Spatial clusters of suicide in the municipality of Sao Paulo 1996-2005: an ecological study

Background: In a classical study, Durkheim mapped suicide rates, wealth, and low family density and realized that they clustered in northern France. Assessing others variables, such as religious society, he constructed a framework for the analysis of the suicide, which still allows international comparisons using the same basic methodology. The present study aims to identify possible significantly clusters of suicide in the city of Sao Paulo, and then, verify their statistical associations with socio-economic and cultural characteristics. Methods: A spatial scan statistical test was performed to analyze the geographical pattern of suicide deaths of residents in the city of Sao Paulo by Administrative District, from 1996 to 2005. Relative risks and high and/or low clusters were calculated accounting for gender and age as co-variates, were analyzed using spatial scan statistics to identify geographical patterns. Logistic regression was used to estimate associations with socioeconomic variables, considering, the spatial cluster of high suicide rates as the response variable. Drawing from Durkheim's original work, current World Health Organization (WHO) reports and recent reviews, the following independent variables were considered: marital status, income, education, religion, and migration. Results: The mean suicide rate was 4.1/100,000 inhabitant-years. Against this baseline, two clusters were identified: the first, of increased risk (RR = 1.66), comprising 18 districts in the central region; the second, of decreased risk (RR = 0.78), including 14 districts in the southern region. The downtown area toward the southwestern region of the city displayed the highest risk for suicide, and though the overall risk may be considered low, the rate climbs up to an intermediate level in this region. One logistic regression analysis contrasted the risk cluster (18 districts) against the other remaining 78 districts, testing the effects of socioeconomic-cultural variables. The following categories of proportion of persons within the clusters were identified as risk factors: singles (OR = 2.36), migrants (OR = 1.50), Catholics (OR = 1.37) and higher income (OR = 1.06). In a second logistic model, likewise conceived, the following categories of proportion of persons were identified as protective factors: married (OR = 0.49) and Evangelical (OR = 0.60). Conclusions: This risk/ protection profile is in accordance with the interpretation that, as a social phenomenon, suicide is related to social isolation. Thus, the classical framework put forward by Durkheim seems to still hold, even though its categorical expression requires re-interpretation.

Expériences du sacré et (dé)figurations du Christ. Artaud, Beckett, Pasolini

« Dieu est mort » proclame à l’envi le fou nietzschéen. C’est sous l’égide inquiète de cette assertion paroxystique, traduisant ce «malaise de la culture» qu’évoquait Freud, que la pensée, la littérature et l’art du XXe siècle européen évoluent. Cependant, le christianisme dont ce cri signe l’extrême décadence, n’est pas seul à imprégner les productions artistiques de ce siècle, même les plus prétendument athées, mais avant tout la figure du Christ - autour de laquelle sont structurés tant cette religion que son système de croyance – semble, littéralement et paradoxalement, infester l’imaginaire du XXe siècle, sous des formes plus ou moins fantasmatiques. Ce travail se propose ainsi précisément d’étudier, dans une optique interdisciplinaire entre littérature, art et cinéma, cette dynamique controversée, ses causes, les processus qui la sous-tendent ainsi que ses effets, à partir des œuvres de trois auteurs : Artaud, Beckett et Pasolini. L’objectif est de fournir une clé de lecture de cette problématique qui mette en exergue comment « la conversion de la croyance », comme la définit Deleuze, à laquelle ces auteurs participent, n’engendre pas un rejet purement profanatoire du christianisme mais, à l’inverse, la mise en œuvre d’un mouvement aussi violent que libératoire qualifié par Nancy de « déconstruction du christianisme ». Ce travail entend donc étudier tout d’abord à la lumière de l’expérience intérieure de Bataille, l’imaginaire christique qui sous-tend leurs productions ; puis, d’en analyser les mouvements et les effets en les questionnant sur la base de cette dynamique ambivalente que Grossman nomme la « défiguration de la forme christique ». Les excès délirants d’Artaud, l’ironie tranchante de Beckett et la passion ambiguë de Pasolini s’avèrent ainsi participer à un mouvement commun qui, oscillant entre reprise et rejet, débouche sur une attitude tout aussi destructive que revitalisante des fondements du christianisme.

