Academic literature on the topic 'Finney County (Kan.)'

Earlier studies have demonstrated large county differences in rates of completion in upper secondary education in Norway, and to explain this it is usual to control for individual characteristics. However, this article's main focus is the context the student is growing up in, how municipal traits can help explain countywide variations in completion. Controlling for individual and context (municipal) characteristics decreases the county differences, and this is particularly true for academically-oriented programs. For vocational programs, however, there are still differences, but these can be partly explained by contexts, such as the home municipality's educational level, unemployment, industrial structure and centrality. We find that different aspects of the home municipality appear to affect educational programs differently. If the parent’s educational level is high, the chance of completing the academic programme or programme for health and social studies increases, while to come from a less urban area increases the chance of completing the programmes building and construction and technical and industrial production. Sammendrag Det har lenge vært påvist store fylkesforskjeller i gjennomføring i videregående opplæring i Norge, og for å ta hensyn til dette har det i tidligere studier vært vanlig å kontrollere for ulike individkjennetegn. Denne artikkelens hovedfokus er imidlertid å se på disse regionale forskjellene. Hva betyr konteksten eleven vokser opp i, det vil si hjemsted eller hjemkommune, og hvordan kan det bidra til å forklare fylkesvise variasjoner i fullføring? Fylkesforskjellene i gjennomføring reduseres om man kontrollerer for ulike typer kjennetegn på individ- og stedsnivå, og dette gjelder spesielt for studieforberedende utdanningsprogrammer. For yrkesfaglige programmer gjenstår derimot noen forskjeller om man kontrollerer for individkjennetegn, men disse forskjellene kan delvis forklares av kontekst, slik som hjemkommunens utdanningsnivå, ledighet, næringsstruktur og sentralitet. Vi finner at ulike aspekter ved hjemkommunen ser ut til å påvirke ulike utdanningsprogrammer ulikt, ved at høyt utdanningsnivå øker sjansen for å fullføre studiespesialisering eller helse- og sosialfag, mens for eksempel det å komme fra en ikke-sentral kommune er positivt for gjennomføring i bygg og anleggsfag eller teknikk og industriell produksjon.

Forskning peker på at kroppsøvingsfaget i den norske skolen synes å være en arena som flere gutter enn jenter finner attraktiv. Vi vet imidlertid lite om hvor-dan dette gir seg utslag i karakteren i kroppsøving. Ved hjelp av data ved-rørende alle de 6928 elevene som var registrert med kroppsøving i den videre-gående skolen i Nordland skoleåret 2010/11, ser denne studien nærmere på hvordan kroppsøvingskarakteren varierer i forhold til kjønn, og hvor ulike studieretninger og kjønnssammensetninger blir trukket inn i analysene. Resul-tatene viser at guttene fikk signifikant bedre karakterer i kroppsøving enn jentene, noe som gir utslag i at gutter i større grad enn jenter fikk toppkarak-teren 6, men også nest beste karakter 5. Flere jenter enn gutter fikk karakteren 3. Det er påfallende hvordan dette mønsteret viste seg å være stabilt, uavhengig av studieretning og kjønnssammensetning, noe som indikerer at denne vurder¬ingspraksisen ikke er tilfeldig. På bakgrunn av funnene og tidligere forskning blir det stilt spørsmål ved om gutters fysiske overlegenhet gis et fortrinn i karak¬tersettingen, ved at flere gutter enn jenter får toppkarakterene. Det blir videre argumentert for at funnene også kan være et resultat av at jenter generelt opp¬lever mindre trivsel i kroppsøvingen, noe som kan gi seg utslag i mindre deltak¬else og innsats i kroppsøving. Mer forskning omkring kroppsøvingslæreres vur¬deringspraksis må utføres før en med sikkerhet kan forklare funnene i studien.Nøkkelord: kroppsøving, karakter, kjønn, vurderingAbstractResearch indicates that physical education is more attractive to boys than girls. However, we do not know much about how this may affect grades given in physical education among girls and boys. Using data from all the 6928 students who took physical education in high schools in Nordland county in the school year 2010/2011, the study seeks to investigate how gender affects the grades in physical education among girls and boys, adjusted for type of classes and classes with more than 80 percent boys or girls. The results show that boys get significantly better marks than girls in physical education, and that more boys than girls are getting the best mark 6, and also the second best mark 5. On the other hand, more girls than boys are getting the mark 3. These patterns appear in every type of class, independent of study programme and gender composition. It is argued that boys have better physiological conditions than girls, which may contribute to explaining a higher level of marks 5 and 6. Another possible explanation is that research has shown that girls experience less well-being in physical education, and that this may contribute to less effort during physical education. More research is needed to clarify the findings in the study.Keywords: physical education, mark, gender, assessment

The two field methods, ground counts and aerial photography, currently used for calculating population estimates and calf recruitment for Norwegian wild reindeer (Rangifer tarandus) produce different results. Using population count data by both methods from the same years in various areas, I systematically compare estimates of sex and age components and decipher reasons for the discrepancies found in previous estimates made by each method. Data for aerial photography counts were found in the literature, while original data is presented for ground counts. Calf recruitment (calves/100 females) and the proportion of adult males (males 1+ years/100 animals 1+ years) in herds of reindeer in Norefjell-Reinsjøfjell (1993-98), Rondane North (1995-97) and Setesdal-Ryfylke (1995, 1998) were recorded from ground counts of post calving groups in June-July. The estimates for number of calves per 100 females 1+ years were lower and more variable than number of calves per 100 