Recensão: Michelangelo Sabatino, "Pride in Modesty: Modernist Architecture and the Vernacular Tradition in Italy"

Recensão de: Michelangelo Sabatino, "Pride in Modesty: Modernist Architecture and the Vernacular Tradition in Italy", Toronto: University of Toronto Press, 2011

Men's Modesty, Religion, and the State: Spaces of Collision

This article examines religious practices in the United States, which govern modesty and other dress norms for men. I focus both on the spaces within which they most collide with regulatory regimes of the state and the legal implications of these norms, particularly for observant Muslim men. Undergirding the research are those ‘‘gender equality’’ claims made by many religious adherents, that men are required to maintain proper modesty norms just as are women. Also undergirding the research is the extensive anti-Islam bias in American culture today. The spaces within which men’s religiously proscribed dress and grooming norms are most at issue—indicated by First Amendment legal challenges to rights of religious practice—are primarily those state-controlled, total institutions Goffman describes, such as in the military and prisons. The implications of gendered modesty norms are important, as state control over religious expression in prisons, for example, is much more difficult to contest than in other spaces, although this depends entirely on who is doing the contesting and within which religious context. In American society today—and particularly within the context of growing Islamaphobia following the 9/11 attacks—the implications are greatest for those men practicing ‘‘prison Islam.’’

Geology of the Lost Creek-Modesty Creek Area Deerlodge County, Montana

In 1915 the United States Geological Survey published a folio by Calkins and Emmons on the geology of the Philipsburg Quadrangle, which ad­joins the area now under study to the west. Geology of this portion of Montana had not been mapped previously; consequently the purpose of this thesis is to make a geological reconnais­sance of the stratigraphy and structure of the area.

Modesty: a comedy in one act:

Mode of access: Internet.

Tenuous threads, small miracles

With the new Noosa Youth Centre, Deborah Fisher Architects has woven a small yet sophisticated building out of highly constrained and complex circumstances. Douglas Neale explores a project that convinces through its modesty.

As últimas vontades dos paroquianos de Cervães: a análise dos testamentos do século XVIII

Dissertação de mestrado em História

Vestidors nus

Vestidors nus presenta una descripció etnogràfica centrada en el vestidor femení d'una piscina pública. Les línies teòriques d'estudi parteixen de l'espai físic i la seva relació amb el comportament humà, tenint en compte les qualitats biològiques, culturals, socials i de gènere.

Personality traits influence clinical outcome in day hospital-treated elderly depressed patients

OBJECTIVES: Although personality traits are considered significant predictors of both physical and mental health, their specific impact on treatment outcome in elderly patients with depression remains largely unexplored. Impact of personality traits on the evolution of depressive symptoms, quality of life, and perception of clinical progress was assessed in a psychotherapeutic community. DESIGN: A prospective longitudinal study was conducted in 62 elderly outpatients. SETTING: Day hospital treatment as usual combined group and individual therapies, pharmacological treatment, as well as family and network meetings. PARTICIPANTS: Patients presented with major depression or a depressive episode of bipolar disease. MEASUREMENTS: The Geriatric Depression Scale, the Short Form Survey, and the Therapeutic Community Assessment scale were administrated at admission, 3, 6, 12 months, and at discharge. Personality was evaluated with the NEO Five-Factor Personality Inventory. RESULTS: Outcome revealed reduced depression and improved mental quality of life and clinical progress. Higher Geriatric Depression Scale scores were found in individuals with higher levels of Neuroticism (and its Vulnerability facet). Better self-perception of clinical progress was observed in individuals with lower levels of the Depressiveness and Modesty facets and higher openness to action. Improvement in quality of life was predicted by high Positive emotions facet. All these associations remained significant after controlling for age, gender, and treatment length. CONCLUSION: Personality traits may predict clinical outcome in psychotherapeutic hospital day care for elderly patients with depression.

An examination of the role of personality and self-regulation in the gambling behaviours of late adolescents and emerging adults

The purposes of this study were: a) to examine the role of personality and selfregulation in the gambling behaviour participation of late adolescents and emerging adults. In particular, the present study examined i f certain personality traits were more prevalent in high-risk gamblers than in young people considered low or at-risk gamblers; and, b) to examine i f the ability to self-regulate helped distinguish differences among the three groups of gamblers (low-risk, at-risk, and high-risk gamblers). A sample of late adolescents and emerging adults (N = 100) attending Brock University, completed a survey that assessed current gambling behaviour (both frequency and consequence experience), personality, self-esteem, and self-regulation. It was found that high-risk gamblers had lower scores on the personality dimensions Emotionality, Conscientiousness (especially on its Prudence facet), and Honesty-Humility (especially on its Fairness, Greed Avoidance, and Modesty facets) than at-risk or low-risk gamblers and higher scores on impulsive sensation seeking and impulsivity than at-risk or low-risk gamblers. Similarly, high-risk gamblers reported lower levels of self-regulation than both at-risk and low-risk gamblers. The findings from this study support past research which suggests that young people who gamble at problematic levels differ on many personality traits and often have more difficulty self-regulating than young people who do not participate at problematic levels. Findings may aid in the development of intervention and prevention programs that utilize specific self-regulation techniques with a young gambling population.

