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Das Märchen Savia aus dem Band Das verlorene Land der Roma-Schriftstellerin Luminiţa Cioabă stellt den Versuch dar, den bei vielen Roma-Gemeinschaften eingetretenen Identitätsverlust durch Integration in die Lebenswelt des rumänischen Umfeldes auf dichterische Weise zu erklären. Die Untersuchung dieser Problematik im Rahmen einer literaturwissenschaftlichen Tagung beruht auf dem Verständnis, dass Literaturwissenschaft gleichermaßen auch kulturwissenschaftliche Aspekte untersucht.
Теорія напівосвіти Адорно була вперше представлена як доповідь на З’їзді німецьких соціологів (1959). В ній розглядаються тенденції, що відбуваються у сучасній освіті і обумовлюють її кризу, яка загострюється у соціокультурних контекстах пізнього капіталізму. Теорія напівосвіти переосмислює і актуалізує концептуалізації освіти та культури у німецькій класичній філософії, марксизмі і фройдизмі, розкриваючи діалектику просвітництва через діагностику спотворень і деформацій освіти в опціях відчуженого духа, що криє у собі небезпеку ліквідації культури, яка перетворюється на масову, і руйнації людського буття через інструменталізацію свідомості та примусову адаптацію. Напівосвіта паразитує на ідеї освіти, яка є внутрішньо суперечливою через поєднання настанов на автономію та адаптацію. Подолання цієї суперечності можливе через негативну діалектику, яка комплементарно поєднує критику суспільства і критику освіти, відкриваючи для них нові горизонти
With a growing Muslim population, many European countries need to integrate Muslims into their societies. One aspect that can hinder successful integration are substantial differences in human values. This is because such values are consequential for attitudes as well as behavior. We compare basic human values between Muslim immigrants and non-Muslim natives in four European countries with distinct immigration histories and integration politics: Belgium, France, Germany, and Sweden. For most insightful comparisons, we contrast values of Muslim immigrants with those of Christian natives as well as those of non-religious natives. We employ data of more than 50,000 individuals based on the first eight waves of the European Social Survey. Our findings reveal significant differences in value priorities between Muslims, Christians and non-religious individuals in all four countries. Amongst other things, Muslim immigrants score particularly high in conservation values (security and tradition/conformity). At the same time, they also score higher in self-transcendence values (benevolence as well as universalism). While many of these findings are in line with theory and previous research, the higher score in universalism is unexpected. A potential explanation is the combination of religious traditionalism and discrimination experiences. In other words, religious traditions are associated with more conservative views, but being subject to marginalization can still result in an appreciation of equal opportunities. We find only limited support for differences in hedonism. Religiosity correlates with values of tradition/conformity for Muslim immigrants as well as for Christian natives. Thus, accounting for religiosity renders differences in these values between Muslims and other groups statistically insignificant. While most of these findings hold in all countries, differences are most pronounced in Sweden and lower in the other three countries, which is also true after accounting for differences in socio-economic status and religiosity between the three groups. This suggests that a combination of a country's history of diversity and national integration policies either encourages the convergence of values or leads to a solidification of value differences between groups. We discuss these political and social implications of our findings.
Partiendo de una breve descripción de las características del modelo comunitarista de integración social con el propósito de marcar distancia y aclarar algunos malentendidos en lo relativo a sus vínculos con la Sittlichkeit hegeliana, en el presente trabajo se analizan algunos de los textos claves de Hegel en los cuales se aprecia su comprensión de la unidad política. Ligado a ello, se intenta reconstruir la noción de integración que se desprende de dichos textos para, finalmente, concluir con algunas reflexiones en torno al potencial de una teoría de inspiración hegeliana para analizar determinados fenómenos vinculados, en la actualidad, con los conceptos de desintegración y exclusión social.
