This article introduces the construct of “presence in relationship” along with a 25-item measure for its quantitative assessment. This construct expands upon the construct of “voice” as an indication of one’s experiences of self in relationships. Whereas voice focuses on the act of speaking out (saying what one thinks and feels) in relationships, presence in relationship further reflects the extent to which an individual feels connected to his or her self (is self-aware), connected to others (truly known and understood by others), and confident (trusting that one will be accepted and valued by others) within the context of interpersonal relationships. Results from the study of two samples of ethnically diverse middle school (N = 113; 59 males, 54 females) and high school (N = 176; 86 males, 90 females) students in New York City indicate that the Presence in Relationship Scale (PIRS) demonstrates good reliability and provides insight into adolescents’ friendship processes and sense of well-being. Because it includes indicators of the experience of self in relationships, as well as behavioral indicators, presence in relationship may be especially useful for understanding relationships and associated mental health outcomes in boys (and girls) who tend to place less emphasis on voice as a primary way of determining of closeness in relationships.
A New Construct for Understanding Adolescent Friendships and Psychological Health
Judy Y. Chu and Niobe Way
Pilgrimage, “Archeo-Theology,“ and the Creativity of Destruction
This article explores forms of history and memory constructed around the Christian pilgrimage site of Walsingham, England. While exploring different ways of appropriating the past exhibited by pilgrims, ranging from “reliving,“ “remixing,“ and “reframing,“ the article argues that Walsingham's powerful symbolic resonances emerge in part from its role as a context for “archeotheology,“ whereby a sacramental religious ideology is reinforced by the forms of ruination evident at key points of the site.
Parti « sur les traces d’un inconnu » au dix-neuvième siècle, Le Monde retrouvé de Louis-François Pinagot marque, non pas un tournant, mais une étape significative dans l’oeuvre d’Alain Corbin. Ce livre détonne dans l’historiographie contemporaine, interpellant ses lecteurs dans sa conception et dans sa rhétorique. Il le fait dès ses premières pages, surtout dans ses premières pages: un « prélude » singulier, mélange de voix, de genres, de caractères typographiques qui appréhende Louis-François Pinagot, l’énigmatique sabotier percheron, dans sa présence et dans son absence. « Louis-François Pinagot a existé », lance Corbin en ouverture, avant de présenter l’ouvrage, un peu plus loin, comme une « méditation sur la disparition1 ».
As in many cultures Zoroastrians consider corpses as foci of pollution. Corpses are unclean and dangerous since they are afflicted by the demon of dead matter. As soon as the dying person loses consciousness, the demon of dead matter arrives from the north in the form of a fly and attacks the body. To counteract her influence, a corpse must be exposed to the gaze of a dog or a bird of prey before it is left exposed outside in the funerary tower. The dog’s presence forms an essential part of several Zoroastrian purification rituals. In this article we shall discuss two of these rituals: the sagdīd and the Baršnūm.
Its Consequences for Secularism
All too often, the question of Muslim minorities in Europe and America is discussedsolely in socioeconomic terms or with a simplistic focus on the Islamicreligion and its purported incompatibility with democracy. This article focusesinstead on the secularism of Western host societies as a major factor in the integrationof Muslim minorities. It compares French and American secularismand argues that while French-style secularism has contributed to present tensionsbetween French Muslims and the French state, American secularism hasfacilitated the integration of Muslims in the United States—even after 9/11.
With contributions from several of the Balkan countries that once were united under the aegis of the Ottoman Empire, this special issue proposes new theoretical approaches to the experience and transmission of the past through time. All of the articles in this issue explore themes to do with the transmission of collective memories of post-Ottoman state formation and the malaise associated with a contemporary epoch that, echoing late modernity, we might term ‘late nationalism’. This introductory article examines the several manifestations of this general phenomenon under the rubric of post-Ottoman topologies, suggesting that where history creates a fixed, empiricist record of the past, topologies denote the flux of collective memory in its multiple and mutable incarnations across time.
Reflecting on ethnographic research undertaken in 2010–2011, I conceive of dispossession as fundamental to the individual and social experience of displacement for Bosnian former refugees residing in Britain. In this context, I pluck what I term 'repossession' from among the myriad strategies and practices that constitute life resumption after refugee displacement. Repossession is achieved through dynamic interplay between the affective influence of new material absences and presences. At the same time, it includes the reflexive construction of new rhetorical stances regarding materialism. I examine how the attainment of 'materially qualified life' through repossession contributes both to personal recovery and to the formation and consolidation of the British Bosnian diaspora. In this way, repossession achieves material certainty in the present, subsequent to the uncertainty of the past dispossession event.
Sandrina de Finney
This article calls for a reconceptualization of Indigenous girlhoods as they are shaped under a western neocolonial state and in the midst of overlapping forms of colonial violence targeting Indigenous girls. By disrupting the persistent construction of Indigenous girl bodies as insignificant and dispensable, I explore alternative conceptualizations of trauma, place, and girlhood that might enact a more critical, politicized girlhood studies. I link this analysis to Leanne Simpson's (2011) notion of “presence” as a form of decolonizing resurgence. Drawing from participatory research studies and community-change projects conducted with and by Indigenous girls between the ages of 12 and 19 years in western British Columbia, Canada, girls' everyday processes of resurgence and presencing are highlighted in the hope of expanding understandings of their cumulative effects as decolonizing forces.
Our virtual seminar is dedicated to women intellectuals of East Europe; the topic involves isolating and shaping women’s most important roles in the present historical and political situation. In order to be more specific and perhaps more efficient, I am going to speak mainly about the reality I know best, that is, about the state of women intellectuals in Bulgaria, their problems in creating literature and the likelihood of ‘women’s writing’ in the country during the last seventeen years.
Andrei S. Markovits and Joseph Klaver
The Greens' impact on German politics and public life has been enormous and massively disproportional to the size of their electoral support and political presence in the country's legislative and executive bodies on the federal, state, and local levels. After substantiating the Greens' proliferating presence on all levels of German politics with numbers; the article focuses on demonstrating how the Greens' key values of ecology, peace and pacifism, feminism and women's rights, and grass roots democracy—the signifiers of their very identity—have come to shape the existence of all other German parties bar none. If imitation is one of the most defining characteristics of success, the Greens can be immensely proud of their tally over the past thirty plus years.