Zeitschriftenartikel zum Thema „Influence non consciente“

La emisión consciente o no de gestos, indicadores del estado de ánimo, convierte los mensajes gestuales en un lenguaje efectivo, que tiene gran influencia en la percepción de la coherencia deldiscurso. El gesto parece constituirse en un planificador del razonamiento; de ahí su valor semántico. En este documento se plantea la representación tridimensional del gesto, expresada por Santi (2001), donde la emotividad, la sensibilidad y el simbolismo unidos a la motricidad, no son losúnicos elementos de la interacción gestual, pero sí son los más importantes. En el estudio intercultural U’was e hispanohablantes, se pudo realizar la observación de la comunicación no verbal; en donde se tuvo en cuenta lo expuesto por Byron, en relación con loscanales básicos de comunicación; esto permitió constatar que los indicios gestuales son diferentes debido a la especificidad sociocultural de cada grupo. Otro aspecto que se revisó fue el comportamiento postural y la proyección del mismo dentro delos espacios proxémicos. Palabras clave: gesto, comunicación, intercultural, U’was, hispanohablantes, proxemia.AbstractThe conscious emission or not of gestures, mood indicators, transforms gestural messages into an effective language that has great influence in the perception of coherence of discourse. Gestureseems to participate in the planning of reason; therefore its semantic value. This study is based on the tridimensional representation of gesture, expressed by Santi (2001), where emotion, sensibility and symbolism, together with motricity, are the most important elementsin gestural interaction; though not the only ones. Non-verbal communication was observed in the intercultural study, "U’wa community and Spanish speakers". Here Byron’s theory of basic channels of communication, was taken into account. Thisallowed us to verify that the index of gestural possibilities were different, given the sociocultural specificity of each group.Another aspect studied was the behavior of posture and its projection within proxemic spaces.Key words: gesture, communication, intercultural, U’wa community, Spanish speakers, proxemics.

As preocupações ambientais no Brasil cresceram nos últimos anos. Uma dessas preocupações é em relação à destinação de resíduos das atividades extrativistas que ocorrem em todo o país. O ouriço da castanha-do-brasil, proveniente da atividade extrativista, representa um desses resíduos. Uma destinação economicamente sustentável para o ouriço é que esse pode servir de matéria-prima para o desenvolvimento de um novo produto ambientalmente correto. Contudo, uma pesquisa de mercado, com base no perfil e nas percepções dos futuros consumidores, se torna fundamental para um correto posicionamento estratégico para a comercialização de um novo produto. Para isso, foi utilizada uma pesquisa na cidade de Sinop - MT, por meio de um questionário estruturado. Posteriormente, foi possível verificar o perfil dos possíveis consumidores, além de analisar os principais fatores que podem influenciar na decisão de compra do produto. A pesquisa descritiva nãoprobabilística contou com 316 entrevistados. Os resultados revelaram que os valores referentes à consciência ambiental demonstraram a preocupação dos entrevistados com a questão ambiental e consumo consciente, porém, apesar dessa preocupação, não existe por parte dos entrevistados a atitude de influenciar ou conscientizar pessoas próximas. Também foi verificado que o principal fator impactante na decisão de compra é o fator econômico (fator renda). Palavras-chave: Biocarvão. Renda. Resíduo. Castanha-do-Pará. Abstract Environmental concerns in Brazil have grown in recent years. One of those concerns is regarding the disposal of waste from extractive activities that occur throughout the country. “Hedgehog” of Brazil nut, from extractive activity, represents one of those residues. An economically sustainable destination for the “hedgehogs” is that they can be used as a raw material for the development of a new environmentally friendly product: the activated carbon filter of “hedgehog ” of Brazil nut. However, a market analysis based on the profile and perceptions of future consumers becomes essential for a correct strategic positioning for the commercialization of a new product. Thus, a market research was used in the city of Sinop – MT, through a questionnaire to collect the information. Later, it was possible to verify the potential consumers’ profile and to analyze the main factors that may influence the decision to purchase the product. The non-probabilistic descriptive research had 316 respondents. The results showed that the values regarding environmental awareness, demonstrated the interviewees’ concern with the environmental issue and conscious consumption, however, despite this concern, there is no attitude when it comes to the interviewees to influence or raise awareness among close people . It was also found that the main impacting factor in the purchase decision is the economic factor (income factor). Keywords: Biochar. Income. Waste. Brazil Nut.

The article analyzes the functions of the state body for religious affairs, in particular the problem of the loss of effectiveness and the possibilities of this body to influence the state of state-church relations. It is proposed to change Josef Stalin's proposed model of the existence of a separate state body for religious affairs to introduce instead the institution of the Ombudsman on freedom of conscience with the powers of the central executive body and its vertical in all regional centers. The basic function of this Ombudsman should be the systematic monitoring of violations in the field of freedom of conscience and the implementation of practical steps for the non-administrative (non-forceful) response to these violations

Pour l’élève immigrant, le contact interculturel occasionné par l’immigration génère une prise de conscience des différences et des ressemblances entre lui et les autres, ce qui influence son sentiment d’ipséité et sa perception de l’altérité. C’est notamment en jouant et en déplaçant les limites de son identité que l’enfant (re)définit qui il est. Cependant, cette mobilité des frontières identitaires peut ne pas être facilement perceptible. Une manière de rendre ce mouvement plus concret est d’avoir recours au dessin. Par le dessin, l’élève peut dévoiler d’importantes informations sur lui-même dont il n’est pas nécessairement conscient. Le dessin peut également lui permettre d’utiliser des symboles qui facilitent l’expression d’expériences qui n’ont pas été extériorisées et de les partager avec autrui. Enfin, le dessin peut ouvrir l’accès aux identifications vécues par l’enfant en donnant une forme symbolique ou figurative aux personnes auxquelles il s’identifie ou non. L’objectif de cet article est d’examiner les dessins créés par deux jeunes immigrants sous l’angle du mouvement des frontières définissant l’identité et l’altérité. L’étude s’appuie sur des données obtenues dans le cadre d’une recherche-intervention de 14 semaines dans des classes d’accueil pour enfants immigrants d’une école primaire multiethnique de Montréal (Canada). À partir d’entrevues semi-dirigées auprès d’élèves immigrants, de leurs parents et de leurs enseignants, ainsi qu’à partir d’autoportraits thématiques et de dessins libres commentés qu’ils ont réalisés lors de l’intervention, les auteures décrivent comment deux jeunes élèves nouvellement arrivés au Québec (re)définissent leur identité en jouant dans leurs dessins avec les limites identitaires. Les résultats suggèrent que les élèves immigrants ont recours à des stratégies d’assimilation et de différenciation qui sont illustrées dans les dessins qu’ils réalisent, de façon séparée ou simultanée. Le dessin semble soutenir la (re)définition de l’identité de ces enfants.

The aim of the study is a rationale for the concept of eco-design in the modern fashion industry. General scientific and special methods of scientific research were used in the work on the article, such as methods of scientific abstraction, analysis, synthesis, systematization, generalization of special scientific literature and Internet resources on certain theoretical provisions of the topic. Literary-analytical, visual-analytical methods and system-structural analysis are used. The influence of the trend of eco-fashion on modern design is reflected in the activities aimed at the development of objects of material culture in the fashion industry, which correspond to the concept of ecological conscience. In this aspect, there are such directions of eco-design: production of clothes from eco-materials, waste recycling, zero-cut waste; creation of clothes, which has a long period of non-aging and so on.

The object of the work was the research of religiousness as the factor affecting on nature of punishment, future plans, view of life and self-concept. In the work were used the following research methods: personal psychological characteristic examination, assessment of convicted person by the staff, social diagnostics of such factors as conscience of guilt, attitude toward punishment and punishment administration analysis.There were revealed trends in the study testifying an influence of religiousness on persons serving their sentences. Thus, religiousness is a trigger for correctional facility adaptation because there is a decrease of offences and violations of custodial control. Psychological diagnosis showed that the religious have higher opinion of themselves than the irreligious. 63, 2% of the religious have high or average level of inherent value and only 42, 9% of the irreligious have such level of inherent value. The faith promotes positive attitude to life and lower rate of depression among the religious testifies this. Religious convicted persons’ aim in life is to realize their moral standards of higher hierarchical level and this is a favorable background for their life after deinstitutionalization.Thus, research of religiousness as the factor affecting on convicted persons serving their prison terms has showed positive influence of faith on nature of punishment, future plans after deinstitutionalization, view of life and self-concept.

In this publication the author, using a systemic-structural approach, methods of analysis and synthesis, methods of political-comparative analysis (cross-national and cross-temporal analysis), as well as logical, doctrinal and analytical interpretation of legal norms, makes an attempt to identify and disclose political and legislative innovations of the XX-XXI centuries and establishing the impact of such innovations on religious ideas of society. The political and legal features of atheistic and godless states are revealed, secular states of a democratic plan are characterized, an appeal is made to the historical experience and modern functioning of theocracies and religious states, the principles of freedom of conscience and freedom of religion in Russian and international law are outlined, and problematic aspects of the relationship between religion and extremism are highlighted. It is established that atheistic and godless states in their fight against religion use the same techniques, methods and ways, but the difference is that atheistic states provide themselves with legitimation as public entities that prohibit religion at the constitutional level, while the godless states carry out identical activities without a legal basis. It turns out that secular states of the liberal-democratic plan are the embodiment of the principle of non-interference of religious institutions in public policy, known back in the Middle Ages, and at the same time create a legal and factual basis for secularized societies, which in many ways are far from unshakable religious postulates. It is determined that the domestic legal system fully recognizes those interpretations of freedom of conscience and freedom of religion that are present in international law. It also reveals three lines of anti-extremist activity in the religious sphere in Russia: presumptive, preventive and prohibitive.

Clinical findings of foreign body aspiration, generally, are subtle. Scrutinous clinical suspicion is always recommended. Here, we present a rare case of an adult male, who under the influence of alcohol had aspirated a row of his artificial denture without his conscience of where his denture got missing and presented to our outpatient department with non-specific symptoms. With clinical examination and advanced diagnostics, he was successfully managed with rigid bronchoscopy. With the advancement in diagnostic techniques and our widened knowledge of the condition, utmost early detection has been possible and our case report reinforces the need for a low threshold for foreign body aspiration suspicion, especially in adults with dentures, and the use of rigid bronchoscopy as a plausible tool for the prompt management of the aspiration.

The purpose of this article is to understand the pedagogical meaning of the University Professional of the Bolivarian University of Venezuela (UBV) from humanized praxis from concrete, unique and profound experiences in non-conventional spaces of the Female Annex of the General Penitentiary of Venezuela (AFPGV) during the period 2010 to 2018. Among the findings was the disconnection of subjects with themselves and reality, with their roots and identity, strong influence of the temporospatial environment in the mental structural configuration. It is concluded that, from the deepening of the essential meanings, the university teacher recovers the existential awareness and the need of the pedagogical good as horizon of its educational activity; at the same time, those deprived of liberty since the misunderstanding, are in literary genres safeguarding the sanity to emancipate the conscience with the hope of the ambulatory release.

Colour is much more than decoration. This medium definitely influences human beings –consciously and unconsciously. The IACC Chapter Europe, was invited in 2017 to create a new colour pallet for a City in Sothern Italy, maintaining the character and identity of the town. Eleven buildings of the centre were selected to be worked on. The collected 53 old colour samples were the base for the very careful analysis and the strong reduction to 21 nuances of the new pallet. Finally various colour collages were produced to show the community and the public of the city the change of impression - using just colour. Colour is definitely an absolute necessity for a balanced environment, indoors as well as outdoors. A medical statement says that more than 75% of all illnesses derive from stress: In this connection the stress diminishing property of colour is THE MOST EFFECTIVE one to take care of. El color es mucho más que decoración. Este medio influye definitivamente en los seres humanos -consciente e inconscientemente. El capítulo europeo de la IACC, fue invitado en 2017 a crear una nueva paleta de colores para una ciudad del sur de Italia, manteniendo el carácter y la identidad de la ciudad. Se seleccionaron once edificios del centro para trabajar en ellos. Las 53 muestras de color antiguas recogidas fueron la base para el análisis muy cuidadoso y la fuerte reducción a 21 matices de la nueva paleta. Por último, se elaboraron varios collages de colores para mostrar a la comunidad y al público de la ciudad el cambio de impresión, utilizando sólo el color. El color es definitivamente una necesidad absoluta para un entorno equilibrado, tanto en el interior como en el exterior. Una declaración médica dice que más del 75% de las enfermedades se derivan del estrés: En este sentido, la propiedad del color de reducir el estrés es la más eficaz.

Administrative corruption is largely influenced by economic, political, social, cultural, and judicial systems and also, it has negative impacts on the legitimacy of political systems and the performance of administrative systems. Therefore, the aim of the current study is to identify the causes of the emergence and the prevalence of administrative corruption and to provide appropriate strategies for controlling and restricting the scope of administrative corruption. Hence, this research is of descriptive-analytical type and it is based on data collected by field methods. It should be noted that consistency and validity of the questionnaire has been examined with Cronbach's alpha and factor analysis, respectively. Then, non-parametric tests including binomial test and Friedman test have been used for testing the hypothesis. Ultimately, the results of this study showed that there are several factors such as lack of professional conscience, lack of adherence to ethics in the society, the sense of economic inequality in government employees in comparison with those in the other sectors, complexity of laws, etc., have significant influence on the emergence of administrative corruption. Also, some other factors such as existence of an efficient financial control system, effective administrative control, establishing some independent agencies for resolving the administrative corruption, intensification of the penalties, depoliticizing the administrative system, and applying efficient regulations can be effective in controlling and preventing the administrative corruption.Keywords: Administrative Corruption, Controlling the Administrative Corruption, Pathology Theory, 3-Ramifications Analytical Model, Administrations of Tehran Province.

PurposeThe purpose of this paper is to propose to move from the organization as an association of individuals to communities of persons.Design/methodology/approachThis is primarily a conceptual paper. However, it nevertheless underlies very practical aspects.FindingsAn organization should recognize each person within it as a human whom we must take the time to know, and with whom we must interact sincerely. One that only focuses on performance-related goals would not perform well. Indeed, it would increase situations that would generate significant stress and therefore significant costs. To conceive of the generalized complexity of persons makes it possible to manage with the paradoxes and the uncertainties related to the human species, in all conscience. Thus, it is possible to move from diversity management to a management for diversity, where we recognize the contribution of the differences of each person to the organization and where everyone can influence the other.Originality/valueThis paper emphasizes theories and practices that seem non-efficient whereas it is the contrary.

