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No / Over 150 years of research in the Circum-Alpine region have produced a vast amount of data on the lakeshore and wetland settlements found throughout the area. Particularly in the northern region, dendrochronological studies have provided highly accurate sequences of occupation, which have correlated, in turn, to palaeoclimatic reconstructions in the area. The result has been the general conclusion that the lake-dwelling tradition was governed by climatic factors, with communities abandoning the lakeshore during periods of inclement conditions, and returning when the climate was more favourable. Such a cyclical pattern occurred from the 4th millennium BC to 800 BC, at which time the lakeshores were abandoned and never extensively re-occupied. Was this final break with a long-lasting tradition solely the result of climatic fluctuation, or were cultural factors a more decisive influence for the decline of lake-dwelling occupation? Studies of material culture have shown that some of the Late Bronze Age lake-dwellings in the northern Alpine region were significant centres for the production and exchange of bronzework and manufactured products, linking northern Europe to the southern Alpine forelands and beyond. However, during the early Iron Age the former lake-dwelling region does not show such high levels of incorporation to long-distance exchange systems. Combining the evidence of material culture studies with occupation patterns and burial practices, this volume proposes an alternative to the climatically-driven models of lake-dwelling abandonment. This is not to say that climate change did not influence those communities, but that it was only one factor among many. More significantly, it was a combination of social choice to abandon the shore, and subsequent cultural developments that inhibited the full scale reoccupation of the lakes. / Swiss National Science Foundation

A pesquisa teve por objetivo compreender o sistema de assentamento dos grupos sambaquianos que ocuparam o Complexo Lagunar de Saquarema entre 6.600-1.500 anos cal BP. Tendo por base o pressuposto de que o estudo da continuidade e da mudança é fundamental para o desenvolvimento de estudos regionais, foi construído um modelo onde dois fatores, mudança ambiental e contato intersocietal, influenciaram o processo de transformação sociocultural verificado entre os grupos sambaquianos. Assim, embora partilhassem traços comuns, o que lhes permitia manter um caráter identitário - podendo esse ser vislumbrado num sistema de assentamento onde as relações sociais se davam em função da laguna de Saquarema - os grupos sambaquianos apresentavam diferenças entre si, resultado de um longo processo adaptativo. A gradual mudança na disponibilidade de recursos malacológicos acabou por resultar no fortalecimento de um grupo sobre outro. Os melhores adaptados, representados pelos ocupantes dos sambaquis de Saquarema e da Pontinha, tiveram contato com grupos ceramistas relacionados à tradição Una, ocupantes do sítio Ilha dos Macacos. Tal contato pôde ser verificado através do aparato tecnológico (predomínio absoluto dos artefatos de lascamento), pela adoção de novas práticas funerárias (cremação, manipulação de ossos humanos) e pela concomitância das ocupações. Assim, por volta de 2.000 anos cal AP, esse contato, somado a um processo que já vinha se desenvolvendo no interior do sistema, marcou o início do colapso da sociedade sambaquiana no Complexo Lagunar de Saquarema. / This research aimed contributing to the understanding of the settlement pattern of sambaqui dwellers who occupied the Saquarema lagoonar system (Rio de Janeiro State, Brazil) between 6600 and 1500 cal years BP. It considers the premise that studies of continuity and change are the base to the development of regional synthesis. The model developed presumes that two factors, environmental change and intersocietary contact, have influenced the processes of sociocultural change in the sambaqui society. From this point of view, it is suggested that, although sambaqui people shared common characteristics that allowed them to keep an identity, sambaqui groups presented differences between each other, which resulted from a long adaptative process. This identitary character may be recognized in their settlement pattern, in which social relationships were established in relation with the Saquarema Lagoon. However, gradual changes in the availability of malacological resources induced the reinforcement of some groups over the others. Better-adapted groups, represented by the occupants of sambaquis Saquarema and Pontinha, have established contacts with ceramists related to Una tradition, who occupied Ilha dos Macacos. This contact is attested by the characteristics of the technological apparatus (absolute predominance of flaked artifacts), by the adoption of new funerary practices (cremation, manipulation of human bones) and by the concomitance of occupations. Around 2000 cal years BP, this contact, associated to a process that had already been developing inside the sambaqui system, marked the beginning of the collapse of the sambaqui society in the Saquarema lagoonar system.

