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Welfare state retrenchment and its corollary, the encouragement of 'active citizenship', are widespread phenomena in Western countries today. While public and academic debates have focused on the practical consequences of changing rules and shrinking entitlements, there has been much less attention on how citizens experience these reforms and their accompanying rhetoric. We know even less about how welfare reform impacts upon people's emotions. Such a focus, however, is important because the reform of the welfare state is about more than changing rights and duties. Reforms tell citizens what they are worth, how they are valued and judged, and how they are supposed to feel about the new arrangements.

This article examines how Dutch citizens with long-term care needs have used existing legal opportunities to respond to cuts in publicly financed care. Unexpectedly, most did not make use of their right to appeal the reduction or elimination of their previous entitlements, even when this led to marked problems in daily life. Thirty interviews with disabled and elderly persons and their care-givers revealed that specific social norms on how to feel about the cuts inhibited the lodging of appeals. Given the new policy's stated intention of preserving care for the most needy, many affected clients felt they had no right to be angry. Despite their (often objectively warranted) grievances, they did not appeal as breaking with the new moral code would trigger feelings of shame – of not being autonomous, of demanding too much when others are worse off, and of appearing ungrateful.

"This book responds to the often loud debates about the place of Muslims in Western Europe by proposing an analysis based in institutions, including schools, courts, hospitals, the military, electoral politics, the labor market, and civic education courses. The contributors consider the way people draw on practical schemas regarding others in their midst who are often categorized as Muslims. Chapters based on fieldwork and policy analysis across several countries examine how people interact in their everyday work lives, where they construct moral boundaries, and how they formulate policies concerning tolerable diversity, immigration, discrimination, and political representation. Rather than assuming that each country has its own national ideology that explains such interactions, contributors trace diverse pathways along which institutions complicate or disrupt allegedly consistent national ideologies. These studies shed light on how Muslims encounter particular faces and facets of the state as they go about their lives, seeking help and legitimacy as new citizens of a fast-changing Europe"--

Résumé De nombreuses discussions sur les valeurs et les idéaux néerlandais portent aujourd'hui sur le sexe et la sexualité. Dans l'« approche globale » de la santé sexuelle aujourd'hui développée aux Pays-Bas, les parents et le travail parental jouent un rôle important. Cet article propose une analyse du matériau ethnographique et du contenu des supports pédagogiques développés pour le cours « Grandir dans l'amour » conçu pour former les parents à l'éducation sexuelle de leurs enfants dans les zones urbaines défavorisées. Dans ces cours, parler ouvertement de sexualité n'est pas seulement présenté comme étant « normal », mais également comme étant typiquement « néerlandais », ce qui contribue à la formation d'un nationalisme sexuel particulier. De ce mélange entre ce qui est « normal » et ce qui est « néerlandais » résulte une présentation des anomalies sexuelles comme étant d'ordre culturel et ce faisant, ressortissant de l'Autre culturel.

Many discussions on "Dutch" values and ideals today are about sex and sexualities. In today's Dutch "comprehensive approach" to sexual health, parents and parenting play an important role. This paper offers an analysis of ethnographic material and a content analysis of teaching material of the course "Growing up with love", designed to train parents in Dutch deprived urban areas for the sex education of their children. In these courses, talking openly about sex is presented as not only "normal", but also typically "Dutch", thus formulating a particular sexual nationalism. Vis-a-vis this conflation of "the normal" and "Dutchness" is the presentation of sexual abnormalities as decisively "cultural" and thus located with the cultural Other. Adapted from the source document.