The article presents the anime TV series Paranoia Agent by Satoshi Kon and its major themes: escapism, lack of communication and the guise of victimhood, which is as a method of denial meant to mute a conscience burdened by the horrors of World War II prevalent in contemporary Japanese society. Certain phenomena of Japanese consumer culture, such as fine goods, kawaii and character goods are also presented. These phenomena form an important cultural background for an analysis of Kon’s oeuvre, as the author uses them as lens through which he portrays the problems facing contemporary Japanese society — not least of all the ways in which it is influenced by the ubiquity of media. His insights are quite well grounded in reality, and his conclusions are rather bleak. Even the apocalyptic destruction of Tokyo cannot change ways of the Japanese people, who are thoroughly engulfed by non-communication and hyper-consumerism.

This article discusses the value changes in the time of generations over the years of Kazakhstan’s independence. It was considered that in the first years of independence, Kazakh society, as a result of the creation of a value vacuum in people’s behaviour, was disoriented in the spiritual and material spheres. The issue of spiritual obscenity was also addressed. At the same time, the influence of an atheistic society on a person’s worldview, the factor of polyreligiosity of one nation, the inability of the Kazakh people to occupy the cultural space as a state of the forming nation, living with one-day interests, was recorded. It was shown that the time of generations is associated with the political freedom of citizens and that this freedom is a guarantee of the security of the state. The article presents the views of philosophers such Hegel, Marx, Foucault, Zh.Abdildin, G.Yessim, B.Kolbayev, Sinan Uzbek, Sh.Aitmatov. In the novel of Sh. Aitmatov “Cassandra’s Brand” in the study of universal values were given thoughts such as evil in non-religious society, struggle against it, conscience, and shame.

Generalized results of analyses of influence of the Cossack-Hetman state historical and cultural-legal conditions (the middle of XVII–XVIII centuries) Ukrainians public legal awareness are highlighted in the article. During the time of Kyivan Rus’ the foundation of Ukrainians public legal awareness was laid. During the period of statelessness, it was oriented towards customary law. The special feature of Ukrainians public legal awareness was its individualistic character. Stay of Ukrainian lands under the jurisdiction of the European country of the Polish-Lithuanian Commonwealth referred to Ukrainians public legal awareness formation but its own specificity was felt: Ukrainian language, Orthodox Christianity, specific everyday life, customary law, which regulated private legal relations. In the middle of the XVII century, the Cossack-Hetman state was founded; the time of its existence is considered to be the period of forming the national features in Ukrainians conscience. Cossack customary law influenced this process. Cossacks, burgers, clergy, nobility, state and landlord peasants had different legal representations that effected public legal awareness of the population, the vector of which was defined by the Cossacks ethic. Since there was no possibility to get acquainted with written laws people regulated their behavior by the norms of non-written of customary law. Regulation of property rights was special. The adoption of the Constitution of Pylyp Orlyc significantly influenced the development of institutional public legal awareness. The development of public legal awareness of Ukrainians of the Cossack-Hetman state took place under act of other states legal norms, the result of which was antagonism towards power as a foreign phenomenon. Custom became a form of self-surviving under the power of foreign ethnic states for Ukrainians. Today Cossack customary law tradition is an important component of Ukrainians’ cultural heritage, which allows to understand originality of their legal awareness now, their intention to justice and freedom, following traditions and customs, understanding of property rights as the basis of being, etc.

The article is devoted to studying the problem of professional self-expression of university teacher. Thesis about the existence of 6 cognitive attributes of the university teacher’s self expression was theoretically identified and empirically acknowledged as a concept: 1) representation of a particular level of people’s self-conscience including professional; 2) describing method, by which a person shows, regulates his activity during objectivation in professional work; 3) acting as the cognitive model of conducting cognitive activity of ethnos, society, individual in natural language ; 4) multiple meaning expression of particular level of individual’s experience and knowledge; 5) emotionality, personal identifying, having subjective and personal judicious and emotional personal meaning, verbal and non-verbal method of expression through reputation, behavior, reactions and etc.; 6) dependence from both teacher’s general culture and particular aspects. The system of criterion of university teacher’s self expression and their indicators was proposed. This approach allowed showing the role of university teacher self-expression in the development of a university through identifying the influence of every university teacher professional self-expression level (external – image building, social professional, creative reformative) on the university development.

Dans les deux grandes familles de codifications, c’est-à-dire, d’une part, la codification administrative et, d’autre part, la codification normative, la doctrine ne joue aucun rôle dans l’élaboration de la première, alors que son influence est décisive dans la seconde. Il peut même être affirmé que l’une des conditions d’édiction d’une telle codification est l’existence d’une doctrine suffisante. Les projets de code civil européen ou de code européen des obligations ne pourront ainsi se concrétiser qu’après l’élaboration d’une doctrine suffisante, qui est en cours. La doctrine joue aussi un rôle après l’entrée en vigueur des codes, quelles que soient leurs natures, mais, dans un premier temps, son rôle n’est pas très différent de celui qu’elle assume lorsqu’elle examine des règles non codifiées ; elle interprète. Les règles contenues dans les codes changeant cependant avec le temps, la doctrine cherche à maintenir la cohérence de l’ensemble, sauf à redevenir, dans un second temps, une force de proposition dont les travaux sont de nature à convaincre le pouvoir normatif de la nécessité ou de l’utilité de procéder à une recodification. La codification apparaît en définitive indissociable de la doctrine, même si les représentants de celle-ci n’en ont pas nécessairement conscience.

The article describes the conceptual basis for a new special research theory — extrajudicial forms of protecting rights and freedoms of a person in the field of criminal law relations. The authors introduce the concept of these forms and their system consisting of legal and non-legal forms of such protection. It is concluded that the reaction of the state to the implementation of legal extrajudicial forms of protecting rights and freedoms of a person in the field of criminal law relations should be improved with the purpose of ensuring greater justice when making decisions on criminal prosecution for the self-defense of the legal status of a person in the analyzed sphere of relations. The authors offer a number of suggestions on changes and amendments to the Criminal Code of the Russian Federation that would improve the effectiveness of this reaction. On the other hand, non-legal forms of self-defense in the field of criminal law relations should be prevented. The authors present a list of factors determining the existence of these forms in the Russian society, some of which, due to certain circumstances both in the past and present period of the deve­lopment of Russian state and society, have an «excusable» character. These factors include both global (the spread of various discrimination practices, ideas of extremism and religious radicalism; the escalation of violence) and national factors (historical predetermination of state and public development; features of cultural development of the Russian society; specifics of the implementation of state policy and public administration activities; drawbacks of criminal law regulation of social processes and law enforcement activities; destructive practices of social relations; moral and psychological state of the society; influence of propaganda; defective educational and pedagogical influences, etc.). The authors also present a system of preventive measures aimed at eradicating non-legal forms of the analyzed extrajudicial protection. This system includes measures of developing a state reaction to crimes that would correspond to social expectations, ensuring a greater strictness of criminal law, unavoidability of prosecution, as well as measures of moral rehabilitation of the Russian society, raising the level of its legal conscience and culture. The authors suggest the introduction of a norm that establishes criminal liability for usurping the power of the court connected with the administration of justice.

This study aims to examine accountants and accounting in the role of creating social reality with ethical values. This research uses a spiritualist-rationalist paradigm. The researcher highlights that when the social reality that is created is a social reality that is dry with ethical values, then this kind of social reality will have a big influence in shaping individual behavior to behave the same as the "color" of social reality that binds it, namely behavior that is dry with ethical values. (non-ethical behavior). This behavior can of course change if the social reality that surrounds it, namely social reality which is loaded with ethical values, is very conducive to directing this behavior towards ethical behavior. An accountant with a dynamic mind can make big changes in his profession. This study uses contemplation and deconstruction approaches. The contemplation approach is to carry out a rational thought involving "conscience" about the reality created by modernity. And carrying out deconstruction means inserting "the other" (which so far in modernism's view is in a marginal position) into an orbit that must or obeys, is taken into account is something that really needs to be done in the field of accounting. Contemplation and deconstruction can help accountants to make accounting changes more humane.

Résumé INFLUENCE DE LA JUSTICE CRIMINELLE SUR L'INTEGRATION NORMATIVE Ce document est separe en trois parties : 1) la theorie de la peine ; 2) l'aspect psychologique de l'integration normative ; 3) l'aspect sociologique de l'integration normative. Il trace les grandes lignes des propositions suivantes. 1. L'ordre social engendre l'anomie, si la structure sociale et la conscience sociale dominante ne correspondent pas au degre de developpement de la societe. 2. L'anomie affecte la societe dans son ensemble, mais l'intensite du processus anomique varie selon les divergences entre les interets d'une strate sociale particuliere et les interets representes par la justice criminelle. 3. Le processus anomique demontre la necessite du changement dans la structure normative de la societe. Il ne reussit pas cependant a faire la difference entre les normes socialement utiles et celles qui ne le sont pas. 4. La structure sociale normative dominante est un systeme fortement articule. Comme tel il ne peut changer que dans son ensemble et non pas de facon partielle. Le choix doit etre fait, soit de la defendre comme un tout, ou de ne pas la defendre du tout. 5. La structure normative, a ce moment doit etre defendue en tant que tout, particulierement parce que le processus anomique l'attaque en tant que tout. 6. Le droit penal influence les sentiments collectifs a travers la peine. Plus le sentiment collectif est intense plus il est renforce par la punition. Si cette intensite n'est pas assez forte, la peine ne fera que dissimuler l'anomie ou meme catalysera le processus anomique. 7. L'influence de la peine n'est pertinente qu'en fonction des citoyens qui respectent les lois, parce que c'est la que le sentiment collectif est suffisamment intense. 8. Le manque d'identification au systeme normatif dominant a affecte la theorie sociale et ceux qui sont charges de faire respecter la loi. Cette tendance liee a la concentration de l'attention sur des delinquants, produit ou tend a produire une application de la justice criminelle moralement neutre. 9. Si nous voulons que la peine ait une influence positive sur l'integration normative, si nous voulons que la peine soutienne le sentiment collectif il faudrait que sa connotation morale soit preservee. 10. Toutefois, la peine n'est pas une solution au probleme de l'anomie. Dans le systeme de justice actuel, elle peut le diriger vers differents secteurs de la vie sociale ou le forcer a changer. Devant les besoins toujours plus grands de changement des valeurs et structures sociales, ses buts devraient etre de defendre les valeurs sociales de base qui expriment les besoins de la societe entiere. Cependant elle ne peut defendre ces valeurs qu'en defendant le systeme normatif dans son entier, l'anomie ne pouvant se developper dans certains secteurs sans affecter les points vitaux de la structure normative. 11. En consequence l'application de la justice criminelle aura necessairement un effet ambivalent : elle intensifiera l'integration normative de certaines normes a l'interieur de certains secteurs de la societe, et en meme temps elle augmentera Panomie de certaines normes dans d'autres strates sociales.

Many young Christian men faced a moral dilemma when selective military conscription was introduced in Australia during the Vietnam War from 1964–72. The legislation was the National Service Act in 1964 (NSA). Some believed that their Christian conscience did not allow them to kill or serve in the army. Most of them sought exemption as a conscientious objector decided at a court hearing. Others chose non-compliance with the NSA. All exercised nonviolent Holy Disobedience in their individual opposition to war and conscription for it. Holy disobedience stresses the importance of nonviolent individual action, which was an idea of A.J. Muste, a great Christian pacifist. The research reported here is strongly influenced by his approach. It is believed to be the first study which explicitly considers Christian conscientious objectors. A data set was compiled of known Christian conscientious objectors during the Vietnam War years from authoritative sources. Analysis allowed identification of these men, the grounds on which their conscientious beliefs were based and formed and how they personally responded to their moral dilemma. Many of their personal stories are told in their own words. Their Holy Disobedience contributed to ending Australia’s participation in the Vietnam War and military conscription for it.

В статье на основе анализа теории и законодательства делается вывод о необходимости разработки теоретико-правовых аспектов в целом общественного воздействия как средства исправления осужденных и, в частности, государственно-частного партнерства в пенитенциарной сфере как способа его реализации. Выделяется ряд направлений развития государственно-частного партнерства в пенитенциарной сфере: пересмотр теоретических, организационных и правовых аспектов привлечения осужденных к труду, включая разработку концепции права осужденных на труд, в том числе на занятие предпринимательской деятельностью; создание частных учреждений и их отдельных «негосударственных» участков (медицинских, производственных и пр.); привлечение осужденных для заселения недостаточно обжитых территорий России, а также их инфраструктурного и экономического развития; расширение получения осужденными образования, включая высшего, в том числе в негосударственных образовательных организациях; внедрение медиативных технологий, в том числе с привлечением саморегулируемых организаций; расширение взаимодействия с религиозными организациями, а также более четкое определение правового положения всех участников реализации права осужденных на свободу совести и вероисповедания; обеспечение соблюдения прав осужденных путем реализации общественного контроля. Based on the analysis of theory and legislation, the article concludes that it is necessary to develop theoretical and legal aspects of public influence in general as a means of correcting convicts and, in particular, public-private partnership in the penitentiary sphere as a way of its implementation. A number of directions for the development of public-private partnership in the penitentiary sphere are highlighted: the revision of the theoretical, organizational and legal aspects of attracting convicts to work, including the development of the concept of the right of convicts to work, including to engage in entrepreneurial activity; the creation of private institutions and their separate “non-state” sites (medical, industrial, etc.); the involvement of convicts for the settlement of insufficiently inhabited territories of Russia, as well as their infrastructural and economic development; expansion of education by convicts, including higher education, including in non-governmental educational organizations; introduction of mediation technologies, including with the involvement of self-regulating organizations; expansion of interaction with religious organizations, as well as a clearer definition of the legal status of all participants in the realization of the right of convicts to freedom of conscience and religion; ensuring compliance with the rights of convicts through the implementation of public control.

