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Mit Bezugnahme auf die Literatur zu symbolischen Grenzziehungs- und Stigmatisierungsprozessen und auf der Basis einer Auswertung von elf Gruppendiskussionen mit über 50 Migrantinnen und Migranten unterschiedlicher Herkunft rekonstruieren wir, wie diese auf Grund ihres Vornamens von der Mehrheitsgesellschaft kategorisiert werden sowie die von ihnen entwickelten Strategien des Grenzmanagements. Die Analysen zeigen, dass alle Diskussionsteilnehmer ein ausgeprägtes Bewusstsein davon besitzen, dass Vornamen als bedeutsame Marker von symbolischen und sozialen Grenzen (Diskriminierung) zwischen Mehrheitsgesellschaft und migrantischen Minderheiten fungieren. Zugleich unterscheiden sich die Interviewten in ihren Reaktionsweisen auf ihre Erfahrungen mit dem hegemonialem Grenzregime. Vier, jeweils mit spezifischen Grundorientierungen einhergehende Typen der Grenzpolitik lassen sich unterscheiden, die von uns ausführlich beschrieben und an die theoretische Literatur rückgebunden werden: Grenzüberschreitung (I), Grenzaufweichung (II), Grenzumwertung (III) und die präreflexiv, den eigenen herkunftsspezifischen Traditionen folgende Grenzirrelevanz (IV)., Referring to the literature on symbolic boundary making and stigmatization and based on an analysis of eleven group discussions including over 50 migrants stemming from different countries we reconstruct migrants’ experiences with their first names in Germany and their strategies of boundary making and stigma management. The results show that all participants are very much aware of the fact that first names function as an important marker of symbolic and social boundaries (discrimination) between the majority society and migrant minorities. At the same time, the interviewees differ regarding the way they react to the experienced boundaries. Four types of boundary work each owning specific basic orientations, can be distinguished. Border crossing (I), border blurring (II), border transvaluation (III) and boundary irrelevance and in- group orientation (IV). We describe each type extensively with reference to the theoretical literature.

Zusammenfassung Die Implementierung der Position der Gleichstellungsbeauftragten in offentlichen Institutionen ist in der Regel gelungen. Funktionstragerinnen auf diesen Posten gehoren dabei mittlerweile nicht mehr zwingend einer gesellschaftspolitischen Bewegung an bzw. grenzen sich teilweise explizit von der Frauenrechtsbewegung ab. Daruber hinaus haben sich, beispielsweise durch die Etablierung von Vernetzungsstrukturen, Professionalisierungsprozesse vollzogen. Dennoch haftet der Funktion der Frauen- und Gleichstellungsbeauftragten das „Stigma des Feminismus“ an. Vor diesem Hintergrund stellt der Beitrag die Frage nach dem Zusammenspiel biografischer Verletzbarkeit und professionellen Handelns von Gleichstellungsakteurinnen. Stigmatisierungsprozesse in der Gleichstellungsarbeit werden dabei auf der Ebene interpretativer Interaktionsraume verortet und aus feministischer Perspektive betrachtet. Letztlich wird die Notwendigkeit eines reflexiven Stigmamanagements als biografisch dimensioniertes Professionalisierungsprojekt von Gleichstellungsakteurinnen identifiziert. Schlusselworter: Stigmatisierung, Gleichstellungsarbeit, Biografie, professionelles Handeln, Feminismus ----- Stigmatisation as a biographical challenge of professional practice in gender equality work Summary Gender equality offices have generally been successfully implemented in public institutions. Office-holders no longer have to belong to a socio-political movement or they distance themselves explicitly from the women’s rights movement. A process of institutionalisation and (or so it seems) of demarcation of the original female emancipation and women’s rights movement has taken place. Nevertheless, women’s issues and equal opportunity commissioners are stuck with the stigma of feminism. Against this background, this article analyses the interplay between biographical vulnerability and the professional activity of equal opportunity commissioners. Stigmatisation processes in gender equality work are located on the interpretative level of spaces of interaction and are looked at from a feminist perspective. The article concludes that refl ective stigma management is required as a biographically-dimensioned professionalisation project of equal opportunity commissioners. Keywords: stigma, gender equality work, biography, professional practice, feminism ----- Bibliographie: Kassebaum, Silke: Stigmatisierung als biografische Herausforderung professionellen Handelns in der Gleichstellungsarbeit, GENDER, 1-2014, S. 82-92. https://doi.org/10.3224/gender.v6i1.18111