females 2+ years. A variable number of yearling females in the groups and difficulties in correctly sexing yearlings are contributing factors. The estimates for number of calves/100 females 1+ years were higher than calves/100 animals 1+ years due to the inclusion of young males in the latter. Among animals 1+ years in the post-calving groups, males (mostly yearling males) composed from 4.7 to 27.9 %. Nevertheless, both calculation methods for calf recruitment were consistently higher for ground count data than when using counts from air photographs, confirming that the two methods do not produce comparable results. Explanations for this discrepancy are (1) that calves may be easier to overlook on air photographs than in ground composition counts and (2) that the yearling male components in the post calving groups are unaccounted for when using air photographs. June recruitment rates (calves/100 females 1+ years) in Rondane North were also estimated from composition counts recorded from ground counts in October and from air photographs of post calving groups in June/July. Rates ranged from 44 - 56 from ground counts in 1985-92 and 1995-97, compared to 37 - 65 from air photographs the same years. The air photograph method is based on the assumption that few males are present in the post-calving groups and that the variability in calf recruitment figures reflects variations in reproduction and postnatal calf mortality. The reported ground composition counts challenge the validity of the air photography method commonly used for assessment of calf recruitment or calf mortality in the post-calving wild reindeer groups. While aerial photography may be worthwhile for over-all population counts, ground observations might be necessary for more precise calculations of specific population components, such as age and sex proportions and calf recruitment estimates.Abstract in Norwegian / Sammendrag:Estimerte rekrutteringsvariasjoner for villreinkalver avhenger av metodevalg De to metodene som i dag anvendes til bestemmelse av kalvetilvekst i juni-juli hos villrein (Rangifer tarandus) i sørnorske villreinområder, flyfotografering av fostringsflokkene og strukturtellinger fra bakken, gir forskjellige resultater. Ved å sammenligne populasjonsdata innsamlet ved de to metodene i samme områder og i samme år, har jeg søkt å finne årsakene til at de to metodene har produsert ulike rekrutteringsdata. Populasjonsdata fra flyfotograferingsmetoden er samlet fra publiserte kilder, mens originale data presenteres for bakkestrukturtellingene. Kalvetilvekst (kalver/100 simler 1 år+) og andelen bukk (bukker 1 år+/100 dyr 1 år+) i reinsflokker i Norefjell-Reinsjøfjell (1993-98), Rondane Nord (1995-97) og Setesdal-Ryfylke (1995, 1998) ble registrert gjennom strukturtellinger fra bakken av fostringsflokker i juni-juli. Kalvetilvekst basert på kalv per 100 simler 1 år+ var lavere og mer variabel enn tilvekst basert på kalv per 100 simler 2 år+. Et variabelt antall åringssimler i flokkene og problemer med kjønnsbestemmelse av åringer er viktige årsaker til variasjonene. Antall kalv per 100 simler 1 år+ var gjennomgående høyere enn antall kalv per 100 dyr 1 år+ på grunn av at yngre bukker er inkludert i den siste kategorien. Bukker (hovedsakelig åringsbukk) utgjorde fra 4.7 til 27.9% av dyr 1 år+ i fostringsflokkene. Begge beregningsmåtene (kalv per 100 simler 1 år+ og kalv per 100 dyr 1 år+) ga høyere rekrutteringstall enn tilsvarende tall basert på flyfotos og bekreftet at de to metodene ikke produserte samme resultat. Forklaring på denne forskjellen i rekrutteringsestimat kan tenkes å henge sammen med (1) at kalvene er lettere å overse på flyfotos enn fra bakken og (2) at andelen åringsbukk i fostringsflokkene ikke kan bestemmes på flyfotos og følgelig heller ikke korrigeres for. Beregnet kalverekruttering i juni ble også estimert i Rondane Nord på basis av bakkestrukturtellinger i oktober og sammenlignet med tilsvarende tall beregnet på basis av flyfotos fra juni-juli de samme årene. Rekrutteringsratene (kalv per 100 simle 1 år+) målt på bakken varierte fra 44 til 56 i 1985-92 og 1995-97 sammenlignet med 37 til 65 målt på flyfotos. Flyfotograferingsmetoden er basert på antagelsen om at det er få bukker i fostringsflokkene i juni-juli, og at variasjonen i rekrutteringstallene reflekterer årlige variasjoner i tilvekst og tidlig kalvedødlighet. Bestandsstrukturdata registrert ved bakkeregistreringsmetoden utfordrer holdbarheten i flyfotometoden som anvendes til bestemmelse av kalverekruttering og tidlig kalvedødlighet i de forskjellige villreinområdene. Mens flyfotografering synes overlegen for bestemmelse av bestandsstørrelse, synes bakkeregistrering å være nødvendig for en mer presis beregning av populasjonsparametere så som alders- og kjønnssammensetning og tilveksttall i villreinbestandene.

The present study describes the initial phase of the Thai Twin Registry (TTR) in Khon Kaen University, a pioneer research university located in the Northeast of Thailand. The initial steps of the study included the analysis of dermatoglyphic information in Thai twins for answering the research question: Are monozygotic (MZ) and dizygotic (DZ) twins different in dermatoglyphic variables? Subjects were 212 twin pairs (81 MZ and 131 DZ), consisting of 155 males and 269 females. Four types of fingerprint pattern (FP) — that is, arch, radial loop, ulnar loop, and whorl — were classified and analyzed and compared between MZ and DZ twins. The arch radial loop and whorl frequencies differ between MZ and DZ twins. When comparing FP in each finger, only the right little finger shows a statistically different FP, while the FP similarity average from 10 homologous fingers of co-twins was greater in MZ than DZ twins. By using the Area Under the Receiver Operating Characteristic curve analysis, the MZ twins could be differentiated from DZ twins by the FP similarity. Summarizing, this valuable report about TTR was conducted by analysis of FP data, which indicated that the MZ and DZ twins exhibited FP pattern and FP similarity differences. Other dermatoglyphic studies of the existing FP database, such as finger ridge count, finger ridge density, and minutia, will be considered for ongoing research at the TTR.