This article represents the research of interpretative (subjective) approach to the correlation of adjacent linguistic branches — speechology and stylistics of an academic text. The explanatory cognitive-discursive and stylistic approach to solving the problem relies on the principles of the functional style concept developed by the Perm Scientific School led by Prof. M. N. Kozhina, in particular, on the unity of two sides of text — the linguistic one (that is its meaning structure) and the extralinguistic one (its meaning as a given). The unlimited variety of particular texts (even only in the academic and cognitive sphere of human activities) is one of significant reasons for applying a “soft” interpretative approach for the object analysis in speechology and functional stylistics (this approach always depends on the subject of analysis and is therefore subjective). The meaning text structure has a categorical and gradual character and that is why it correlates with the issue of the model academic text. Through the imposition of categories/parameters of this “categorical thermometer”, the speech phenomena are qualified as style-forming (that is significant for stylistics of academic speech) and non-style-forming (or discursive) which are significant for speechology. The extralinguistic base correlates with the factors which are located on the scale “farther — closer” against the subject of cognitive activity. “Farther” is a form of public conscience (corresponding type of activity and thinking), “closer” is a style of academic thinking, a personal cognitive style, an individual speech style of an academic, a language personality. The dominant and style-forming factors strongly influence the selection and appropriate use of language units, creation of a text by an author and perception of a text by a reader, as well as the interpretation of a text by a researcher in the field of functional stylistics. The academic text is being formed under the influence of differently orientated factors (towards the object and the subject), which are discursive and non-style-forming in the framework of one style. The discursive factors can operate as strong ones and weak ones (peripheral, optional) in the framework of one style. Their impact is comprehensive and appropriate as well as implicit and diverse — that is why their further differentiation is interpretative (subjective). The focus of speechology is just the research of non-style-forming extralinguistic factors.

The present article focuses on analyzing the influence of the jurisprudence of the Constitutional Court in Colombia regarding the consolidation of the secular state and the protection of human rights. In this regard, we will examine how the decisions of the Constitutional Court have contributed to guaranteeing the separation between church and state, promoting religious neutrality in public institutions, and ensuring the free exercise of different beliefs and religious practices. Additionally, we will explore how these judicial decisions have strengthened the protection of human rights, ensuring equality, freedom of conscience, and non-discrimination in the religious sphere. From another perspective, and as an integral part of the development of this article, we will analyze how the tax exemption granted to churches has resulted in a contradiction to the principles of equality and neutrality that the state should uphold concerning religion. The research problem that underlies the respective inquiries and the process of theoretical synthesis can be summarized in two questions: What is the impact of the jurisprudence of the Constitutional Court on the consolidation of the secular state and the protection of human rights in Colombia? And how has the tax exemption of churches become a historical debt of the secular state in the country? Finally, it was concluded that thanks to the jurisprudential development of the Constitutional Court, there was a crucial impact on the establishment of the Secular State by expanding the interpretation of its elements, scope, and undeniable relationship with Human Rights.

Le présent article pose les perspectives sur les influences opportunes et mutuelles des systèmes arbitraux de la CCJA et l’EACJ dans la promotion de l’indépendance des arbitres. İl montre que, tout comme pour l’EAC, l’abitrage figure déjà dans le Traité de l’OHADA comme le mode de règlement des différends en vue d’améliorer le climat des investissements sur les territoires des Etats parties. La CCJA n’est pas un tribunal arb itral. Son intervention est placée en aval, comme juge de contrôle de la sentence bien qu’elle ne se contente pas d’un contrôle minimal. L’EACJ, qui a retenu l’option du cumul des fonctions de ses juges avec celles d’arbtres, pourra aussi, dans la moindre mesure, se contenter d’administrer les arbitrages ouverts conformément à son Règlement d’arbitrage. De ce point de vue, le système EACJ sera en parfait accord avec l’esprit du principe d’indépendance/ impartialité. En cette matière, nous pensons que la pratique de la CCJA ne manquera pas d’inspirer utilement des réformes du système d’arbitrage de l’EACJ, et qui révèle de plus en plus une prise de conscience certaine d'une croissante indépendance de ses arbitres en ayant opté pour la gratuité de l’arbitrage. Comme le Centre d’arbitrage de la CCJA est attaché à la Cour et que cette dernière est dotée d’une autonomie financière, il est temps de prendre des mesures de réduction de coût, non pas totalement analogues à celles de l’EACJ, à travers lesquelles on dispensera, par exemple les ressortissants de l’espace OHADA et les investisseurs étrangers, des frais administratifs de l’arbitrage. Il en résulterait un arbitrage sans influences, alternative crédible à la justice étatique qui affiche la lanterne rouge et facile d’accès aux justiciables impécunieux, qui rendra des sentences impartiales et légitimes.

L'évaluation de la qualité de l'éducation fait peu de cas des conditions de travail. Or, le facteur "˜qualité de gestion' influence celle des résultats. L'on s'appesantit souvent sur les systêmes éducatifs au détriment des entités "˜école' globalisées et anonymées. Les problêmes et les efforts des directeurs/rices, véritables chefs d'orchestre soucieux de la performance de leurs institutions, se perdent ainsi. Un regard attentif sur l'état des lieux de la qualité de gestion des écoles permet d'apprécier le degré de conscience que ces responsables ont de l'impact de leurs faits et gestes sur la qualité de leur école. S'appuyant sur une étude dans une vingtaine d'établissements de Yaoundé, la présente communication esquisse les caractéristiques dominantes des indicateurs de qualité de gestion d'un établissement scolaire telle que vue par les gestionnaires eux-mêmes. La grande diversité des types d'établissements ciblés est représentative de celle du systême éducatif camerounais. Mais elle complique toute tentative de modélisation de la gestion du systême dês lors qu'on se soustrait aux généralisations et qu'on tente de cerner de plus prês les situations inédites et les pratiques quotidiennes. Or, par son style managérial, un gestionnaire d'école peut transformer les ressources disponibles en faveur ou non de son établissement. Bien que d'envergure limitée, l'étude, qualitative, révêle des aspects souvent négligés d'une gestion scolaire de qualité: sécurité, gouvernance, autorité, espace, convivialité, ressources humaines, etc. Le profil des gestionnaires, leurs styles de gestion pour une école de qualité s'en dégagent, et de nouvelles pistes de recherche conduisant à des résultats scolaires plus probants sont ouvertes.

Introduction. The issue of patriotism tends to be one of the most discussed in official discourse on the Russian youth. Still the issue lacks explicit conceptual interpretation and consistent mechanism of implementation at different levels. The article aims at evaluating the scope of influence of the specifics of the regions, their socio-cultural, informational and institutional environment on the way senior school children understand patriotism, the type of patriotism dominating their conscience and their attitude to patriotic education in Russia. Materials and Methods. The article draws on the surveys of the pupils of 8th–11th grades of secondary schools in 10 regions of Siberian Federal District (n =2 050 people; non-linked quota samples with monitoring age, grade, type of locality and region). The data were collected through direct questionnaires at the respondentsʼ place of study. Results. The article has revealed prevailing emotional interpretation of patriotism by senior school children. The model of “blind” patriotism and its activity-orientated interpretation are wide-spread among school children of national republics, while “constructive” patriotism is spread among school children of administrative regions. The factors determining this split are peculiarities of the environment, values, current and prospective political involvement of the youth, the level of its trust for social and political institutions. The article has traced the influence of the dominant models of patriotism and the degree of school children involvement into the system of patriotic education on their attitude to this system, their evaluation of its forms and methods. Based on the conducted survey the article has proved the consistency of applying models of “constructive” and “blind” patriotism to composite societies on both a country and a region level. Discussion and Conclusion. The conclusions and the materials of the research can be useful for state departments of youth policy, youth social and political organizations, institutions of education as well as for research in politics and sociology of youth.

Resumen. Brasil, país de migrantes y de fusión de culturas, ha incorporado influencias de la antropología norteamericana y europea, aunque no hayan sido conscientes las influencias de la antropología brasilera en la dirección contraria, esto es, en la de las metrópolis. Este artículo se remite a movimientos en una y otra dirección en que se atraviesan los nombres de varios pioneros de la antropología brasilera. No se trata de hacer una larga enumeración de personajes, teorías y motivos a modo de carta histórico-cultural de migraciones, y tampoco se trata de un opúsculo conmemorativo acorde al gusto de la sección cultural de una embajada; se trata, más bien, de hacer visible la capacidad en Brasil de la absorción de lo ajeno, denominada por Oswald de Andrade como antropofagia. A partir de algunos ejemplos se ilustrará la asimilación de antropólogos de origen no brasilero para señalar tanto sus raíces europeas como su pertenencia a la historia de la antropología en aquel país latinoamericano. Abstract. Brazil, a country of migrants and a fusion of cultures, has incorporated influences from American and European anthropology, although influences of Brazilian anthropology on the opposite direction have not been taken into account, that is to say, those that have to do with the metropolis. This article deals with movements in both directions that comprise the names of several pioneers in Brazilian anthropology. It is not about making a long list of authors, theories and explanations in the way of a historical-cultural map of migrations nor a short commemorative paper according to the wish of a cultural section from an embassy; it is rather about making visible Brazil’s ability to absorb what is foreign, named by Oswald de Andrade as anthropophagy. This assimilation of anthropologists from non Brazilian origin will be illustrated through some examples to show their European roots as well as their belonging to the history of anthropology in that Latinamerican country.

Résumé L’objet de cette recherche est de faire émerger les ressorts de la motivation entrepreneuriale et de repérer les logiques d’action des créateurs d’entreprise (projets) associées à chaque dimension de cette attitude. Plus précisément, l’étude vise à répondre aux deux questions suivantes : Quels sont les besoins et leur intensité à l’origine de la création d’entreprise ? Et dans quelle mesure la motivation entrepreneuriale influence-t-elle les projets des entrepreneurs ? À partir des questionnaires à l’attention de chefs d’entreprises nouvellement installés, nous recherchons les ressorts de la motivation entrepreneuriale (besoins et intensité de ces derniers), ses antécédents et les logiquesd’action du créateur (imitation, innovation-aventure, reproduction et innovation-valorisation). Cette étude s’appuie sur un cadre théorique issu de recherches sur la motivation et l’entrepreneuriat. Une série de relations de causalité est retenue puis testée. L’analyse permet de tirer un ensemble de conclusions sur la motivation entrepreneuriale. Les chemins de la motivation nous conduisent à des logiques d’action liées à des projets innovants et éclairent le phénomène de reproduction (ou mimétisme) que l’on observe parfois chez les créateurs d’entreprise. À l’origine, on relève des objectifs de développement et d’indépendance. Dans le premier cas, le créateur espère que son entreprise lui apportera des résultats tangibles sur les plans financier et matériel. Dans le second cas, l’entrepreneur est conscient que son projet lui demandera de s’investir de façon autonome sur l’ensemble des dimensions de son entreprise (gestion, commercialisation, etc.). Sur le chemin de la logique d’action de valorisation, on retrouve la non-aversion pour le risque, l’exploitation d’un contexte porteur conjuguée à une maîtrise des compétences et à un besoin de créativité. Ces deux dimensions sont associées à un objectif d’indépendance. La logique de reproduction est motivée par un sentiment de confiance en soi (locus of control, LOC) et répond à un objectif de développement de l’entreprise.

This publication examines the unexplored topic of the Senate jurisprudence regarding the legal status of Lutheran priests in the Baltic States at the end of the XIX century. The author defines the significance of the policy of state pressure on Protestant pastors in the context of the general attack of the Ministry of Internal Affairs and the Synod on non-Orthodox religious organizations under K. Pobedonostsev. Consideration of the issue from the position of the higher court of the Empire has not previously been undertaken in the scientific literature. During the preparation of the work, mainly narrative material was used the memoirs of the Chief Prosecutor of the Senate. Due to the small number of cases and the semi-secret nature, the materials of the Senate were not particularly reflected in the collections of decisions and sentences. The problem-chronological approach was applied to study this subject. As a result, the reasons of the weak pressure on Protestant pastors the author associates with the deep rootedness of Lutheranism in the popular environment, the brutal activity of the police and the church, fears of a quarrel with the Lutheran countries of Europe, etc. Few sentences against pastors who seduced the Orthodox into another faith reached the Criminal Cassation Department of the Senate, where they met with resistance a group of senators led by the famous lawyer, humanist A.F. Koni. Among the numerous schismatic and sectarian affairs that A.F. Koni, as chief prosecutor and senator, draw attention to the so-called pastoral affairs, which have not been sufficiently researched in the domestic scientific literature, and yet they well illustrate the church-state policy of the Russian state on the outskirts of the empire on the eve of the first Russian revolution. The author concludes that pastoral affairs are interesting not only from the point of view of the struggle of Russian infidels and the domestic educated intelligentsia for freedom of conscience in Russia, but they also allow to look from the inside at the work of the bureaucratic apparatus of the empire, to understand the work (internal kitchen) of the Governing Senate: internal intrigues, the indirect influence of the monarch and the chief prosecutor of the Holy Synod on senators and, accordingly, the decision on religious matters, informal consultations of the Minister of Justice with the chief prosecutor of the criminal cassation department (probing the atmosphere in the case, including through an intermediary), the selection of a senator-rapporteur on a particular important case, etc. Thanks to A.F. Koni, attempts to persecute pastors did not develop, and after 1900 the persecution of priests on religious grounds in the Baltics stopped. The subject is interesting and requires further development and study.

The background of the problem is that there are still many female students who do not wear the hijab. Due to economic factors the price of a hijab uniform is different from a non-hijab uniform, awareness of wearing the hijab has not arisen yet, they do not understand the obligations of mature women about wearing the hijab. Obligation to wear hijab for baligh women. The aim of the study was to find out the role of the PAI teacher in raising the awareness of SMA Negeri 3 Purwakarta students about the obligation to wear the hijab. Views of female students wearing hijab at school and outside school. Factors that influence female students to choose to wear the hijab or not to wear the hijab. The methodology used is qualitative. research results are presented in narrative form without using statistics. Data obtained through interviews, observation and documentation. Test the data through consultation with the lecturer/expert team. to the head of SMAN 3 Purwakarta and the PAI teacher. Perseverance is carried out while in the field. when in the field and discussions with colleagues. (data triangulation). The results of the research on the role of the PAI teacher in increasing the awareness of female students wearing the hijab through PAI lessons, IRMA recitations. OSIS and Liko studies/additional study. Study verses of the Koran and Hadith while wearing a hijab. The opinion of the students that the role of the PAI teacher is very important. there are still students who open the hijab when they come home from school or outside of school, still like fashion, follow friends' dress styles, and are not consistent yet. motivation to istiqomah wearing hijab at school and outside of school. Raise awareness of wearing hijab because of Allah, from the conscience of female students. aware of the obligation because of the commands of Allah and the Prophet.

