Penguatan Solidaritas Sosial Melalui FGD Pada Santri di Pondok Pesantren Waria Al-Fatah Kotagede Yogyakarta

The existence of waria is often constructed as a marginal group which results in the emergence of discriminatory attitudes in society. On the other hand, the phenomenon that hit the transgender group also intersects with the humanist values of "how to humanize humans" which need to be supported without any differences between each other based on the contents of the 1945 Constitution Article 28D concerning Human Rights, including at the Waria Al Islamic Boarding School. -Fatah in Kotagede Yogyakarta, which was formed in 2008. This activity was attended by 22 participants with the aim of strengthening the social solidarity of the students in achieving group harmony, especially during the current covid-19 pandemic. Using the FGD / focus group discussion method and lectures related to understanding digital media literacy as a trend that transgender students can pursue to brand themselves and promote their respective businesses in a more modern way. The results of the activity show that there are discomforts encountered by the students when worshiping in public places, even though the group has the same needs as other humans, including spiritual desires / impulses. So that through this boarding school they are also given space to worship for their own reasons. The existence of community service at the Waria Al-Fatah Islamic Boarding School is expected to further strengthen tolerance with a focus on inter-religious spiritual activities.The existence of waria is often constructed as a marginal group which results in the emergence of discriminatory attitudes in society. On the other hand, the phenomenon that hit the transgender group also intersects with the humanist values of "how to humanize humans" which need to be supported without any differences between each other based on the contents of the 1945 Constitution Article 28D concerning Human Rights, including at the Waria Al Islamic Boarding School. -Fatah in Kotagede Yogyakarta, which was formed in 2008. This activity was attended by 22 participants with the aim of strengthening the social solidarity of the students in achieving group harmony, especially during the current covid-19 pandemic. Using the FGD / focus group discussion method and lectures related to understanding digital media literacy as a trend that transgender students can pursue to brand themselves and promote their respective businesses in a more modern way. The results of the activity show that there are discomforts encountered by the students when worshiping in public places, even though the group has the same needs as other humans, including spiritual desires / impulses. So that through this boarding school they are also given space to worship for their own reasons. The existence of community service at the Waria Al-Fatah Islamic Boarding School is expected to further strengthen tolerance with a focus on inter-religious spiritual activities.

The persistent conditions of plantation economy and the fraught spaces of encounter in St Bernard Parish, Louisiana

This article examines how social and economic structures of historic plantation development manage to persist over time and to rearticulate over space. In the early 1900s, the historic plantation sugar economy in St Bernard Parish, Louisiana, suddenly collapsed. Despite efforts by local elites to seize this moment to finally launch a diversified industrial development path, the parish nevertheless sank again into a new cycle of plantation domination and dependency. The dominating sugar sector was broken up only to be rapidly replaced by a vast new monopoly—in, of all things, systematized fur production—whose land tenure and labor regime nearly replicated that of the earlier plantation estates. I examine this folding-over-anew of the plantation, from sugar to fur, in two ways that contribute to recent growing literature on persistent plantation geographies. First, I draw upon theories of Caribbean underdevelopment to identify three persistent conditions of plantation economy. Upon the collapse of sugar in St Bernard, the conditions of estate-based land monopoly, racialized extra-economic labor coercion, and external market/primary commodity dependency constrained the possibility of structural transformation and rearticulated in a new commodity regime based in fur. Second, I turn to consider the experience of workers bound up in the new fur economy who were not, in the main, the debt-bound black workers from the old sugar plantations but a racially and spatially marginal group known as isleños. I draw on a unique set wry folk ballads that isleños maintained as part of local oral tradition to examine the voices of trappers themselves as they negotiated the rearticulating structures of the neo-plantation regime. Thinking with McKittrick's concept of plantation “spaces of encounter,” I find these neo-estate workers forged fraught spaces of discursive and material autonomy that at times resisted, and at times reproduced, the ongoing plantation regime.