ENGLISH ABSTRACT: Mindfulness flows over the West. It is often branded as a method rooted in Buddhism, but in academical research its relations to a series of Buddhist and spiritual concepts remain undefined. We’ve conducted a systematic reading of 63 self-presentations from women with breast cancer that have participated in mindfulness intervention. Through a simple count of words and meaning units we find that patients describe the effect as becoming more attentive of the present moment and not worrying about the past or the future as much as before. But in a linguistic analysis we find that beginner-meditators are strikingly unarticulated. Common phrases about ‘being more present in the now with an accepting attitude’ may be related to spiritual experiences, but are more frequently inserted in a phenomenology of attention in recent neuroscience. This branch of research lacks qualitative studies that can provide a better understanding of how the mindfulness-phenomenology is related to neuroscience, spirituality and religion.DANSK RESUME: Mindfulness bølgen strømmer ind over Vesten. Den markedsføres ofte som en metode, der har rødder i buddhisme; men set ud fra universitære forskningssammenhænge er dets forhold til en række buddhistiske og spirituelle begreber uafklarede. Vi har foretaget en systematisk læsning af 63 selvpræsentationer hos kvinder med brystkræft, som har gennemgået mindfulness intervention. Ved en simpel optælling af udsagn finder vi, at patienterne beskriver udbyttet som at være blevet mere opmærksomme på det nuværende øjeblik og ikke bekymre sig i ligeså høj grad om fortid eller fremtid som før behandlingen. Men ved en sproglig analyse finder vi, at begynder-meditatorerne er påfaldende uformulerede. Italesættelser om ‘at være mere tilstede i nu’et med en accepterende holdning’ kan dække over spirituelle oplevelser, men sættes hyppigere ind i en fænomenologi om opmærksomhedsfænomener knyttet til nyere neuroscience. Men denne forskning savner flere kvalitative undersøgelser for at kunne begrunde, hvorledes mindfulness fænomenologien sættes i relation til neuroscience og til spiritualitet og religion.

Mange af de kvinder, der tog aktiv del i det kvindeorganisatoriske arbejde fra Nyordningen i 1950 og frem til Hjemmestyrets indførelse i 1979, sidder i dag på indflydelsesrige poster i Grønland, og har på forskellig måde været med til at præge den politiske og erhvervsmæssige udvikling. I dag synes det kvindeorganisatoriske arbejde at køre med noget lavere profil og er i høj grad koncentreret omkring bevarelse og videregivelse af de traditionelle kvinde-kvalifikationer i fangerkulturen. Kønsdiskussionen er delvist forstummet, selvom der er en række presserende problemer: Vold mod kvinder, kvinder tjener i gennemsnit en tredjedel mindre end mændene (Grønlands Statistik 2014), den sociale og økonomiske ulighed imellem kvinder er voksende. Artiklen samler op på de erfaringer og de styrkepositioner, kvinderne historisk har erhvervet sig i det kvinde-organisatoriske arbejde, og kommer ud fra et køns- og postkolonialt perspektiv, med nogle bud på, hvorfor kvindespørgsmålet og kvindeorganisering ikke står så højt på dagsordenen længere. I artiklen forfølges en forforståelse af, at der med den danske kolonialisering af Grønland igangsattes en moderniserings- og patriarkaliseringsproces, som gradvist skabte en radikal ny social organisering af samfundet, både på struktur- og hverdagslivsniveau, som ikke blot forandrede de sociale relationer imellem kønnene og imellem kvinder (og mænd) indbyrdes, men også fik naturaliseret den vestlige (patriarkalske) kønsdiskurs i en sådan grad, at mulige potentialer i en prækolonial kønsforståelse blev usynlige i den grønlandske udviklingsproces. Vi konkluderer, at der i det postkoloniale feministiske tankeunivers findes potentialer til igen at italesætte kønsrelationerne i Grønland og kommer med bud på, hvorledes indsigt i de præ- og postkoloniale grønlandske kønskonstruktioner kan bidrage til skabelse af nye fremtidsbilleder. ENGELSK ABSTRACT: Kirsten Bransholm Pedersen and Najaaraq Paniula: The Role of the Greenlandic Women’s Organization in the Process of Political Development – From a Post-Colonial Perspective Today, many of the Greenlandic women who took an active part in the women’s movement from 1950, when it was new, until the introduction of Home Rule in 1979, occupy influential positions in Greenland. They have, in various ways, influenced political developments within the country. Today the women’s movement is running but has a somewhat lower profile, and is largely concentrated on the preservation of the traditional female skills in the former hunting culture. The gender discussion is partially silenced, although there are a number of urgent problems: violence against women, women earn on average a third less than men (Statistics Greenland 2014), and the social and economic inequality between women is growing. Employing a gender and postcolonial perspective, this article provides an overview of the experience and strengths women historically have gained through their participation in the women’s movement. Furthermore it puts forward some suggestions as to why women’s issues and women’s organization is almost absent on today’s agenda. The article is based on the preconception that the Danish colonization of Greenland initiated a process of modernization and patriarchalization which gradually created a radical new structural and social organization of society. The process not only changed the social relations between the sexes and among women (and men), but also got naturalized Western (patriarchal) gender discourse to such an extent that the potentials that could be found in a pre-colonial understanding of the relation between women and men became invisible in the Greenlandic development process. We conclude that the postcolonial feminist theories have the potential to re-articulate the discussion on gender in Greenland, and make suggestions concerning how insight into the pre- and post-colonial Greenlandic gender constructions can contribute to the creation of new possible gender images. Keywords: Greenland, women’s movement, post-colonial feminist theories, ”genderlessness”.