Based largely upon popular periodicals, archival materials, conference addresses, and mass-market books, this thesis combines intellectual and cultural history to explore how the meaning behind the evangelical commonplace, "God has a plan for your life," changed in post-World War II America, ultimately exchanging an ethos of self-denial for self-fulfillment by the early 1980s. The term "Personalized Life Providence" (PLP) is proposed for the integration of three Reformation-rooted ideas-vocation, providence, and discernment-into the discussion of finding God's plan for one's life. Chapter one sketches the Anglo- American development of these concepts from the Puritan era to the early twentieth century, as they intersected with Common Sense philosophy, "Higher Life" teaching, the student-missionary movement, and inter-war fundamentalism. Chapter two begins the analysis of PLP's dissemination throughout Chicago-centered evangelical student-parachurch organizations in the 1940s. InterVarsity Christian Fellowship and Youth for Christ conflated PLP with personal holiness and, after the war, a resurgent American foreign-missionary movement, as displayed particularly in the texts of IVCF's Urbana conferences. Chapter three focuses on Henrietta Mears, Christian Education Director of First Presbyterian Church in Hollywood, California. Mears's Sunday-School publications and college ministry reveal PLP's embrace of irenic neo-evangelicalism in the 1950s, coupled with a revised discernment process. Chapter four identifies the emergence of the "gospel of God's plan" from Mears's protégés, specifically Campus Crusade for Christ founder Bill Bright, Presbyterian minister Richard Halverson, and evangelist Billy Graham. Epitomized by the phrase, "God loves you and has a wonderful plan for your life," the first of Bright's Four Spiritual Laws, this gospel resonated with the religious revival, anti-Communist rhetoric, and psychological emphasis on self-actualization pervading American culture from 1947 to 1965. Chapter five argues that anti-Western sentiments in the1960s eroded PLP's evocation of missionary sacrifice in neo-evangelical circles. YFC encouraged teenagers to pursue culturally influential professions rather than traditional evangelism, while IVCF promulgated inconsistent teaching on discerning a foreign-missionary call in revolutionary times. Chapter six explores PLP's relationship to the widespread cultural shift toward self-fulfillment in the 1970s, as reflected both in evolving teaching on women's roles, career choice, and missionary service, and in PLP books styled after mass-market, self-help literature.

The effects of transformations in the cultural context on the structures of the Catholic organization and consequently on the identity and role of priests is explored in this research. The way these transformations affect clergy relationships with the church, diocesan authorities and parishioners, and ultimately the psychological wellbeing of priests, are investigated in the light of recent research and literature. Quantitative and qualitative data from the Catholic Church Life Surveys (CCLS) of 1996 and 2001 is analyzed, together with qualitative data generated through semi-structured interviews. The theoretical underpinning for the interpretation of changing clerical identity and roles and the relationship dynamics is personality theory, including a neoanalytic model (Horney, 1950), and a psychodynamic approach using an iconic reading of Freud (Cozzens, 2000). Social identity theory (Haslam, 2001), and Fowler’s (1996) theory of faith development also contribute to the theoretical framework. The NEO-FFI personality factors (Costa & McCrae, 1992) are used as covariates throughout the analysis. Four major themes are addressed in this research. First, ambiguities in the identity and role of clergy brought about through structural changes in the organization following the Second Vatican Council. Second, cultural changes which challenged the institutional hierarchical structure of the church and some of its theological and ecclesiological positions. Third, the contribution to satisfaction with ministry and personal wellbeing made by priests’ relationships with the organization, diocesan authorities, and parishioners, as well as intimacy with colleagues and friends. Finally, the impact of psychodynamic factors on the spiritual and psychological dimensions of priestly life. It was found that although the sacramental role of priests remains largely intact, their identity as religious and spiritual leaders is under challenge through greater participation in parish life by educated and theologically trained lay people. It is argued that the competence to appropriately express leadership, preach meaningful homilies and promote spiritual growth in parishioners rests on the attainment of mature psychological development and continued faith and spiritual formation. Analysis of personality factors showed that sound organizational and structural supports are needed to assist priests in their personal and professional lives. Over half the priests in the present study were found to be vulnerable to emotional and psychological distress, while others had strong resources to cope with increased ambiguity and complexity in ministry. A review of literature suggests that cultural changes over the last 30 years compound the effects of Vatican II, particularly the patriarchal hierarchical structure of the organisation and teachings on sexual morality that are under pressure from changing attitudes by both clergy and laity. Quantitative and qualitative analyses showed that there is little support by priests for the obligation of celibacy, the successful attainment of which demands a high level of mature psychosexual development. It was argued that without a strong clerical commitment to celibacy, education and training programs currently being implemented in seminaries would be largely ineffectual. Key factors impacting on the relationships of priests with parishioners were found to be first, a decline in the authority of priests, second, the revelations of sexual abuse by priests, and third, the difficulty numbers of clergy have with establishing and maintaining close, intimate relationships. The NEO-FFI factors Neuroticism, Extraversion, and Agreeableness were found to be significant predictors in the quality of relationships between priests and parishioners, with 30% of clergy experiencing difficulty in these relationships. It was argued that maturity in spiritual, psychological, and psychosexual development was found to impact significantly on clergy personal wellbeing and professional competence, which in turn contributes to satisfaction with ministry.