For decades, the ideal of a two-child family has been predominant in Germany. Nevertheless, there are people who deviate from this mainstream, taking the informed decision not to have any children at all, to have only one child or, alternatively, to have three or more children. Such differences in the number of children have long been examined, however, cultural concepts of having either lots of or no children at all, have rarely been included. The data collected in the survey “Familienleitbilder” reveals that in young adults in reproductive age, existing cultural conceptions provide new insights into the phenomenon of deviation from the norm, deviators being subject to social stigmatization. Moreover, in case of families with four and more children, a high degree of intrinsic motivation outshines all economic and structural aspects. In childless people - even more than in comparison to other groups - a discrepancy with respect to the majority becomes apparent, potentially suggesting a pressure to justify oneself to society or even to comply with the mainstream. In contrast to the advocated thesis in literature, childlessness is indeed commonly regarded as “normal”, however, rarely as desirable in terms of an ideal. Furthermore, despite the dominant two-child-norm, other family milieus have been established. Zusammenfassung Seit Jahrzehnten dominiert in der Bundesrepublik Deutschland das Leitbild der Zweikindfamilie. Dennoch gibt es Menschen, die von diesem Mainstream abweichen: Sie entscheiden sich bewusst gegen Kinder, für ein Einzelkind oder aber für drei oder mehr Kinder. Solche Paritätsunterschiede werden seit langem untersucht, jedoch selten unter Einbezug kultureller Vorstellungen zum Leben ohne oder mit vielen Kindern. Anhand der Daten des Leitbildsurveys wird für junge Erwachsene im reproduktiven Alter gezeigt, dass kulturelle Idealvorstellungen einen zusätzlichen Erkenntnisgewinn zur Normabweichung liefern und dass Abweichler eine soziale Stigmatisierung wahrnehmen. Zudem überstrahlt bei der Kinderwunschparität von vier und mehr Kindern die hohe intrinsische Motivation alle ökonomischen und strukturellen Aspekte. Bei Kinderlosen zeichnet sich – im Vergleich zu den anderen Normabweichlern am stärksten – eine wahrgenommene Diskrepanz zur Mehrheitsgesellschaft ab. Sie weist möglicherweise auf sozialen Druck hin, sich zu rechtfertigen oder sogar der Norm zu entsprechen. Entgegen der in der Literatur vertretenen These der „Kultur von Kinderlosigkeit“ besteht die verbreitete Ansicht, dass Kinderlosigkeit zwar „normal“ sei, jedoch selten erstrebenswert im Sinne eines Ideals. Außerdem haben sich trotz der dominanten Zweikindnorm weitere Familienmilieus etabliert., JFR - Journal of Family Research, Vol 28 No 3 (2016)

Drawing on longitudinal qualitative research in Brazil involving participant observation and narrative interviews with young homeless persons, and semi-structured interviews with middle class residents, local businesses, and patrolling police officers, three overlapping yet contradictory dimensions of inclusion and exclusion are developed. First the hegemonic exclusionary discourse that tends to produce stigmatizing labels on poor people in general, and boys and young men on the street in particular, is mapped out. Second, socio-spatial exclusionary mechanisms involving architectural measures, surveillance cameras and violent policing, guarding the neighbourhood from stigmatised ‘others’ are examined. Third, the less recognised but equally important inclusionary mechanisms, facilitating street life and enabling a sense of belonging among young homeless people are explored. A simplistic and unidimensional conceptualisation of social exclusion is critiqued while demonstrating the multifaceted, intertwined, and contradictory character of homeless people’s social relationships with middle class residents, businesses, and police. Furthermore, the exclusion/inclusion dualism that is vivid in the existing literature is questioned. It is suggested that a nuanced picture is vital to increasing our understanding of the everyday lives of homeless populations and that further investigation and theorization of their exclusion as well as inclusion is needed. © 2016 by the author; licensee Cogitatio (Lisbon, Portugal). This article is licensed under a Creative Commons Attribution 4.0 International License (CC BY).

It is surprising that little research has been conducted by Eliasians on museums and that, with some exceptions, academics working on museums do not cite The Civilizing Process. All the more so given that: (i) museum research supports Elias’s claim that elements of modernity originated in court societies, (ii) the nineteenth-century museum was a leading edge of the West’s belief in itself as a singularly civilized place and (iii) there is a contradiction between the museum’s universalism and its latent capacity to stigmatize some visitors as uncivilized outsiders. Indeed, Elias’s theory of established-outsider relations offers profound insights into the museum dimension of social stigma and the socio-genesis of the museum. First, an Eliasian perspective illuminates the relationship between museums and the peculiar structures of feeling that flowed from the interdependencies of modernization. Secondly, in studying European upper classes, he stressed the co-existence of different propertied strata within nineteenth-century states. This explains the apparent inchoateness of European national museums as they emerged at the interface of ruling dynastic elites and upwardly mobile bourgeois outsiders. Thirdly, documentary evidence reveals the museum to be a place where middle class people incorporated and transformed a courtly habitus whilst simultaneously stigmatizing both aristocratic and working class ways of living the body. Finally, Elias elaborated dynamic models of established-outsider relations, emphasizing their ‘complex polyphony’ as the key to explaining the power to stigmatize. The museum performed that polyphony at the interface of established-outsider relations; it could be said that they were the very causes of museums.