Recent research has identified significant correlations between traumatic events and depression in refugees. However, few studies have addressed the role of acculturation strategies in this relationship. This study explored the relationship between cultural orientation, traumatic events and depression in female refugees from Syria, Afghanistan, Eritrea, Iran, Iraq, and Somalia living in Germany. We expected acculturation strategies to moderate the effect of traumatic experiences on depression. The sample included 98 female refugees in Germany. The depression scale of the Hopkins Symptom Checklist (HSCL) represented the dependent measure. The trauma checklists derived from the Post-traumatic Diagnostic Scale (PDS) and the Harvard Trauma Questionnaire (HTQ) as well as the Frankfurt Acculturation Scale (FRACC) were used as independent measures for traumatic events and orientation toward the host culture as well as orientation toward the culture of origin, respectively. A moderation analysis was conducted to examine whether the relationship between the number of traumatic events and depression was influenced by the women’s orientation toward the culture of origin and the host culture. We identified a significant model explaining 26.85% of the variance in depressive symptoms (Cohen’s f2 = 0.37). The number of traumatic events and the orientation toward the host culture exerted significant effects on depressive symptoms. The moderating effect was not significant, indicating that the effect of the number of traumatic events was not influenced by cultural orientation. Based on our results, orientation toward the host culture as well as traumatic experiences exert independent effects on depressive symptoms in refugees.
The present study evaluated the tissue response toward a resorbable collagen membrane derived from bovine achilles tendon (test group) in comparison to physiological wound healing (control group). After subcutaneous implantation in Wistar rats over 30 days, histochemical and immunohistochemical methods elucidated the cellular inflammatory response, vascularization pattern, membrane protein and cell absorbance capacity. After 30 days, the test-group induced two different inflammatory patterns. On the membrane surface, multinucleated giant cells (MNGCs) were formed after the accumulation of CD-68-positive cells (macrophages), whereas only mononuclear cells (MNCs) were found within the membrane central region. Peri-implant vascularization was significantly enhanced after the formation of MNGCs. No vessels were found within the central region of the membrane. Physiological wound healing revealed no MNGCs at any time point. These dynamic changes in the cellular reaction and vascularization within the test-group are related typical indications of a foreign body reaction. Due to the membrane-specific porosity, mononuclear cells migrated into the central region, and the membrane maintained its integrity over 30 days by showing no breakdown or disintegration. The ex vivo investigation analyzed the interaction between the membrane and a blood concentrate system, liquid platelet-rich fibrin (liquid PRF), derived from human peripheral blood and consisting of platelets, leukocytes and fibrin. PRF penetrated the membrane after just 15 min. The data question the role of biomaterial-induced MNGCs as a pathological reaction and whether this is acceptable to trigger vascularization or should be considered as an adverse reaction. Therefore, further pre-clinical and clinical studies are needed to identify the types of MNGCs that are induced by clinically approved biomaterials.
A precise definition of a brain state has proven elusive. Here, we introduce the novel local-global concept of intrinsic ignition characterizing the dynamical complexity of different brain states. Naturally occurring intrinsic ignition events reflect the capability of a given brain area to propagate neuronal activity to other regions, giving rise to different levels of integration. The ignitory capability of brain regions is computed by the elicited level of integration for each intrinsic ignition event in each brain region, averaged over all events. This intrinsic ignition method is shown to clearly distinguish human neuroimaging data of two fundamental brain states (wakefulness and deep sleep). Importantly, whole-brain computational modelling of this data shows that at the optimal working point is found where there is maximal variability of the intrinsic ignition across brain regions. Thus, combining whole brain models with intrinsic ignition can provide novel insights into underlying mechanisms of brain states.
Immigration, cultural identity, integration, tolerance and the ability to adapt to a new environment are issues that often come up in today’s global society. The paper focuses on the way in which cultural otherness is perceived by children and teenagers. The article is based on the analysis of Karin Gündisch’s novels. The awarded author from a migrant background offers an insight into the above mentioned problems. Gündisch’s characters are mostly East-Europeans or South-East-Europeans who try to make a living in developed countries of the Western World. The author portrays entire families, children, parents and grandparents. Thus we can discuss the different stages of integration and the different attitudes towards it. How does the comfort of “home” influence identity? How can you rediscover yourself abroad? Does cultural diversity increase prejudice? What does the idea of a “Paradise abroad” involve? These are some of the aspects, the article is trying to explore.
Radicalisation is a phenomenon that has been striking not only in parts of Asia and Africa but also in the heart of Europe. While the number of Muslims in Germany is estimated by 4,7 millions (5,8%), 70% of the almost 900,000 asylum-seekers have arrived in recent years are believed to be Muslims. It is undeniable that there is discrimination in Germany, and it is equally undeniable that more on issues of integration and conflict prevention should be done. Thus, could effective integration processes prevent radicalisation of the Muslim youth in Europe?