Статті в журналах з теми "4410 Sociology"

Este artículo analiza la política colonial española hacia la esclavitud y el servilismo en el Sahara entre 1934 y 1957, con el objetivo de reconstruir las prácticas y el lenguaje administrativo de los oficiales españoles acerca de una cuestión silenciada y de compleja definición como las formas extremas de dependencia. La fuente principal en que se basa el estudio son los documentos internos de la administración colonial en el Sahara español, que serán interpretados desde una doble perspectiva: para reconstruir las relaciones de poder entre colonizadores y colonizados, y para descubrir los problemas de los colonizadores a la hora de definir y manejar las nociones de esclavitud. El resultado del análisis es que las autoridades españolas desarrollaron una paradójica política que prohibía formalmente el comercio de esclavos, pero que respetaba la institución del servilismo para no contravenir a muchos jefes tribales. A pesar de esta supuesta neutralidad, los oficiales españoles tuvieron que gestionar numerosos conflictos vinculados a la compra-venta, la manumisión o la fuga de esclavos en un complejo espacio de frontera colonial, que reveló la agencia de los subalternos. Todo ello se produjo en un escenario repleto de tensiones e incertidumbres que mostraban la pugna por definir los propios fenómenos de esclavitud y servilismo en una época de cambios.

For too long, nuclear deterrence theory has been treated as a casualty of the end of the Cold War. During the preceding period of superpower rivalry, debates over the credibility of nuclear deterrence attracted the attention of sophisticated game theorists in diverse disciplines. But with the end of the Cold War, this research tradition virtually ground to a halt. In this important new book, two long-term contributors to this body of research revisit these issues and effectively recast these models as representations of policy dilemmas of long-standing and continuing relevance. For instance, their models of U.S. strategic doctrines of massive retaliation and flexible response prove relevant to any situation in which the parties perceive two levels of conflict to be significantly different, even if neither level involves the use of nuclear weapons.

Behavioral and social sciences randomized controlled trials (BSSTs) have a significant role in life sciences. Choosing an appropriate control or comparator group for BSSTs is critical, to provide true intervention effects. The objective of this study was to determine the types of control groups used in BSSTs, and the rationale provided to justify these choices. We conducted a systematic survey of BSST protocols published between January 2012 and October 2016 in the Cochrane Library and Medline databases. We randomly selected 200 protocols. The study selection and data extraction were performed independently in duplicate. The most frequent control groups were active concurrent (97/200, 48.5%), and no treatment concurrent controls (88/200, 44.0%). The majority of studies (71.5%) did not provide justification for comparators choice. We concluded that BSSTs trials compare interventions to active and no treatment controls however the majority of trials lacked rationale for the selection of the study comparator.