vorgelegt von: Rebecca Kopeinig Zusammenfassung in englischer Sprache Masterarbeit FH Campus Wien 2016

Norbert Elias provides a very useful theoretical framework for understanding long-term changes in childhood-adulthood relations at the societal level. Key processes central to this theorization include: the increasing separation of the social worlds of children and adults; the increasing distance between childhood and adulthood; the partial defunctionalisation of the family; the civilizing of parents; changes in the ‘we-I balance’ towards the ‘I’; and the gradual conversion of social constraints into self-restraints. Yet variable trajectories are under-developed in Elias' work: the differing nature of these interrelated social processes for different ‘outsider’ groups in society were not systematically addressed by Elias. However, this paper argues that Elias’ theories on childhood do provide us with a very useful conceptual framework from which to understand these variable trajectories. It applies his theories on childhood and individualization to Gypsy-Traveller/Roma groups in Europe and situates them within a long-term established-outsider figuration. The paper argues that the above processes differ markedly for many groups and, coupled with the existence of a very strong group orientation and long-term stigmatisation, are central to accounting for their relative lack of social integration. That is, differing processes of childhood and family socialisation are crucial in explaining how Gypsy-Traveller/Roma groups have maintained their own group identity and cultural continuity under intense pressures to assimilation and conformity.

"Effective implementation of harassment Act might be inevitable to acquiring gender equality in higher education institutions and diminishing the influence of patriarchal and conservative mind set. This study intended to explore implementation of the harassment Act (2010) in universities. Although Government of Pakistan has enforced harassment Act and Higher Education Commission (HEC) made it mandatory to implement, none of the university in the sample has implemented it. Various incidence of harassment has been reported by study participants and in certain cases, victims are asked to resign the jobs as they refuse or fail to comply with the drives of male colleagues and heads. Lack of state and organizational control leads women to be silent and tolerant of harassment and ultimately, it encourages perpetrator to continue the derogatory behaviour." (author's abstract)

Canada represents a compelling illustration of the complexities of established-outsiders relations. A close examination of various historical processes, such as the official narrative of two founding peoples, different waves of colonization, and racialized immigration policies, sheds light on how dynamic and ever changing established-outsiders relations are developing. It also uncovers the tremendous importance of racialization in the shaping of Canadian figurations. First, I offer some historical highlights on the colonization processes and their effects on established-outsiders relations in Canada. Second, I look at inclusion / exclusion dynamics in the different immigration waves and focus more specifically on “whitening.” It shows that established and outsiders are not two black boxes but very fluid and dynamic relational patterns. Lastly, I present the persistent hierarchies of the hierarchies within both the French-speakers and English-speakers which allows me to open the discussion on the problematic conceptualization of identity as a single root and multiculturalism. I finally argue that taking seriously rhizomatic identities seems a promising avenue to overcome established-outsiders relations.