Alexithymia in multiple sclerosis

Background: An independent psychological construct like alexithymia is the least studied in multiple sclerosis (MS). The objective of this study was to determine the level of alexithymia in patients with MS and the degree of influence on it of different social and demographic characteristics of patients, including gender, age, place of residence, marital status, level of education, clinical parameters of the disease, depression and anxiety. Materials and methods: 88 hospital patients with varying degrees of severity and type of MS were examined, according to the McDonald criteria, 2010. The following scales were used to assess the signs of depression, anxiety and alexithymia: the Beck Depression Inventory (BDI), the State-Trait Anxiety Inventory (STAI), the Toronto Alexithymia Scale (TAS-26). Results: The prevalence of alexithymia in patients with MS was 36.36%, while 34.09% represented the "marginal" group. A statistically significant positive correlation between alexithymia and depression and anxiety in patients with MS was established. High levels of alexithymia were detected with a high degree of depression on the BDI scale. None of the above socio-demographic and clinical variables influenced statistically significantly the presence of alexithymia. Conclusion: Alexithymia can be a key psychological factor that impedes the true emotional integration of disease-related changes.

Abstract P077: Trends In Prevalence Of Cardiometabolic Diseases By Food Security Status, 1999-2016

Introduction: Cardiometabolic diseases (CMDs), which include coronary heart disease (CHD), hypertension (HTN), type 2 diabetes (DM) and obesity, are an interrelated set of highly preventable conditions. Food insecurity, another pervasive public health issue, is associated with CMDs. We aim to characterize the prevalence of CMD by food security (FS) status over time. Hypothesis: Prevalence of DM and obesity increased while that of HTN and CHD decreased over time, with pervasive disparities among FS status. Methods: Adults ≥20 years from the 1999-2016 NHANES were included in this analysis. CMD outcomes included DM (prior diagnosed or FPG≥126 mg/dL or HbA1c ≥6.5%), CHD (prior diagnosis of myocardial infarction, angina or any other type of CHD), obesity (BMI ≥30 kg/m 2 ) and HTN (≥1 of the following: systolic blood pressure (BP) ≥130 mmHg, diastolic BP ≥80, or currently taking BP medications). FS status was measured through the US Household Food Security Survey Module and recategorized into three levels (full, marginal and low). All estimates were age-standardized to the 2010 US census population. All analyses accounted for the complex survey design. Logistic regressions were conducted to calculate P-values. Results: Our sample included 46,879 adults (79.5% of full, 7.67% of marginal and 12.8% of low FS). HTN prevalence decreased from 50% to 44.4% among the full FS group and from 54.9% to 50.4% among the marginal group (P-trends<0.001, P-interaction=0.009). CHD prevalence decreased from 6.33% to 4.81% (P-trend<0.001) among the full group. Obesity prevalence increased from 31.0% to 38.0% among the full group and from 38.3% to 50.5% among the low group (P-trend<0.001, P-interaction=0.02). DM prevalence increased from 8.30% to 11.3% for the full group, from 14.9% to 21.8% for the marginal group and from 14.8% to 20.1% for the low group (P-trend<0.001) ( Figure ). Conclusion: From 1999 to 2016, the prevalence of CMDs were lowest among participants who were in full FS group and disparities by FS status persisted or worsened.

Group Size, Coordination, and the Effectiveness of Punishment in the Voluntary Contributions Mechanism: An Experimental Investigation

We examine the effectiveness of the individual-punishment mechanism in larger groups, comparing groups of four to groups of 40 participants. We find that the individual punishment mechanism is remarkably robust when the marginal per capita return (MPCR), i.e. the return to each participant from each dollar that is contributed, is held constant. Moreover, the efficiency gains from the punishment mechanism are significantly higher in the 40-participant than in the four-participant treatment. This is true despite the coordination problems inherent in an institution relying on decentralized individual punishment decisions in the context of a larger group. It reflects increased per capita expenditures on punishment that offset the greater coordination difficulties in the larger group. However, if the marginal group return (MGR), i.e. the return to the entire group of participants, stays constant, resulting in an MPCR that shrinks with group size, no such offset occurs and punishment loses much but not all of its effectiveness at encouraging voluntary contributions to a public good. Efficiency is not significantly different from the small-group treatment.

Group Size, Coordination, and the Effectiveness of Punishment in the Voluntary Contributions Mechanism: An Experimental Investigation

We examine the effectiveness of the individual-punishment mechanism in larger groups, comparing groups of four to groups of 40 participants. We find that the individual punishment mechanism is remarkably robust when the marginal per capita return (MPCR), i.e. the return to each participant from each dollar that is contributed, is held constant. Moreover, the efficiency gains from the punishment mechanism are significantly higher in the 40-participant than in the four-participant treatment. This is true despite the coordination problems inherent in an institution relying on decentralized individual punishment decisions in the context of a larger group. It reflects increased per capita expenditures on punishment that offset the greater coordination difficulties in the larger group. However, if the marginal group return (MGR), i.e. the return to the entire group of participants, stays constant, resulting in an MPCR that shrinks with group size, no such offset occurs and punishment loses much but not all of its effectiveness at encouraging voluntary contributions to a public good. Efficiency is not significantly different from the small-group treatment.