<p><strong><em>Bakgrunn: </em></strong>Denne studien undersøker overgangen fra langtidssykmelding til uførepensjonering for å se om man her kan finne noe av forklaringen på den observerte overhyppighet av uførepensjonering blant kvinner.</p><p><strong><em>Metode og materiale: </em></strong>Prospektiv nasjonal kohortstudie som inkluderer 66 083 kvinner og 47 073 menn i alderen 16-62 år som var sykmeldt lenger enn åtte uker i 1997. Data er hentet fra FD-trygd. Kvinner som var sykmeldt med en W-diagnose (svangerskapsrelatert) ble ekskludert fra analysen pga alder og lav uførefrekvens. Kohorten ble fulgt opp i fem år med overgang til uførepensjon som endepunkt. Betydning av kjønn ble estimert ved hjelp av Cox' proporsjonal hasards analyse, kontrollert for sosiodemografiske faktorer. Vi gjorde separate analyser for de sykmeldte med muskel- og skjelettdiagnoser, psykiske diagnoser, hjerte/lungediagnoser og "andre" sykmeldingsdiagnoser, også med stratifisering for bostedsfylke.</p><p><strong><em>Resultater: </em></strong>22% av de sykmeldte mennene og 24% av kvinnene var uførepensjonert etter fem års oppfølging. Etter justering for sosiodemografiske faktorer var risiko for uførepensjon fortsatt høyere for kvinner med muskel- og skjelettdiagnoser, men høyere for menn i de andre diagnosegruppene og totalt.</p><p><strong><em>Konklusjon: </em></strong>Risiko for uførepensjon blant langtidssykmeldte kvinner er ikke høyere enn hos langtidssykmeldte menn. Tvert imot, etter korreksjon for sosiodemografiske variabler, er det langtidssykmeldte menn som har størst risiko for å bli uførepensjonert, særlig innen gruppen som var sykmeldt for en psykisk lidelse. Siden langtidssykefraværet er høyere blant kvinner enn blant menn, er likevel totaleffekten en større uføretilgang blant kvinnelige langtidssykmeldte.</p><p> </p><p>Gjesdal S. <strong>Gender differences in transition from long-term sickness absence to permanent disability pension, 1997-2002. </strong><em>Nor J Epidemiol </em>2009; <strong>19 </strong>(2): 193-202.</p><p><strong> </strong></p><p><strong>E</strong><strong>NGLISH SUMMARY</strong></p><p><strong><em>Background: </em></strong>The study investigates the transition from long-term sickness absence to permanent disability pension (DP) in Norway. The aim is to assess whether gender differences in this process explain the observed female excess in disability pensioning in Norway.</p><p><strong><em>Methods and data: </em></strong>Prospective national cohort study including 66,083 women and 47,073 men aged 16-62 years, with a spell of sick leave longer than 8 weeks in 1997. The data is obtained from a national research database (FD-trygd). Women on sick leave with a pregnancy related diagnosis were excluded. The endpoint was granting of a DP. The effect of gender on the risk of obtaining a DP was estimated by means of Cox' proportional hazards analysis, adjusted for sociodemographic factors. Separate analyses were carried out for those with diagnoses indicating diseases in the musculoskeletal, mental, and cardiovascular and respiratory groups combined. Stratified analyses for county of residence were also performed.</p><p><strong><em>Results: </em></strong>22% of the male and 24% of the female sample obtained a DP during follow-up. Adjusted for sociodemographic factors the risk of DP was still higher for women with musculoskeletal diagnoses, but higher for men in the remaining diagnostic groups and overall.</p><p><strong><em>Conclusion: </em></strong>The risk of DP after sickness absence is not higher in women compared to men. On the contrary, after adjustment for relevant sociodemographic variables, men on sick-leave have the highest risk of a future DP. This is most evident among those on sick-leave with a mental diagnosis. However, since longterm sickness absence is much more frequent among women, the total effect is a higher rate of DP among Norwegian women.</p>

This paper argues that artist Dope Saint Jude is transforming South African hip-hop by queering a genre that has predominantly been male and heteronormative. Specifically, I analyse the opening skit of her music video “Keep in Touch” in order to unpack the ways which she revives Gayle, a gay language that adopted double-coded forms of speech during the apartheid era—a context in which homosexuals were criminalised. The use of Gayle and spaces close to the city centre of Cape Town (such as Salt River and Woodstock) speaks to the city as it was before it was transformed by the decline of industries due to the country’s adoption of neoliberal economics and, more recently, by the gentrification of these spaces. Dope Saint Jude therefore reclaims these city spaces through her use of gay modes of speech that have a long history in Cape Town and by positioning her work as hip-hop, which has been popular in the city for well over two decades. Her inclusion of transgender MC and DJ Angel Ho pushes the boundaries of hegemonic and binary conceptions of gender identity even further. In essence, Dope Saint Jude is transforming local hip-hop in a context that is shaped significantly by US cultural imperialism. The artist is also transforming our perspective of spaces that have been altered by neoliberal economics.Setting the SceneDope Saint Jude (DSJ) is a queer MC from Elsies River, a working class township located on Cape Town's Cape Flats in South Africa. Elsies River was defined as a “coloured” neighbourhood under the apartheid state's Group Areas Act, which segregated South Africans racially. With the aid of the Population Registration Act, citizens were classified, not merely along the lines of white, Asian, or black—black subjects were also divided into further categories. The apartheid state also distinguished between black and “coloured” subjects. Michael MacDonald contends that segregation “ordained blacks to be inferior