The purpose of this dissertation is to provide a detailed examination of the business failure phenomenon and to contribute to this important stream of research by formally investigating how business failure affects the subsequent lives of entrepreneurs. Building on an attributional perspective, diverse literature streams, and multiple methodological approaches, I seek to provide some new insights on this emerging stream of literature. Entrepreneurs’ lives after business failure can be studied as a process consisting of multiple stages uniting a great variety of phenomena ultimately resulting in affective, cognitive and behavioral outcomes for failed entrepreneurs. This thesis attempts to reflect and account for this process by exploring three selected phenomena determining entrepreneurs’ lives after business failure in depth. More specifically, I will explore and analyze selected immediate effects (i.e. the social costs and potential stigma associated with business failure), intermediate effects (i.e. the way entrepreneurs make sense of and explain their previous entrepreneurial endeavor), and finally long-term effects (i.e. how the sensemaking efforts of failed entrepreneurs could signal their future decision making and behavior). Overall, this dissertation provides a balanced and comprehensive picture of entrepreneurs’ lives after business failure. The results presented may represent an important step in the theory building process to better understand entrepreneurs’ reactions in response to the failure of their business. I am confident that the contributions of this dissertation pave the way for further empirical studies investigating the diverse effects of business failure on entrepreneurs’ subsequent lives. The purpose of this dissertation is to provide a detailed examination of the business failure phenomenon and to contribute to this important stream of research by formally investigating how business failure affects the subsequent lives of entrepreneurs. Building on an attributional perspective, diverse literature streams, and multiple methodological approaches, I seek to provide some new insights on this emerging stream of literature. Entrepreneurs’ lives after business failure can be studied as a process consisting of multiple stages uniting a great variety of phenomena ultimately resulting in affective, cognitive and behavioral outcomes for failed entrepreneurs. This thesis attempts to reflect and account for this process by exploring three selected phenomena determining entrepreneurs’ lives after business failure in depth. More specifically, I will explore and analyze selected immediate effects (i.e. the social costs and potential stigma associated with business failure), intermediate effects (i.e. the way entrepreneurs make sense of and explain their previous entrepreneurial endeavor), and finally long-term effects (i.e. how the sensemaking efforts of failed entrepreneurs could signal their future decision making and behavior). Overall, this dissertation provides a balanced and comprehensive picture of entrepreneurs’ lives after business failure. The results presented may represent an important step in the theory building process to better understand entrepreneurs’ reactions in response to the failure of their business. I am confident that the contributions of this dissertation pave the way for further empirical studies investigating the diverse effects of business failure on entrepreneurs’ subsequent lives.

To advance understandings of how religion manifests in subtle, nuanced ways in secular institutions, we examine student religiosity and spirituality at an elite liberal arts school marked by a strong intellectual collective identity. Using mixed research methods, we examine how the college’s structures and dominant culture influence students’ religiosity and spirituality. Despite an institutional commitment to promoting students’ self-exploration and inclusion of social “diversity,” we found both campus structures and mainstream culture deterred open spiritual and religious exploration and identification. The structure of the college and its dominant secular, intellectual culture reinforced: (1) a widespread stigma against religious and spiritual expression, (2) a lack of dialogue about the sacred, (3) discreetness in exploring and adhering to sacred beliefs and practices, and (4) a large degree of religious and spiritual pluralism. Our findings additionally illustrate that early exposure to the campus culture’s critical regard for religion had a long-lasting impact on students’ religiosity. A majority of students kept their religious and spiritual expressions hidden and private; only a marginalized minority of students embraced their expressions publically. To increase students’ comfort with religious and spiritual exploration, we propose that colleges foster intentional peer dialogues early in the college experience. Furthermore, we recommend that campus communities prioritize religious and spiritual literacy and respect. (author's abstract)

Trotz gesetzlicher Vorgaben um Inklusion im Bildungswesen bleibt die Kategorie Lernbehinderung scheinbar, natürlich' bestehen und auch aus Schülerperspektive meist unhinterfragt. Seit Jahrzehnten wird jedoch über den Sinn dieser und anderer sonderpädagogischer Klassifikationen heftig gestritten, da eine kategoriale Mitgliedschaft oft starke Abwertung und Stigmatisierung mit sich bringt; bestärkt durch die in Deutschland persistente schulische Segregation. Der Beitrag untersucht medizinisch-pädagogische Klassifikationen des "sonderpädagogischen Förderbedarfs", die symbolische und soziale Grenzen zwischen Schüler/innen definieren sowie disziplinäre und professionelle Grenzen zwischen "Sonder-" und "Regel-"pädagogik stabilisieren. Exemplarisch wird die Selbstbeschreibung einer Schülerin als "behindert" untersucht, die sich bei der Einschätzung ihrer Bildungs- und Arbeitsmarktchancen in sozialen Hierarchien am unteren Ende verortet - mit vielfältigen Konsequenzen für ihre Lebenschancen. Diese Perspektive verdeutlicht die Folgen pädagogischer Klassifizierung und unterstreicht die Notwendigkeit einer Debatte um Klassifikationspraktiken in inklusiven Bildungsreformen. (DIPF/Orig.), Despite legal commitments to inclusion in education systems, the category learning disability is maintained almost "naturally" and hardly questioned, even by students. Yet, for decades, the purpose and relevance of this and other categories and classifications of "special educational needs" and student disabilities have been fiercely discussed. Controversy is driven by the frequent stigmatization and abasement that follows classification, exacerbated by the persistent segregation practiced in Germany's school system. This contribution investigates medical-pedagogical classifications that draw symbolic and social boundaries between individual students and groups even as they stabilize disciplinary and professional boundaries between "special" and "regular" education. These processes are investigated on the basis of a self-description given by a school leaver who considers herself to have a "learning disability". She positions herself very low in social hierarchies and has grave doubts regarding her life chances, and those of her potential children, as she transitions from schooling to the labor market. This perspective illustrates the biographical consequences of (negative) educational classification and emphasizes the need for a debate on classification practices in inclusive approaches to education reform. (DIPF/Orig.)