Il principio di non discriminazione e l'identita' costituzionale dell'Unione Europea

La definizione dell’ordinamento dell’Unione come ordinamento costituzionale è centrale, ma resta frammentata. Per restituirle sistematicità è importante individuare un principio sul quale poggiarne il consolidamento. Per questo si è scelto di esaminare il principio di non discriminazione attraverso l’analisi della giurisprudenza, con l’obiettivo di verificare se questo principio è parte fondamentale dell’identità costituzionale dell’Unione Europea. Nella prima parte della tesi si analizza la struttura del giudizio sulla discriminazione davanti alla CGUE e davanti alla CEDU, mettendo in evidenza come la struttura ricordi sempre di più quella del giudizio di costituzionalità. Nella seconda parte ci si concentra sul contributo dato dal principio di non discriminazione all’identità costituzionale dell’Unione Europea attraverso la lotta contro specifiche tipologie di discriminazione. Poiché i motivi di discriminazione sono molto numerosi, si è stabilito di esaminare quei motivi che sono regolati dal diritto derivato. Per questo la seconda parte dell’analisi si è concentrata sulle discriminazioni a motivo della nazionalità (dir. 2004/38/CE), della razza (dir. 2000/43/CE), del genere (dir. 2006/54/CE, dir. 2004/113/CE) dell’età, disabilità, religione ed orientamento sessuale (dir. 2000/78/CE). Dall’analisi della giurisprudenza e del diritto derivato che ne dà attuazione è possibile comprendere che questo principio, oltre ad essere sostenuto da un vero e proprio giudizio di legittimità costituzionale (il rinvio pregiudiziale), ha gli strumenti necessari a permetterne lo sviluppo tenendo conto delle identità costituzionali degli stati membri e può aiutare ad offrire delle risposte rispetto a uno dei problemi fondamentali inerenti all’efficacia del diritto dell’Unione Europea: la tensione fra il principio di attribuzione e la dottrina degli effetti diretti. Le conclusioni di questo lavoro portano a sostenere che è possibile individuare una giurisprudenza della Corte che, attraverso alcuni passaggi fondamentali (le sentenze Mangold, Kucukdeveci, Hay, Deckmyn e Zambrano), definisce il principio di non discriminazione come principio fondamentale, e costituzionale, del diritto dell’Unione Europea.

Traduzione del primo canto dell'inferno dantesco in arabo

In this thesis, I have chosen to translate from Italian into Arabic Canto I of the Inferno, from Dante Alighieri’s epic poem the Divine Comedy (La Divina Commedia) because it’s a masterpiece in both Italian and world literature. Also I have selected it for its artistic value and the universal themes that it depicts. In fact, my purpose in translating this great work into Arabic is to extol the cultural and universal aspects that can be common to human beings everywhere. My paper is written in Arabic and has six sections: A brief introduction on Dante’s life, an introduction to the Divine Comedy, a summary of Canto 1 of the Inferno and its analysis, Canto I of the Inferno in Italian, its translation into Arabic and finally a comment on the translation. The first part -a summary of Dante’s life was presented. The second part of my paper is an introduction to the Divine Comedy, the allegorical epic poem, consisting of three parts: The Inferno (Hell), Purgatorio (Purgatory), and Paradiso (Paradise). The third part is a summary and analysis of Canto 1 of the Inferno, Dante’s most renowned verses. The analysis of Canto highlights the everlasting conflict of man– sinning and giving in to temptation but then trying to repent and search for his soul’s salvation. He reflects on sin, existence, truth, God, love and salvation in his struggle through the dark and gloomy forest which symbolizes conflict and temptations man may succumb to. The influence of Christianity and the Middle ages here shows his commitment to religion and faith. Moreover, his meeting of Virgil, who guides him to the mountain during his journey to salvation, reflects the positive impact of Virgil’s philosophy on Dante. The fourth part presents the Italian version of Canto 1 of the Inferno. The fifth section of my paper is the translation of Canto 1 of the Inferno from Italian to Arabic. Translating an excerpt of Dante’s masterpiece was not an easy task: I had to consult several critique texts besides the Italian source text with explanations, and also some English versions to overcome any translation difficulties. As a student of translation, my goal was to be faithful in relaying to the Arabic audience the authenticity of Dante’s work, his themes, passions and aesthetic style. Finally, I present a conclusion including a comment on the translation and the bibliography of the sources I have consulted.