ABSTRACT Introduction Dental implants are one of the common lines of treatment used for the treatment of missing tooth. Various risk factors are responsible for the failure of the dental implants and occurrence of postoperative complications. Bruxism is one such factor responsible for the failure of the dental implants. The actual relation between bruxism and dental implants is a subject of long-term controversy. Hence, we carried out this retrospective analysis to assess the complications occurring in dental implants in patients with and without bruxism. Materials and methods The present study included 1100 patients which were treated for rehabilitation by dental implant procedure at 21 dental offices of Ghaziabad (India) from 2004 to 2014. Analyzing the clinical records of the patients along with assessing the photographs of the patients was done for confirming the diagnosis of bruxism. Clinical re-evaluation of the patients, who came back for follow-up, was done to confirm the diagnosis of bruxism. Systemic questionnaires as used by previous workers were used to evaluate the patients about the self-conscience of the condition. Estimation of the mechanical complications was done only in those cases which occurred on the surfaces of the restoration of the dental implants. All the results were analyzed by Statistical Package for Social Sciences (SPSS) software. Student's t-test and Pearson's chi-square test were used to evaluate the level of significance. Results In both bruxer and non-bruxers, maximum number of dental implants was placed in anterior maxillary region. Significant difference was obtained while comparing the two groups for dimensions of the dental implants used. On comparing the total implant failed cases between bruxers and non-bruxers group, statistically significant result was obtained. Statistically significant difference was obtained while comparing the two study groups based on the health parameters, namely hypertension, diabetes, and smoking habit. Conclusion Success of dental implant is significantly affected by bruxism. Special attention is required in such patients while doing treatment planning. Clinical significance For the long-term clinical success and survival of dental implants in patients, special emphasis should be given on the patient's deleterious oral habits, such as bruxism as in long run, they influence the stability of dental implants. How to cite this article Yadav K, Nagpal A, Agarwal SK, Kochhar A. Intricate Assessment and Evaluation of Effect of Bruxism on Long-term Survival and Failure of Dental Implants: A Comparative Study. J Contemp Dent Pract 2016;17(8):670-674.

Tesi Il diritto inglese storicamente non si è mai arreso di fronte all’insufficienza dei propri strumenti rispetto alle situazioni della vita pretensive di una risposta che essi non sono in grado di fornire. Per questo la tradizione ha fatto del sistema di equity il propellente per colmare il divario. È esemplare al riguardo la vicenda dell’“equitable estoppel”, ossia del rimedio diretto ad impedire che si rinneghino promesse, pur prive di natura contrattuale sulle quali il destinatario abbia legittimamente ed onerosamente fondato il proprio affidamento. Quando oggetto del mancato rispetto della promessa siano diritti reali si parla di “proprietary estoppel”. Questo è il contesto in cui si colloca la sentenza della Supreme Court del 2022 nel caso Guest v Guest, risolto con una stretta maggioranza, in cui si discuteva della natura del rimedio da attribuire al figlio deluso dalla volontà paterna di revocare l’originaria istituzione di erede a suo favore. La soluzione adottata dalla maggioranza è consistita nell’attribuzione al genitore della facoltà di scelta tra la istituzione a favore del figlio di un trust o l’attribuzione di una somma di denaro da determinarsi di comune accordo o in via giudiziale. Data l’esistenza di una robusta opinione di minoranza sembra che ci si trovi di fronte ad un precedente meramente interlocutorio. The Author’s view The essay explores the many ways through which the decision of judicial cases may be influenced by, or directed at, an attempt of doing “the minimum equity” required by actual circumstances and by conscience. One of the most typical measures which equity has devised with an aim “to do justice” is constituted by the “equitable estoppel”, aimed at preventing the author of a non-legally binding promise from reneging on it or otherwise revoking it: its denomination changes to “proprietary estoppel” when property is involved. In 2022 the United Kingdom Supreme Court has decided by a strict majority of 3 to 2 Guest v Guest where a son’s expectation on his father keeping his word of over 30 years to leave him the farm in which he had continually worked for little or no wage was deluded. The decision, which partly overturned those of the Judge and of the Court of Appeal, left the father with the option between putting the farm into trust in favour of all his children or paying compensation to his son only, calculated (in such a way as to reflect his earlier than anticipated receipt) on a conventional basis or, alternatively, through remitting the case to the first judge. My submission is that it is doubtful whether the decision will make a reliable precedent due to such a strong dissenting opinion.

Introduction. The country’s economic prosperity depends on economic, political, and social factors. A crucial component of a successful country’s development is its culture, which accumulates moral and value guidelines for the individual’s behaviour. Strict observance of moral rules is considerable for public trust formation, which is the foundation for social development. The relevance of the study is caused by the contradictions between individual and collective interests in using public goods. Individual interest gravitates toward cost reduction and avoiding payment for public goods. Instead, the collective interest consists in the moral obligation of the individual to pay for public goods for the general and individual well-being. Aim and tasks. The purpose of the article is to interpret the phenomena of the economic, social, and cultural factors of the free-riding problem of public goods. Results. An attribute of public goods is their nonrivalrous nature (the use of the good does not reduce the amount of the good available to others) and non-excludable (non-payers can use the good on an equal basis with those who honestly paid). The free-ride problem of public goods cannot be reduced to market regulation, whereas all communities benefit from the resources, regardless of whether they have paid for them (taxes, transport fees) or not. Regression analysis shows no relationship between economic and moral factors, in particular, the ability to pay for a good (using public transport) does not reduce the number of people who want to get it free of charge (free ride). The cost of the service (the ticket price) also does not affect the willingness to pay or not to pay for public goods usage. Thus, it can be recognized that the economic factor is not critical in using public goods. Conclusions. Simultaneously, the social factor of compliance with rules and trust is principal. The awareness that other participants also pay for public goods gives moral satisfaction to the individual and positively reinforces his conscience. Individuals’ consciousness and self-limitation form a cohesive community capable of development. Consequently, the social factor influences the individual's motivation and attitude toward the community's interests. Therefore, it can be assumed that the country’s economic growth depends on cultural and social norms regarding compliance with rules and trust, in addition to other factors.

Over the last generation, historians have begun to explain Christianity's impact on developing ideas of race and slavery in the early modern Atlantic. Jon Sensbach's A Separate Canaan: The Making of an Afro-Moravian World in North Carolina, 1763–1840 showed how Moravians struggled with both race and slavery, ultimately concluding that Moravians adopted the racist attitudes of their non-Pietist North Carolina neighbors. Travis Glasson's Mastering Christianity: Missionary Anglicanism and Slavery in the Atlantic World showed how the Anglican church accustomed itself to slavery in New York and the Caribbean. Richard Bailey's Race and Redemption in Puritan New England unraveled changing puritan ideas about race and belonging in New England. My own book, The Baptism of Early Virginia: How Christianity Created Race, argued that Protestant ideas about heathenism and conversion were instrumental to how English Virginians thought about the bodies and souls of enslaved Africans and Native people, and to how they developed a nascent idea of race in seventeenth-century Virginia. Heather Kopelson's Faithful Bodies: Performing Religion and Race in the Puritan Atlantic traced puritan ideas about race, the soul, and the body in New England and Bermuda. From a different angle, Christopher Cameron's To Plead Our Own Cause: African Americans in Massachusetts and the Making of the Antislavery Movement outlined the influence of puritan theologies on black abolitionism. Engaging all this scholarly ferment is Katharine Gerbner's new book, Christian Slavery: Conversion and Race in the Protestant Atlantic World. Gerbner's work both synthesizes and transforms this extended scholarly conversation with a broad and inclusive look at Protestants—broadly defined as Anglicans, Moravians, Quakers, Huguenots, and others—and race in the seventeenth and eighteenth centuries over a geography stretching from New York to the Caribbean. The book is synthetic in that it builds on the regional and confessionally specific work of earlier scholars, but innovative in its argument that Protestants from a variety of European backgrounds and sometimes conflicting theologies all wrestled with questions of Christian conversion of enslaved peoples—could it be done? Should it be done? And, of overarching concern: how could Protestant Christians in good conscience hold fellow African and Native Christians as slaves?

"According to different theories about neuroscience and ethics, we want to introduce the idea that the ethical values are very good levers to conduct human responses to their perceptions. These theories are based on very currently data about science and the central nervous system explained recently by a very important neuroscientist. In a very basic nervous system, the reptilian brain, humans can solve their fundamental interest and necessities, such as survival, breading, community behavior… In a more complex and posterior temporary nervous system, thanks to the known limbic brain, humans have been able to solve and to respond to their emotional problems, creating the memory center of our emotions. After this second moment and as a result of the global anthropological evolution, the cortical brain allows us to think, to deploy the global intelligences and take human decisions. Thanks to these three brain levels and their neurobiological connections, humans have developed other intangible brains, able to experience the ethics, the esthetics, and the spirituality. Our brain works as a whole. We are the result made up of more than 100.000 million connected neurons that form the brains. In some aspects, our four dimensions, the physical, the emotional, the rational and the transcendental faces act together, hand in hand. Our more ponderous decisions aren’t always rational; more than 80% of them are basically emotional. So, our spiritual manners can be showed by biophysically manifestations; conscientious and unconscientious affects us equally. Human brain is genetically prepared to answer. Historically formed to respond, the central nervous system can be explained as the most complex organ to produce responses to multiple previous perceptions. These perceptions can be tangible or not, external or internal, consciences or not, actual or memorized. Our point of view is that we can introduce ethical values as a non-conscientious response. Working from rational and emotional ways our ethical values, we will introduce them in our transcendental brain. All posterior relationship between the brain areas will influence the behavior response to the real perceptions that we are exposed to. So, to summarize, enforced ethical values can unconscientiously modify our behavioral response. "

The relation ship of the state to the Church in the course of history has always been problematic. This is true especially in Eastern Europe. This article presents the most significant historical events which influenced the relations between the state and the churches in Russia from Russia’s baptism in 10th century till the October Revolution of 1917. The text reveals the gradual emergence of cesaropapism, imported from Byzance and aiming at the full subordination of the churches to the state authorities. Several historical periods can be traced to this development. The first period begins at the end of the first millennium when Russia of Kiev was baptized, and lasts till the 14th century when Russia of Moscow arose. This time is marked by the building up of the church organization and its laws which developed from the beginning in close connection with the state law. The second period embraces the church history in the Moscow Russia, i.e. under Russia tsars, from the 14th till the 17th century. The state authority and the church authority seem to have a certain tendency to be balanced. Later on, however, as the Russian state is strengthened, the tsar began to have a decisive voice as well in church and religions matters. In the third period (18th cent. - 1903) there exists a system of severe control and supervision over the churches in Russia by the absolutist monarchy. The Russian imperium devided all confessions into three categories: the orthodox one, dominant and looked upon as loyal to the state; foreign confessions, Christian including (catholic and protestant) or non-Christian were tolerated. But sects of the orthodox origin were persecuted. The law regarded these sects as dangerous and harmful and a betrayal of the orthodox faith, and prohibited public worship, the faithful were deprived of their civil rights. As late as the end of 19th century, the idea of religious tolerance and freedom was unknown in the Russian law. At the beginning of the 20th century, Russian confessional law made a great step forward when acts guaranteeing religious freedom appeared. This development during the years 1903-1917 is characteristic of the fourth period. For the first time in Russia’s history, freedom of conscience and freedom of confession were stated by the law. The intolerance which ruled in the 17th – 19th centuries was transformed into tolerance of all confessions; even of those which were earlier persecuted. Nevertheless, the Temporary Government of Russia supported the dominant position and privileges of the Russian Orthodox Church.

RESUMENObjetivo: determinar el impacto, en los ámbitos psico- socio-ambiental, del proyecto Con una botella podemos todos, en dos instituciones educativas distritales de Bogotá. Materiales y Métodos: estudio cualitativo de carácter descriptivo, fenomenológico. La muestra de 126 participantes (108 estudiantes, 1 docente, 17 estudiantes de enfermería) se obtuvo por conveniencia, de tipo no probabilístico. Las variables del estudio se centran en la relacion existente entre lo que piensa, siente y hace la persona o grupo investigado cuando participa y se ve enfrentado en actividades y/o procesos para reciclar y su influencia en el campo ambiental. Para la recolección de la información se utilizó una encuesta de 15 ítems con preguntas abiertas, dirigida a los estudiantes participantes de las dos instituciones, una entrevista de 13 ítems para el docente y los estudiantes de enfermería (grupo focal). Resultados: el plástico es el material de mayor reducción. De 8 a 10 personas reducen el consumo en un 50 %; más del 90 % mostraron una motivación extrínseca que los impulsó a actuar y cuidar el planeta, el medio ambiente y la familia. El 76,85 % del grupo encuestado se sintieron tranquilos, felices y, orgullosos como ciudadanos conscientes. Conclusiones: con los procesos de reciclaje se logra una mejora en la participación colectiva o social, en el entendimiento del otro como persona y en la importancia de realizar acciones individuales con el fin de buscar un bien común.PALABRAS CLAVE: ecodesarrollo, medio ambiente, motivación, participación social.Impact of the project “With a bottle we all can” in educational institutions from BogotaABSTRACT Objective: to determine the impact of the project “With a bottle we all can”, in the psycho - social - environmental fields, in two public educational institutions in Bogota. Materials and Methods: qualitative study of descriptive, phenomenological character. The sample of 126 participants (108 students, 1 professor, and 17 nursing students) was obtained by convenience, of non-probabilistic type. The study variables are focused on the existing relation between what is thought, felt and done by the individual or group studied, when the individual or group participates and faces activities and/or processes to recycle and its influence in the environmental field. For the collection of information a survey of 15 items with open questions was used, directed to the participant students from the two institutions, one interview of 13 items to the professor and the nursing students (focus group). Results: plastic is the material with the most reduction. 8 to 10 individuals reduce the consumption by 50%; more than 90% showed extrinsic motivation that prompted the individual to take action and care for the planet, the environment and family. 76, 85% of the surveyed group felt relaxed, happy and, proud conscious citizens. Conclusions: with the recycling processes an improvement in the collective or social participation is achieved, with understanding of the other as a person and the importance of individual actions in order to achieve a common good.KEYWORDS: ecological development, environment, motivation , social participation. Impacto do projeto “Com uma garrafa todos podemos” em instituições educativas bogotanasRESUMOObjetivo: determinar o impacto, nos âmbitos psico-sócio-ambiental, do projeto “Com uma garrafa todos podemos”, em duas instituições educativas distritais de Bogotá D.C. Materiais e Métodos: estudo qualitativo de carácter descritivo, fenomenológico. A amostra de 126 participantes (108 estudantes, 1 docente e 17 estudantes de enfermagem) se obteve por conveniência, de tipo não probabilístico. As variáveis do estudo se centraram na relação existente entre o que pensa, sente e faz a pessoa ou turma pesquisada, quando participa e se vê enfrentado em atividades e/ou processos para reciclar e sua influência na área ambiental. Para a recolecção da informação se utilizou um inquérito de 15 itens com perguntas abertas, dirigida os estudantes participantes das duas instituições, uma entrevista de 13 itens ao docente e aos estudantes de enfermagem (grupo de foco). Resultados: o plástico é o material de maior redução. De 8 a 10 pessoas reduzem o consumo em um 50%; mais do 90 % mostraram uma motivação extrínseca que os impulsou a atuar e cuidar o planeta, o meio ambiente e a família. O 76,85% da turma pesquisada se sentiram tranquilos, felizes, orgulhosos como cidadãos conscientes. Conclusões: com os processos de reciclagem se consegue uma melhora na participação coletiva ou social, no entendimento do outro como pessoa e da importância de realizar ações individuais com o fim de buscar um bem-estar comum. PALAVRAS-CHAVE: desenvolvimento ecológico, meio ambiente, motivação, participação social.

