Du salon au boulevard. Un aspect de la mélodie française entre 1870 et 1930

Gerontological literature utilizes the life stress paradigm to understand the impact of stress on psychological well-being, as well as the protective role that social resources play in buffering those effects; however these relationships are not well understood within various historical and social contexts. Utilizing a sample of 490 community-residing older adults in post-civil war Lebanon, this study investigates the moderating role of various social support factors in the stress-depression relationship. Contrary to expectations, results suggest that older Lebanese are more susceptible to the effects of health-decline and serious accident events than other types of stressors such as losses in the family and financial problems. Furthermore, findings provide evidence for a differential protective role for the respondent's spouse and children for only certain stressful events. The discussion highlights the role of family as a stress buffer in a shifting physical, social and political environmental context. Results from this study add to the discourse by emphasizing the importance of understanding the saliency of the stressor as well as source of support provided.

Sexuality is a multidimensional aspect of human life that includes sexual behaviors, sexual feelings, and sexual orientation (see the separate Oxford Bibliographies in Sociology article “Sexualities” by Nancy Fischer). Sexual expression is influenced by psychological factors such as attitudes, emotions, and the learned residues of past experience, as well as social factors such as social norms and laws, and one’s social identities and relationships, including (potential) partners and social networks. Sexuality and sexual expression also have a biological base, as genetic inheritance and the resulting anatomy and physiology of the human body set the parameters of human sexual behavior, both solo and partnered. Thus, we need a biopsychosocial perspective to incorporate the relevant influences on an individual’s sexual expression and lifestyle. Sexuality and its expression play critical roles throughout an individual’s life. Scholars have often focused on sexuality in a single stage of life—childhood, adolescence, adulthood, later life—or within a specific type of relationship—noncommitted (i.e., casual or “hookups”), premarital, marital, divorced, cohabiting. In reality, sexuality undergoes a continuous process of development from birth to death. Thus, in addition to a biopsychosocial perspective, we need a perspective that has the breadth to encompass this lifelong process. The life course perspective (see the separate Oxford Bibliographies in Sociology article “Life Course” by Deborah Carr) is based upon four key assumptions: 1) lives are embedded in and shaped by historical context; 2) individuals construct their own lives, within the constraints of historical and social context; 3) lives are intertwined through social relationships; and 4) the meaning and impact of a life transition depends on when it occurs. Applied to sexuality, this perspective recognizes the impact of biology via inheritance at birth; biological processes such as puberty, menopause, and aging; and influences related to the body. The historical and social context, particularly extant norms and laws relating to sexual practices, intersecting social identities, and relationships is also important. Sexual expression is further influenced by families, social networks, and intimate relationships. Moreover, within the constraints related to their biological, social, and historical contexts, individuals exercise agency and play an active role in constructing their sexuality. Lastly, life events, and their timing, have a major impact on an individual’s current and later sexuality (e.g., consider the effects of pregnancy at 15 versus 25 versus 45 years of age). Combining an interdisciplinary biopsychosocial perspective on sexuality with a broad life course perspective on the influences on individuals’ lives yields a powerful and nuanced analysis of sexual expression throughout life.

It is shown, that for the further development of the Ukrainian Statehood the feeling of the national unity of all elitist groups and agreement by them about strategical perspectives of the nation’s progress is necessary. The powerful factors of consolidation of Ukrainianess are forming presence of national elite that must instance public unity. Influence of national elite on development of all spheres of life of the state, on introduction and efficiency of functioning of democratic reforms in a country, on the level of economic and spiritual stability in society does not cause doubts. Consolidation of Ukrainianess depends on ability national of economic, intellectual and other political elites to produce strategies of development of the state protect her interests directly. The process of consolidation is protracted and heavy, he presents a main socio-political task to development of society. And as exactly a national elite forms reference points for advancement of the state, then it is necessary, that she, first of all, was of interest all society, was highly skilled and enjoyed a confidence among a population, successive and open in the actions, shut out internal conflicts and squabbles, that will become the mortgage of rallying of all Ukrainianess. As elites play in the society certain social functions, so the different elite’s groups are marked out. Each of these groups realizes its own complex of duties, so that the criteria, determining the belonging to some of the elitist group are different. In this study the condition of the modern Ukrainian artistic elite is analyzed. The result of artistic and practical activity of the artistic elite is art which appears as a specific means of influencing public consciousness. The art represents significant and value dimension of the national being of the Ukrainianess, gives a vision of historical being of the Ukrainian national, reflects spiritual links between a personality and the national, spiritual unity and succession of generation. That is why purposeful usage of art in modern conditions the can be a powerful factor of consolidation of Ukrainianess. The artistic elite of Ukraine creating artistic works offering cultural and artistic programs and projects should lay the ideas of national unity and patriotism in them.

