In inter disciplinary researches of social sciences, resistance as phenomena has not been explored much and conformity was considered something very natural and normal while resistance could not come to the fore. The study is a modest attempt to explore resistance following Delhi gang rape protest which is still fresh in our collective memory following social identity approach as well as sociological perspective. Semi structured interviews were conducted with 10 subjects (5 males and 5 females). Interpretive phenomenological approach was used to draw meaning out of the interview transcripts. Social identity approach outlines the following themes in understanding resistance: formation of oppositional identity, illegitimacy of the out group, affective involvement, cognitive alternatives, the role of third party etc. However, the protestors could not identify single out group to rally against which is so important in social identity, for some patriarchy as a system was out group, for some it was state machinery, political class etc. The notion of leadership was not in sync with social identity approach as the leaders were ―faceless‖ and it was ―shifting.‖ However, it was not pure resistance (Hollander & Einwohner, 2004) as there were many references to those structures by protestors against which protest was initially meant for.
Modern religious Satanism is a diverse movement of groups and individuals using Satan as a symbol for their oppositional identity. Translating Satan as “opposer” or “adversary” from the book of Job, Satanism co-opts the Satan-myth and reinterprets it as an antinomian critique of traditional mores championing radical individualism, using the language and aesthetics of magic, esotericism, and the occult. As the history of the development of the character of Satan—theologically, politically, socially, mythologically—is one of opposition and conflict, modern religious Satanism is a constant negotiation with its own marginal status and inherent tensions. Satanism’s position on the fringe is a balancing act between its contentious popular reputation, media treatments, academic portrayals, legal status, critique of social conventions, and disagreement among and between self-identified satanic persons and groups. This paper examines Satanism’s embrace of a symbol of opposition—Satan—as it negotiates the very tensions and challenges of its adopted social marginality.
— In the field of upper urinary tract neoplasms there is a need to find a logical linear connection between staging and treatment with surgery performed according to the gravity of the neoplasm. The Authors consider the basic concepts of surgery, discussing the access route and best operation for each clinical situation plus the advantages and disadvantages. The case histories relating to 181 operated patients from the Treviso and Bergamo Units are reported, (141 total nephroureterectomies – of whom 14 with simultaneous cystectomy, 3 nephrectomies in high-risk patients, 6 pyelectomies or heminephrectomies, 19 segmental ureterectomies and 12 endourological procedures). Conservative therapy (rather than endourology) through segmental ureterectomy with removal of the bladder cuff and ureterocystoneostomy was preferred in neoplasms of the distal ureter. In fact, in these cases survival is in relation to the tumour stage and not the type of operation. Cases are reported where conservation of the renal emunctory necessitates conservative treatment. Results of radical therapy (80% of patients, justified by the high malignancy and multifocality of the neoplasms) showed recurrence in the bladder in 28%, contralaterally in 2% and a 5-year survival rate (according to Kaplan-Meyer) of 66%. With conservative treatment there was a high rate of local recurrences (33%) in the upper tract, but only 11 % after segmental ureterectomy for tumours of the pelvic ureter. In the Authors’ experience, total nephroureterectomy guarantees maximum extirpation whereas conservative surgery is the only form of treatment allowing complete tumour removal while maintaining, even if only partially, a renal emunctory.
AbstractFor stage III non-small cell lung cancer (NSCLC), approximately a third of patients survive up to 5 years, with decreasing 5-year survival rates for stage IIIB and stage IIIC disease. Although curable, stage III NSCLC encompasses a diverse range of disease presentation, with an equally complex range of multi-modal treatment options, including systemic and local therapies for distant and local disease control, respectively. This complexity results in a number of challenges for the multi-disciplinary team (MDT) in achieving optimal treatment outcomes for patients. As multi-modality treatment is the preferred treatment strategy for all stage III disease, the focus of this article is the key surgical, chemotherapy and radiotherapy clinical trials as well as guidelines that currently outline radical therapy options for patients with both potentially resectable and unresectable stage III NSCLC.
"ERS/ESTS CLINICAL GUIDELINES ON FITNESS FOR RADICAL THERAPY IN LUNG CANCER PATIENTS (SURGERY AND CHEMO-RADIOTHERAPY)". A. BRUNELLI, A. CHARLOUX, C.T. BOLLIGER, G. ROCCO, J-P. SCULIER, G. VARELA, M. LICKER, M.K. FERGUSON, C. FAIVRE-FINN, R.M. HUBER, E.M. CLINI, T. WIN, D. DE RUYSSCHER AND L. GOLDMAN ON BEHALF OF THE EUROPEAN RESPIRATORY SOCIETY AND EUROPEAN SOCIETY OF THORACIC SURGEONS JOINT TASK FORCE ON FITNESS FOR RADICAL THERAPY. EUR RESPIR J 2009; 34: 17-41.
