robert Stamin teksteihin, sekä kokoelmasta Orjattaresi-kirjasta kirjoitetuista akateemisista artikkeleista. Joissakin luvuissa on myös käytetty yksittäisiä, juuri kyseiseen teemaan liittyviä teorioita kuten Foucaultin diskurssi- ja valtateoriaa luvussa, joka käsittelee kieltä ja ajatuksia ja niiden kontrollointia eri versioissa. Analyysiosio on jaettu kolmeen osaan. Ensimmäinen käsittelee kolmea eri teemaa, jotka ovat läsnä sekä kirjassa että televisiosarjassa, mutta joita käsitellään niissä eri tavoin. Nämä teemat ovat naishahmojen toiminnallisuus, uskonto, sekä kieli ja ajatukset. Toinen osa käsittelee kahta teemaa, jotka on lisätty televisiosarjaan tai joiden merkitystä siinä on kasvatettu merkittävästi. Nämä teemat ovat seksuaalivähemmistöt sekä diplomatia ja media. Kolmas osa pohtii päätöstä jättää kirjan epilogi pois sarjasta ja sitä, miten tämä päätös vaikuttaa tarinaan. Kuten adaptaatiota tutkiessa on teoretisoitu, monet eri asiat vaikuttavat adaptoijien valintoihin adaptaatioprosessin aikana. Myös tämän tutkielman tulokset tukevat tätä päätelmää. Kulttuuri, jossa adaptaatio tehdään, vaikuttaa itse adaptaatioon, ja tämä on totta etenkin tässä tapauksessa, jossa adaptoitava tarina on siirretty 1980-luvun lähitulevaisuudesta 2010-luvun lähitulevaisuuteen. Tapahtumien siirtäminen nykyaikaan antaa adaptoijille mahdollisuuden lisätä tarinaan ajankohtaisia aiheita kuten tasa-arvoisen avioliittolain kumoaminen. Viime vuosina The Handmaid's Tale – Orjattaresi -sarjan katsojat ovat olleet huolissaan siitä, että naisten oikeudet – etenkin lisääntymis- ja aborttioikeudet – ovat olleet uskonnollisen oikeiston hyökkäysten kohteena. Tämä on johtanut siihen, että mielenosoittajat ovat pukeutuneet orjattarien pukujen mukaan tehtyihin vaatteisiin osallistuessaan naisten oikeuksia puolustaviin mielenosoituksiin. Tutkielmassa selviää, että adaptoijien tekemät päätökset liittyvät ja vaikuttavat toisiinsa. Päätös vähentää hahmojen kielenkäyttöön liittyvää kontrollia päätyy samalla lisäämään hahmojen toiminnallisuutta. Ja päätös tehdä päähenkilöstä aktiivisempi ja vahvemmin valtaapitäviä vastustava johtaa siihen, että hahmosta tulee yksitahoisempi kuin mitä kirjan päähenkilö on. Eri teemojen analysointi osoitti, että on olemassa kaksi pääsyytä sille, miksi The Handmaid's Tale – Orjattaresi -sarjaa pidetään niin ajankohtaisena. Muutokset Yhdysvaltojen kulttuurissa ja poliittisessa ilmapiirissä ovat tehneet tarinasta uskottavamman. Sen lisäksi adaptoijat ovat tehneet useita valintoja siirtääkseen tarinan nykyaikaan ja lisätäkseen uusia, ajankohtaisia aiheita siihen.