RésuméIMAGE DE SOI ET CRIMINALITECet article represente la seconde partie d'une etude en deux tranches du phenomene de la delinquance et de la criminalite feminines au Canada, aux Etats-Unis, en France et en Belgique, intitulee: Self-Image and Social Representations of Female Offenders, du meme auteur.La premiere partie s'attache a la valeur de « representation sociale » de la criminalite. On y etudie le volume relatif de la criminalite des femmes, la nature specifique des delits et crimes qu'elles commettent et pour lesquels elles sont arretees et inculpees, le traitement qu'on leur fait subir, compare aux dispositions prises a l'endroit des criminels de sexe masculin trouves coupablesdes memes mefaits, les dispositions particulieres des codes criminels qui, en plusieurs cas, prevoient des delits limites aux femmes mais aussi les excluent comme auteurs possibles de plusieurs crimes. Ce sont la des indices des roles assignes aux femmes dans une societe donnee.Les representations sociales ainsi analysees nous ont suggere que non seulement les lois et les sanctions prevues, mais aussi le choix des penalites imposees au moment du prononce de la sentence offrent la meilleure explication de ce taux comparativement tres bas et relativement constant de la criminalite feminine a travers le monde. Ces representations sociales sont des renforcements de roles precedemment prescrits a la femme. Ainsi, la theorie du role (role theory) nous semble la meilleure base d'explication de cet ecart entre la criminalite masculine et la criminalite feminine.La seconde partie, dont le present article est tire, resume une recherche empirique qui a dure pres d'une annee (aout 1966, juin 1967).InstrumentPour mesurer la perception de soi, nous avons utilise un questionnaire bref et direct compose essentiellement de quatre parties. La premiere partie fait appel, chez le repondant, a des donnees conscientes, en l'amenant a decrire la decision la plus importante qu'il juge avoir prise au cours des quelques dernieres annees et les motifs qui ont inspire cette decision. La deuxieme et la troisieme parties referent a du materiel psychologique (intra-psychique) preconscient ou inconscient, par mode de projection, c'est-a-dire que le repondant choisit de nommer les « grandes figures » de bienfaiteur (personnel ou non personnel) et de malfaiteur, resume les «grands gestes» qu'il leur attribue et donne sa perception de leur motivation. La derniere partie est constituee par une fiche bio-socio-psycho-educationnelle ou petite histoire de cas en resume.Rationnel de l'instrument: cet instrument d'analyse est base sur une polarite bien decrite dans l'oeuvre du psychologue et psychanalyste Erikson (1964). Il s'agit d'un continuum allant de la notion d'agent a celle de patient: « agens vs patiens ». Cette polarite est reprise dans les travaux de R.R. Korn (1966) dans les termes suivants: «agent-acteur vs object-spectateur ».Quelle est la signification precise des categories ainsi nommees ? XJagent est, pour Erikson et pour Korn, celui qui se percoit comme capable d influencer le monde, les evenements, les personnes. Il a une prise sur sa vie. Il ne se sent pas « brise » dans ses elans (« unbroken in initiative »). L'objet est celui a qui les choses arrivent («to whom things happen»), celui qui se sent pousse par des forces, internes ou externes, a poser des gestes qui lui paraissent inevitables.Hypotheses: nous avons choisi cet instrument a cause de nos deux grandes hypotheses de depart, l'une etant la condition sociale faite a la femme dans les societes dominees par l'homme (condition d'instrument, d'objet), l'autre etant la position sociale de la femme criminelle et de la jeune fille delinquante dans les societes structurees, position determinee par les codes penaux et par l'organisation repressive, mais aussi par la culture qui privilegie certaines valeurs et fait de la femme leur gardienne (position d'instrument mais aussi de victime). La condition sociale de la femme normale et la position sociale de la femme criminelle sont des « miroirs » (« looking-glass self »), selon la theorie de G.H. Mead, « miroirs » dans lesquels la femme normale et la delinquante trouvent une image d'elles-memes.ResultatsNos resultats peuvent se resumer comme suit: Premiere hypothese: « Les femmes adultes normales d'une societe donnee se percoivent moins que les hommes de la meme couche socio-economique et du meme groupe d'age, comme des agents. » Cette hypothese ne s'est pas verifiee en ce qui touche les Canadiennes francaises. La difference entre hommes et femmes n'est pas significative dans ce groupe. Notre hypothese s'est verifiee chez les Canadiens anglais mais a un niveau de signification peu eleve (x2:0.20). Seconde hypothese: «Les femmes adultes criminelles se percoivent plus comme desobjets et des victimes que les non criminelles d'une part et que les hommes criminels d'autre part. » Cette hypothese s'est verifiee statistiquement et la difference est tres significative dans le premier cas (0.01) et un peu moins dans le second (0.10).Il ressort que si la femme non delinquante, suivant le test « agent-objet », ne se percoit pas de facon sensiblement differente de l'homme non delinquant, par contre la femme criminelle, elle, se percoit nettement comme un objet-spectateur, comme une victime, plus que l'homme criminel et beaucoup plus que la femme non delinquante.

Статья посвящена сопоставительному исследованию жанра элегии и элегизма как самостоятельного модуса художественности в русской и татарской поэзии XIX-начала XX вв. в свете категории времени. Установлено, что элегия не вошла в круг канонических и неканонических жанров татарской литературы начала XX века, что значительно усложняет исходную ситуацию сопоставления национальных литератур. Сделан вывод о том, что исторически русская элегия существовала в художественном пространстве времени, в ее содержании особое звучание имел мотив переживания лирическим субъектом настоящего момента бытия в ценностном свете прошлого (В.И. Козлов, О.В. Зырянов, В.Э. Вацуро, М.Л. Гаспаров). Исследования ученых-востоковедов (Г.Э. Грюнебаум, Л. Масиньон, А.М. Шиммель) показали, что время в сознании восточного поэта как будто стремиться «оставаться на месте»; время здесь не линейное в своей протяженности, оно не определяется различиями границ прошлого, настоящего и будущего. Напротив, в нем особое место уделялось переживанию мгновений, причем не всегда расположенных в необратимой последовательности. Сделан вывод о том, что татарское художественное сознание, испытавшее воздействие традиций литератур Востока, имеет сходные черты мировосприятия, что в значительной мере обусловило уникальность пути становления элегического жанра в национальной литературе. Фактическую основу работы составил сопоставительный анализ элегии А.С. Пушкина «Прощанье» (1830) и стихотворения Дэрдменда «Әгәр барсаң, саба җил, безнең илгә» («Ветер утренний, если летишь в нашу сторону…»). Установлено, что произведение Дэрдменда отличается тонким элегическим звучанием. Последнее можно рассматривать как особый тип художественности, на основе которого возник диалог русской классики и татарской литературы в аспекте ценностной категории времени и ее важнейших художественных свойств. The article is devoted to the comparative study of the elegy genre and elegism as an independent mode of artistic expression in Russian and Tatar poetry of the XIX - early XX centuries in the aspect of tense. It is stated that elegy was not included in the field of canonical and non canonical genres of Tatar literature of the early XXth century and this causes some problems in the original situation of national literary comparison. It is concluded that historically Russian elegy existed in artistic sphere of tense and the motive of the lyric character’s experience of current moment in an aspect of value had a specific sound in its content (V.I. Kozlov, O.V. Zyryanov, V.E. Vatsuro, M.L. Gasparov). The orientalists’ studies (G.E. Griunebaum, L.Masinyon, A.M. Shimmel) showed that tense in the conscience of the oriental poet tends to “stop”; time here is not linear in its length, it is not marked by the differences of the past, present and future. In the contrary, special attention was paid to the experience of moments, not always arranged in an inversible sequence. The author comes to the conclusion that Tatar artistic mentality experienced the influence of oriental literature has similar features in worldview which determines the uniqueness of the way the elegiac genre formed in the national literature. The actual basis of the work is comparative analysis of A.S.Pushkin’s elegy “Farewell” (1830) and poems by Derdmend «Әgәr barsaң, saba җil, bezneң ilgә» (“If you go, morning wind, to our land”). It is stated that poem by Derdmend differs by its subtle elegiac sound. The latter can be viewed as a special type of artistry which serves as the basis for the dialogue of Russian classics and Tatar literature in the aspect of time value category and its most important artistic features.

The paper is aimed at filling the gap in learning the formative image peculiarities of the English and American Imagistic poetry by analyzing the correspondence of the internal and the external and their correlation. This is where the answer lies, why T.S. Eliot called Imagism “an opening salvo” of English/ American Modernist poetry. It also explains the reason for a long-term effect of this short-term “school” in the English poetry of the twentieth century. Imagism hasn’t left any extended or profound theory as far as the criteria for producing “hard, dry images” (T.E.Hulme) are concerned. Since then the problem has been under-studied and calls for more in-depth analysis. The modern theoretical background of the paper includes the ideas of S. Averintsev and M. Gasparov, Paul Ricoeur and Gaston Bachelard; the criticism of the Imagism founders (T.E. Hulme and E. Pound) as well as its present-day English and American researchers. The major theoretical points highlight the important features of image transformation in Imagism: the dual (semantic and psychological) nature of an image (P. Ricoeur); loss of its axiological constituent thus forfeiting its wholeness (M. Girshman); its non-permanent essence (G. Bachelard). All these “new” sides underlie too general and vague definition of an image as “an intellectual and emotional complex in an instant of time” given by Ezra Pound, his definitive denial of using images as “ornaments” and the emphasis on the image affiliation with speech, not language. The fight doesn’t have to be limited only to opposing Romanticism (as in Hulme’s “Romanticism and Classicism”). Equally significant and far more sophisticated is the distinction between Symbolic and Imagistic essence of an image (Pound’s “Retrospect” and “Gaudier Brzeska”). For Pound, the main criterion is the receptive potential of an image, its semantic openness which offsets its meaning as finally fixed in some symbol. The paper examines the possibility to apply Roland Barthes’s idea (“L`imagination du signe”, 1962) of the crucial influence of the interior (symbolic) relationship and two exterior (paradigmatic and syntagmatic) relationships on the formation of both single image and the total imagery of a certain type of art conscience – consequently, of Symbolism, Romanticism and Imagism. In the early period of Imagism development (the poetry of F. Flint, E. Storer, to a lesser extent, of T.E. Hulme) the images still preserve the inner affinity with the signified objects (concepts) as seen in Romantic and Symbolic image “patterns”. And throughout Imagism development, this inner affinity is being weakened until a distant outer resemblance is left. It is clearly seen in Hulme’s “Autumn”, Pound’s “In a Station of the Metro”, H.D.’s “Oread”, “Hermes of the Ways” et al. The close reading of the W.C. Williams’s poem “The Red Wheelbarrow” is carried out in front of the “Tall Nettles” by Edward Thomas (1878–1917), his contemporary, who is now considered to be one of the “non-Modernist modern” poets. It is stated that the central image of the red wheelbarrow in its every detail constitutes a modern pastoral while Thomas’s nettles stand for psychological matrix of personal melancholy and despair. Syntagmatic relations also involve the further interaction of signs in the form of “superposition”, forming montage as one of the important Мodernist techniques not only in poetry, but also in Мodernist prose. And it becomes evident that it is not a mechanically borrowed cinema technique, as it is commonly viewed, but a deeper, “syntagmatic” similarity. The result of the research, based on the analysis undertaken, seems to prove its initial point: the poems of T.E. Hulme, Ezra Pound, W. Carlos Williams, Hilda Doolittle (H.D.) taken as models, manifest that the image in Imagism is every time constructed as a new actual syntagma of the common imagination of a poet and a reader to become the unique image for every single poem without its further “universal” use in any virtual paradigm.

Category: Midfoot/Forefoot Introduction/Purpose: Müller Weiss disease is becoming increasingly recognized and is of unknown etiology. Maceria et al. formulated a classification based upon the Méary-Tomeno talo-first metatarsal angle and coined the term ‘paradoxical pes planus varus’ proposing hallmark deformities. Acknowledging there is no gold standard for treatment, various surgical modalities have been advocated in the literature e.g. isolated lateral displacement calcaneal osteotomy as sole treatment. The question subsequently arises; which joints to fuse in Muller-Weiss disease? Although no consciences prevails, one must postulate fusion should include those affected. For the purpose of establishing an algorithm in the surgical treatment of Muller-Weiss disease, we therefore set out to study its clinical and radiographic features, including pathoanatomy and metabolism as determined by SPECT- CT. Methods: We studied 63 consecutive feet presenting with Muller-Weiss disease (15 to 86 years, 18 men, 26 women). History and examination by consultant in all cases. Plain radiographs included standing anteroposterior both ankles, hindfoot alignment views, lateral standing of both ankles and feet, medial oblique both feet and dorsoplantar standing and SPECT-CT. Surgery performed on significantly symptomatic feet unresponsive to minimum of six months conservative measures. Méary’s talo-first metatarsal angles measured. On dorsoplantar radiographs the anteroposterior thickness of the navicular was measured at each naviculo-cuneiform joint perpendicular to transverse axis of the medial pole of the navicular. The percentage compression was calculated at each joint and the degree of extrusion of the medial pole. Hindfoot alignment measured using method of Saltzmann. Study approved by our local research and ethics department and in accordance with General Data Protection Regulation guidelines. Statistical analysis was performed using SPSS software. Results: Using R2 coefficient of determination we found no correlation at any level between extrusion and the degree of compression. With respect to hindfoot alignment and Méarys angle there was no significant correlation (R2=0.003) Shapiro-Wilk test demonstrates a normal distribution of extrusion in both unilateral and bilateral cases. In 95.2% of unilateral cases extrusion significantly greater on affected side (P<0.001 Fisher exact test), in bilateral cases extrusion greater on the side with more compression 55.6%. Degree of extrusion significantly greater in bilateral than in unilateral cases (P=0.004 unpaired T-test) ‘Paradoxical pes planus varus’ present in 27% with heel valgus and Méary’s negative in 47% cases. Almost half of patients treated conservatively consistent with literature with surgical intervention specific to involved joints from clinical and radiological parameters. Conclusion: Lack of correlation between Méary angle and degree of compression or extrusion invalidates principle classification; it fails to reflect the severity of compression of the lateral navicular and amount of extrusion of the medial pole and has no prognostic value. It provides no guide as to what joints to fuse. Proposed hallmark deformities only present in 27% of advanced disease therefore caution advised with surgical modality. SPECT-CT influenced operative planning and authors advocate its use. We observed greater incidence of fracture with advanced disease and subclinical degenerative changes. With failed non-operative management figure 1 is our proposed treatment algorithm.

