Suchergebnisse

Das Problem der Integration und Emanzipation ausländischer Arbeitnehmer wird am Beispiel des türkischen Schneiders Niyazi und seiner Frau Aische dargestellt. Während N. den Wohlstand genießt und in seinem Leben westliche Kultur mit Resten türkischer vermischt, die beiden Kinder sich bald den deutschen Verhaltensmustern anpassen, gelingt seiner Frau Aische, die aufgrund ihrer häuslichen Abgeschlossenheit traditionsbewußter lebt, eine Umstellung nicht. Erst als ihr Mann sie zur Fabrikarbeit schickt, emanzipiert sie sich auf eine unerwartete Weise: sie ordnet sich ihm nicht mehr unter. Daran zerbricht die Ehe der beiden, die, konventionell geschlossen, nur so lange Bestand hatte, als sie in den Bezugsrahmen traditioneller Normen und Klischees eingebettet war. (RR)

An important, divisive, and unanswered question of American law - and indeed of international law - is whether it is legal to circumcise healthy boys. American medical association and experts assert that circumcision is a common, safe, and relatively painlesss procedure with many medical benefits that exceed the risks. They argue that insurance should pay for it. Some religious organizations argue that circumcision is a sacred religious ritual. In any event, proponents claim that parents have a general and religious right to make the circumcision decision. They can point to the fact that no physician has ever been held liable by an American court for a properly performed circumcision. Legal scholars, foreign medical associations, intactivist organizations, and increasing numbers of men claim the opposite, namely that circumcision is painful, risky, harmful, irreversible surgery that benefits few men, if any. These opponents of circumcision argue that, in any event, boys have a right to be left genitally intact, like girls under federal law, and to make the circumcision decision for themselves as adults. These opponents of circumcision can point to a June 2012 decision by a court in Cologne, Germany, which held that nontherapeutic circumcision for religious reasons is criminal assault. The German court reasoned that circumcision causes grievous bodily harm, and that boys have a fundamental right to genital integrity that supersedes their parents' religious rights. Thus, a battle is unfolding in courts and legislatures as to the legality of circumcision. Amidst all of the divisiveness and hyperbole, we need to ask, what are the relevant facts, legal issues, and what is the applicable law?

An important, divisive, and unanswered question of American law - and indeed of international law - is whether it is legal to circumcise healthy boys. American medical association and experts assert that circumcision is a common, safe, and relatively painlesss procedure with many medical benefits that exceed the risks. They argue that insurance should pay for it. Some religious organizations argue that circumcision is a sacred religious ritual. In any event, proponents claim that parents have a general and religious right to make the circumcision decision. They can point to the fact that no physician has ever been held liable by an American court for a properly performed circumcision. Legal scholars, foreign medical associations, intactivist organizations, and increasing numbers of men claim the opposite, namely that circumcision is painful, risky, harmful, irreversible surgery that benefits few men, if any. These opponents of circumcision argue that, in any event, boys have a right to be left genitally intact, like girls under federal law, and to make the circumcision decision for themselves as adults. These opponents of circumcision can point to a June 2012 decision by a court in Cologne, Germany, which held that nontherapeutic circumcision for religious reasons is criminal assault. The German court reasoned that circumcision causes grievous bodily harm, and that boys have a fundamental right to genital integrity that supersedes their parents' religious rights. Thus, a battle is unfolding in courts and legislatures as to the legality of circumcision. Amidst all of the divisiveness and hyperbole, we need to ask, what are the relevant facts, legal issues, and what is the applicable law?

AbstractMore mental health promotion and primary prevention programs have emanated from CMHCs than from any other source, but the obstacles are formidable.

Cutting, burning, branding, and bone-breaking are all types of self-injury, or the deliberate, non-suicidal destruction of one's own body tissue, a practice that emerged from obscurity in the 1990s and spread dramatically as a typical behavior among adolescents. Long considered a suicidal gesture, The Tender Cut argues instead that self-injury is often a coping mechanism, a form of teenage angst, an expression of group membership, and a type of rebellion, converting unbearable emotional pain into manageable physical pain. Based on the largest, qualitative, non-clinical population of self-injur

Peer Power explodes existing myths about children's friendships, power, and popularity, and the gender chasm between elementary school boys and girls. Based on eight years of intensive insider participant observation in their own children's community, the authors discuss the vital components in the lives of preadolescents: popularity, friendships, cliques, social status, social isolation, loyalty, bullying, boy-girl relationships, and afterschool activities. They describe how friendships shift and change, how children are drawn into groups and excluded from them, how clique leaders maintain their power and popularity, and how the individuals' social experiences and feelings about themselves differ from the top of the pecking order to the bottom. The Adlers focus their attention on the peer culture of the children themselves and the way this culture extracts and modified elements from adult culture. Children's peer culture, as it is nourished in those spaces where grownups cannot penetrate, stands between individual children and the larger adult society. As such, it is a mediator and shaper, influencing the way children collectively interpret their surroundings and deal with the common problems they face. The Adlers explore some of the patterns that develop in this social space, noting both the differences in the gendered cultures of boys and girls and their overlap into afterschool activities, role behavior, romantic inclinations, and social stratification. Peer culture contains the informal social mechanisms through which children create their social order, determine their place and identity, and develop positive and negative feelings about themselves

Spannende Recherche zu 6 brisanten Fällen: Guillaume, über den Willi Brand stürzte; Stiller, Führungsoffizier der DDR-Wissenschaftsspionage; Klaus Fuchs, Atomspion; der Engländer Blake und der Amerikaner Walker, beide Sowjetspione; der sowjetische Doppelagent Gordiewski.

This research offers a description and analysis of the relatively hidden practice of self-injury: cutting, burning, branding, and bone breaking. Drawing on over 150 in-depth interviews and tens of thousands of website postings, e-mail communications, and Internet groups, we challenge the psycho-medical depiction of this phenomenon and discuss ways that the contemporary sociological practice of self-injury has evolved to challenge images of the population, etiology, practice, and social meanings associated with this behavior. We conclude by suggesting that self-injury, for some, is in the process of undergoing a moral passage from the realm of medicalized to voluntarily chosen deviant behavior in which participants' actions may be understood with a greater understanding of the sociological factors that contribute to the prevalence of these actions.