to whites; apartheid cast them to be indelibly different” (11). Apartheid declared “African claims in South Africa to be inferior to white claims” and effectively claimed that black subjects “belonged elsewhere, in societies of their own, because their race was different” (ibid). The term “coloured” defined people as “mixed race” to separate communities that might otherwise have identified as black in the broad and inclusive sense (Erasmus 16). Racial categorisation was used to create a racial hierarchy with white subjects at the top of that hierarchy and those classified as black receiving the least resources and benefits. This frustrated attempts to establish broad alliances of black struggles against apartheid. It is in this sense that race is socially and politically constructed and continues to have currency, despite the fact that biologically essentialist understandings of race have been discredited (Yudell 13–14). Thanks to apartheid town planning and resource allocation, many townships on the Cape Flats were poverty-stricken and plagued by gang violence (Salo 363). This continues to be the case because post-apartheid South Africa's embrace of neoliberal economics failed to address racialised class inequalities significantly (Haupt, Static 6–8). This is the '90s context in which socially conscious hip-hop crews, such as Prophets of da City or Black Noise, came together. They drew inspiration from Black Consciousness philosophy via their exposure to US hip-hop crews such as Public Enemy in order to challenge apartheid policies, including their racial interpellation as “coloured” as distinct from the more inclusive category, black (Haupt, “Black Thing” 178). Prophets of da City—whose co-founding member, Shaheen Ariefdien, also lived in Elsies River—was the first South African hip-hop outfit to record an album. Whilst much of their work was performed in English, they quickly transformed the genre by rapping in non-standard varieties of Afrikaans and by including MCs who rap in African languages (ibid). They therefore succeeded in addressing key issues related to race, language, and class disparities in relation to South Africa's transition to democracy (Haupt, “Black Thing”; Haupt, Stealing Empire). However, as is the case with mainstream US hip-hop, specifically gangsta rap (Clay 149), South African hip-hop has been largely dominated by heterosexual men. This includes the more commercial hip-hop scene, which is largely perceived to be located in Johannesburg, where male MCs like AKA and Cassper Nyovest became celebrities. However, certain female MCs have claimed the genre, notably EJ von Lyrik and Burni Aman who are formerly of Godessa, the first female hip-hop crew to record and perform locally and internationally (Haupt, Stealing Empire 166; Haupt, “Can a Woman in Hip-Hop”). DSJ therefore presents the exception to a largely heteronormative and male-dominated South African music industry and hip-hop scene as she transforms it with her queer politics. While queer hip-hop is not new in the US (Pabón and Smalls), this is new territory for South Africa. Writing about the US MC Jean Grae in the context of a “male-dominated music industry and genre,” Shanté Paradigm Smalls contends,Heteronormativity blocks the materiality of the experiences of Black people. Yet, many Black people strive for a heteronormative effect if not “reality”. In hip hop, there is a particular emphasis on maintaining the rigidity of categories, even if those categories fail [sic]. (87) DSJ challenges these rigid categories. Keep in TouchDSJ's most visible entry onto the media landscape to date has been her appearance in an H&M recycling campaign with British Sri Lankan artist MIA (H&M), some fashion shoots, her new EP—Reimagine (Dope Saint Jude)—and recent Finnish, US and French tours as well as her YouTube channel, which features her music videos. As the characters’ theatrical costumes suggest, “Keep in Touch” is possibly the most camp and playful music video she has produced. It commences somewhat comically with Dope Saint Jude walking down Salt River main road to a public telephone, where she and a young woman in pig tails exchange dirty looks. Salt River is located at the foot of Devil's Peak not far from Cape Town's CBD. Many factories were located there, but the area is also surrounded by low-income housing, which was designated a “coloured” area under apartheid. After apartheid, neighbourhoods such as Salt River, Woodstock, and the Bo-Kaap became increasingly gentrified and, instead of becoming more inclusive, many parts of Cape Town continued to be influenced by policies that enable racialised inequalities. Dope Saint Jude calls Angel Ho: DSJ: Awêh, Angie! Yoh, you must check this kak sturvy girl here by the pay phone. [Turns to the girl, who walks away as she bursts a chewing gum bubble.] Ja, you better keep in touch. Anyway, listen here, what are you wys?Angel Ho: Ah, just at the salon getting my hair did. What's good? DSJ: Wanna catch on kak today?Angel Ho: Yes, honey. But, first, let me Gayle you this. By the jol by the art gallery, this Wendy, nuh. This Wendy tapped me on the shoulder and wys me, “This is a place of decorum.”DSJ: What did she wys?Angel Ho: De-corum. She basically told me this is not your house. DSJ: I know you told that girl to keep in touch!Angel Ho: Yes, Mama! I'm Paula, I told that bitch, “Keep in touch!” [Points index finger in the air.](Saint Jude, Dope, “Keep in Touch”)Angel Ho's name is a play on the male name Angelo and refers to the trope of the ho (whore) in gangsta rap lyrics and in music videos that present objectified women as secondary to male, heterosexual narratives (Sharpley-Whiting 23; Collins 27). The queering of Angelo, along with Angel Ho’s non-binary styling in terms of hair, make-up, and attire, appropriates a heterosexist, sexualised stereotype