Conspicuous architecture. Medieval round churches in ScandinaviaThe aim of this article is partly to argue why round churches were built and partly to present an updated overview of Scandinavian round churches.Round churches (fig. 1) are often seen as something unusual, deviant and mysterious, and in need of special explanation. Thus the most recent overview for many of them, the influential Swedish dissertation Nordens befästa rundkyrkor – The fortified round churches of Scandinavia – by Hugo F. Frölén from 1910‑11, states (wrongly) that all round churches were fortified.Today (2014), 34 round churches are known in Scandinavia (fig. 2). They are distributed as follows: There are 19 in Medieval Denmark: St. Michael in Schleswig; Thorsager and Malling in Jutland; Horne on Funen; Bjernede, Farendløse, Himlingøje, Hørve, Pedersborg, All Saints in Roskilde, Selsø, Store Heddinge (octogonal nave) and Søborg, all on Zealand; Helsingborg and Valleberga in Scania; Ny, Nylars, Ols and Østerlars, all on Bornholm. Medieval Sweden has 13 round churches: Hagby and Voxtorp in Småland; Borgholm on Öland; Bromma, Munsö and Solna in Uppland; Agnestad, Dimbo and Skörstorp in Västergötland; Klosterstad, Tjärstad and Vårdsberg in Östergötland; and Holy Spirit (octogonal nave) in Visby on Gotland. Medieval Norway has two examples, namely St. Olav in Tønsberg and St. Nicholas in Orphir in the Orkneys.Their state of preservation is described, together with the history of their (re-)discovery since the 19th century. New discoveries of round churches are still to be expected, as several have been found by accident; however as a type they will remain a rarity. The presently known round churches constitute only c. 0.8 percent of Scandinavia’s 4400 medieval stone churches.Generations of scholars have attempted to classify the round churches according to their size, plan and construction. This article focuses instead on their function and shows how round churches were functionally ‘normal’ in their regional church topography, based on an examination of six clusters, for example on Bornholm (fig. 3).The article presents current knowledge on their chronology and social context, using the round churches of Bjernede (fig. 4) and St. Olav in Tønsberg (fig. 5) as illustrative examples. Dendrochronological analyses only exist for Voxtorp (fig. 6), where they indicate a date in the 1240s. In general, round churches relate to both the 12th and13th centuries, like the majority of Romanesque churches. Where a social context is known, the round church is an elite phenomenon. We find kings, earls, archbishops, bishops and nobility, perhaps also fraternities, as at the Holy Spirit in Visby (fig. 7). However, the popular Knights Templar must be ruled out as initiators.Deviant church architecture, including round churches, has been explained from three major perspectives that need to be combined to include all examples (fig. 8): The theory of the defensive church, the theory of the multifunctional church and the theory of symbolic imitation.I have found the round churches to be normal, apart from their relatively low rate of survival, their elite context and their extraordinary plan. I argue that the elite consciously chose ‘conspicuous architecture’ as a social strategy relative to status and rivalry. The concept is inspired by the concept of ‘conspicuous consumption’ introduced into sociology by Thorstein Veblen in 1899.Frölén and others after him have interpreted round churches as memorials to the Holy Sepulchre in Jerusalem (fig. 9), built by returning crusaders or pilgrims. Crusaders in the Baltic may also have constructed round churches, for example at Valleberga (fig. 10). My study demonstrates that round churches, as icons for the crusades, were built by kings, bishops or noblemen who sought honour and who had been on a crusade or pilgrimage to Jerusalem, travelled to another place – or had chosen to stay at home.Finally, I discuss Richard Krautheimer’s theory of medieval imitation, where selected elements represented a symbolic whole, insofar as the period was able to produce copies. The copying of buildings might be described as a ‘bricolage’. Medieval building work was an active process, whereby architectural elements from numerous sources were taken and used to create something new, as in the medieval reuse of ‘spolia’. Every building became a unique and ambiguous node in an infinite web of influences. Consequently, the creation of new typologies to classify and bring order to round churches, and the continuing hunt for foreign models in order to explain their architecture, both represent methodological dead ends.Jes WienbergInstitutionen för arkeologi och antikens historiaLunds universitet

Resumo: O presente artigo que tem por título “A fé como meio crítico para o pensamento político”, busca analisar como o a fé pode ser aliada na busca de uma formação do pensar político, procurando meios para que os que a ação política seja cada mais inserida na vida das pessoas, de modo especial as pessoas que demonstram ter fé. Essa atitude deve ser demonstrada em ações práticas que contemple a necessidade dos que se encontram a margem da sociedade. Tendo essa disposição, do orar com a ação (oração), pode-se de fato achar meios pelos quais se possa agir de maneira prática, realizando a atitude de também participar ativamente da vida política da comunidade em que se está inserido, pois a participação das pessoas que manifestam sua fé inseridas na política, deve ser uma práxis cotidiana dos que buscam a justiça, na sociedade, tendo como plano motivador a justiça de Deus que age na história humana, manifestando-se de modo pleno na pessoa de Jesus Cristo. O agir em prol da comunidade é uma das características que faz com que as pessoas de fé. Dentro dessa ótica se tem alguns exemplos que demonstram bem essa relação da fé num viés reflexivo político como as CEBs e mais recentemente no Magistério do Papa Francisco, que iluminam a ação política das pessoas que demonstram sua fé, na ação política no âmbito social. Palavras-chave: Fé. Política. Justiça. Participação. Comunidade.Abstract: The present article has the title “faith as a means of critical thinking the political” seeks to analyze how the faith can be allied in the pursuit of a training of the thinking of the political, looking for ways to that that political action is more and more embedded in the life of the people, especially the people who have faith. This attitude must be demonstrated in practical action that addresses the need of those who find themselves the margin of society. With this arrangement, the praying with the action (prayer), you can in fact find the means by which one can act in a practical way, holding the attitude to participate actively in the political life of the community in which it is inserted, because the participation of the people who express their faith inserted in the policy, it must be a practice of daily life of those who strive for justice in society, having as background motivating the righteousness of God who acts in human history, manifesting himself fully in the person of Jesus Christ. he act for the sake of the community is one of the features that makes the people of faith. Within this optic, if you have some examples that demonstrate this relationship of faith in a bias reflective political as the CEBs and, more recently, in the Magisterium of Pope Francis, which illuminate the political action of the people who demonstrate their faith in political action in a social context. Keywords: Faith. Policy. Justice. 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