Re-Evaluating Vietnam’s Nghe-Tinh Soviets (1930-1931) using a Historical GIS: Some Preliminary Observations

The Nghe-Tinh Soviets of 1930-1931, a rebellion against colonial authority in north-central and central colonial Vietnam, has received extensive analysis by a variety of commentators and scholars, both Vietnamese and not. Most scholars, Vietnam and internationally, settled on some view of immiseration combined with the presence of pro-communist organizers as the motive forces for the rebellion, but a few have favored questions of political dissatisfaction and local empowerment as underlying motivations for revolt. Until recently, examining the rebellion on a gross scale in order to test either theory has proven difficult, with a surfeit of information but no easy way to process it in order to underwrite large-scale analyses. Del Testa is using a historical GIS (geographical information system) analysis, which blends statistics with digitized maps, in order to display correlations between factors, such as wealth, religion, and so on of those who rebelled in order to reexamine the Nghe-Tinh Soviets movement on a grand scale. His presentation will illustrate some initial findings as well as the techniques used.

Mother-Child Spiritual Discourse: A Mixed Methods Study

Parents and children, starting at very young ages, discuss religious and spiritual issues¿where we come from, what happens to us after we die, is there a God, and so on. Unfortunately, few studies have analyzed the content and structure of parent-child conversation about religion and spirituality (Boyatzis & Janicki, 2003; Dollahite & Thatcher, 2009), and most studies have relied on self-report with no direct observation. The current study examined mother-child (M-C) spiritual discourse to learn about its content, structure, and frequency through a survey inventory in combination with direct video observation using a novel structured task. We also analyzed how mothers¿ religiosity along several major dimensions related to their communication behaviors within both methods. Mothers (N = 39, M age = 40) of children aged 3-12 completed a survey packet on M-C spiritual discourse and standard measures of mothers¿ religious fundamentalism, intrinsic religiosity, sanctification of parenting (how much the mother saw herself as doing God¿s work as a parent), and a new measure of parental openness to children¿s spirituality. Then, in a structured task in our lab, mothers (N = 33) and children (M age = 7.33) watched a short film or read a short book that explored death in an age-appropriate manner and then engaged in a videotaped conversation about the movie or book and their religious or spiritual beliefs. Frequency of M-C spiritual discourse was positively related to mothers¿ religious fundamentalism (r = .71, p = .00), intrinsic religiosity (r = .77, p = .00), and sanctification of parenting (r = .79, p = .00), but, surprisingly, was inversely related to mothers¿ v openness to child¿s spirituality (r = -.52, p = .00). Survey data showed that the two most common topics discussed were God (once a week) and religion as it relates to moral issues (once a week). According to mothers their children¿s most common method of initiating spiritual discourse was to repeat what he or she has heard parents or family say about religious issues (M = 2.97; once a week); mothers¿ most common method was to describe their own religious/spiritual beliefs (M = 2.92). Spiritual discourse most commonly occurred either at bedtime or mealtime as reported by 26% of mothers, with the most common triggers reported as daily routine/random thoughts (once a week) and observations of nature (once a week). Mothers¿ most important goals for spiritual discourse were to let their children know that they love them (M = 3.72; very important) and to help them become a good and moral person (M = 3.67; very important). A regression model showed that significant variance in frequency of mother-child spiritual discourse (R2 = .84, p = .00) was predicted by the mothers¿ importance of goals during discourse (ß = 0.46, p = .00), frequency that the mother¿s spirituality was deepened through spiritual discourse (ß = 0.39, p = .00), and the mother¿s fundamentalism (ß = 0.20, p = .05). In a separate regression, the mother¿s comfort in the structured task (ß = 0.70, p = .00), and the number of open-ended questions she asked (ß = -0.26, p = .03) predicted the reciprocity between mother and child (R2 = .62, p = .00). In addition, the mother¿s age (ß = 0.22, p = .059) and comfort during the task (ß = 0.73, p = .00) predicted the child¿s engagement within the structured task. Other findings and theoretical and methodological implications will be discussed.