In this article, the historical and social context of Petrus Dathenus’s Form for the Solemnisation of Marriage at the end of the sixteenth century and the early seventeenth century in the province of Holland is examined, in order to grasp the meaning of this Marriage Form of the Dutch Reformed Church. In order to do so, the Dutch Classical Reformed Form is related to information of primary and secondary sources about matrimony. A discussion of the marriage banns, parental consent, engagement, the wedding location, the views on marriage, husbands and wives’ responsibilities, and divorce, demonstrates that examination of the historical developments and contemporary rules and manners improves our understanding of the Form. Nevertheless, being a liturgical document, the Form did not always represent the social context, but rather interacted with the social context as a normative source.

Aim. The purpose of this study is to analyse how the spiritual values of sport evolved over time, from antiquity to the present. Religion and sport are interdependent in different social and historical contexts. The terms meanings over time are different and fine context differentiation is required. Methodology. Research is based on participatory observation, document study and meta-analysis. Results. From ancient times, sport was a way of venerating the gods, a way of expressing corporality, a means of expressing spirituality. In the current social context sport is not religious but personal and it is a means of social recognition by venerating the winners. In a political context, the great leaders politicized the games transferring the glory and grandeur of the games to their personal worship. In the Christian Age,the values of sport ashygiene, corporality, physical beauty displayed were replaced by new ideology with obedience, religious manipulation and obscurantism. In these conditions, sport and physical manifestations took place in a useful utility form: work, military training, horse and water transport, etc. Conclusions. In a historical and social context, sport has moved from a component of gods’ veneration rituals, expression of corporality and social representation, to a phenomenon of great magnitude, without religious valences and with great economic and social impact.

Knowledge of the natural environment and ways of life of Viking Age Scandinavians is necessary for understanding the Ragnarök myth. The importance of central places in transmitting myths and rituals is emphasized. A map of such places is shown. Social groups with particular interest in the Ragnarök myth are identified. The myth is also rooted in popular tradition as evidenced by Snorri Sturluson. The belief in joining Odin in Valhall for the final battle characterizes Viking warrior ideology. Seeresses and their role in prophecy are discussed. Their high status in pre-Christian times is shown. Testimonies from classical writers on Germanic seeresses are cited (Caesar, Plutarch).

Irano-Talmudica and Beyond: Next Steps in the Contextualization of the Babylonian Talmud Simcha M. Gross Traditional scholarly study of the Babylonian Talmud has largely ignored the work’s historical context. The underlying presumption of most scholarship was that the Bavli was the product of a reified rabbinic culture, with Palestinian rabbinic literature as its antecedent and geonic literature as its successor, and that the Babylonian rabbis were themselves an ideologically and culturally insular elite.1 In recent years, however, a school of scholarship, sometimes called “Irano-Talmudica,” sought to give historical context to the Bavli and its rabbis, challenging the presumed insularity of the Babylonian rabbis. This has proved to be a critical turn in the field. This drive to contextualize the Babylonian Talmud has begun to emerge from its infancy, raising a number of new questions: What are the most apt and fruitful sources and materials? Which methodology is most promising? What is the potential payoff for scholars investigating these sources? The answer to any one of these questions has an impact on the others. SOURCES The primary sources used for comparison by scholars of Irano-Talmudica have, to date, been a select group of Zoroastrian priestly texts composed in Middle Persian (the “MP texts”). Methodologically, scholars identified parallels exhibiting verbal, thematic, and other similarities between the MP texts and the Bavli. The parallels were meant to demonstrate that the rabbis had contact with, and were influenced by, Zoroastrian priests, and [End Page 248] in turn that the rabbis were less insular and more culturally attuned than their own rhetoric would suggest.2 In short, this research brought a new-found awareness that the Persian historical and social context had impacted the Babylonian rabbis. There are drawbacks, however, to this almost exclusive focus on the MP texts. For one, the approach makes it appear as if the Babylonian rabbis interacted exclusively with another elite and insular scholastic group—namely, the Zoroastrian priests of the MP texts.3 So, even as these studies opened communal borders, they also reified, in a modified form, the old characterization of the Babylonian rabbis as blinkered. These parallels therefore did little to animate the rabbis’ Persian historical and social context. Moreover, in concentrating primarily on the MP texts, Irano-Talmudists have tended to minimize the significance of other prospective bodies of evidence and points of social interaction. But as the field matures it should explore contextual points of reference beyond those embraced by its pioneers. None should be a priori ruled out, just as none should be deemed exclusively or singularly significant. To be sure, a pluralistic approach does not mean that every point of comparison is equally useful. However, once one begins exploring different avenues of contextualization, the evidentiary strengths and weaknesses of the various possible points of reference are not problems to be ignored or dismissed; they are simply the basic realities around which scholarship must work. Adopting a broader range of comparanda has allowed some scholars to see the MP texts as offering less instruction about the Bavli’s context than was originally thought. This has been amplified by problems with dating, access, and geography.4 The earliest manuscripts of the MP corpus [End Page 249] date well into the medieval period, and many show clear signs of post-Islamic influence. They therefore appear to substantially postdate the Bavli. That the Persian material was orally transmitted for centuries, suggesting an earlier provenance, remains a controversial counterargument. More important than dating, it remains unclear just how the Babylonian rabbis would have accessed this literature. Some Irano-Talmudists find shared rhetoric, reasoning, and ideology between the rabbis and the Zoroastrian priests,5 but how did this sharing occur? Indeed, the claim that the MP texts were transmitted orally only reinforces the problem, as it implies human contact. Were the Babylonian rabbis in personal dialogue with their Persian counterparts?6 Did they have sufficient command of colloquial Persian to converse in Persian or to read Persian texts, let alone to engage in theological discussions with Persian intellectual elites? Or, conversely, did Persians know enough Aramaic to speak with rabbis? Scholars are divided on this basic yet critical point, claiming that the rabbis...

