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Sexual harassment in the street is a form of microaggression that takes many different forms, including whistling, hissing, yelling, insulting, asking for sex, chasing, or cornering. Sexual street harassment is a social problem. A material risk of using the public realm is that some may abuse it (e.g., groping a stranger in a crowded room). A moral risk is that some people may have a mistaken sense that they have a right to make comments about people who are conspicuous in public spaces. This article examines the consequences of sexual street harassment for college students (n = 280; 84.4% female; M age = 23). In this selective sample, female students were more likely to experience street harassment than male students. Victimization of street harassment was associated with lower psychological well-being, lower perceptions of safety, and more precautions to avoid harassment. Sexual street harassment may reduce the accessibility of public spaces for victims. [ABSTRACT FROM AUTHOR]

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Sexual harassment in the street is a form of microaggression that takes many different forms, including whistling, hissing, yelling, insulting, asking for sex, chasing, or cornering. Sexual street harassment is a social problem. A material risk of using the public realm is that some may abuse it (e.g., groping a stranger in a crowded room). A moral risk is that some people may have a mistaken sense that they have a right to make comments about people who are conspicuous in public spaces. This article examines the consequences of sexual street harassment for college students (n = 280; 84.4% female; M age = 23). In this selective sample, female students were more likely to experience street harassment than male students. Victimization of street harassment was associated with lower psychological well-being, lower perceptions of safety, and more precautions to avoid harassment. Sexual street harassment may reduce the accessibility of public spaces for victims. [ABSTRACT FROM AUTHOR]

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Centraal Wonen was a form of co-housing that arose in the Netherlands in the 1970s. It involved several households sharing a variety of communal amenities within the same residential development. The housing complexes were intended to accommodate a diverse group of residents of up to 250 individuals and were usually designed in consultation with the prospective residents. The initiators of Centraal Wonen believed that this type of living arrangement offered a solution to various social issues, including the inferior status of women, increasing loneliness and a housing stock biased in favour of single-family houses and apartments. The alternative to Centraal Wonen were residential developments in which a fine-grained mix of dwellings and communal amenities created the conditions for the spontaneous emergence of a tight-knit community. It is estimated that between 1977 and 1991 over sixty Centraal Wonen projects were built, after which co-housing faded into oblivion. Centraal Wonen emerged at a hinge point between two eras, and this is reflected in both the concept and its manifestation. The ideological underpinning was perfectly in tune with the emancipatory and socio-critical movements of the early 1970s, whereas the majority of the projects were not built until the more pragmatic 1980s. Centraal Wonen included elements of both eras: 'doing together what can be done together', but not at the expense of the individual's independence. The very first project, the Wandelmeent, was exemplary of the small-scale movement whose adherents strove to capture the essence of a recognizable and homely living environment with a varied streetscape. The vast majority of projects were built in the 1980s, by which time the architectural expression was starting to look a bit lacklustre. Moreover, the design of Centraal Wonen projects was based more on architectural trends and the architect's choices and less on the results of consultation and communality. The real inventiveness and quality of Centraal Wonen lay not in individual components, such as the consultation process, the design and the floor plan, but in uniting concern for all those components within a single project, guided by a shared vision of how to live. Although Centraal Wonen proved to be relatively shortlived, communal and alternative forms of living have once again been attracting keen interest in recent years. It seems that the motto 'do together what can be done together' resonates in today's world. The Centraal Wonen projects constitute a valuable source for new communal housing projects and as such should not be forgotten. [ABSTRACT FROM AUTHOR]

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During the fourth century, Christianity developed from a persecuted religion to the only official religion of the Roman Empire. Written sources suggest that this came at the expense of religious tolerance. Egypt and Syria play an important role in this narrative. In this article, I argue that the practice of religious life was much more nuanced than the writings suggest at first glance. This argument is illustrated by means of several case studies pertaining to Egypt and Syria during the third and fourth centuries, using traditional literary sources, papyri as well as remains of material culture. [ABSTRACT FROM AUTHOR]

‘[Congenital eunuchs] form a third class of half men, in addition to hermaphrodites and eunuchs.’ In his Natural History, Pliny identifies (congenital) eunuchs and hermaphrodites as gender variables that are neither male nor female. These gender variables are heuristically called the third gender, which offers the opportunity for scholars to study gender variables that do not conform to a binary sex/gender system of male and female. These gender variables have always existed and various historical environments have discussed who and what they are and how to place them in society. As Pliny demonstrates, ancient Rome discussed the third gender as well. Unfortunately, these debates are generally overlooked by academia. Therefore, by means of an introduction to the third gender, this article examines medical and legal sources that discuss the perception and regulation of eunuchs and hermaphrodites as a third gender. In this article, I will argue that studying the third gender exposes (implicit) ideas and ontologies about the binary gender system and notions of masculinity and femininity. As a result, this article forms an important introductory historical perspective to modern gender debates about gender variables and the binary system. [ABSTRACT FROM AUTHOR]

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