Interethnic Interaction Dynamics in the Russian Federation

The collapse of the Soviet Union at the beginning of the 1990s also meant the end of the idea of a common soviet identity incarnated in the "soviet man" and the new "historic community of the soviet people". While this idea still lives on in the generations of the 1920s to 1940s, the younger generations tend to prefer identification with family, profession, ethnic group or religion. Ms. Alexakhina set out to investigate different interethnic interaction strategies in the multi-ethnic context of the Russian Federation, with an emphasis on analysing the role of cultural and ethno-demographic characteristics of minority ethnic groups. It aimed to identify those specific patterns of interaction dynamics that have emerged in response to the political and economic transformation at present under way. The basic supposition was that the size and growth of an ethnic population are defined not only by demographic features such as fertility, mortality and net migration, but are also dependent on processes interethnic interaction and ethnic transition. The central hypothesis of the project was that the multi-ethnic and multi-cultural composition of Russia is apparently manifesting itself in the ethnic minority groups in various forms, but particularly in the form of ethnic revival and/or assimilation. The results of these complex phenomena are manifested as changes in ethnic attachments (national re-identification and language behaviour (multi-lingualism, language transition and loss of the mother tongue). The stress of the political and economic crisis has stimulated significant changes in ethnographic, social and cultural characteristics of inter-ethnic dynamics such as the rate of national re-identification, language behaviour, migration activity and the spread of mixed marriages, among both those minorities with a long history of settlement in Russia and those that were annexed during the soviet period. Patterns of language behaviour and the spread of mixed marriages were taken as the main indicators of the directions of interethnic interaction described as assimilation, ethnic revival and cultural pluralism. The first stage of the research involved a statistical analysis of census data from 1959 to 1994 in order to analyse the changing demographic composition of the largest ethnic groups of the Russian Federation. Until 1989 interethnic interaction in soviet society was distinguished by the process of russification but the political and economic transformation has stimulated the process of ethnic revival, leading to an apparent fall in the size of the Russian population due to ethnic re-identification by members of other ethnic groups who had previously identified themselves as Russian. Cross-classification of nationalities by demographic, social and cultural indicators has shown that the most important determinants of the nature of interethnic interaction are cultural factors such as religion and language affiliation. The analysis of the dynamics of language shift through the study of bilingualism and the domains of language usage for different demographic groups revealed a strong correlation between recognition of Russian as a mother tongue among some non-Russian ethnic groups and the declining size of these groups. The main conclusion from this macro-analysis of census data was the hypothesis of the growing importance of social and political factors upon ethnic succession, that ethnic identity is no longer a stable characteristic but has become dynamic in nature. In order to verify this hypothesis Ms. Alexakhina conducted a survey in four regions showing different patterns of interethnic interaction: the Karelian Republic, Buryatiya, the Nenezkii Autonomous Region and Tatarstan. These represented the west, east, north and south of the Russian Federation. Samples for the survey were prepared on the basis of census lists so as to exclude mono-Russian families in favour of mixed and ethnic-minority families. The survey confirmed the significant growth in the importance of ethnic affiliation in the everyday lives of people in the Federation following the de-centralisation of the political and economic spheres. Language was shown to be a key symbol of the consciousness of national distinction, confirmed by the fact that the process of russification has been reversed by the active mastering of the languages of titular nationalities. The results also confirmed that individual ethnic identity has ceased to be a fixed personal characteristic of one's cultural and genetic belonging, and people's social adaptation to the current political, social and economic conditions is also demonstrated in changes in individual ethnic self-identification. In general terms, the dynamic nature of national identity means that ethnic identity is at present acquiring the special features of overall social identity, for which the frequent change of priorities is an inherent feature of a person's life cycle. These are mainly linked with a multi-ethnic environment and high individual social mobility. From her results Ms. Alexakhina concludes that the development of national languages and multi-lingualism, together with the preservation of Russian as a state language, seems to be the most promising path to peaceful coexistence and the development of the national cultures of different ethnic groups within the Russian Federation.