of women in order to create room for a gender identity that operates beyond heteronormative male-female binaries. Angel Ho’s location in a hair salon also speaks to stereotypical associations of salons with women and gay subjects. In a discussion of gender stereotypes about hair salons, Kristen Barber argues that beauty work has traditionally been “associated with women and with gay men” and that “the body beautiful has been tightly linked to the concept of femininity” (455–56). During the telephonic exchange, Angel Ho and Dope Saint Jude code-switch between standard and non-standard varieties of English and Afrikaans, as the opening appellation, “Awêh,” suggests. In this context, the term is a friendly greeting, which intimates solidarity. “Sturvy” means pretentious, whilst “kak” means shit, but here it is used to qualify “sturvy” and means that the girl at the pay phone is very pretentious or “full of airs.” To be “wys” means to be wise, but it can also mean that you are showing someone something or educating them. The meanings of these terms shift, depending on the context. The language practices in this skit are in line with the work of earlier hip-hop crews, such as Prophets of da City and Brasse vannie Kaap, to validate black, multilingual forms of speech and expression that challenge the linguistic imperialism of standard English and Afrikaans in South Africa, which has eleven official languages (Haupt, “Black Thing”; Haupt, Stealing Empire; Williams). Henry Louis Gates’s research on African American speech varieties and literary practices emerging from the repressive context of slavery is essential to understanding hip-hop’s language politics. Hip-hop artists' multilingual wordplay creates parallel discursive universes that operate both on the syntagmatic axis of meaning-making and the paradigmatic axis (Gates 49; Haupt, “Stealing Empire” 76–77). Historically, these discursive universes were those of the slave masters and the slaves, respectively. While white hegemonic meanings are produced on the syntagmatic axis (which is ordered and linear), black modes of speech as seen in hip-hop word play operate on the paradigmatic axis, which is connotative and non-linear (ibid). Distinguishing between Signifyin(g) / Signification (upper case, meaning black expression) and signification (lower case, meaning white dominant expression), he argues that “the signifier ‘Signification’ has remained identical in spelling to its white counterpart to demonstrate [. . .] that a simultaneous, but negated, parallel discursive (ontological, political) universe exists within the larger white discursive universe” (Gates 49). The meanings of terms and expressions can change, depending on the context and manner in which they are used. It is therefore the shared experiences of speech communities (such as slavery or racist/sexist oppression) that determine the negotiated meanings of certain forms of expression. Gayle as a Parallel Discursive UniverseDSJ and Angel Ho's performance of Gayle takes these linguistic practices further. Viewers are offered points of entry into Gayle via the music video’s subtitles. We learn that Wendy is code for a white person and that to keep in touch means exactly the opposite. Saint Jude explains that Gayle is a very fun queer language that was used to kind of mask what people were saying [. . .] It hides meanings and it makes use of women's names [. . . .] But the thing about Gayle is it's constantly changing [. . .] So everywhere you go, you kind of have to pick it up according to the context that you're in. (Ovens, Saint Jude and Haupt)According to Kathryn Luyt, “Gayle originated as Moffietaal [gay language] in the coloured gay drag culture of the Western Cape as a form of slang amongst Afrikaans-speakers which over time, grew into a stylect used by gay English and Afrikaans-speakers across South Africa” (Luyt 8; Cage 4). Given that the apartheid state criminalised homosexuals, Gayle was coded to evade detection and to seek out other members of this speech community (Luyt 8). Luyt qualifies the term “language” by arguing, “The term ‘language’ here, is used not as a constructed language with its own grammar, syntax, morphology and phonology, but in the same way as linguists would discuss women’s language, as a way of speaking, a kind of sociolect” (Luyt 8; Cage 1). However, the double-coded nature of Gayle allows one to think of it as creating a parallel discursive universe as Gates describes it (49). Whereas African American and Cape Flats discursive practices function parallel to white, hegemonic discourses, gay modes of speech run parallel to heteronormative communication. Exclusion and MicroaggressionsThe skit brings both discursive practices into play by creating room for one to consider that DSJ queers a male-dominated genre that is shaped by US cultural imperialism (Haupt, Stealing Empire 166) as a way of speaking back to intersectional forms of marginalisation (Crenshaw 1244), which are created by “white supremacist capitalist patriarchy” (hooks 116). This is significant in South Africa where “curative rape” of lesbians and other forms of homophobic violence are prominent (cf. Gqola; Hames; Msibi). Angel Ho's anecdote conveys a sense of the extent to which black individuals are subject to scrutiny. Ho's interpretation of the claim that the gallery “is a place of decorum” is correct: it is not Ho's house. Black queer subjects are not meant to feel at home or feel a sense of ownership. This functions as a racial microaggression: “subtle insults (verbal, nonverbal, and/or visual) directed toward people of color, often automatically or unconsciously” (Solorzano, Ceja, and Yosso 60). This speaks to DSJ's use of Salt River, Woodstock, and Bo-Kaap for the music video, which features black queer bodies in performance—all of these spaces are being