Des femmes converties à l'islam en France et au Québec : religiosités d'un nouveau genre

En Europe et en Amérique du Nord, les phénomènes de conversion à l'islam suggèrent que modernité et sécularisation ont engendré de nouvelles formes de subjectivité, insolites au premier abord. Pourtant, l'apparente incompatibilité entre les identités musulmane d’un part, et québécoise ou française d’autre part, provient davantage du contexte sociopolitique dans lequel ces identités se produisent que d'une impossibilité inhérente aux paradigmes musulman et occidental en soi. Notre étude réalisée en France et au Québec montre que si le retour à l’islam s’inscrit dans un projet d’herméneutique du soi qui se réalise dans le cadre d’une démarche spirituelle, le geste de conversion est forgé par le contexte social et politique qui lui donne sens et portée. Ainsi, l’identité des nouvelles musulmanes se négocie dans les rapports sociaux qui traversent et dominent les univers du discours locaux; le projet social et politique qui en résulte vise à transcender ces modèles en proposant une alternative qui combine l’hérité et le choisi. Notre projet s’inscrit dans une perspective comparative au sein de deux espaces politiques se distinguant non seulement par leur mode de gestion de la diversité religieuse et ethnique, mais aussi par leur système de régulation du religieux dans l'espace public. Considérant que le changement de religion est un processus aussi subjectif que social, nous soutenons que la nouvelle identité du converti se distribue de façon continue et dynamique entre la réalisation du soi et la (re)construction de son appartenance sociale. Par conséquent, le geste de conversion traduit autant la quête d’une spiritualité et d’un mode de vie pieux, qu’il exprime un discours critique de son contexte social et politique, et constructif puisqu’il en propose une alternative. En nous inspirant des perspectives théoriques de Ricœur, de Foucault, et de Calhoun, nous examinons la formation du sujet et la construction de son identité, autant par la production d’un discours (récit de conversion), que par le modelage du corps (apprentissage des pratiques religieuses et sociales). Cette approche performative de la ritualité quotidienne met en évidence la fluidité, l'idiosyncrasie et l'historicité des appartenances et des subjectivités. Pour les femmes rencontrées, la mise en narration de la trajectoire de conversion joue un rôle clé dans le processus de constitution et d’actualisation du soi musulman. Par la réflexivité du sujet, elle produit en effet une nouvelle herméneutique du soi, motivée par un objectif d’accomplissement personnel, et travaillé par le médium de la spiritualité. Par ailleurs, nous identifions des discours standardisés qui constituent des points de tension autour desquels se forgent la piété, la subjectivité, et l’identité des converties. Parmi eux, le modèle de genre préconisé révèle le retour à une nouvelle morale de la pudeur, de l'intimité, du corps et du souci de soi qui revisite les rhétoriques polarisées entre le féminisme jugé extrême des sociétés occidentales, et les dérives patriarcales de l’islam politique. En ce sens, nous considérons les femmes converties à l’islam comme la figure archétype du sujet musulman féministe. La formation de ces identités originales révèle les forces sociales et politiques sous-jacentes les localités nationales et les dynamiques globales. En effet, les performances élaborées par les converties se situent en compétition avec certains discours construits, tant par les musulmans de naissance que par la société d'origine. La conversion induit ainsi une recomposition des identités genrées, religieuses, nationales ou biographiques des nouvelles musulmanes. Si les attributs de l’altérité désormais mêlés à ceux du soi sont travaillés aux limites des catégories de la modernité avancée (savoir, religion et genre), ils reconfigurent également les rapports sociaux et les frontières de nouveaux groupes d’inclusion et d’exclusion (ethnicité, piété, génération). Au Québec, l'attrait pour l'islam participe d’une reconquête du sens et d’une volonté d'adhésion à la rhétorique cosmopolite hégémonique, l’entrée dans l’islam célèbre alors le retour à des formes de solidarité communautaire, faisant suite à une phase de modernisation et de sécularisation accélérée. En France, elle manifeste une critique envers la différenciation sociale et un mode d'appartenance à une classe ghettoïsée. L’adhésion à la religion de la catégorie minoritaire et ostracisée met en évidence l’échec d'un modèle républicain qui a failli à sa prétention d’universalité. Cette voie alternative aux projets séculier et moderne dominants contribue à reconfigurer les domaines du privé et du public, et permet à ceux qui choisissent la marge, de révéler les apories du centre.