Nachdem die deutsche Ministerialverwaltung seit nunmehr zwei Jahrzehnten die Anwendung von Folgenabschätzungen weitestgehend ignoriert hat, beschloss das Bundeskabinett im April 2006 ein neues Instrument der better regulation einzuführen: das Standardkosten-Modell (SKM). Ziel der vorliegenden Studie ist es, die Wirksamkeit dieses Instruments zu untersuchen. Dazu wird ein qualitativer Bewertungsmaßstab deduktiv hergeleitet, operationalisiert und empirisch getestet. Das SKM wird demzufolge dann als wirksam erachtet, wenn es 1.) das Kräfteverhältnis zwischen Regulierungsbefürwortern und Regulierungsskeptikern zu Gunsten Letzterer verschiebt und 2.) mit der Einführung des Instruments die Weichen für einen Wandel der Regulierungskultur in der Ministerialverwaltung gestellt werden. Es zeigt sich, dass das Instrument gemäß Annahme 1 als Erfolg bewertet werden kann. Allerdings relativiert sich das Ergebnis, da Annahme 2 nicht erfüllt wird. / After the ministries in Germany have kept ignoring the appliance of impact assessments for more than two decades, the German government decided in April 2006 to introduce a new ‘better regulation’ tool: the Standard Cost Model (SCM). This paper is going to evaluate the SCM’s effectiveness. For this purpose, a qualitative “measure” of success is going to be deductively developed, operationalized, and empirically tested. Hence, the SCM is regarded to be effective if it 1.) shifts the balance of power between regulation supporters and regulation skeptics in favor of the latter and if the SCM 2.) introduces a change of the regulatory culture within public administration. As a result, it turns out that the instrument with respect to hypothesis 1 can be evaluated as a success. However, this success has to be put into perspective because hypothesis 2 does not apply.

In the pre-contact era, Huron women were relatively powerful. They were active participants in the political, economic, and cultural activities of pre-contact Huronia. After contact with Europeans, however, epidemic disease swept through the Huron country. As a virgin soil population, the Hurons were devastated by contagious disease. Beginning in 1634, they witnessed epidemic outbreaks of diseases such as measles, scarlet fever, influenza, and smallpox. The epidemics had a harsh physical toll on all Hurons, particularly pregnant and breast-feeding women. The incidence of disease was high and the mortality rate was at least fifty percent. The epidemics also had cultural consequences. As a result of epidemic disease, the Hurons witnessed changes to their political processes, economic activities, cultural practices, and spiritual beliefs. Two of the most significant cultural consequences of contagious disease were warfare with the Five Nations and the loss of faith in traditional beliefs. Each of the cultural changes instigated by contagious disease affected the power and prestige of Huron women. The impact of contagious disease on Huron women was overwhelmingly negative.

In the pre-contact era, Huron women were relatively powerful. They were active participants in the political, economic, and cultural activities of pre-contact Huronia. After contact with Europeans, however, epidemic disease swept through the Huron country. As a virgin soil population, the Hurons were devastated by contagious disease. Beginning in 1634, they witnessed epidemic outbreaks of diseases such as measles, scarlet fever, influenza, and smallpox. The epidemics had a harsh physical toll on all Hurons, particularly pregnant and breast-feeding women. The incidence of disease was high and the mortality rate was at least fifty percent. The epidemics also had cultural consequences. As a result of epidemic disease, the Hurons witnessed changes to their political processes, economic activities, cultural practices, and spiritual beliefs. Two of the most significant cultural consequences of contagious disease were warfare with the Five Nations and the loss of faith in traditional beliefs. Each of the cultural changes instigated by contagious disease affected the power and prestige of Huron women. The impact of contagious disease on Huron women was overwhelmingly negative.

