Suchergebnisse

Mit diesem Buch werden die europäisch unterschiedlichen Standards in Theorie und Praxis im Bereich der Heimerziehung und des Pflegekinderwesens kompendienartig erfasst und allgemein zugänglich gemacht, um so eine gewünschte und notwendige Annäherung an gesamteuropäische Standards zu initiieren.

International audience ; In the second half of the 20th century, the Swedish educational system was subject to two parallel processes of secularization and moralization. The decline of the state church's hold on schools was accompanied by a growing emphasis on ethics, sense of community and social commitment in curricula and teachers' mission. The establishment of a state-run nursery school (förskola) in the mid-1970s is a striking example of this cultural dynamic. Drawing on the development and promotion of the new guidelines for förskola in public debate, the article focuses on the interweaving of political and transcendent expectations linked to this project, beyond its patent utilitarian rationale: facilitating women's participation in the labour market. While standing as the culmination of the most authoritative psycho-evolutionary theories of the time, the 'work plan' for day-care staff converted these theories into a practical doctrine, regulating everyday interaction between adults and children: so-called dialogue pedagogics (dialogpedagogik). State-supported campaigns aimed at popularizing the förskola among broader segments of society (parents of young children, immigrants, etc.) were paralleled by the sacralisation of esoteric rituals, spatial arrangements and lexical choices that identify it. Systematically opposed to suffocating family bonds (or to the alienation of the commodity society), the förskola emerges – in the rhetoric of officials of the welfare state – as something greater than a childcare provider. It embodies an enchanted realm, where modern society may enact its redemption from harmful conflicts and detrimental bias, but also a non-adversarial universe impervious to rational assessment.

International audience ; In the second half of the 20th century, the Swedish educational system was subject to two parallel processes of secularization and moralization. The decline of the state church's hold on schools was accompanied by a growing emphasis on ethics, sense of community and social commitment in curricula and teachers' mission. The establishment of a state-run nursery school (förskola) in the mid-1970s is a striking example of this cultural dynamic. Drawing on the development and promotion of the new guidelines for förskola in public debate, the article focuses on the interweaving of political and transcendent expectations linked to this project, beyond its patent utilitarian rationale: facilitating women's participation in the labour market. While standing as the culmination of the most authoritative psycho-evolutionary theories of the time, the 'work plan' for day-care staff converted these theories into a practical doctrine, regulating everyday interaction between adults and children: so-called dialogue pedagogics (dialogpedagogik). State-supported campaigns aimed at popularizing the förskola among broader segments of society (parents of young children, immigrants, etc.) were paralleled by the sacralisation of esoteric rituals, spatial arrangements and lexical choices that identify it. Systematically opposed to suffocating family bonds (or to the alienation of the commodity society), the förskola emerges – in the rhetoric of officials of the welfare state – as something greater than a childcare provider. It embodies an enchanted realm, where modern society may enact its redemption from harmful conflicts and detrimental bias, but also a non-adversarial universe impervious to rational assessment.

International audience In the second half of the 20th century, the Swedish educational system was subject to two parallel processes of secularization and moralization. The decline of the state church's hold on schools was accompanied by a growing emphasis on ethics, sense of community and social commitment in curricula and teachers' mission. The establishment of a state-run nursery school (förskola) in the mid-1970s is a striking example of this cultural dynamic. Drawing on the development and promotion of the new guidelines for förskola in public debate, the article focuses on the interweaving of political and transcendent expectations linked to this project, beyond its patent utilitarian rationale: facilitating women's participation in the labour market. While standing as the culmination of the most authoritative psycho-evolutionary theories of the time, the 'work plan' for day-care staff converted these theories into a practical doctrine, regulating everyday interaction between adults and children: so-called dialogue pedagogics (dialogpedagogik). State-supported campaigns aimed at popularizing the förskola among broader segments of society (parents of young children, immigrants, etc.) were paralleled by the sacralisation of esoteric rituals, spatial arrangements and lexical choices that identify it. Systematically opposed to suffocating family bonds (or to the alienation of the commodity society), the förskola emerges – in the rhetoric of officials of the welfare state – as something greater than a childcare provider. It embodies an enchanted realm, where modern society may enact its redemption from harmful conflicts and detrimental bias, but also a non-adversarial universe impervious to rational assessment.