Dans tous les pays industrialises occidentaux, les reformes de la législation et des politiques gouvernementales ont commence à insister sur l'importance d'assurer la participation active des travailleurs à la planification et à la mise en œuvre de programmes et de politiques de santé et de sécurité aux lieux du travail. Les comites paritaires de santé et de sécurité au Canada sont devenus la manifestation la plus valable de la participation ouvrière à de tels programmes. Ces comités confèrent aux travailleurs et également aux employeurs une façon importante de collaborer à la prévention et à la solution des risques professionnels. Ils peuvent réunir tout un train d'expériences pratiques et de connaissances techniques, fournir des outils de communication à la main-d’œuvre et en recevoir d'elle, faciliter la contribution des travailleurs et des employeurs aux décisions auxquelles parviennent les membres des comités. Et ces comités offrent les avantages de conseils directs et continus et constituent ainsi une réponse immédiate aux risques professionnels. La nécessité de rapports de coopération plus suivis entre le travail et le patronat, spécialement en ce qui a trait à la santé et à la sécurité professionnelles peut être considérée comme une conséquence de l'incapacité séculaire de l'industrie à se discipliner et du gouvernement à adopter des normes de santé et de sécurité valables. Certains observateurs soutiennent que les gouvernements ont aussi manque à leur devoir de mettre en vigueur et de promouvoir ces normes de façon adéquate. Les principales mesures pour accroitre le degré de participation directe des travailleurs en tant que moyen d'améliorer la santé et la sécurité professionnelles sont : a) l'information en matière de santé et de sécurité ainsi que l'éducation; b) des stimulants et des pénalisations économiques (comme l'indemnisation des travailleurs) et c) l'adoption et la mise en vigueur de normes de santé et de sécurité professionnelles. Les insuffisances de ces politiques sont apparentes lorsqu'on considère les statistiques disponibles relatives aux maladies et aux accidents industriels. Chacune de ces politiques est un fouillis de contraintes et de difficultés pratiques. Une analyse des politiques et des programmes des treize compétences canadiennes en ce domaine laisse voir qu'il existe des différences notables entre les obligations et les fonctions des comités et un écart profond en ce qui a trait au degré d'appui que les gouvernements leur accordent pour assurer leur efficacité. Néanmoins, il est évident que les comités paritaires aux lieux du travail sont des facteurs de plus en plus importants dans la diminution des risques pour les travailleurs canadiens. L'insuccès admis des modes les plus traditionnels d'aborder la santé et la sécurité industrielles signifie qu'on devrait faire une plus grande confiance à la coopération patronale-ouvrière. Le nombre des comités paritaires de santé et de sécurité s'accroitra sans doute dans l'avenir. Les employeurs et les travailleurs devront en favoriser le développement. En effet, ces comités reçoivent un appui considérable de la part de quiconque croit à l'autorégulation par opposition à la législation ou aux stimulants économiques comme moyens de réduire les taux d'accidents et de maladie que l'on trouve dans les entreprises canadiennes. Malgré un internet plus marque pour l'établissement et le développement des comités paritaires de santé et de sécurité au travail, peu d'études ont été effectuées pour en apprécier l'efficacité. Cet article traite des principaux facteurs d'évaluation de ces comités. Des quelques travaux qu'on a réalisés sur le sujet et de leur examen, il est possible d'énumérer une série de mesures de la valeur de cette forme de participation des travailleurs. Les données accessibles en Alberta (enquêtes au moyen d'entrevues) et en Saskatchewan (résumés annuels tires des procès-verbaux des assemblées de comités) sont évaluées à la lumière de ces mesures de façon à répondre à la question : « Les comités paritaires de santé et de sécurité professionnelles sont- ils efficaces? » En se fondant sur des critères surs, nous croyons que l'enquête de l'Alberta et les statistiques tirées des procès-verbaux de la Saskatchewan fournissent la preuve certaine qu'ils sont efficaces. C'est par la diminution des blessures et des maladies que leur valeur se mesure le mieux. Cependant, celle-ci doit aussi reposer sur d'autres critères tels que leur influence sur les relations professionnelles et la prise de conscience qu'elle entraine tant chez les travailleurs que chez les employeurs de l'importance des programmes de santé et de sécurité par les diverses mesures qu'ils peuvent susciter. Bien qu'il soit encore trop tôt pour conclure que les comités paritaires de santé et de sécurité sont des instruments surs pour réduire les blessures et les maladies professionnelles, certains indices montrent que tel est le cas. Il est plus probable que l'impact de ces comités ressortira avec le temps et nous recommandons qu'une étude des variables macroéconomiques, associée à une analyse des procès-verbaux des comités et à l'utilisation de méthodes d'enquête par entrevues, serait la plus susceptible de répondre de façon concluante à la question de savoir si ces comités sont efficaces ou non. Nous avons de bonnes raisons d'être optimistes, parce que, en tant qu'expression de la maturité politique des entreprises canadiennes, ce type de comités paritaires a été accepte par la grande majorité des industries et des gouvernements au Canada comme moyen de répondre aux problèmes croissants de santé et de sécurité au travail. Leur acceptation par les travailleurs, les employeurs et les gouvernements devrait assurer leur développement et leur sécurité.

Данная публикация представляет собой перевод 21-й главы из посмертного сборника очерков Ричарда Тарускина «О временах и судьбах: программные выступления и заметки по случаю, 2006–2019» («Musical Lives and Times Examined: Keynotes and Clippings, 2006–2019»), выпущенного издательством Калифорнийского университета в начале 2023 года. В основе текста лежит ключевой доклад американского ученого, произнесенный 25 октября 2018 года в Белградском университете искусств на XIV Международной конференции «Контекстуальность музыкознания — что, как, почему и потому» («Contextuality of Musicology—What, How, Why and Because»). В этом выступлении Ричард Тарускин обобщил особенности своего научного метода, подчеркнув значение контекстуализации для герменевтически ориентированной истории музыки. Принципиальным моментом для автора статьи является широкое понимание категории контекста при интерпретации явлений музыкального искусства: контекст простирается во времени от того момента, когда автор задумал свое произведение, до дней жизни музыкального критика; при этом смысл сочинения не ограничивается содержанием, которое вложил в него творец, — он включает в себя все значения, возникшие в процессе восприятия. Отстаивая метод контекстуализации, Тарускин вступает в полемику с его противниками. Он протестует против слишком узкого понимания категории контекста, принятого у музыкальных теоретиков США под влиянием литературной Новой критики: по мнению ученого, неправомерно и нелогично идентифицировать с данной категорией текст музыкальной пьесы как наиболее масштабную структуру по отношению к его частям (хотя такая практика и распространена у тех, кто анализирует музыку). Действуя подобным образом, мы фактически вводим запрет на рассмотрение того, что является собственно контекстом произведения, — в этом Тарускин видит пережиток романтической эстетики автономного искусства, сохраняющей влиятельные позиции как в литературоведении, так и в музыкознании США. Тем, кто придерживался и продолжает придерживаться этих позиций, Тарускин предъявляет этические обвинения: деконтекстуализация означает, по его мнению, бегство от социальной и политической реальности, а также в конце концов от собственной «нечистой совести»; в этой связи особое значение имеет заключительный раздел статьи, в котором анализируются исполнения симфонической музыки Берлинским филармоническим оркестром под управлением Вильгельма Фуртвенглера в последние годы Второй мировой войны, а также отклики современников — жителей обреченной на поражение столицы Германии. Острие полемики Тарускина направлено и в другую сторону: против тех, кто, атакуя традиции Новой критики в американской академической науке, призывают отказаться от категории контекста в принципе. Таковыми являются сторонники акторно-сетевой теории, последователи Бруно Латура: выступая в защиту произведений искусства как «не-человеческих акторов», они фактически упраздняют или сводят к минимуму роль автора и интерпретатора. Данный подход представляется абсурдным по чисто интеллектуальным соображениям — как номиналистская игра слов (получается, что произведения сами себя сочиняют и сами разговаривают со своей аудиторией). Но еще более он неприемлем для Тарускина этически: наделяя субъектностью то, что составляет среду обитания музыкальных сочинений, их «мир», то есть в конечном счете контекст, сторонники новейших подходов снимают ответственность с подлинных акторов художественного процесса (композиторов и критиков в случае, если речь идет о музыке), позволяя им действовать под прикрытием бесчисленных «агентов» истории искусства. Перевод с английского и комментарии Р. А. Насонова. This publication is a translation of the 21st chapter from the posthumous collection of essays by Richard Taruskin “Musical Lives and Times Examined: Keynotes and Clippings, 2006-2019,” released by the University of California Press in early 2023. The text is based on the key report of the American scholar, delivered on October 25, 2018, at the Belgrade University of the Arts at the 14th International Conference “Contextuality of Musicology—What, How, Why and Because.” In this talk, Richard Taruskin summarized the features of his scholarly method, emphasizing the importance of contextualization for a hermeneutical-oriented history of music. The fundamental point for the author of the article is a broad understanding of the category of context when interpreting the phenomena of musical art: the context extends in time from the moment when the author conceived his work to the days of the life of a music critic. At the same time, the meaning of the composition is not limited to the content that the creator put into it; it includes all the meanings that have arisen in the process of perception. Defending contextualization as a method, Taruskin enters into controversy with its opponents. He protests against the too narrow understanding of the context adopted by US music theorists under the influence of literary New Criticism: according to the scholar, it is wrong and illogical to identify the text of a musical piece—as the most large-scale structure in relation to the parts of music composition—with this category (although this practice is common among those who analyze music). Acting in this way, we actually introduce a ban on consideration of what is the actual context of the work—Taruskin regards this practice as a relic of the romantic ideal of aesthetic autonomy, which retains an influential position both in literary criticism and in musicology in the United States. Taruskin makes ethical accusations against those who adhered and continue to adhere to these positions: decontextualization means, in his opinion, an escape from social and political reality, and also, in the end, from one’s own “bad conscience.” In this regard, the final section of the article is of particular importance: Taruskin analyzes the performances of symphonic music by the Berlin Philharmonic Orchestra conducted by Wilhelm Furtwengler in the last years of World War II, as well as the responses of contemporaries, residents of the German capital doomed to defeat. The edge of Taruskin’s controversy is also directed on the other side of polemics: against those who, attacking the traditions of New Criticism in American academia, call for abandoning the category of context in principle. Such are the supporters of the actor-network theory, the followers of Bruno Latour: speaking in defense of works of art as “non-human actors,” they actually abolish or minimize the role of both the author and interpreter. This approach seems absurd for purely intellectual reasons—as a nominalist conceit (it turns out that the works compose themselves and speak to their audience on their own). But it is even more unacceptable for Taruskin ethically: endowing subjectivity to what makes up the environment of musical compositions, their “world,” that is, ultimately, the context, supporters of the latest scholarly approaches remove responsibility from the true actors of the artistic process (composers and critics in case we are talking about music), allowing them to operate under the guise of countless “agents” of art history. Translated and commented by R. A. Nassonov.