Le thème de la socialisation des jeunes est un sujet de préoccupation pour toutes les sociétés du monde entier. Ceci est dû principalement au fait que l'avenir des communautés repose, en partie, sur l'efficacité avec laquelle elles accomplissent les tâches de préparation de cette composante importante de leur population, à devenir des adultes productifs qui contribueront au bien-être de leurs communautés. Dans les pays en voie de développement, caractérisé par un changement social rapide, une adaptation à des modes de vie non conventionnelles de la part des générations futures, dont les trajectoires croisent des contextes entièrement différents, l'explication minutieuse des déterminants de la socialisation des jeunes est incontournable. Au Kenya, les changements sociétaux et les comportements, exacerbés par les vulnérabilités associées au développement, créent souvent une confluence de facteurs qui placent les jeunes devant de grands risques. Par conséquent, la nécessité de transformer les institutions sociales ordinaires de la société, en tant que cadres de socialisation, pour les rendre pertinentes dans la préparation des jeunes aux défis de l'avenir, est inévitable. Portant sur une société du Kisii rural, Masaba Sud – Ouest, l'étude a cherché à établir comment le changement de la famille et celui d'autres institutions sociales clés, telles que l'éducation, la religion et les médias, ont un impact sur la socialisation de la communauté des jeunes. Le modèle écologique pour le développement humain (Urie Bronfenbrenner, 1994) et l’examen des parcours de vie ont été adoptés comme modèle conceptuel et méthodologique de l'étude. Les résultats de l'étude offrent une vue particulièrement nuancée des défis de socialisation pour une période de changement sans précédent dans un cadre rural du Kenya. Il est démontré que les socio-valeurs culturelles et les normes communautaires qui influencent le processus de socialisation ne sont pas constantes, mais qu’elles changent toujours et d’une façon parfois contradictoire et qu’elles sont perçues différemment par les jeunes et les membres plus âgés de la société, affectant ainsi négativement la capacité des parents et des autres anciens de réguler les jeunes. En outre, il est démontré que l'adoption de nouvelles structures sociales, conduisant à l'interruption de la transmission de comportements spécifiques, ne donne pas lieu à l'échec de la socialisation, mais offre de plus grandes voies pour favoriser un comportement positif. Au niveau national, la politique en charge du développement de la jeunesse est pleine de lacunes, en termes de politiques suivies, d’autant que les interventions n'ont pas été fondées sur une évaluation éclairée des problèmes. De même, les programmes pour les jeunes ont constamment été guidés par la philosophie du déficit et par des approches orientées. Ainsi, l'idéologie qui sous-tend le développement des jeunes, a souvent mis l'accent sur les projets centrés sur la transmission des compétences professionnelles et l'accès aux services financiers des jeunes, alors que fait défaut une politique familiale explicite. L'étude apporte une contribution à une recherche qui vise à comprendre les entraves structurelles, les nouvelles voies et transitions des jeunes à l'âge adulte et les chemins de développement personnel basé sur de nouvelles façons et attitudes, marquées par l'interaction humaine. / The subject of youth socialization is a concern for all societies worldwide. The future of communities rests, in part on how effectively they accomplish the tasks of preparing this important component of their population to become productive adults. In developing countries, characterized by rapid social change, the adaptation and unconventional life patterns of future generations, whose growth trajectories will occur in an entirely different context, calls for careful explication of the determinants of the socialization young people. In Kenya, the societal shifts and behavioral patterns, exacerbated by the unique developmental vulnerabilities often create a confluence of factors that put youth at great risk. Hence, the need to transform the ordinary institutions of society, as socializing contexts to make them relevant in preparing young people for the challenges of the future role taking is inevitable. Set in a society in rural Kisii, Masaba South – Western Kenya, the study sought to establish how the changes in the family and that of other key social institutions such as education, religion and the media impact the socialization of the youth in the community. The ecological model for human development by Urie Bronfenbrenner (1994) and the life course framework have been adopted as the conceptual model for the study. The results of the study offer an unusually nuanced view of socialization challenges in a time of unprecedented change in Kenya’s rural setting. It is shown that socio- cultural values and community norms that influence the socialization process are not constant, but always changing and sometimes contradictory and are perceived differently by young people and older members of society, thereby adversely affecting the capacity of parents and other elders to regulate the youth. In addition, it is shown that the adoption of new social structures though leading to the disruption of the transmission of specific behaviors, do not result to failure in effective socialization, but offers greater pathways for imparting positive behavior. At national level, the policy with regard to youth development is full of gaps, in terms of policy and reality, especially since the interventions are not predicated on informed assessment. Similarly, youth programs have consistently been guided by the philosophy of deficit and problem oriented approaches. Thus, the ideology that underpins the development of young people often focuses on projects focusing on imparting vocational skills and access to financial services for young people that have already “fallen off the cracks”. More critical, the country lacks an explicit family policy on whose lenses issues affecting the family and its various population segments, especially the youth could be examined. The study makes an important contribution to the understanding of the emergent area of research aimed at understanding the structural obstacles to young people’s transition to adulthood by creating new channels and orientation for seeking pathways to personal development based on new ways and attitudes of human interaction.