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This article contends that cultural, political and historical factors create a local political environment where de facto discrimination against women is the norm. Without thoroughly addressing and altering the underlying issues causing discrimination against women in politics, a weak quota system will not immediately lead to increased women's participation in Bali. This paper argues that the leading factors contributing to low levels of Balinese women's participation include widespread money politics, the revitalisation of customary institutions and local identities through decentralisation, and the collective memory of the violent dissolution of the Indonesian Women's Movement (Gerwani) in 1965-66. (JCSA/GIGA)

Since the (re) structuring collective memory always implies particular political processes, in the case of Ivan Goran Kovačić and his narrative poem The Pit (Jama), the fundamental text of the Partisan canon of Croatian literature, it may be divided into two periods with a transitional watershed of the 90s (or the disintegration of the Socialist Federal Republic of Yugoslavia) as a historical turning point. Post-Yugoslav revisionist processes of the memory of World War II, which then started, inevitably had to influence the "myth about Goran", up to that time in the conventional memory constructed around three key points. The first was his leaving Zagreb, together with Vladimir Nazor, to join the Partisans; the second was the revelation of Ustasha crimes in the epic poem The Pit and third his death by a "chetnik's knife", which he prophetically hinted at in his poem "My Tomb". Furthermore, the critical reception of The Pit from its first edition takes place on two plans of expression – artistic (fine arts) and literary. These "two lives" of one epic poem had different destinies and also attached to themselves different memories including forgetting strategies of (re)structuring collective memory.

Black women in elective office in the United States have demonstrated how descriptive representative transforms democratic institutions. This transformation is most evident in previously uncrystallized interests, those new to the agenda or not yet owned by specific political groups (Mansbridge 1999), articulated in legislative communication and action. For instance, Black maternal health is an issue that addresses the disproportionately poor health outcomes among Black women, who face systemic barriers to equitable care (Crear-Perry et al. 2021). Congresswoman Lauren Underwood's (D-IL) 2021 Momnibus legislation included 12 bipartisan bills to address racial and ethnic disparities faced by mothers, children, and individuals who birth. Indeed, the creation of the Black Maternal Health Caucus (BMHC) demonstrates the legislative agency of Black women to form identity- and issue-based coalitions that suit the needs of Black women—needs often overlooked by Black men and white women.

Les coauteurs de la présente contribution ont organisé ensemble, au tout début de l'année 2019, un forum de réflexion sur l'état de la Constitution belge, afin de faire émerger des propositions académiques de révision de ce texte fondamental. Le texte qui suit présente le contexte dans lequel ce forum s'est déroulé et décrit le processus de déclaration de révision de la Constitution qui a suivi au printemps 2019. Le rapport de synthèse des propositions produites à l'occasion de ce forum, lui aussi rédigé par les coorganisateurs, est également intégré dans l'article. ; Peer reviewed

While recent life events (RLE) cause ill health and psychological distress, religiosity is positively associated with health. The adverse effect of RLE on health is usually explained in terms of stress theory; the positive religiosity-health association is explained by the nature of the religious network, or by the effect of religiosity on the internal environment of the individual. Using data collected from a sample (n = 230) of two Israeli kibbutzim, one religious and one non-religious, with similar ecology, demography, and social structure, the stress-deterrent effect of religiosity is studied. Self-administered questionnaires, including a list of RLE, five health measures, and five religiosity measures, were randomly distributed. Our findings show that whereas RLE adversely relate to health, belonging to a religious community counterbalances the negative health consequences of RLE. Individual religiosity (private praying, theodicity, and religious commitment) do not have the same stress-deterrent effect.

This book examines the ways in which collective bargaining addresses a variety of workplace concerns in the context of today's global economy. Globalization can contribute to growth and development, but as the recent financial crisis demonstrated, it also puts employment, earnings and labour standards at risk. This book examines the role that collective bargaining plays in ensuring that workers are able to obtain a fair share of the benefits arising from participation in the global economy and in providing a measure of security against the risk to employment and wages. It focuses on a commonly neglected side of the story and demonstrates the positive contribution that collective bargaining can make to both economic and social goals. The various contributions examine how this fundamental principle and right at work is realized in different countries and how its practice can be reinforced across borders. They highlight the numerous resulting challenges and the critically important role that governments play in rebalancing bargaining power in a global economy. The chapters are written in an accessible style and deal with practical subjects, including employment security, workplace change and productivity, and working time.

Critically discussing the causal social ontologies presented by Dave Elder-Vass and John Searle, the article argues that these views implausibly identify the causal ontological source of human sociality in collectively known, recognized and accepted statuses, criteria, norms and the like. This is implausible, for it ignores human sociality as occurring in temporally and spatially dispersed on-going processes of human interaction of differently placed, often unequal, and thus epistemically differently equipped actors in division of labour. Human scientific concepts are best seen as picking out (aspects of) such complex and heterogeneous processes, not what the participating actors allegedly collectively know, accept or recognize about them. The article observes that similar appeals to collective recognition are also common in Wittgensteinian literature that, however, have claimed to reject the causal ontological view. It is argued that the ultimate value in rejecting the causal ontological view, and the accompanying idea of collective recognition, resides in that we thereby avoid epistemically homogenizing and over-intellectualizing the diverse mass of dispersed, often unequal, but interacting actors.

The article studies the features of reflection of a traumatic event in the collective memory of ethnocultural communities on the example of the consequences of the Bolshevik policy of decossackization. The conceptual foundations of the study are psychoanalytic and sociocultural approaches to the study of historical trauma as a social phenomenon, united by the collective memory of negative experiences as a source of trauma. The research is based on the materials of online communities dedicated to history, culture and revival of the Cossacks. The first stage of the study is devoted to the main elements of the traumatic narrative of decossackization (based on the model of J. Alexander). At the second stage of the study, the author, using a qualitative non-directional content analysis, names the main aspects of traumatic transformation of a collective identity of the ethno-cultural community. Society functions based on a rigid concept of the world with categorical value judgments, built on a highly conflict-prone "friend or foe" scheme. The traumatic event turns into an independent factor in the formation of a new collective identity to replace the lost one and mediates the creation of interpretations of the historical past. This trend amplifies the separation of the traumatized ethno-cultural group from the community.

Our identities consist of multiple identifications derived from roles, affiliations, and biographies, whose contents are shaped and reshaped as social resources. Nationalists and fundamentalists encourage us to construct vertical identities that emphasize the nationality of religion at the expense of other identifications. I explore mechanisms—including memorialization of collective memory—that can encourage us to reject horizontal identities in favor of vertical ones that emphasize our multiplicity and what we share with others in stigmatized groups.

The paper analyses the impact of age on the ranking of recorded popular songs in the Dutch Radio2 Top2000 chart in the years 1999-2013. We measure the competition between the loss of collective memory and nostalgia with respect to popular songs. Nostalgic feelings seem to be relevant to recorded songs with an age of 20-40 years. It is shown that the superstar status of the performing artist, the length of the recorded song, and the use of the domestic language (Dutch in our sample) as well as the debut ranking are predictors of the lifespan of a song in the chart.