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It has been said «nutrition is at the center of those processes by which a human group shows its identity and the otherness of those this otherness differentiates them from». This concept is of particular relevance with reference to the presence of Islam on European soil, and, more specifically, in Spain. The possibility of observing the dietary rules laid down by Islamic law becomes an important factor which shows the level of integration of the Islamic communities within the context of the socalled «transplanted Islam», that is, Islam as installed in Europe, principally due to migration. The problems begin when members of these communities pose demands such as, for example, the existence of menus without substances which are forbidden by their religion, in certain institutions whose work regime is designed following uniform parameters (schools, hospitals, penitentiaries, etc.). And we must not forget that the pretention to slaughter animals whose flesh can be eaten by Muslims may be in conflict with Spanish Health Legislation. These are just two of the questions dealt with in this article, which also analyses the way they are regulated in Article 14 of the 1992 Cooperation Agreement with the Spanish Islam Commission, the observance of which is also evaluated in the light of field work carried out over the last few years. ; Se ha dicho que «la alimentación está en el centro de los procesos por los cuales un grupo humano marca su identidad y la alteridad de aquellos a los que esta alteridad les distingue». Esta idea cobra especial relevancia si nos referimos a la presencia del Islam en suelo europeo, y, más concretamente, en España. La posibilidad de observar las prescripciones alimenticias que la ley islámica establece se convierte en un importante factor que marca el grado de integración de las comunidades musulmanas en el contexto de lo que se conoce como el «Islam trasplantado», es decir, aquel que se instala en Europa por mor, fundamentalmente, de los movimientos migratorios. Los problemas comienzan cuando los miembros de dichas comunidades plantean peticiones como, por ejemplo, la existencia de menús que no contengan sustancias prohibidas por su religión, en determinadas instituciones cuyo régimen de funcionamiento está diseñado según parámetros de uniformidad (colegios, hospitales, establecimientos penitenciarios, etc.). Sin olvidar que la pretensión de sacrificar los animales cuya carne sí puede consumir un musulmán puede plantear un conflicto con la normativa sanitaria española. Estas y otras cuestiones son abordadas en este artículo, analizando además el modo en que son reguladas en el artículo 14 del Acuerdo de cooperación de 1992 con la Comisión Islámica de España, cuyo grado de cumplimiento también es evaluado a la luz del trabajo de campo desarrollado en los últimos años.

In this paper, we report some aspects of the process of the introduction of color to the Colombian television network. Our analytical approach is to see lineal comprehensions, typical of progressive histories of technological change, as problematic. Consequently, we try to take into account heterogeneous arrays of the historical, social, economical, cultural, technical and political circumstances involved in the process. This approach allows us to explain the technological alternatives that were considered and the technical and institutional pathways that were effectively implemented. The historical review suggests that an oversimplified comprehension of socio-technical change gives rise to a low capacity to guide it with respect to more ambitious social goals. ; En el artículo narramos aspectos del proceso de introducción del color en la red colombiana de televisión. Nuestro objetivo analítico consiste en problematizar la comprensión lineal característica de las narraciones históricas progresivas del cambio socio-técnico, mostrando una red heterogénea de circunstancias históricas, sociales, económicas, culturales, técnicas y políticas involucradas en el proceso, las cuales permiten explicar las alternativas tecnológicas consideradas y las trayectorias técnicas e institucionales resultantes. Las conclusiones de la revisión histórica sugieren que una comprensión sobresimplificada del cambio socio-técnico redunda en una baja capacidad para orientarlo de acuerdo con metas sociales ambiciosas.

ABSTRACT The paper deals with the relevant problems of religion in the Kazakhstan society and social components of the national unity in the historical prerequisites. The authors have studied the Alash intelligentsia, particularly, their influence on the formation of the public opinion regarding the acute religious problems. The authors have also considered the problem of the religious fanaticism in the context of the state's choice of the way for the secular way of development. They have concluded that the government having based on the secular and democratic principles, adopted various measures to solve the religious disagreements in the country.RESUMEN El documento aborda los problemas relevantes de la religión en la sociedad de Kazajstán y los componentes sociales de la unidad nacional en los requisitos históricos. Los autores han estudiado la intelectualidad Alash, en particular, su influencia en la formación de la opinión pública sobre los problemas religiosos agudos. Los autores también han considerado el problema del fanatismo religioso en el contexto de la elección del estado como el camino para el desarrollo secular. Han llegado a la conclusión de que el gobierno, basándose en los principios seculares y democráticos, adoptó diversas medidas para resolver los desacuerdos religiosos en el país.

Many European governments, including Norway, have ambitious educational policies regarding digitalisation. Many businesses and policymakers pay great attention to the use of digital technologies in education in order to meet the future demands for a competent and qualified workforce. Among researchers and policymakers, there is a general consensus that the professional teacher is a key figure for the successful implementation of digital technologies in schools. Many expectations have been placed upon professional teachers regarding the implementation and use of digital technologies. The professional teacher is, to a certain degree, supposed to independently decide how digital technologies should be used in the classroom. This paper discusses what the concept of a 'professional digitally competent teacher' may mean in the context of schools. It also argues the need for a greater understanding of professional digital competence, one which takes into consideration various social and cultural aspects with regard to technology, schools and the teaching profession. In unpacking the social and cultural conditions for implementing technology in a professional teaching context, I will draw on concepts from the constructivist understanding of technology, namely, the 'domestication of technology'.

The article considers the essence of the concept of "social entrepreneurship" taking into account the approaches of national and foreign researchers, reflects the retrospective of this concept. In order to study the institutional and methodological aspects of government support of social entrepreneurship in Russia, the approaches to the analysis of the concept of social entrepreneurship are studied. The characteristics of the main participants of the institute of social entrepreneurship are given, also the priorities of state policy in the field of socially-oriented non-profit organizations and legal regulation of this sphere are considered. In the course of the analysis of the legal framework of regulation of social entrepreneurship in Russia, the expediency of fixing the concept of "social entrepreneurship" at the legislative level and the mechanism of its functioning are revealed.