In addition to the technical difficulties involved in the study of human violence, theoretical attempts at understanding it run into two major obstacles. One is the psychological problem of gaining distance from the human emotions involved. The other is the ideological problem of viewing violence in its historical and social context. This article points to the limitations of some of the current approaches to human violence, and presents one approach which offers a more realistic and more comprehensive way of looking at human violence. The objectivization and quantification of behavior aims at gaining a phenomenological and an ideological distance from it. In the case of human aggression, analogies from animal behavior may serve a similar function. The article advocates dealing with violence in its phenomenological, social, and historical context, and presents the contribution of Frantz Fanon to the understanding of one particular historical situation as a relevant model. Fanon analyzed violence in the Algerian war for independence from a phenomenological-psychohistorical viewpoint, and his analysis may serve as a model of working within the human context. Efforts in this direction should lead to a more humanistic and a more comprehensive view of human violence.

The aims of this study are to explore the relationship between culture and discourse communities. Qualitative research is used for this study as it provides a deep understanding of the social and historical contexts in which culture is produced, reproduced, and reconstructed. Using historical analysis, globalization, and subcultures, the paper discusses the revolutionary character of culture and how historical conditions as well as social interactions collectively give rise to cultural identities. Through the use of diverse case studies, such as global youth culture, African American culture in America, and post-colonial cultural changes, this essay outlines the role of discourse communities in the creation of culture. The findings show that culture is not a fixed product but rather a dynamic entity constantly evolving through the interactions of people and communities in given historical and social contexts.

This article examines the notion of “culturally responsive leadership” through a historical case study of the life of Gertrude Elise MacDougald Ayer, the first African American woman principal in New York City. I begin by situating Ayer’s leadership practice in light of the social and political context of Harlem in the 1930s and early 1940s. Then I compare her leadership approach to findings from historiographies of African American educators before 1960, as well as current case studies of African American women leaders. In the end I conceptualize the “culturally responsive” urban school leader as public intellectual, curriculum innovator, and social activist and argue that leadership for social justice must be analyzed in light of the historical, political, and social contexts in which it is practiced.

This paper seeks to examine the contexts in which the Old Irish law tracts were transmitted in the period following the church reforms and Anglo-Norman invasion of the twelfth century, focusing primarily on the fourteenth and sixteenth centuries. Within these time frames two major themes will be appraised: 1) the English attitudes towards the practice of Irish law, and 2) the roles of the medieval lawyers and/or their patrons in political life. The central aim of this paper is twofold; firstly to shed light on the historical and social contexts in which the legal materials were later transmitted, and secondly, based on this, to posit some theories as to the possible incentives behind the transmission of the law tracts in these periods.

In one of its most thoughtful definitions, sociology was defined by C. Wright Mills as the intersection of biography and history. In his view, the goal of a sociological perspective would be to locate an individual in both time and space, to provide the social and historical contexts in which a person constructs his or her identity. In that sense, sociology’s bedrock assumption, upon which its analyses of structures and institutions rests, is that individuals shape their lives within both historical and social contexts. We do not do so simply because we are biologically programmed to act in certain ways, nor because we have inevitable human tasks to solve as we age. Rather, we respond to the world we encounter-shaping, modifying, and creating our identities through those encounters with other people and within social institutions.