This paper describes experiences of living and belonging from the perspectives of Ugandan children with spina bifida and their siblings and parents. We explored belonging at micro, meso and macro level taking into consideration African Childhood Disability Studies, central concepts of family, cultural conceptions of disability, poverty, and the notion of ‘ubuntu’, and using child-friendly culturally adjusted interview methods including play. Whilst children with spina bifida had a strong sense of belonging at household level, they experienced more difficulties engaging in larger social networks, including school. Poverty and stigma were important barriers to inclusion. We propose strengthening the network at family level, where the environment is more enabling for the children to find a place of belonging and support, and expanding investment and awareness at community and national level. (author's abstract)

Moving from Elias and Scotson’s “Established and outsiders” the article proposes a discussion about everyday life analytical category. This book clearly highlights what can be considered a constant in Elias’ sociological methodology: the necessity for sociology to depart as little as possible from actual observable reality. Through a typically meso approach to social phenomena, the small things of everyday life, the ways that interactions and relations take place in specific places and times, become the observation plan to analyse the structural dimensions making society. Gossip, neighbours, free time, lifestyle, stigma and solidarity are just some of the topics dealt with in this text. With them, everyday life appears as the terrain on which social figurations reveal themselves, reproduce and are visible, in the ongoing game of the changing interdependencies of human living. I started by referring to the critical position that Elias assumed when invited to express himself on everyday life. The second part of the paper deals with the pars construens of Elias’ thought: through the category of figuration everyday life as a meso tool to approach sociological analysis. He sees real individuals at work in it – with their I- and we-identities, their habitus – acting and reacting in networks of interdependencies. With the figurational approach, everyday life appears as life that is there, as the unique and inevitable dimension of sociological analysis. With the peculiar established-outsiders figurational one, everyday life appears as the ground to see and study production and reproduction mechanisms of social inequalities.

Based on the project “Discourse and practices in shrinking regions”, we analyse the subjective relevance of derogative discourses using the example of the district of Altenburger Land (Germany). The article combines three aspects: First, it focuses on how young people’s representations of practices of social differentiation are informed by regionalised discourses about and conditions of shrinkage. Second, it identifies two rhetoric strategies by which young people distance themselves from perceived deviance. Finally, it asks how perceptions and rhetoric strategies are connected to desires to out-migrate. We assume that stigmatisation is a powerful means of producing and circulating socio-spatial differentiation, especially under conditions of socio-economic crisis and deprivation. Our principal hypothesis is that socio-spatial stigmatisation is effective (and destructive) in terms of how people perceive themselves within their home region, in relation to other inhabitants and regarding their prospective future plans. In order to address this aspect methodologically, we compose an epistemological framework to grasp how socio-spatial stigmatisation is articulated and circulates in the light of specific socio-economic conditions. Here, we conceptually draw from social psychology and social geography. Our empirical findings, which stem from a series of focus groups, show that – while sharing some widely spread notions about the Altenburger Land – our respondents make use of two rhetoric strategies: They deflect derogative stigmas by, firstly, further specifying these groups in order to distinguish themselves from the stigmatised groups, and, secondly, by localising deviant behaviour within almost uncontested socio-spatial boundaries. Additionally, they construct causal connections between these aspects in order to re-affirm the validity of such stigmas., Comparative Population Studies, Vol 41, No 3-4 (2016): Geographies of Demographic Change: Theories and Narratives

