Family transitions in Young Adulthood

Using the first (1995) and third (2001-2002) waves of the Add Health survey, we examine women 's family transitions up to age 24. Only a third of all women marry, and a fifth of those marriages dissolve before age 24. Three out of eight women have afirst birth, with a substantial majority of those births outside of marriage: 66% for whites, 96% for blacks, and 72% for Mexican Americans. Cohabitation is the predominant union form; 59% of women cohabit at least once by age 24. Most cohabitations are short lived, with approximately one in five resulting in a marriage. We summarize the family and relationship experience of women up to age 24 in terms offour categories, each accounting for roughly a quarter of all women. Category 1 has the women who remain single nonparents. Category 2 has the early marriers, women whose marriage is not preceded by a first birth. Category 3 has those who become single parents. Category 4 has the women who cohabit at least once, but who do not marry or have a birth by age 24. The strictly ordered transitions of the 1950s are long gone and have been replaced by a variety of paths to adulthood.     

Korean residents in Japan during the second world war: Official reports on rumours and public feeling

The article identifies some of the ways in which the ‘Victorian Gypsy’ was constructed by a group of authors known as Gypsy lorists, and develops reading strategies that highlight the politics of their writing, in particular using Jacques Derrida's theorisation of the archive. For the Victorians, it seemed that the Gypsy way of life would soon die out. The Gypsies' apparently imminent disappearance marks their world as delicate, natural and formerly pure. However, the structure of the archive means that the lorists' attempts to preserve their version of Gypsy culture are threatened from within: they hasten the forgetting of that which they would conserve and archivally silence Gypsy voices with their own. Claims of extinction have evidently been disproved, however, and new archives successfully augment what the lorists considered to be the last word on Gypsies in Britain.     

Urban bumble bees are unaffected by the proportion of intensely developed land within urban environments of the industrial Midwestern USA

Urban Ecosystems - Urban environments have become an unexpected and promising avenue for pollinator conservation. One group of pollinators, bumble bees, might be especially well suited to utilize...     

A Comparison of Household Budget Allocation Patterns Between Hispanic Americans and Non-Hispanic White Americans

The budget allocation patterns of Hispanic versus non-Hispanic White households are examined. Annual household expenditure data from 1980 to 1992 are constructed from the interview component of the Consumer Expenditure Survey (1980–1992), the Consumer Price Index (1980–1992), and the American Chamber of Commerce Researchers Association (ACCRA) Cost of Living Index (1990). The sample includes 588 Hispanic and 8,444 non-Hispanic White households. A Linear Approximation of the Almost Ideal Demand System with 23 demographic variables is estimated. Findings show that holding other things equal, compared to non-Hispanic White households, Hispanic households allocate significantly more of their budget to food at home, shelter, and apparel and significantly less to food away from home, entertainment, education, health care, and tobacco.     

向船长学习当老板

<正>大家是一条船上的表面上老板是建造大船的出资者,实际上大船不是一个人能够建造成的。船长要组织人造船、驾船(无论是出钱还是出力),首先得让人相信这船造好了之后大家都有份坐才行。打造企业这艘驶向未来的诺亚方舟,必须有让大家一起"坐船"的愿景,才能吸引更多"船员"加盟。员工选择老板,公司的前途和发展平台在很多情况下比薪水更能成为决定性因素。老板的吸     

From Mastery to Accountability: Cultural Humility as an Alternative to Cultural Competence

Cultural competency has been a long held ideal for social work educators and practitioners. However, definitions and approaches to cultural competency vary widely depending on worldview, discipline, and practice context. Within social work and beyond, cultural competency has been challenged for its failure to account for the structural forces that shape individuals' experiences and opportunities. In contrast, the concept ofcultural humility takes into account the fluidity of culture and challenges both individuals and institutions to address inequalities. This article takes a critical look at cultural competence as a concept, examining its explicit and implicit assumptions, and the impact these assumptions have on practitioners. It suggests that cultural humility may offer social work an alternative framework as it acknowledges power differentials between provider and client and challenges institutional-level barriers. The authors advocate a move from a focus on mastery in understanding ‘others’ to a framework that requires personal accountability in challenging institutional barriers that impact marginalized communities. Cultural humility, while a promising concept, has not been fully explored in social work. Therefore, the authors present a conceptual model of cultural competency along with strategic questions for providers and organizations to integrate into social work practice and education.