Freedom of testation remains one of the cornerstones of the South African law of succession. Nobody irrespective of his/her relationship to the deceased, can in principle lay claim to benefit from the estate of a deceased in contravention of the validly executed last will of the testator. There is no claim to a legitimate portion. Although South African law does recognise a dualistic approach to some aspects of private law, eg by recognising a polygenic marriage if the couple adhere to the particular customary principles, no alternative set of principles for the law of succession is recognised. If the deceased has preferred to dispose of his/her assets according to his/her last will, the will must comply with all the requirements of the Wills Act 7 of 1953 and not be in conflict with the rich heritage of principles governing the law of testate succession. No separate set of rules to govern the administration of the estate of a deceased who belonged to a particular religious belief, cultural grouping or sports club is recognised. To the extent that a deceased has not disposed validly of all his/her assets in a last will, the default principles of the uniform law of intestate succession will govern the disposition of the uncovered assets. If a deceased has felt compelled by religious belief or for any other reason to benefit his sons more liberally than his daughters, then this is an exercise of freedom of testation and not of unfair discrimination. The testator is not unfairly discriminating against anybody not mentioned as a beneficiary for whatever portion of the estate for the same reason that John is not unfairly discriminating against June by proposing marriage to her sister, Mary, and not June. Such discrimination is fair in a legal system valuing the individual integrity of its citizens as legal personalities. In similar vein, the fact that the rest of the milliards of peoples in the world have not been mentioned as beneficiaries in the last will of the testator does not translate to those milliards being unfairly disinherited – nemo damnum sentire debet per alterius lucrum – no one ought to be prejudiced through benefiting another. Disinheritance is neither defined in the Wills Act nor carries a defined content in common law. The emphasis is on the positive exercise of freedom of testation to identify the chosen beneficiaries and not on motivating why the rest of the milliards of the world are not named as beneficiaries. Disinheritance is not to be confused with qualifying to become a potential beneficiary with unfair conditions, eg my daughter will be my sole beneficiary on condition that she divorces her current husband, John. Such a condition is contra bonos mores and should be treated as pro non scripto. In addition to the rich heritage of principles governing succession to assets of a deceased received from the Roman-Dutch and common law, the legislature has incorporated new rules into the law of succession. Apart from the well-known received principles governing the disqualification of certain persons from benefiting from the estate of a deceased, irrespective of whether the testate or intestate norms govern the particular dispositions, eg the bloedige-hand rule disqualifies the person responsible for the demise of the deceased from any form of benefiting from his/her involvement with the demise of the deceased, the act also disqualifies the witness, amanuensis or executor involved with the execution of the last will from benefiting from that will. Whenever any person is consequently disqualified as beneficiary for any of these reasons, he/she is not disinherited as such, but disqualified. In these cases, the named potential beneficiaries do not qualify as potential beneficiaries because of their involvement with the execution of the last will and the perceived possibility of undue influence on the exercise by the testator of his/her freedom of testation. The additional statutory conditional disqualification of the erstwhile spouse of the testator, who was divorced from the testator less than three months before the demise of the latter, belongs to the same type of disqualification; it is not an example of statutory disinheritance either. In JW v Williams-Ashman NO ((823/2020) 2023 ZASCA 44 (31 March 2023)) the supreme court of appeal upheld the correct decision in the court a quo and dismissed the appeal of the appellant as erstwhile husband of the deceased because the couple had been divorced less than three months before her demise. Although mentioned as sole beneficiary in her last will executed before their marriage, the erstwhile husband is disqualified from benefiting from anything in her last will. Because no potential beneficiary acquires any patrimonial right owing to the spes of being a potential beneficiary of the testator before delatio and dies cedit, the effect of section 2B of the Wills Act is not to dispossess the hopeful potential beneficiary of any patrimonial benefit – even if all patrimonial rights are to be included under the term “property” in section 25 of the constitution. Contrary to the formulation used in the decision of the supreme court of appeal, this is not an instance of disinheritance at all: “Section 2B thus disinherits the previous spouse, by operation of law, should the testatrix die within the 3 months period” (par 19). This statutory disqualification in section 2B of the Wills Act of the potential competency of the erstwhile husband as divorcee is in harmony with the best practice encountered in comparable legal systems: “that will shall be implemented in the same manner as it would have been implemented if his previous spouse had died before the date of the dissolution concerned, unless it appears from the will that the testator intended to benefit his previous spouse notwithstanding the dissolution of his marriage”. If any amendment to this section is to be considered in future, it should then be to expand the amendment to all forms of living arrangements, not limiting its effect to legally married people only; the time limitation of three months after divorce should also be deleted. Any beneficiary named as such in a will of an erstwhile spouse executed under seriously different circumstances than those which prevail after a divorce, should automatically be disqualified from benefiting under a clause in the testator’s will unless, after the divorce, the erstwhile spouse was again named a testamentary beneficiary in a newly executed testamentary writing that complies with all the requirements for the execution of a valid will. For example where the will, as in this case, was executed before the marriage and when the couple were still contemplating to be married “till death us do part”. The statutory disqualification contained in section 2B of the Wills Act does not fall foul of the provision contained in the bill of rights against unfair discrimination merely because it centres on marital status, gender or sexual orientation: “Discrimination on one or more of the grounds listed in subsection (3) [ie including race, gender, sex, pregnancy, marital status, ethnic or social origin, colour, sexual orientation, age, disability, religion, conscience, belief, culture, language and birth] is unfair unless it is established that the discrimination is fair” (s 9(5)). It would be a pity if the constitutional court should in future consider following its unconvincing judgment in King NNO v De Jager (2021 4 SA 1 (CC)) and also judge this clause in section 2B to be an exercise of unfair discrimination. It remains to be seen how the apex court is going to apply its reasoning in the King case to a validly executed will by a deceased who, as a devoted Muslim, exercised his freedom of testation to abide by the rule in the Holy Qur’an (4: 11) that obliges him regarding his children’s inheritance: to bequeath to every male child, a portion equal to that of two females because these fixed shares are ordained by Allâh.

THE SCIENCE OF CHILDREN'S RELIGIOUS AND SPIRITUAL DEVELOPMENT by Annette Mahoney. Cambridge, UK: Cambridge University Press, 2021. 86 pages. Paperback; $20.00. ISBN: 9781108812771. *The Science of Children's Religious and Spiritual Development by Annette Mahoney is a recent addition to the Cambridge Elements Child Development series. Between an introduction and conclusion, Mahoney has five sections to guide her summary. Overall, her approach is well conceived, approachable, and highly informative. Having taught undergraduate courses on child development for fifteen years at Christian liberal arts institutions, I found Mahoney's volume to be a thorough yet concise resource on religious and spiritual development from which I can draw resources as well as enrich discourse with engaged students. *In her introduction, Mahoney quickly sets the stage for the importance of religious and spiritual development in children. She notes how parents around the world desire to raise "good" (prosocial) children. Religion is frequently cited as influencing their parenting practices. The emphasis in research is on adolescence and adulthood for the specific study of religious and spiritual development, leaving a large gap when it comes to how these issues pertain to children's development. *Mahoney draws from Harold Koenig, Michael McCullough, and David Larson to define Religious/Religion (R) and Spiritual/Spirituality (S).1 She acknowledges that this is not an agreed upon straightforward process, and that often R and S are not substantively different in the social science literature. With children, perceptions of God are commonly examined, though this only begins to scratch the surface of what's beneath their RS development. *After a quick historical look at RS, Mahoney offers a brief overview of Fowler's faith development theory, citing his 1981 book, Stages of Faith: The Psychology of Human Development and the Quest for Meaning.2 She concludes that his "assumptions perhaps helped to dampen interest by mainstream developmental scientists in investigating children's RS" (p. 6). Here I wanted to better understand her conclusion and felt that more explanation would be beneficial for her argument. *Mahoney frequently reminds the reader that most of the research, both historically and currently, occurs in Western societies. There have been a handful of measures developed, which she presents in a table with the name, authors, definitions of R and S, subscales, and example items (pp. 11-19). This is followed by a helpful narrative of each measure and a comparison of four models that emerge. The reader quickly observes the murky state of measuring RS. Prosocial behaviors and positive psychology concepts are intertwined with RS, and Mahoney calls for clearer communication and increased transparency. *Due to the lack of studies with children, Mahoney reviews adolescents' RS and related psychosocial adjustment. RS appears to influence the views and choices of adolescents in areas such as risk taking, self-esteem, and depression. Mahoney presents a well-articulated description of the "muddled middle" (p. 28). Adolescents with either a high or a low state of RS are best adjusted. It appears that RS ambivalence places adolescents at greatest risk. Factors such as cognitive dissonance and moral inconsistencies appear to be at play. *The few studies on children's psychosocial adjustment and RS seem to suggest that children with significant life stressors (e.g., family conflict) may benefit from RS. The reciprocal nature of the parent-child relationship has relevance, as greater parental RS shows both positive and negative outcomes. On the upside, parents with higher levels of RS are more efficacious and warm, which in turn increases children's social and academic functioning. On the downside, greater parental RS predicts greater parental behavioral control and less autonomy in children. This in turn can be linked to more emotional problems in children, both internalizing (e.g., depression, anxiety) and externalizing (e.g., acting out, delinquency). It is important to note that these levels of problems are typically subclinical. *Mahoney also reviews the relationship between corporal punishment and parental RS. The research is clear on physical punishment (e.g., spanking) being ineffective, resulting in greater negative outcomes. The findings are mixed with regard to RS. Parents with higher RS, particularly those with lower education, implement harsher parenting strategies; however, greater attendance of religious services has been linked to less use of such strategies. Furthermore, higher religious attendance has been found to be a protective factor when it comes to child maltreatment (i.e., abuse and neglect). *When parents are asked specifically about their parenting goals, it becomes evident that not many place fostering a high level of RS to their children at the top of the list. Goals that surpass it include nurturing high self-esteem and interpersonal skills, contributing to the larger society, carrying on family and cultural traditions, and providing the necessary education for a good future. Again, these are primarily Western reports and Mahoney reminds the reader that other countries' perspectives are needed. Like non-Western studies, studies of nontraditional parenting units, such as single parents, same-sex parents, and economically disadvantaged parents, are underrepresented. Furthermore, the type of theistic schema provides another area of diversity that is lacking, as children can be reared in polytheistic, nontheistic, atheist, or agnostic environments. *Mahoney's final section looks at social and cognitive-developmental research. Concepts such as theory of mind and attachment enter the scene. The primary area that has been studied in children's RS development is their concept of God. Preliminary findings suggest that children's perceptions of God mirror how they are being parented (e.g., punishing parents → punishing God, nurturing parents → nurturing God, powerful parents → powerful God, etc.). Examining children's prayers also sheds some light on RS development, though again findings are mixed and limited. There is more work to be done. *Mahoney calls on social scientists to take the lead in providing guidance to parents to uphold the United Nations' 1989 Convention on the Rights of the Child Article 14, 1-2 that states: "States Parties shall respect the right of the child to freedom of thought, conscience and religion; States Parties shall respect the rights and duties of the parents and, when applicable, legal guardians, to provide direction to the child in the exercise of his or her right in a manner consistent with the evolving capacities of the child."3 More intentional investigation of children around the globe can help parents directly but also inform policy makers. Mahoney states that "one central observation is that this literature is in its infancy stage" (p. 62). *Overall, Mahoney's review of children's RS development in this volume is thorough yet concise, troubling yet hopeful, vague yet nuanced. She concludes with six key areas and related findings to recap how the scientific study of children's RS development can be improved in the years to come. Thankfully, RS has begun to attract significant attention in the field, including from the Templeton Foundation's attempt to build a more global community of social scientists.4 After reading this book, I feel much better equipped to elucidate what is known and what is yet to be discovered. This is important, not only in academic communities of colleagues and students, but also in the broader communities of church and society and in our personal communities. *Notes *1Harold G. Koenig, Michael E. McCullough, and David B. Larson, Handbook of Religion and Health (New York: Oxford University Press, 2001). *2James W. Fowler, Stages of Faith: The Psychology of Human Development and the Quest for Meaning (New York: HarperSanFrancisco, 1981). *3United Nations Human Rights, "Convention on the Rights of the Child," Treaty Series 1577, no. 3 (1989): 1-23, https://www.ohchr.org/en/professionalinterest/pages/crc.aspx. *4J. D. Warren, "$10 Million Grant Will Study Children's Religious Views," University of California, Riverside, February 19, 2020, https://news.ucr.edu/articles/2020/02/19/10-million-grant-will-study-childrens-religious-views. *Reviewed by Erin Mueller, Professor of Psychology, Northwestern College, Orange City, IA 51041.