Ältere Lesben und Schwule wurden in ihrer Geschichte kriminalisiert und verfolgt. Homosexualität wurde medizinisch pathologisiert. Bis heute wirken sich das Stigma der Homosexualität und die gesellschaftliche Diskriminierung auf viele ältere Lesben und Schwule dahingehend aus, dass sie ihre lesbische oder schwule Lebensweise situativ oder ganz verstecken und sich sozial zurückziehen. In dieser Expertise wird anhand der marginal vorhandenen Forschungsarbeiten zu älteren Lesben und Schwulen gezeigt, wie traumatisierende Erfahrungen und daraus resultierende Ängste vor Ressentiments die subjektiven und objektiven Handlungsräume dieser Menschen einschränken. Anhand zahlreicher Good Practice-Beispiele wird aufgezeigt, wie der sozialen Isolation und deren gesundheitsschädigenden Auswirkungen begegnet werden kann. Es werden Projekte vorgestellt, die ein selbstbestimmtes Leben von älteren Lesben und Schwulen und deren (aktive) soziale Partizipation fördern. Aufgezeigt werden Ansätze einer flächendeckenden sozialen Teilhabe in Kooperation mit den herkömmlichen Strukturen der Seniorenarbeit und -hilfe sowie die explizite Förderung homosexualitäts- und geschlechtsspezifischer Selbsthilfestrukturen. Im Resümee kommen die Autoren zu dem Schluss: Damit Lesben und Schwule im Alter in ihrem jeweiligen unmittelbaren Lebensumfeld aktiv und selbstbestimmt partizipieren können, bedarf es zum einen einer Öffnung der herkömmlichen Seniorenarbeit sowie von Einrichtungen der Altenhilfe und -pflege. Zum anderen müssen Politikerinnen und Politiker sowie Mitarbeiterinnen und Mitarbeiter der Seniorenhilfe, der Gesundheitsversorgung und der Altenpflege für die Anliegen und Themen von Lesben und Schwulen im Alter sensibilisiert werden.

This paper paradigmatically deals with the problem of understanding and explanation of established-outsider-figurations which have been mostly grasped in the dominant research, public understanding as well as political debates under the category ‘cultural differences.’ Further, I am going to evaluate the concept of an established-outsider figuration of Norbert Elias as much more adequate to understand group conflicts and their dynamics in time. In this paper, using the example of the “Sarrazin debate,” I would like to work out how the differences in power ratios could be perceived in an established-outsider-relationship as differences of human beings in terms of their quality as well as their values as groups and as individuals. This connection is conceptualised by Norbert Elias and John L. Scotson as “the logic of the emotions.”

Tattooing is a practice long associated with social outsiders – sailors, criminals, bikers and women of disrepute. In recent years, however, the practice has become increasingly popular, and acceptable, in mainstream culture as these marks of distinction appear on an ever greater number of bodies. Drawing on ethnographic fieldwork, academic literature, and content analysis of popular media, I propose that four inter-related developments have contributed to the redefinition of tattooing: the increasing importance of the body as a site for constructing identity; processes of cultural diversity and globalization; the increased visibility of the practice in popular culture; and attempts to legitimise the practice as an acceptable art form both within academia and popular culture. By drawing together these inter-related developments this paper demonstrates how Elias’ theories of established-outsider relations provides an understanding of the processes that lead to changing statuses for certain cultural practices.

Este artigo tem por objetivo apresentar o resultado de um estudo desenvolvido em Palmas, capital do estado do Tocantins, sobre a construção do estigma e preconceito presentes nas relações entre a população oriunda do Estado do Maranhão e os habitantes da nossa capital, no sentido de compreender a construção do estigma de “maranhense”, atribuído geralmente às pessoas consideradas inferiores ou com alguma dificuldade no desempenho de suas atividades. Para tanto, são levados em consideração os conceitos de identidade no contexto da migração, tendo em vista que a cidade de Palmas conta com uma população que comporta pessoas das mais variadas regiões do país que para aqui se deslocaram em busca de melhores condições de vida. A metodologia utilizada contemplou primeiramente a revisão da literatura e, em seguida, uma pesquisa qualitativa através da aplicação de questionários abertos e entrevistas direcionadas aos maranhenses residentes em Palmas. Foram aplicados 37 questionários para ambos os sexos, sendo 19 para sexo feminino e 18 para o sexo masculino. PALAVRAS CHAVE: Maranhenses; identidade; estigma; preconceito. ABSTRACTThis article aims to present the results of a study conducted in Palmas, capital of Tocantins state, on the construction of stigma and prejudice present in the relations between the population coming from the Maranhão State and the inhabitants of our capital, in order to understand building the stigma of "Maranhã " generally attributed to people considered inferior or some difficulty in carrying out their activities. Therefore, they are taken into account the identity concepts in the context of migration, given that the city of Palmas has a population comprising people from various regions of the country that here went in search of better living conditions. The methodology used included the first literature review and then a qualitative research through the application of open questionnaires and interviews directed to residents maranhenses Palmas. They were applied 37 questionnaires to both sexes , and 19 for females and 18 for males. KEYWORDS: Maranhenses; identity; stigma; preconception. RESUMENEste artículo tiene como objetivo presentar los resultados de un estudio llevado a cabo en Palmas, capital del estado de Tocantins, en la construcción del estigma y los prejuicios presentes en las relaciones entre la población procedente del Estado de Maranhão y los habitantes de nuestra capital, con el fin de entender la construcción del estigma de "Marañón" generalmente atribuida a personas consideradas inferiores o ciertas dificultades para llevar a cabo sus actividades. Por lo tanto, se tienen en cuenta los conceptos de identidad en el contexto de la migración, dado que la ciudad de Palmas tiene una población que comprende a personas de diferentes regiones del país que aquí fue en busca de mejores condiciones de vida. La metodología utilizada incluyó la primera revisión de la literatura y después de una investigación cualitativa mediante la aplicación de cuestionarios y entrevistas abiertas dirigida a los residentes Maranhenses Palmas. Se aplicaron 37 cuestionarios a los dos sexos, y 19 para las mujeres y 18 para los varones. PALABRAS CLAVE: Maranhenses; la identidad; el estigma; perjuicio.