gentrified, effectively pushing working class people of colour out of the city (cf. Didier, Morange, and Peyroux; Lemanski). Gustav Visser explains that gentrification has come to mean a unit-by-unit acquisition of housing which replaces low-income residents with high-income residents, and which occurs independent of the structural condition, architecture, tenure or original cost level of the housing (although it is usually renovated for or by the new occupiers). (81–82) In South Africa this inequity plays out along racial lines because its neoliberal economic policies created a small black elite without improving the lives of the black working class. Instead, the “new African bourgeoisie, because it shares racial identities with the bulk of the poor and class interests with white economic elites, is in position to mediate the reinforcing cleavages between rich whites and poor blacks without having to make more radical changes” (MacDonald 158). In a news article about a working class Salt River family of colour’s battle against an eviction, Christine Hogg explains, “Gentrification often means the poor are displaced as the rich move in or buildings are upgraded by new businesses. In Woodstock and Salt River both are happening at a pace.” Angel Ho’s anecdote, as told from a Woodstock hair salon, conveys a sense of what Woodstock’s transformation from a coloured, working class Group Area to an upmarket, trendy, and arty space would mean for people of colour, including black, queer subjects. One could argue that this reading of the video is undermined by DSJ’s work with global brand H&M. Was she was snared by neoliberal economics? Perhaps, but one response is that the seeds of any subculture’s commercial co-option lie in the fact it speaks through commodities (for example clothing, make-up, CDs, vinyl, or iTunes / mp3 downloads (Hebdige 95; Haupt, Stealing Empire 144–45). Subcultures have a window period in which to challenge hegemonic ideologies before they are delegitimated or commercially co-opted. Hardt and Negri contend that the means that extend the reach of corporate globalisation could be used to challenge it from within it (44–46; Haupt, Stealing Empire 26). DSJ utilises her H&M work, social media, the hip-hop genre, and international networks to exploit that window period to help mainstream black queer identity politics.ConclusionDSJ speaks back to processes of exclusion from the city, which was transformed by apartheid and, more recently, gentrification, by claiming it as a creative and playful space for queer subjects of colour. She uses Gayle to lay claim to the city as it has a long history in Cape Town. In fact, she says that she is not reviving Gayle, but is simply “putting it on a bigger platform” (Ovens, Saint Jude, and Haupt). The use of subtitles in the video suggests that she wants to mainstream queer identity politics. Saint Jude also transforms hip-hop heteronormativity by queering the genre and by locating her work within the history of Cape hip-hop’s multilingual wordplay. ReferencesBarber, Kristin. “The Well-Coiffed Man: Class, Race, and Heterosexual Masculinity in the Hair Salon.” Gender and Society 22.4 (2008): 455–76.Cage, Ken. “An Investigation into the Form and Function of Language Used by Gay Men in South Africa.” Rand Afrikaans University: MA thesis, 1999.Clay, Andreana. “‘I Used to Be Scared of the Dick’: Queer Women of Color and Hip-Hop Masculinity.” Home Girls Make Some Noise: Hip Hop Feminism Anthology. Ed. Gwendolyn D. Pough, Elain Richardson, Aisha Durham, and Rachel Raimist. California: Sojourns, 2007.Collins, Patricia Hill. Black Sexual Politics: African Americans, Gender, and the New Racism. New York: Routledge, 2005. Crenshaw, Kimberle. “Mapping the Margins: Intersectionality, Identity Politics, and Violence against Women of Color”. Stanford Law Review 43.6 (1991): 1241–299.Didier, Sophie, Marianne Morange, and Elisabeth Peyroux. “The Adaptative Nature of Neoliberalism at the Local Scale: Fifteen Years of City Improvement Districts in Cape Town and Johannesburg.” Antipode 45.1 (2012): 121–39.Erasmus, Zimitri. “Introduction.” Coloured by History, Shaped by Place. Ed. Zimitri Erasmus. Cape Town: Kwela Books & SA History Online, 2001. Gates, Henry Louis. The Signifying Monkey: A Theory of Afro-American Literary Criticism. Oxford: Oxford UP, 1988.Gqola, Pumla Dineo. Rape: A South African Nightmare. Johannesburg: Jacana, 2015.Hames, Mary. “Violence against Black Lesbians: Minding Our Language.” Agenda 25.4 (2011): 87–91.Hardt, Michael, and Antonio Negri. Empire. London: Harvard UP, 2000.Haupt, Adam. “Can a Woman in Hip Hop Speak on Her Own Terms?” Africa Is a Country. 23 Mar. 2015. <http://africasacountry.com/2015/03/the-double-consciousness-of-burni-aman-can-a-woman-in-hip-hop-speak-on-her-own-terms/>.Haupt, Adam. Static: Race & Representation in Post-Apartheid Music, Media & Film. Cape Town: HSRC Press, 2012. Haupt, Adam. Stealing Empire: P2P, Intellectual Property and Hip-Hop Subversion. Cape Town: HSRC Press, 2008. Haupt, Adam. “Black Thing: Hip-Hop Nationalism, ‘Race’ and Gender in Prophets of da City and Brasse vannie Kaap.” Coloured by History, Shaped by Place. Ed. Zimitri Erasmus. Cape Town: Kwela Books & SA History Online, 2001. Hebdige, Dick. Subculture: The Meaning of Style. London: Routledge, 1979.Hogg, Christine. “In Salt River Gentrification Often Means Eviction: Family Set to Lose Their Home of 11 Years.” Ground Up. 15 June 2016. <http://www.groundup.org.za/article/salt-river-gentrification-often-means-eviction/>.hooks, bell. Outlaw: Culture: Resisting Representations. New York: Routledge, 1994.Lemanski, Charlotte. “Hybrid Gentrification in South Africa: Theorising across Southern and Northern Cities.” Urban Studies 51.14 (2014): 2943–60.Luyt, Kathryn. “Gay Language in Cape Town: A Study of Gayle – Attitudes, History and Usage.” University of Cape Town: MA thesis, 2014.MacDonald, Michael. Why Race Matters in South Africa. University of Kwazulu-Natal Press: Scottsville, 2006.Msibi, Thabo. “Not Crossing the Line: Masculinities and Homophobic Violence in South Africa”. Agenda. 