Full TextThe first law enacted in Canada to protect existing Aboriginal rights was section 35 of the Constitution Act, 1982.2 The first law in Canada to recognize the rights of non-human animals as anything other than property has yet to be enacted. The first Supreme Court of Canada (hereafter referred to as the Court) case to interpret section 35 was R. v. Sparrow.3 The 1990 case confirmed an Aboriginal right of the Musqueam peoples of British Columbia to fish for food, social and ceremonial purposes. Since this precedent-setting case, many similar claims have been brought before the courts by way of the fluctuating legal space created by s.35. Many of these cases have been about establishing rights to fish4, hunt5, and trap non-human animals (hereafter referred to as animals). The Court has developed, and continues to develop tests to determine the existence and scope of Aboriginal rights. These tests primarily embody cultural, political and, to a surprisingly lesser degree, legal forces. One of the principal problems with these tests is that they privilege, through the western philosophical lens, the interests of humans. Animals are, at best, the resources over which ownership is being contested. The Euro-centric legal conceptualization of animals as 'resources' over which ownership can be exerted is problematic for at least two reasons. First, the relegation of animals solely to a utilitarian role is antithetical to Indigenous-animal relationships and therefore demonstrates one of the fundamental ways the Canadian legal system is ill equipped to give adequate consideration to Indigenous law. Second, failure to consider animals' inherent value and agency in this context reproduces the human-animal and culture-nature binaries that are at the root of many of western Euro-centric society's inequities. This paper argues that Aboriginal peoples' relationships with animals are a necessary, integral and distinctive part of their cultures6 and, therefore, these relationships and the actors within them are entitled to the aegis of s.35. Through the legal protection of these relationships, animals will gain significant protection as a corollary benefit. If the Court were to protect the cultural relationships between animals and Aboriginal groups, a precondition would be acceptance of Indigenous legal systems. Thus, this paper gives a brief answer to the question, what are Indigenous legal systems and why are animals integral to them? The Anishinabe (also known Ojibwe or Chippewa) are Indigenous peoples who have historically lived in the Great Lakes region. The Bruce Peninsula on Lake Huron is home to the Cape Croker Indian Reserve, where the Chippewas of Nawash First Nation live. The people of this First Nation identify as Anishinabe. The Anishinabek case of Nanabush v. Deer is a law among these people and is used throughout the paper as an example of Indigenous-animal relationships. Making the significant assumption that s.35 has the capacity to recognize Indigenous law, the subsequent section of the paper asks why we should protect these relationships and how that protection should be achieved. Finally, the paper concludes that both the ability of s.35 to recognize Indigenous-animal relationships, and the judicial and political will to grant such recognition, are unlikely. Indigenous-animal relationships are integral to the distinctive culture of the Anishinabek, however the courts would be hesitant to allow such an uncertain and potentially far-reaching right. This is not surprising given that such a claim by both Indigenous and animal groups would challenge the foundations upon which the Canadian legal system is based. There are many sensitive issues inherent in this topic. It should be noted the author is not of Indigenous ancestry, but is making every effort to learn about and respect the Indigenous legal systems discussed. While this paper focuses on a number of Anishinabek laws; it is neither a complete analysis of these practices, nor one that can be transferred, without adaptation, to other peoples. Finally, Indigenous peoples and animal rights and Indigenous law scholars, such as Tom Regan and Mary Ellen Turpel-Lafond, respectively, may insist on an abolitionist approach to animal 'use' or reject the legitimacy of s.35 itself.7 These perspectives are worthy and necessary. This paper positions itself amongst these and other sources in order to reflect upon the timely and important issue of the legal status of Indigenous-animal relationships. I:WHAT ARE INDIGENOUS LEGAL SYSTEMS? The Law Commission of Canada defines a legal tradition as “a set of deeply rooted, historically conditioned attitudes about the nature of law, the role of law in the society and the polity, the proper organization and operation of a legal system, and the way law is or should be made, applied, studied, perfected and taught.”8 Indigenous legal traditions fit this description. They are living systems of beliefs and practices, and have been recognized as such by the courts.9 Indigenous practices developed into systems of law that have guided communities in their governance, and in their relationships amongst their own and other cultures and with the Earth.10 These laws have developed through stories, historical events that may be viewed as ‘cases,’ and other lived experiences. Indigenous laws are generally non-prescriptive, non-adversarial and non-punitive and aim to promote respect and consensus, as well as close connection with the land, the Creator, and the community. Indigenous laws are a means through which vital knowledge of social order within the community is transmitted, revived and retained. After European ‘settlement’ the influence of Indigenous laws waned. This was due in part to the state’s policies of assimilation, relocation and enfranchisement. 11 Despite these assaults, Indigenous legal systems have persevered; they continue to provide guidance to many communities, and are being revived and re-learned in others. For example, the Nisga’a’s legal code, Ayuuk, guides their communities and strongly informs legislation enacted under the Nisga’a Final Agreement, the first modern treaty in British Columbia.12 The land and jurisdiction claims of the Wet’suwet’en and Gitxsan Nations ultimately resulted in the Court’s decision in Delgamuukw,13 a landmark case that established the existence of Aboriginal title. The (overturned) BC Supreme Court’s statement in Delgamuukw14 reveals two of the many challenges in demonstrating the validity of Indigenous laws: “what the Gitxsan and Wet’suwet’en witnesses[es] describe as law is really a most uncertain and highly flexible set of customs which are frequently not followed by the Indians [sic] themselves.” The first challenge is that many laws are not in full practice, and therefore not as visible as they could be and once were. What the courts fail to acknowledge, however, is that the ongoing colonial project has served to stifle, extinguish and alter these laws. The second challenge is that the kind of law held and practiced by Indigenous peoples is quite foreign to most non-Indigenous people. Many Indigenous laws have animals as central figures. In Anishinabek traditional law, often the animals are the lawmakers15: they develop the legal principles and have agency as law givers. For instance, the Anishinabek case Nanabush v. Deer, Wolf , as outlined by Burrows, is imbued with legal principles, lessons on conduct and community governance, as well as ‘offenses’ and penalties. It is not a case that was adjudicated by an appointed judge in a courtroom, but rather one that has developed over time as a result of peoples’ relationships with the Earth and its inhabitants. An abbreviated summary of the case hints at these legal lessons: Nanabush plays a trick on a deer and deliberately puts the deer in a vulnerable position. In that moment of vulnerability, Nanabush kills the deer and then roasts its body for dinner. While he is sleeping and waiting for the deer to be cooked, the Wolf people come by and take the deer. Nanabush wakes up hungry, and out of desperation transforms into a snake and eats the brains out of the deer head. Once full, he is stuck inside the head and transforms back into his original shape, but with the deer head still stuck on. He is then chased and nearly killed by hunters who mistake him for a real deer. This case is set within the legal context of the Anishinabek’s treaty with deer. In signing the treaty, the people were reminded to respect beings in life and death and that gifts come when beings respect each other in interrelationships.16 Nanabush violated the rights of the deer and his peoples’ treaty with the deer. He violated the laws by taking things through trickery, and by causing harm to those he owed respect. Because his actions were not in accordance with Anishinabek legal principles, he was punished: Nanabush lost the thing he was so desperately searching for, and he ended up nearly being killed. This case establishes two lessons. The first is that, like statutory and common law, with which Canadians are familiar, Indigenous law does not exist in isolation. Principles are devised based on multiple teachings, pre- vious rules and the application of these rules to facts. That there are myriad sources of Indigenous law suggests that the learning of Indigenous law would require substantial effort on the part of Canadian law-makers.17 The second is that animals hold an important place in Indigenous law, and those relationships with animals – and the whole ‘natural’ world – strongly inform the way they relate to the Earth. II: CAN CANADIAN LAW ACCEPT INDIGENOUS LEGAL SYSTEMS? If there were a right recognized under s.35 concerning the Indigenous-animal relationship, what would it look like? Courts develop legal tests to which the facts of each case are applied, theoretically creating a degree of predictability as to how a matter will be judged. Introduced in Sparrow, and more fully developed in Van der Peet, a ‘test’ for how to assess a valid Aboriginal right has been set out by the Court. Summarized, the test is: “in order to be an Aboriginal right an activity must be an element of a practice, custom or tradition integral to the distinctive culture of the Aboriginal group claiming the right.”18 There are ten, differently weighted factors that a court will consider in making this assessment. The right being ‘tested’ in this discussion is the one exemplified in Nanabush v. Deer: the ability of Indigenous peoples to recognize and practice their laws, which govern relationships, including death, with deer and other animals. The courts have agreed that a generous, large and liberal construction should be given to Indigenous rights in order to give full effect to the constitutional recognition of the distinctiveness of Aboriginal culture. Still, it is the courts that hold the power to define rights as they conceive them best aligning with Canadian society19; this is one way that the Canadian state reproduces its systems of power over Indigenous peoples.20 The application of the Aboriginal right exemplified in Nanbush v. Deer to the Sparrow and Van der Peet tests would likely conclude that the Anishinabek do have an integral and distinctive relationship with animals. However, due to the significant discretion of the Court on a number of very subjective and politically sensitive factors, it is uncertain that the Nanabush v. Deer case would ‘pass’ Van der Peet’s required ten factors.21 This is indicative of the structural restraints that s.35 imposes. 22 The questions it asks impair its ability to capture and respect the interrelationships inherent in Indigenous peoples’ interactions with animals. For example, the Court will characterize hunting or fishing as solely subsistence, perhaps with a cultural element. Shin Imai contends these activities mean much more: “To many…subsistence is a means of reaffirming Aboriginal identity by passing on traditional knowledge to future generations. Subsistence in this sense moves beyond mere economics, encompassing the cultural, social and spiritual aspects for the communities.”23 Scholar Kent McNeil concludes that: “regardless of the strengths of legal arguments in favour of Indigenous peoples, there are limits to how far the courts […] are willing to go to correct the injustices caused by colonialism and dispossession.”24 It is often not the legal principles that determine outcomes, but rather the extent to which Indigenous rights can be reconciled with the history of settlement without disturbing the current economic and political structure of the dominant culture. III:WHY PROTECT THE ANIMAL-INDIGENOUS RELATIONSHIP? Legally protecting animal-Indigenous relationships offers symbiotic, mutually respectful benefits for animals and for the scope of Aboriginal rights that can be practiced. For instance, a protected relationship would have indirect benefits for animals’ habitat and right to life: it would necessitate protecting the means necessary, such as governance of the land, for realization of the right. This could include greater conservation measures, more contiguous habitat, enforcement of endangered species laws, and, ideally, a greater awareness and appreciation by humans of animals and their needs. Critical studies scholars have developed the argument that minority groups should not be subject to culturally biased laws of the mainstream polity.24 Law professor Maneesha Deckha points out that animals, despite the central role they play in a lot of ‘cultural defences,’ have been excluded from our ethical consideration. Certainly, the role of animals has been absent in judicial consideration of Aboriginal rights.26 Including animals, Deckha argues, allows for a complete analysis of these cultural issues and avoids many of the anthropocentric attitudes inherent in Euro-centric legal traditions. In Jack and Charlie27 two Coast Salish men were charged with hunting deer out of season. They argued that they needed to kill a deer in order to have raw meat for an Aboriginal religious ceremony. The Court found that killing the deer was not part of the ceremony and that there was insufficient evidence to establish that raw meat was required. This is a case where a more nuanced consideration of the laws and relationships with animals would have resulted in a more just application of the (Canadian) law and prevented the reproduction of imperialist attitudes. A criticism that could be lodged against practicing these relationships is that they conflict with the liberty and life interests of animals.28 Theoretically, if Indigenous laws are given the legal and political room to fully operate, a balance between the liberty of animals and the cultural and legal rights of Indigenous peoples can be struck.29 Indeed, Indigenous peoples’ cultural and legal concern for Earth is at its most rudimentary a concern for the land, which is at the heart of the challenge to the Canadian colonial system. If a negotiated treaty was reached, or anti-cruelty and conservation laws were assured in the Indigenous peoples’ self government system, then Canadian anti-cruelty30 and conservation laws,31 the effectiveness of which are already questionable, could be displaced in recognition of Indigenous governance.32 Indigenous peoples in Canada were – and are, subject to imposed limitations – close to the environment in ways that can seem foreign to non-Indigenous people.33 For example, some origin stories and oral histories explain how boundaries between humans and animals are at times absent: Animal-human beings like raven, coyote and rabbit created them [humans] and other beings. People …acted with respect toward many animals in expectation of reciprocity; or expressed kinship or alliance with them in narratives, songs, poems, parables, performances, rituals, and material objects. 34 Furthering or reviving these relationships can advance the understanding of both Indigenous legal systems and animal rights theory. Some animal rights theorists struggle with how to explain the cultural construction of species difference: Indigenous relationships with animals are long standing, lived examples of a different cultural conception of how to relate to animals and also of an arguably healthy, minimally problematic way to approach the debate concerning the species divide.35 A key tenet of animal-Indigenous relationships is respect. Shepard Krech posits that Indigenous peoples are motivated to obtain the necessary resources and goals in ‘proper’ ways: many believe that animals return to the Earth to be killed, provided that hunters demonstrate proper respect.36 This demonstrates a spiritual connection, but there is also a concrete connection between Indigenous peoples and animals. In providing themselves with food and security, they ‘manage’ what Canadian law calls ‘resources.’37 Because of the physical nature of these activities, and their practical similarity with modern ‘resource management,’ offering this as ‘proof’ of physical connection with animals and their habitat may be more successful than ‘proving’ a spiritual relationship. Finally, there are health reasons that make the Indigenous-animal relationship is important. Many cultures have come to depend on the nutrients they derive from particular hunted or fished animals. For example, nutrition and physical activity transitions related to hunting cycles have had negative impacts on individual and community health.38 This shows the multidimensionality of hunting, the significance of health, and, by extension, the need for animal ‘resources’ to be protected. IV: HOW SHOULD WE PROTECT THESE ABORIGINAL RIGHTS? If the Anishinabek and the deer ‘win’ the constitutional legal test (‘against’ the state) and establish a right to protect their relationships with animals, what, other than common law remedies,39 would follow? Below are ideas for legal measures that could be taken from the human or the animal perspective, or both, where benefits accrue to both parties. If animals had greater agency and legal status, their needs as species and as individuals could have a meaningful place in Canadian common and statutory law. In Nanabush v. Deer, this would mean that the deer would be given representation and that legal tests would need to be developed to determine the animals’ rights and interests. Currently the courts support the view that animals can be treated under the law as any other inanimate item of property. Such a legal stance is inconsistent with a rational, common-sense view of animals,40 and certainly with Anishinabek legal principles discussed herein.41 There are ongoing theoretical debates that inform the practical questions of how animal equality would be achieved: none of these in isolation offers a complete solution, but combined they contribute to the long term goal. Barsh and James Sákéj Youngblood Henderson advocate an adoption of the reasoning in the Australian case Mabo v. Queensland,42 where whole Aboriginal legal systems were imported intact into the common law. Some principles that Canada should be following can also be drawn from international treaties that Canada has or should have signed on to.43 Another way to seek protection from the human perspective is through the freedom of religion and conscience section of the Charter. Professor John Borrows constructs a full argument for this, and cites its challenges, in Living Law on a Living Earth: Aboriginal Religion, Law and the Constitution.44 The strongest, but perhaps most legally improbable, way to protect the animal- Indigenous relationship is for Canada to recognize a third, Indigenous order of government (in addition to provincial and federal), where all three orders are equal and inform one another’s laws. This way, Indigenous laws would have the legal space to fully function and be revived. Endowing Indigenous peoples with the right to govern their relationships would require a great acquiescence of power by governments and a commitment to the establishment and maintenance of healthy self-government in Indigenous communities. Louise Mandell offers some reasons why Canada should treat Aboriginal people in new ways, at least one of which is salient to the third order of government argument: To mend the [E]arth, which must be done, governments must reassess the information which the dominant culture has dismissed. Some of that valuable information is located in the oral histories of Aboriginal Peoples. This knowledge will become incorporated into decisions affecting the [E]arth’s landscape when Aboriginal Peoples are equal partners in decisions affecting their territories.45 V: CONCLUSION A legal system that does not have to justify its existence or defend its worth is less vulnerable to challenges.46 While it can be concluded that s.35 has offered some legal space for Indigenous laws and practices, it is too deeply couched in Euro-centric legal traditions and the anthropocentric cultural assumptions that they carry. The most effective strategy for advancing Indigenous laws and culture, that would also endow many animals with greater agency, and relax the culture-nature, human-animal binaries, is the formal recognition of a third order of government. Lisa Chartrand explains that recognition of legal pluralism would be a mere affirmation of legal systems that exist, but which are stifled: “…this country is a multijuridical state, where the distinct laws and rules of three systems come together within the geographic boundaries of one political territory.” 47 Revitalizing Indigenous legal systems is and will be a challenging undertaking. Indigenous communities must reclaim, define and understand their own traditions: “The loss of culture and traditions caused by the historic treatment of Aboriginal communities makes this a formidable challenge for some communities. Equally significant is the challenge for the Canadian state to create political and legal space to accommodate revitalized Indigenous legal traditions and Aboriginal law-making.”48 The project of revitalizing Indigenous legal traditions requires the commitment of resources sufficient for the task, and transformative change to procedural and substantive law. The operation of these laws within, or in addition to, Canadian law would of course cause widespread, but worthwhile controversy. In Animal Bodies, Cultural Justice49 Deckha argues that an ethical relationship with the animal Other must be established in order realize cultural and animal rights. This paper explores and demonstrates the value in finding legal space where cultural pluralism and respect for animals can give rise to the practice of Indigenous laws and the revitalization of animal-Indigenous relationships. As Borrows writes: “Anishinabek law provides guidance about how to theorize, practice and order our association with the [E]arth, and could do so in a way that produces answers that are very different from those found in other sources.”50 (see PDF for references)

Objectives: This study was designed to determine the relationship between religion and healthcare practitioners’ attitudes towards conscience clauses in Poland.Methods: We developed a survey assessing impact of religion on attitudes healthcare professionals towards the conscience clause. These questions were explored using a sample of 300 Polish healthcare professionals.Results: The results indicate that religiosity was a significant predictor of acceptance of conscience clauses. It also influenced healthcare practitioners’ opinions on medical professionals that should be granted the right to conscience clauses and medical services that may be denied on moral grounds. There was also a significant relationship between healthcare practitioners’ religiosity and their eagerness to use conscience clauses in a situation of moral conflict. Finally, religious healthcare practitioners were more concerned about the personal consequences of using this right in a medical environment.Conclusion: This study shows that at the same time, both religious and non-religious healthcare professionals believed that the Polish regulations regarding conscience clause are unclear and inaccurate, therefore leading to misinterpretation and abuse regulation of law.