Die Herausgeber wollen mit diesem Sammelband vor allem eines erreichen: Männliche Sexarbeit in ihrer Heterogenität und Komplexität zeigen und somit aus den bislang oftmals simplifizierenden und stereotypisierenden (wissenschaftlichen) Betrachtungen von Prostitution, nämlich als Devianz und soziales Problem, herauslösen. Mit der Auswahl der Beiträge aus verschiedenen Kontinenten ist es ihnen gelungen, einen umfassenden Einführungsband in die Welten männlicher Sexarbeit zusammenzustellen. Eine breite Palette an Themen ─ vom historischen Umgang mit männlicher Prostitution über gegenwärtige Arbeitsbedingungen bis zu den Auswirkungen neuer Kommunikationstechnologien ─ macht dieses Buch von der ersten bis zur letzten Seite zu einer aufschlussreichen Quelle., querelles-net, Jg. 16, Nr. 2 (2015)

Melanie Scharf, Diplomarbeit Alpen-Adria-Universität Klagenfurt 2015, Eidesstattliche Erklärung und Abstract in englischer Sprache

The problem of domestic violence has become one of the most urgent problems of modern social practices, namely, its study, fight against all forms of using violence, prevention of domestic violence, social stigmatization. In connection with the actuality of the problem, it has appeared the necessity of working out complex program of prevention of domestic violence and giving help to victims of domestic violence. The success of prevention of domestic violence directly depends on how deeply the society recognizes the problem of domestic violence, social stigmatization, its sequences. 1. INTRODUCTION The problem of domestic violence has become one of the most urgent problems of modern social practices, namely, its study, fight against all forms of using violence, prevention of domestic violence. In Russia, domestic violence has spread wider and wider. Persons, killed or injured on grounds of everyday conflicts, are fixedly placed first among various categories of injured in violent crimes: 70-80% of serious violent crimes, including 30-40% of murders, are committed in the family. Furthermore, women and children make up 70% of the victims of violence. Annually, 10000-14000 women are killed by their husbands or lovers (Bulletin of the Informational Centre of the Independent Women’s Forum, 1997), 2000000 children experience physical violence, and 5000 children leave their houses owing to cruel treatment. Furthermore, every second child never returns home (Father, Mother, Me – a Cruel Family, 2006). In accordance with the statistical data of the Ministry of Inner Affairs, domestic violence takes place in every forth Russian family (Regional Social Organization “Anna”, 2006). 2. RESULTS AND DISCUSSION As a result of deeper penetration of violence into family life, its morality declines, relation and succession of generations, as well as humanism of family upbringing, become weaker, children’s homelessness arises, children are drawn in drinking alcohol, taking drugs, they are drawn in prostitution and criminal activity. A. Fromm states in his theory of people’s destructivity that “cruelty ruins soul and body, and the very life; it ruins not only the victim, but the tormentor himself.”(1992, p. 28)

Rezension von: Benz, Wolfgang / Sir Peter Ustinov Institut (Hrsg.): Ressentiment und Konflikt. Vorurteile und Feindbilder im Wandel. Schwalbach / Taunus: Wochenschau 2014 (240 S.; ISBN 978-3-7344-0009-4; 24,80 EUR).