Érotisme pudique et dissolution des limites dans Hamaguri d’Aki Shimazaki ; suivi de Probablement personne

Recourant volontiers au voilement ou à un jeu de paravents, l’écriture pudique est marquée par la précaution – souvent troublante en soi – d’éviter de provoquer le trouble chez son lecteur. Hamaguri d’Aki Shimazaki se construit autour d’un noyau apparemment contradictoire qui transcende le tabou de l’inceste. L’étude de ce roman, mis en parallèle avec L’amant de Duras et Les belles endormies de Kawabata, permet de mettre en relief un érotisme pudique dont la principale caractéristique consiste en une remise en cause de son principe transgressif, découlant de la dissolution de la limite tracée par l’interdit. Dans un phénomène de coïncidence des opposés, l’érotisme pudique aplanit le rapport dualiste entre des éléments donnés comme inconciliables : chair et esprit, Éros et Thanatos, licite et illicite. Empreint de ce type d’érotisme, Probablement personne met en scène une jeune femme et son professeur de peinture sumi-e, de quarante ans son aîné. Une passion indéfinissable, à la lisière de la hantise, les lie de plus en plus étroitement l’un à l’autre. Leur relation se joue dans le non-dit, les regards, la gestuelle; elle se révèle graduellement à travers des traits d’encre sur le papier et la symbolique de la fleur : fascinante, cueillie, flétrie… Leur drame se joue dans la zone grise entre ce qui a eu lieu et n’a jamais eu lieu.

Artichoke leaf extract (Cynara scolymus) reduces plasma cholesterol in otherwise healthy hypercholesterolemic adults: A randomized, double blind placebo controlled trial

Cardiovascular diseases are the chief causes of death in the UK, and are associated with high circulating levels of total cholesterol in the plasma. Artichoke leaf extracts (ALEs) have been reported to reduce plasma lipids levels, including total cholesterol, although high quality data is lacking. The objective of this trial was to assess the effect of ALE on plasma lipid levels and general well-being in otherwise healthy adults with mild to moderate hypercholesterolemia. 131 adults were screened for total plasma cholesterol in the range 6.0-8.0 mmol/l, with 75 suitable volunteers randomised onto the trial. Volunteers consumed 1280 mg of a standardised ALE, or matched placebo, daily for 12 weeks. Plasma total cholesterol decreased in the treatment group by an average of 4.2% (from 7.16 (SD 0.62) mmol/l to 6.86 (SD 0.68) mmol/l) and increased in the control group by an average of 1.9% (6.90 (SD 0.49) mmol/l to 7.03 (0.61) mmol/l), the difference between groups being statistically significant (p = 0.025). No significant differences between groups were observed for LDL cholesterol, HDL cholesterol or triglyceride levels. General well-being improved significantly in both the treatment (11%) and control groups (9%) with no significant differences between groups. In conclusion, ALE consumption resulted in a modest but favourable statistically significant difference in total cholesterol after 12 weeks. In comparison with a previous trial, it is suggested that the apparent positive health status of the study population may have contributed to the modesty of the observed response. (C) 2008 Elsevier GmbH. All rights reserved.

Aidos

Aidos, an abstraction whose meaning ranges from shame to modesty, is personified in literature (Hani 1980) but not art (Cairns 1996). Homer contrasts aidos, personal shame, with Nemesis, public indignation (Scott 1980).

Sleepwalking certainties: agency, aesthetics, and incapacity in W.G. Sebald’s 'Austerlitz' and Hermann Broch’s 'The Sleepwalkers'

When we first encounter the narrator of Austerlitz, he is wandering around the unfamiliar town of Antwerp with, he tells us, “unsicheren Schritten” (1; 9). As well as reflecting the unfamiliarity of the locale, these “uncertain steps” evince a proud modesty characteristic of the classic Sebaldian narrator, a wanderer who discreetly relays the stories of the people and places he is privileged to encounter. Although Sebald does not use the phrase, steps of this sort, unpurposed yet unerring, are made with what is commonly known in German as somnambule Sicherheit: the legendary surefootedness of the sleepwalker. The convergence of sleepwalking and certainty in a single phrase poses an interesting challenge to one of the central tenets of the English-language canonization of Sebald, for his writing has been most highly valued for its ability to move the reader through apparent certainties towards a salutary uncertainty. But somnambule Sicherheit also presents the possibility that the current may be reversed, that narrative may move under cover of uncertainty towards certainty. That Sebald criticism has not been more troubled by this possibility is in no small part due to the fact that it tends to deploy the notion of sleepwalking with a minimum of reflection on its theoretical ramifications. To evoke some of the complexities of this matter, I first offer a brief cultural history of sleepwalking, as well as a brief account of the topic of uncertainty in Sebald criticism. Most of my argument, however, involves an extended comparative analysis of sleepwalking in Sebald's Austerlitz and Hermann Broch's 1933 trilogy The Sleepwalkers. Although these writers have not previously been the object of any sustained comparison, sleepwalking in Broch's novels illuminates much that is left implicit on the topic in Sebald's fiction and points toward some difficult questions regarding the role of aesthetics and agency in Sebald's work.