Desarrollo una reflexión sobre la perspectiva político-social de una Constitución europea basada en una demoi-cracia, destinada a examinar la viabilidad de una vía alternativa al federalismo y a un enfoque intergubernamental, hacia un equilibrio entre el concepto de nacional y europeo, dando lugar a una perspectiva que pone de manifiesto contradicciones de una propuesta que no desvía decididamente de modelos interestatales o federales. El demos es un grupo que autoriza un proceso de toma de decisiones colectivamente vinculante. Al demos soberano corresponde la acción de gobierno común que involucra el uso del poder del estado junto con los demás pueblos soberanos. Es preciso volver a la relación entre pueblo y soberanía e investigar como esas nociones se construyan en una realidad social para llegar a una soberanía común (Cheneval y Nicolaidis, 2016), es decir, una demoicracy de demoi integrados. A nivel de Unión Europea, las instituciones tienen como objetivo la democratización supranacional para cuya realización se necesita un ethos demoicratico. Sin embargo, la idea que admite que la UE constituye una tercera vía, alternativa a una Europa interestatal o federal, difícilmente parece resistirse ante la esfera pública europea, donde continúa sobreviviendo el choque entre las dinámicas indicadas (Ronzoni, 2016) ; The following contribution is aimed to reflect on the social-political perspective of a European Constitution based on a demoi-cracy, examining the feasibility of an alternative way to federalism and an intergovernmental approach, towards a balance between the concept of national and European, also making clear the contradictions of a proposal that does not take off in a resolutive way from interstate or federal models. Demos is a group of individuals that authorizes a collectively-binding decision-making process. To the sovereign demos rests the action of common government involving the use of the power of the state together with other sovereign peoples. It is necessary to return to the relationship between people and sovereignty and to ask how these notions can be built in a social reality to arrive to a common sovereignty (Cheneval and Nicolaidis, 2016),an European demoicracy of integrated demoi. Union-wide institutions aim at supranational democratisation for the realization of which a demoicratic ethos is needed. However, the idea that the EU constitutes a third way, alternative to an interstate or federal Europe, seems to be hardly resisting in the European public sphere, where it continues

En este artículo analizamos las experiencias de producción agrícola y hortícola de los pueblos originarios Qom que conforman el movimiento social Federación Nacional Campesina (FNC) de la localidad de Pampa del Indio (provincia de Chaco). En un contexto de dobleexclusión que impuso el desarrollo del capital en estos territorios, el objetivo es analizar la manera en que estas poblaciones se apropiaron de los programas de asistencia estatal e implementaron diversas estrategias para realizar prácticas campesinas que permitieron la reproducción social en sus territorios. Consideramos que el análisis de estas actividades permite comprender que el objetivo de estas comunidades es la reproducción social de la vida, la cual no se halla anclada a las nociones de rentabilidad, competencia en el mercado o acumulación de capital. El enfoque de abordaje es la etnografía y se han realizado entrevistas en profundidad a hombres y mujeres que integran la FNC y observación participante en diversas visitas a las chacras. Además, se utilizan fuentes secundarias para profundizar el análisis sobre las condiciones estructurales y de vida de estas poblaciones.

El objetivo de este artículo es comprender la disputa por el territorio que mantienen los campesinos indígenas frente al capital en la provincia de Chaco (Argentina). Para ello, se reflexiona sobre la construcción de la territorialidad de estos sujetos y el papel que han ocupado en la expansión del desarrollo capitalista. Se trabaja con la comunidad del pueblo Qom que habita en los parajes rurales cercanos a la localidad de Pampa del indio, ya que allí se conformaron relaciones sociales distintas respecto a otros espacios geográficos y en cuanto a la vinculación entre indígenas, capital y territorio.
El abordaje de la investigación es cualitativo, por lo que se ha recurrido a entrevistas en profundidad, observación participante (asambleas y acciones colectivas) y notas de campo. También se utilizaron datos catastrales, periodísticos y estadísticos que permitieron profundizar el análisis.