Am 09. April 1940 überfielen deutsche Truppen Norwegen. Neun Monate später kamen die ersten 'Wehrmachtskinder' zur Welt. Im Laufe des Krieges wurden 72 Heime des 'Lebensborn' (ein von der SS getragener Verein zur Erhöhung der Geburtenrate 'arischer' Kinder) in Norwegen gegründet, so viele wie in keinem anderen durch das NS-Regime besetzten Land; darunter befand sich das erste außerhalb des damaligen Deutschen Reiches gelegene. In den Archiven des Lebensborn wurden knapp 8000 Kinder registriert. Schätzungen gehen davon aus, dass während der deutschen Okkupationszeit in Norwegen 10000 bis 12 000 Kinder geboren wurden, deren Väter den deutschen Truppen angehörten und deren Mütter norwegische Staatsbürgerinnen waren. Die 'Wehrmachtskinder' trugen ein doppeltes Stigma: Sie waren häufig unehelich geboren und waren durch die Beziehung mit dem Feind entstanden. Aus Zeitzeugnissen geht hervor, dass ihr soziales Umfeld sie diskriminierte und ausgrenzte; sie wurden verhöhnt und zum Teil körperlich und seelisch misshandelt. Auch von staatlicher Seite widerfuhren Ihnen unterschiedliche Repressalien. Die geistes- und sozialwissenschaftlichen Fächer haben die Umstände und Bedingungen der norwegischen 'Wehrmachtskinder' bereits Ende des letzten Jahrhunderts als Forschungsgegenstand aufgegriffen. Die psychosozialen Fächer haben dieses Thema jedoch erst kürzlich begonnen zu bearbeiten. Im Rahmen des hier vorgestellten Forschungsvorhabens werden erstmalig mittels eines umfangreichen Fragebogens die psychosozialen Konsequenzen des Aufwachsens als 'Wehrmachtskind' im Nachkriegsnorwegen erfasst. Das Projekt ist in eine bereits etablierte internationale und interdisziplinäre Forschungsstruktur zu den 'Kinder[n] des Krieges' eingebunden (www.childrenbornofwar.org), wobei an den Universitäten Leipzig und Greifswald die psychosoziale Belastung von Besatzungskindern in Deutschland parallel untersucht wird. Eine Besonderheit der norwegischen Situation sind die umfangreichen Aktivitäten des 'Lebensborn', der während des Krieges für viele Wehrmachtskinder und deren Mütter eine wichtige Rolle spielte. On 9 April 1940, German troops invaded Norway. Nine months later the first 'Wehrmacht children' were born. In the course of the war, 13 'Lebensborn' homes were established in Norway, more than in any other country occupied by the Nazis and including the first ever of these homes to be set up outside the former German Reich. (The Lebensborn was an SS-initiated association dedicated to raising the number of 'Aryan' births via extramarital relations between people living up to Nazi standards of health and racial purity). In the archives of the Lebensborn almost 8,000 children were registered. It is estimated that 10,000 to 12,000 children were born during the German occupation of Norway whose fathers belonged to the German troops and whose mothers were Norwegian nationals. 'Wehrmacht children' labored under a dual stigma. They were (often) born out of wedlock and they were the fruit of relations with the enemy. Socially they were discriminated and marginalized. They were ridiculed and, in many cases, physically and mentally abused. These children also suffered a variety of reprisals from the state. Initial investigations of the biographies and careers of the 'Wehrmacht children' in Norway date back to the end of the last century, most of them undertaken by scholars working in the humanities and the social sciences. Recently, the psychosocial sciences have also taken up this issue. The research project discussed here is the first to investigate the psychosocial consequences of growing up as a 'Wehrmacht child' in post-war Norway. The project is part of an established international and interdisciplinary research network named 'Children Born of War' (www.childrenbornofwar.org). The Universities of Leipzig and Greifswald have conducted a parallel study on occupation-born German children after WWII. A special feature of the Norwegian situation is the extensive activity of the 'Lebensborn', which played an important role for many 'Wehrmacht children' and their mothers during the war.

Surprisingly, the discourse on ageism hardly profits from stigma research despite their common denominator—discrimination. The goal of this article is to discuss the stigma concept developed on micro-level interactions and apply it to ageism research on the macro level, i.e. using Round 4 data of the representative international European Social Survey (2008). The data analysis is focused on dominant opinions of the Lithuanian population (N=2002) and usual behavior toward older people, while international comparison is used for interpretation of results. The results show that old age in the Lithuanian society is an “open secret” type of stigma: verbal praise of older people, high assessment of their morals and polite declaration of respect conceal intolerance, disregard and discrimination on the behavioral level. The old age stigma is widespread in Lithuania and stronger than in advanced European countries. Its level is close to discrimination particular to other post-communist and Mediterranean countries.

Kinder, die von deutschen Soldaten im besetzten Ausland gezeugt wurden, waren lange Zeit ebenso ein Tabuthema wie die Kinder alliierter Soldaten und deutscher Frauen. Lässt sich aus ihren Erfahrungen etwas für die heutige Zeit lernen? (Autorenreferat)