Architectural Developments in Sungai Tenang, 1902-2013

This paper treats the architectural developments in Sungai Tenang since the occupation by the Netherland's Indies in 1902 until the present. During this time great changes have occurred, among them the virtual disappearance of the traditional houses with carved planks. At the same time, much of the architectural developments can be described as the evolution of a still basically Austronesian house structure. Both these changes and the continuities merit close scrutiny, since they together reflect the persistence of the house as a powerful symbolic form that is capable of expressing changing social structures and cultural values. Up to the present, architecture in Sungai Tenang, in spite of its often modern outward appearance, is still by and large vernacular in the sense that its constructive means, its symbolic forms and its uses are firmly rooted in local traditions.

What does your neighbourhood say about you? A study of life expectancy in 1.3 million Swiss neighbourhoods

BACKGROUND Switzerland had the highest life expectancy at 82.8 years among the Organisation for Economic Co-operation and Development (OECD) countries in 2011. Geographical variation of life expectancy and its relation to the socioeconomic position of neighbourhoods are, however, not well understood. METHODS We analysed the Swiss National Cohort, which linked the 2000 census with mortality records 2000-2008 to estimate life expectancy across neighbourhoods. A neighbourhood index of socioeconomic position (SEP) based on the median rent, education and occupation of household heads and crowding was calculated for 1.3 million overlapping neighbourhoods of 50 households. We used skew-normal regression models, including the index and additionally marital status, education, nationality, religion and occupation to calculate crude and adjusted estimates of life expectancy at age 30 years. RESULTS Based on over 4.5 million individuals and over 400 000 deaths, estimates of life expectancy at age 30 in neighbourhoods ranged from 46.9 to 54.2 years in men and from 53.5 to 57.2 years in women. The correlation between life expectancy and neighbourhood SEP was strong (r=0.95 in men and r=0.94 women, both p values <0.0001). In a comparison of the lowest with the highest percentile of neighbourhood SEP, the crude difference in life expectancy from skew-normal regression was 4.5 years in men and 2.5 years in women. The corresponding adjusted differences were 2.8 and 1.9 years, respectively (all p values <0.0001). CONCLUSIONS Although life expectancy is high in Switzerland, there is substantial geographical variation and life expectancy is strongly associated with the social standing of neighbourhoods.

Ritualdiskurs, Ritualkritik und religiöse Praxis: Das Beispiel von Vipassanā nach S. N. Goenka im 'Westen'

By analysing primary sources, I show in this paper how the Vipassanā meditation movement publicly objects to being categorized as a religious movement that teaches a certain form of ritual. I argue that the application of the meta-language terms “ritual” or “religion” to the practices taught by this movement, even though it is doubtlessly possible, does not help us solve the problems in explaining this fact; nor does it help in analysing the movement and its history. I argue that it is more appropriate to understand the polemic differentiation by Vipassanā as a strategy in a “modern” public discourse on religion and ritual. It seems that the reason for applying this strategy lies in the wish to avoid being identified with negative connotations of the terms “ritual” and “religion,” such as inefficacy, irrationality and exaggerated rigidity. Instead, the protagonists stress rationality, efficacy and adaptation to the necessities of modern Western society. On the other hand, the movement also draws a line between itself and a so-called modern “esotericism” in which “rituals” are regarded as highly positive in their effects on humans.

European Immigrant Integration after Multiculturalism

This paper takes the recent abdication of multiculturalism by the leaders of Europe’s most powerful nations (Germany, France, and Britain) as hub for a reflection on common themes in Europe’s crisis of multiculturalism. The most obvious common theme in this crisis is Islam and problems of Muslim integration. Accordingly, this paper addresses the role of religion and Islam in Europe’s multiculturalism crisis, and elaborates on the “muscular liberalism” or “civic integration” policies that have appeared in lieu of a discarded multiculturalism. In a final step, I tackle, in a forward-looking mode, some “critical issues” that will shape European immigrant integration after multiculturalism: the need to fight discrimination despite multiculturalism’s ebb, a greater concern for majority culture, the importance of robust debate and democracy as medium of integration, the often-neglected factor of immigrant selection, and a recognition that institutions matter more than policy in the process of integration.