Abstract
In this paper, I propose a framework to analyse the principle of the protection of legitimate expectations. It focuses on two main issues: the existence of a legitimate expectation and the protection that such an expectation deserves. On the first issue, I define the expectations, outline the internalist approach to legitimacy that I endorse in this context and explain two elements that make the legitimacy of the expectation vary (i.e. the passage of time and the type of law). On the second issue, I first address the question of competing interests in general and the principle of equality in particular. Paying attention to the principle of equality implies we should look at the relative situation, after the change, of the persons that lose from the change and of the rest of the population. I then approach the balance of interests.

Mémoire de fins d'études qui a reçu la mention spéciale du jury du prix Falys en 2011.

Mémoire de fins d'études qui a reçu la mention spéciale du jury du prix Falys en 2011.

Der Autor schildert zunächst die Gründe des Zuwanderns junger Spätaussiedler aus der ehemaligen Sowjetunion nach Deutschland. In einem zweiten Teil wird das Familienleben der Rußlanddeutschen und die Situation vor der Aussiedlung charakterisiert. Teil 3 beschäftigt sich mit der sozialen Situation der Spätaussiedler in der Bundesrepublik. Teil 4 enthält Aussagen zur Heimat "im Kleinen", zur oft diskriminierenden Wohnsituation der Spätaussiedler. (DIPF/Sch.)

This edited collection explores the problem of space under socialist regimes in the twentieth century. Bringing together contributions from international scholars with expertise in the architectural, urban, social, and cultural history of twentieth-century socialism, the book includes examples from China, Africa, Mongolia, Eastern Europe and the USSR. The volume reflects on how developments in the field over the past two decades have altered our understanding of how such spaces were constructed (both literally and discursively), how they could become sites of contested meanings, and how they were perceived outside the socialist world. Moreover, the volume is concerned with how scholarly approaches associated with post-colonialism, global history, gender history, and the 'temporal' and 'sensory' turns have reconfigured our knowledge of, and approach to, the history of socialist space

Chapter 1: 'What, When and Where was Socialist Space?'(Marcus Colla and Paul Betts) -- Part I. Making Socialist Space -- Chapter 2: 'Visualizing Stalinist Space: The 1951 Geographical Atlas of the USSR for Secondary Schools'(Nick Baron) -- Chapter 3: 'Room to Experiment: Housing Newlyweds during China's Early Reform Era'(Jennifer Altehenger) -- Chapter 4: 'Listening to East Berlin: Can a Soundscape be Socialist?'(Bethan Winter) -- Part II. Globalising Socialist Space -- Chapter 5: 'Global Bridges, Local Ruins? Re-thinking Socialist Enterprises as Portals of Globalisation'(Anna Calori) -- Chapter 6: 'The Reordering of Space and References: Eastern European Geologists in Ghana and Nigeria in the 1960-1970s'(Justyna Turkowska) -- Chapter 7: 'Building the Space of Internationalism: Socialist Assistance to Mongolia in the 1950s-1970s'(Nikolay Erofeev) -- Chapter 8: 'A World of Their Own: Vietnamese Students in Late SocialistPoland'(Thuc Linh Nguyen Vu) -- Part III. Building, Rebuilding and Destroying Socialist Space -- Chapter 9: 'Performing Universality: Building Norms and the Circulation of Theatre Architecture in the RSFSR'(Ksenia Litvinenko) -- Chapter 10: 'A Monument to Friendship: Socialist Modernity and the Reconstruction of Tashkent, 1966-1975'(Marcus Colla) -- Chapter 11: 'Moscow's Khrushchevki in Flux: Reflections on the Imminent Demolition of Twentieth Century Socialist Housing'(Ekaterina Mizrokhi) -- Part IV. Epilogue -- Chapter 12: 'Space Exploration: The Coordinates of History. An Afterword'(Catriona Kelly). .