Comparative Study on the Workfare System for the Self-Support of the Poor in the UK and France

2019 ◽  
Vol 23 (4) ◽  
pp. 99-122
Author(s):  
Chanyong Park
Keyword(s):  
The Self ◽  
The Poor ◽  
2020 ◽  
Vol 2 (1) ◽  
pp. 52
Author(s):  
Sholeha Rosalia ◽  
Yosi Wulandari

Alif means the first, saying the Supreme Life and is Sturdy and has the element of fire and Alif is formed from Ulfah (closeness) ta'lif (formation). With this letter Allah mementa'lif (unite) His creation with the foundation of monotheism and ma'rifah belief in appreciation of faith and monotheism. Therefore, Alif opens certain meanings and definitions of shapes and colors that are in other letters. Then be Alif as "Kiswah" (clothes) for different messages. That is a will. "IQRO" is a revelation that was first passed down to the Prophet Muhammad. Saw. Read it, which starts with the letter Alif and ends with the letter Alif. The creation of a poem is influenced by the environment and the self-reflection of a poet where according to the poet's origin, in comparing in particular Alif's poetry from the two poets. The object of this research is the poetry of Zikir by D. Zawawi Imron and Sajak Alif by Ahmadun Yosi Herfanda. This study uses a comparative method and sociology of literature. Through a comparative study of literature between the poetry of Zikir D. Zawawi Imron and Sajak Alif Ahmadun Yosi Herfanda, it is hoped that the public can know the meaning of Alif according to the poet's view. With this research, the Indonesian people can accept different views on the meaning of Alif in accordance with their respective understanding without having to look for what is right and wrong. The purpose in Alif is like a life, in the form of letters like a body, a tree that is cut to the root, from the heart is split to the seeds, then from the seeds are split so that nothing is the essence of life. So, it is clear that Alif is the most important and Supreme letter. Talking about the meaning of Alif as the first letter revealed on earth. After the letter Alif was revealed, 28 other Hijaiyah letters were born. The letter Alif is made the beginning of His book and the opening letter. Other letters are from Alif and appear on him.


Author(s):  
Wei Yue ◽  
Marc Cowling

It is well documented that the self-employed experience higher levels of happiness than waged employees even when their incomes are lower. Given the UK government’s asymmetric treatment of waged workers and the self-employed, we use a unique Covid-19 period data set which covers the months leading up to the March lockdown and the months just after to assess three aspects of the Covid-19 crisis on the self-employed: hours of work reductions, the associated income reductions and the effects of both on subjective well-being. Our findings show the large and disproportionate reductions in hours and income for the self-employed directly contributed to a deterioration in their levels of subjective well-being compared to waged workers. It appears that their resilience was broken when faced with the reality of dealing with rare events, particularly when the UK welfare support response was asymmetric and favouring waged employees.


Sociology ◽  
2020 ◽  
pp. 003803852097559 ◽  
Author(s):  
Insa Koch ◽  
Mark Fransham ◽  
Sarah Cant ◽  
Jill Ebrey ◽  
Luna Glucksberg ◽  
...  

This article examines how intensifying inequality in the UK plays out at a local level, in order to bring out the varied ways polarisation takes place ‘on the ground’. It brings a community analysis buttressed by quantitative framing to the study of economic, spatial and relational polarisation in four towns in the UK. We distinguish differing dynamics of ‘elite-based’ polarisation (in Oxford and Tunbridge Wells) and ‘poverty-based’ polarisation (in Margate and Oldham). Yet there are also common features. Across the towns, marginalised communities express a sense of local belonging. But tensions between social groups also remain strong and all towns are marked by a weak or ‘squeezed middle’. We argue that the weakness of intermediary institutions, including but not limited to the ‘missing middle’, and capable of bridging gaps between various social groups, provides a major insight into both the obstacles to, and potential solutions for, re-politicising inequality today.


2021 ◽  
pp. 014556132110001
Author(s):  
Daniel J. Lee ◽  
Daniella Daliyot ◽  
Ri Wang ◽  
Joel Lockwood ◽  
Paul Das ◽  
...  

Objective: To directly compare the prevalence of chemosensory dysfunction (smell and taste) in geographically distinct regions with the same questionnaires. Methods: A cross-sectional study was performed to evaluate the self-reported symptoms among adults (older than 18 years) who underwent COVID-19 testing at an ambulatory assessment center in Canada and at a hospital in Israel between March 16, 2020, and August 19, 2020. The primary outcome was the prevalence of self-reported chemosensory dysfunction (anosmia/hypomsia and dysgeusia/ageusia). Subgroup analysis was performed to evaluate the prevalence of chemosensory deficits among the outpatients. Results: We identified a total of 350 COVID-19–positive patients (138 Canadians and 212 Israelis). The overall prevalence of chemosensory dysfunction was 47.1%. There was a higher proportion of chemosensory deficits among Canadians compared to Israelis (66.7% vs 34.4%, P < .01). A subgroup analysis for outpatients (never hospitalized) still identified a higher prevalence of chemosensory dysfunction among Canadians compared to Israelis (68.2% vs 36.1%, P < 0.01). A majority of patients recovered their sense of smell after 4 weeks of symptom onset. Conclusion: Although the prevalence of chemosensory deficit in COVID-19 was found to be similar to previously published reports, the prevalence can vary significantly across different geographical regions. Therefore, it is important to obtain regionally specific data so that the symptom of anosmia/dysgeusia can be used as a guide for screening for the clinical diagnosis of COVID-19.


1987 ◽  
Vol 19 (1) ◽  
pp. 141-156 ◽  
Author(s):  
W. E. Hewitt

A number of interpretations have recently emerged which attempt to explain the nature and sociopolitical implications of Roman Catholic base Christian communities (CEBs) in Brazil. Most studies have tended to describe these small, informal lay groups as a predominantly lower-class phenomenon which is facilitating the self-liberation of the poor from the weight of centuries-old political and economic oppression.


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