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1968, 69, 70 – diese Jahre stehen nicht nur für globale Umbrüche und für Prozesse gesellschaftlicher Liberalisierung und kulturellen Wandels, sondern markieren in der Geschichte volkskundlicher Kulturwissenschaft eine Periode der Revolte und Reform. Spätestens auf der Detmolder Arbeitstagung, zu der sich die Deutsche Gesellschaft für Volkskunde (dgv) vom 22. bis 27. September 1969 versammelt hatte, eskalierten die Debatten um Herkunft, Selbstverständnis und Zukunft des Fachs. Der vorliegende Band rekonstruiert die Ereignisse von Detmold 1969 aus Quellen und Erinnerungen und nimmt auch die dabei relevanten internationalen Horizonte der Anthropologien in den Blick.

Background: Since its introduction, the outcome of the SLNB is one of the most important prognostic factors in melanoma patients. A negative sentinel node however, does not guarantee a recurrence-free follow-up. This study was performed to determine risk factors of regional or systemic disease recurrence in node negative melanoma patients. Material and methods: Data concerning patients treated between 1996 and 2014 in the University Medical Center Groningen were prospectively collected. The database contained patient and tumor characteristics, follow-up, recurrence and survival data. Cox regression analyses were used to determine variables associated with systemic first site of recurrence in sentinel node negative patients. Results: A total of 668 SLNB's were performed between 1996 and 2014. The SLNB was positive in 27.8% of the patients and negative in 68.6% of the patients. Recurrence rates were 53.2% in the SLNB positive group and 17.9% in the SLNB negative group. Thirty and a half percent of all patients recurred (204/668), 77% of these patients progressed to stage IV during the course of their disease. Multivariate cox regression analysis of factors associated with immediate stage IV recurrence in sentinel node negative patients revealed melanoma located on the head/neck (HR 3.09, p: 0.035) and the presence of ulceration (HR 2.31, p: 0.035) as significant factors. In sentinel node negative patients with a nodular melanoma the ever recurrence rate was 38/128 (29.7%), if ulceration was present the recurrence rate was 43.1%, the first site of recurrence was systemic in 64% of these patients. Analysis of ever stage IV recurrence in all patients revealed SLNB positive results of strong predictive value (HR 3.00, P

This paper will show that civilising offensives of the upper middle class and the labour movement elite in twentieth-century Holland often led to social exclusion of certain segments of ‘the common people’. Instead of culturally ‘uplifting’ them as was the stated intention, in some cases the efforts proved to be disciplining missions aimed at containing the lowest classes. In many instances, these moralist actions had negative social consequences. Rather than (re)integrating those who were regarded as onaangepasten (maladapted people), they were often stigmatised and marginalised as second-rate citizens, who were literally banished to the societal periphery. Obviously, less extreme forms of civilising offensives also existed, but these, too, were usually about disciplining rather than enlightening.

For a few decades, anthropologists have increasingly turned to the study of their own society and culture. This article addresses the problems and the relative advantages and disadvantages of endogenous ethnography. It devotes special attention to the experiences of medical anthropologists who have conducted fieldwork at home. It is concluded that anthropology at home has no special epistemological position compared with anthropological research abroad, though there may be differences at the practical level of fieldwork and publishing.

'Texelaars zijn anders', zeggen de bewoners van het Noord-Hollandse eiland om hun onderscheid met de vastelanders aan te geven. Waarin uit zich die eilandmentaliteit? In het bestaan van TESO (Texels Eigen Stoomboot Onderneming), het Ouwe Sunderklaasfeest op 12 december, het verschil tussen echte Texelse families en de import van het vasteland of in het bestaan van een Texelse Courant? Wat is precies kenmerkend voor de eilandcultuur? Welke typische rituelen hebben zij? En hoe zit het op de andere Nederlandse (voormalige) eilanden?