23.80 (2009): 50–54.Pabón, Jessica N., and Shanté Paradigm Smalls. “Critical Intimacies: Hip Hop as Queer Feminist Pedagogy.” Women & Performance: A Journal of Feminist Theory (2014): 1–7.Salo, Elaine. “Negotiating Gender and Personhood in the New South Africa: Adolescent Women and Gangsters in Manenberg Township on the Cape Flats.” Journal of European Cultural Studies 6.3 (2003): 345–65.Solórzano, Daniel, Miguel Ceja, and Tara Yosso. “Critical Race Theory, Racial Microaggressions, and Campus Racial Climate: The Experiences of African American College Students.” Journal of Negro Education 69.1/2 (2000): 60–73.Sharpley-Whiting, T. Denean. Pimps Up, Ho’s Down: Hip Hop’s Hold on Young Black Women. New York: New York UP, 2007.Smalls, Shanté Paradigm. “‘The Rain Comes Down’: Jean Grae and Hip Hop Heteronormativity.” American Behavioral Scientist 55.1 (2011): 86–95.Visser, Gustav. “Gentrification: Prospects for Urban South African Society?” Acta Academica Supplementum 1 (2003): 79–104.Williams, Quentin E. “Youth Multilingualism in South Africa’s Hip-Hop Culture: a Metapragmatic Analysis.” Sociolinguistic Studies 10.1 (2016): 109–33.Yudell, Michael. “A Short History of the Race Concept.” Race and the Genetic Revolution: Science, Myth, and Culture. Ed. Sheldon Krimsky and Kathleen Sloan. New York: Columbia UP, 2011.InterviewsOvens, Neil, Dope Saint Jude, and Adam Haupt. One FM Radio interview. Cape Town. 21 Apr. 2016.VideosSaint Jude, Dope. “Keep in Touch.” YouTube. 23 Feb. 2015. <https://www.youtube.com/watch?v=w2ux9R839lE>. H&M. “H&M World Recycle Week Featuring M.I.A.” YouTube. 11 Apr. 2016. <https://www.youtube.com/watch?v=f7MskKkn2Jg>. MusicSaint Jude, Dope. Reimagine. 15 June 2016. <https://dopesaintjude.bandcamp.com/album/reimagine>.

American jurisprudence currently applies two incompatible validity standards to determine which laws are enforceable. The natural law tradition evaluates validity by an uncertain standard of divine law, and its methodology relies on contradictory views of human reason. Legal positivism, on the other hand, relies on a methodology that commits the analytic fallacy, separates law from its application, and produces an incomplete model of law. These incompatible standards have created a schism in American jurisprudence that impairs the delivery of justice. This dissertation therefore formulates a new standard for legal validity. This new standard rejects the uncertainties and inconsistencies inherent in natural law theory. It also rejects the narrow linguistic methodology of legal positivism. In their stead, this dissertation adopts a pragmatic methodology that develops a standard for legal validity based on actual legal experience. This approach focuses on the operations of law and its effects upon ongoing human activities, and it evaluates legal principles by applying the experimental method to the social consequences they produce. Because legal history provides a long record of past experimentation with legal principles, legal history is an essential feature of this method. This new validity standard contains three principles. The principle of reason requires legal systems to respect every subject as a rational creature with a free will. The principle of reason also requires procedural due process to protect against the punishment of the innocent and the tyranny of the majority. Legal systems that respect their subjects' status as rational creatures with free wills permit their subjects to orient their own behavior. The principle of reason therefore requires substantive due process to ensure that laws provide dependable guideposts to individuals in orienting their behavior. The principle of consent recognizes that the legitimacy of law derives from the consent of those subject to its power. Common law custom, the doctrine of stare decisis, and legislation sanctioned by the subjects' legitimate representatives all evidence consent. The principle of autonomy establishes the authority of law. Laws must wield supremacy over political rulers, and political rulers must be subject to the same laws as other citizens. Political rulers may not arbitrarily alter the law to accord to their will. Legal history demonstrates that, in the absence of a validity standard based on these principles, legal systems will not treat their subjects as ends in themselves. They will inevitably treat their subjects as mere means to other ends. Once laws do this, men have no rest from evil.

In Westberlin war immer mehr möglich – gerade in Sachen Geschlecht und Sexualität. Auch Sperrstunden und Sperrbezirke, wie in der BRD üblich, gab es hier nicht. Die interkulturell offene Stadt hatte nicht nur für Dienstreisende einen besonderen Reiz, sie war auch geprägt von alliierten SoldatInnen und von GastarbeiterInnen. Junge Männer, die vor der Bundeswehr flohen, suchten hier Zuflucht – genau wie Menschen, die eine ausgemergelte Großstadt mit einer alternativen Kultur wollten. Die AutorInnen eröffnen Einblicke in den Charakter dieser besonderen Stadt, wobei sie auf das Geschlechtliche und Sexuelle fokussieren. Texte und künstlerische Arbeiten fügen sich zu einem Gesamtbild, in dem individuelle Lebensentscheidungen ebenso Raum finden wie trans*, lesbischer und schwuler Aktivismus. Mit Beiträgen von Gülşen Aktaş, Bilbo Calvez, Gérôme Castell, Jayne County, Danielle de Picciotto, Nora Eckert, Egmont Fassbinder, Carolyn Gammon, Cihangir Gümüştürkmen, Peter Hedenström, Manfred Herzer-Wigglesworth, İpek İpekçioğlu, Susann Kaiser, Manuela Kay, Wilfried Laule, Katharina Oguntoye, Jayrôme C. Robinet, Dieter Telge und Koray Yılmaz-Günay.