„Nu e cazul să ne dăm ceea ce nu suntem”. Spre o înţelegere a comunismului prin Bandiţii de Vasile Ernu

“The Bandits”, Vasile Ernu’s second volume of his trilogy, the trilogy of marginal men, describes the world of thieves, of bandits, of criminality in a communist society, without the narrator ever becoming one of them. He is more of an adopted son, someone who has almost unmediated access to this world without suffering the repercussions of revealing that world’s secrets. This should not to be understood that he has total access to the bandits’ secrets, but that he is not viewed as a threat, even if he reveals more of this world than others. The narrator is accepted because he does his best to be himself and this is a value of utmost importance for this marginal group of people, others knowing and owning their identity, the type of narrative they tell about themselves. On the other hand, the narrator is himself a marginal man as well, considering the fact that he grew up among religious people who were quite fundamentalists in their way of expressing this belief (but not in the way in which we picture today religious fundamentalism: bombing, Muslims, terror). Thus, this essay is meant as a study of one’s sense of identity when having to juggle with more identities, when having to evade (or even be subversive towards) the more pervasive, totalitarian regime in which these marginal men find themselves.

Female Pilgrimage to the Middle East during Global Transformation, or How Lost Female Pilgrims in the Holy Land Fell in the Sphere of Soviet Interests

The research focuses on establishing and personifying the rather shady and marginal group of “Russian female pilgrims” that decided to stay in the Holy Land in 1910—1920’s and caught the attention of the Soviet Ministry of Foreign Affairs after the formation of the state of Israel. In our research, we are introducing previously unpublished documents that give us the opportunity to examine this marginal group of elderly, religious women, who unexpectedly became acting figures in the Soviet-Israeli diplomatic relations and the Soviet struggle for Russian property in Palestine. The interest of the Soviet Ministry of Foreign Affairs in attaining property that previously belonged to institutions and representatives of the Russian Empire in Palestine naturally sparked the USSR’s keen interest in Russian nuns and female pilgrims in the region. The condition under which these women were granted Soviet citizenship was the recognition of Patriarch Alexius I of Moscow, which in itself is an expression of the new role, played by the Russian Orthodox Church under Stalinist leadership in the international (namely — Middle Eastern) arena. In this research paper we will demonstrate the mechanism of discussion and decision-making within the Soviet institutions, which pertained to the granting of a special kind of citizenship, one that officially forbade the entrance to the USSR. Among the documents published is the list of the female pilgrims, who lived in the Holy Land in 1952 and who were willing to receive Soviet citizenship.

Social Support among Elderly in Institutions: Towards Healthy Aging (Sokongan Sosial dalam Kalangan Warga Emas di Institusi: Ke Arah Penuaan Sihat)

This paper aims to discuss the importance of social support in developing healthy aging among elderly in institutions. It covers a discussion on the factors that are required to define the availability of social support for the elderly and what kinds of support systems needed in order to maintain healthy aging. Realizing about the limitation of support system available for elderly in institutions, this paper also includes the discussion on factors that inhibits social support among this marginal group and provides strategies and intervention on how to enhance the availability of social support for this population.

Caring for pobres dementes:Madness, Colonization, and the Hospital de San Hipólito in Mexico City, 1567–1700

ABSTRACTThis article examines the early history of the Hospital de San Hipólito in Mexico City, which delivered charitable care and basic medical services to a vulnerable category of colonial subjects known as “pobres dementes,” or mad paupers. In spite of the vast and robust literature on the history of madness and its institutions, surprisingly little is known about this institution, which, founded in 1567, holds a claim to being the first hospital of the Americas to specialize in the care and custody of the mentally disturbed. The article draws on archival sources and biographies of the hospital's founder to reconstruct San Hipólito's origins, activities, patient population, and interior life. It asks how the hospital registered the transfer and adaptation of institutions, ideas, and practices from the Old World to the New. It argues, ultimately, that San Hipólito served as an imperfect tool of colonial governance—and that it did so less through exerting control over a multiracial, recalcitrant, and marginal group of colonial society than through the reproduction of charitable practices and ideas that lent legitimacy to Catholicism and Hapsburg models of paternal authority.