Perspectives on gender, gender expression, sexuality identity, and sexual orientation differ within and between generations given the great extent to which these concepts are embedded within social, cultural, and historical context. Across contexts, questions of authenticity are critical. This research compares generational perspectives about authenticity, gender and gender-related constructs, and sexuality. Through semi-structured interviews with a nonprobability, purposive sample of heterosexual and LGBTQ younger (aged 18–22) and older (aged 65+) adults, how a sense of authenticity is experienced and the degree to which individuals experience authenticity around sexual and gender identities are compared. Data were analyzed using the constant comparison method of analysis, and results indicate that while younger adult respondents held expansive terminology and knowledge related to sexual and gender identities, older adult participants lacked such fluidity, and that lack was an inhibiting factor in older adults being able to name and embody their authentic sexual selves. In conclusion, both position in one’s life course (age) and one’s generational cohort (historical, cultural, and social context) influence how individuals experience authenticity around gender and sexual identities.

Purpose – This study examines how the tolerant culture of the Senggarang community, rooted in its traditions and values, influences religious tolerance education in early primary education in Tanjungpinang City, Indonesia, by utilizing Bourdieu’s theory of habitus and cultural capital to clarify the impact of cultural practices in multicultural communities on early childhood education oriented towards tolerance. Design/methods/approach – This study employs a qualitative phenomenological approach, utilizing direct observation, in-depth interviews, and document analysis to explore the influence of cultural practices on tolerance education. Field research engaged diverse informants from Senggarang, including elementary school teachers from early elementary education, local community members, and officials familiar with the area's historical and social dynamics, to ensure a comprehensive understanding of the community's tolerance-related practices. Findings – The findings reveal that the tolerant cultural practices in Senggarang, deeply rooted in historical and social contexts, significantly influence tolerance education among students. Children aged 6–7 years in early primary education adopt tolerance as part of the behaviors they learn through communal activities such as interfaith holiday celebrations and support for religious events. Cultural values that promote interfaith respect, evident in traditional interactions and mutual cooperation (gotong royong), are internalized by children through family and community engagement. These practices align with Pierre Bourdieu's concepts of habitus and cultural capital, demonstrating how inherited cultural norms and daily practices shape children's dispositions toward tolerance. Educators and the school environment further reinforce these practices by embedding tolerance education through routines and collaborative activities among diverse students. Research implications/limitations – This study provides valuable insights into how community culture influences school-based tolerance education. However, its findings may be less applicable to areas with different social and historical contexts. Future research could further examine the role of cultural capital and habitus in multicultural education contexts across various regions in Indonesia. Practical implications – The study highlights the importance of incorporating local cultural values into education to foster early tolerance, offering a model for using cultural practices as teaching tools in diverse communities. Originality/value – This study highlights how community culture and Bourdieu’s concepts of habitus and cultural capital enrich our understanding of tolerance education in first-grade primary school students (ages 6–7), encouraging further exploration of local cultural values to shape inclusive educational practices in multicultural societies. Paper type Research paper

This study investigates de facto language policy in Estonia. It investigates how language choices at the micro (or individual) level are negotiated within the macro (or social and historical) context: how official language policy and other features of the discursive environment surrounding language and its use in Estonia translate into real-world language behaviour and practices at a local level. This is achieved through the monitoring of language use in daily interactions of a group of university students with staff members in public and private organisations. This research also engages with the concept of practices as a meso-level of repeated activity, recently introduced into applied language studies, linking individual instances of (linguistic) behaviour with the macro social and historical context within which they occur. Such practices allow us a more complete understanding of how macro translates into micro (as in traditional top-down language planning), but also how the micro can resist the macro, and thus how behaviours in local contexts reshape wider perspectives on language issues (bottom-up language planning). This picture of language use “on the ground” forms part of a wider critical analysis of how “doing language” is managed in contemporary Estonian society, and how this management of language can be improved in order to achieve both the maintenance of (linguistic) diversity and the reduction of social inequality. In addition to contributing knowledge in language policy and planning (LPP) by offering a study on Estonia with a critical focus on local contexts, this article also moves the field forward by incorporating the latest thinking about language and its social contexts. Not only is this the first study to focus on the micro in Estonian in LPP, it is the first to apply a micro–meso–macro model specifically to LPP, overall. This multilayered approach, which includes the meso-political level of practices, allows us to advance LPP studies in powerful and productive ways. It provides a way of arriving at an informed understanding of why people use language in particular ways in multilingual contexts, thus permitting the formulation of LPP that can be effective and ethical in its outcomes.