Chamber of Deputies. Palazzo Marini. Via del Pozzetto 158. Dossetti The association will hold a conference on the Mediterranean diet. Information at www.dossetti.it
Among the speakers will be Dr. George Pitzalis, President of Giustopeso Italy.
Saturday, October 17, 2009
South Park Quotes Bleeding Die
You are all invited to the conference in Rome on October 29.
Chamber of Deputies. Palazzo Marini. Via del Pozzetto 158. Dossetti The association will hold a conference on the Mediterranean diet. Information at www.dossetti.it
Among the speakers will be Dr. George Pitzalis, President of Giustopeso Italy.
Chamber of Deputies. Palazzo Marini. Via del Pozzetto 158. Dossetti The association will hold a conference on the Mediterranean diet. Information at www.dossetti.it
Among the speakers will be Dr. George Pitzalis, President of Giustopeso Italy.
Friday, October 9, 2009
Myammee Flavor Of Love Tits
Parents unaware of the weight of the children
La famiglia riveste un ruolo importante nel trattamento dell'obesità infantile, ma i genitori devono in primo luogo realizzare che il figlio è in sovrappeso o obeso. Diversi studi hanno verificato, infatti, che ciò non accade in percentuali molto elevate di casi, in relazione a fattori socio-demografici.
La classificazione dei propri figli è stata proposta in un campione di bambini tra 5 e 12 anni, ai rispettivi genitori, appaiando un bambino a un genitore (n=576). Secondo la scala Likert, i genitori dovevano collocare il figlio tra i due estremi "estremamente sottopeso" ed "estremamente sovrappeso".
La percezione genitoriale è stata poi confrontata con il peso body evaluated using percentile for age and gender, body mass index (BMI). 86% of parents of children obese or overweight has an incorrect classification, calling them overweight in the first and the second normal weight. In particular, all parents of children with BMI greater than or equal to 95 percentile, classifying their children in a different category from "extremely overweight".
Moreover, 75% of children with BMI between the 85th and 95th percentile were classified as "near normal weight" or underweight. The error occurred most likely with young males (29% vs 21%) and there were no additional features associated with the error. The results highlight the need to pay greater attention to the body weight of children during visits to parents and report any anomalies.
J Pediatr Health Care. 2009, 23 (4) :216-21 
La famiglia riveste un ruolo importante nel trattamento dell'obesità infantile, ma i genitori devono in primo luogo realizzare che il figlio è in sovrappeso o obeso. Diversi studi hanno verificato, infatti, che ciò non accade in percentuali molto elevate di casi, in relazione a fattori socio-demografici.
La classificazione dei propri figli è stata proposta in un campione di bambini tra 5 e 12 anni, ai rispettivi genitori, appaiando un bambino a un genitore (n=576). Secondo la scala Likert, i genitori dovevano collocare il figlio tra i due estremi "estremamente sottopeso" ed "estremamente sovrappeso".
La percezione genitoriale è stata poi confrontata con il peso body evaluated using percentile for age and gender, body mass index (BMI). 86% of parents of children obese or overweight has an incorrect classification, calling them overweight in the first and the second normal weight. In particular, all parents of children with BMI greater than or equal to 95 percentile, classifying their children in a different category from "extremely overweight".
Moreover, 75% of children with BMI between the 85th and 95th percentile were classified as "near normal weight" or underweight. The error occurred most likely with young males (29% vs 21%) and there were no additional features associated with the error. The results highlight the need to pay greater attention to the body weight of children during visits to parents and report any anomalies.
J Pediatr Health Care. 2009, 23 (4) :216-21
Wednesday, September 16, 2009
Watery Brown Cm Before Period
to Sanaa, for Hina
It always comes back on the same things (or, "Musil to" return the same things). The recent case of Sanaa Dafani , the eighteen year old Moroccan girl probably murdered by her father because he did not accept his living with an Italian boy (but it is not clear if he does not accept the fact of living or the fact that the partner was an Italian), returns to the center of philosophical and social status of women and the difficult the issue of gender violence. The media have already prepared the analogy with the "case" Hina Saleem, a Pakistani girl murdered by the clan family in Brescia since he wanted to live "Western", against the advice of his relatives.
these topics had already talked about the human condition, starting with my students in social science a debate from an article and Kureishi's book by Susan Moller Okin Women's rights and multiculturalism, and in particular the essay "Multiculturalism is
bad for women?". The Okin pursues women, in particular the movements for the rights of women to ask themselves this question: who foots the bill of cultural integration? And unfortunately the answer is always the same: they pay the most vulnerable in every sector of the cultural mosaic, or the children or, as in this case, young women. This is because children, as parties to the process of socialization and women as primarily responsible for the material reproduction of the group, are in fact the true subject of every strong community. Bambini e donne rappresentano la speranza, il futuro, la possibilità di rigenerazione, ma, al tempo stesso, anche la conservazione e la tradizione. Perciò essi sono rivendicati come "proprietà", quindi spesso con furore dalla comunità di appartenenza, la quale invoca ogni volta parole come identità , tradizione , cultura per giustificare tale esclusiva proprietaria.
Il fatto è che ogni cultura, ogni rivendicazione identitaria, ogni gesto con cui si rivendica l'appartenenza a una comunità è potenzialmente violento e generatore di violenza. Come scrive Francesco Remotti in Contro l'identità "l'identità non inerisce essence of an object, however, depends on our decisions "( Against Identity , p. 5). Not only in a modern society (as they believe the community) but in any society we have decide what identity : it is not an essence fixed once and for all. We organize our identity, and decostruiamo build, invent and reinvent the, form, and the continuous deformation. It is not easy to transfer to a conventional ( as do many anthropologists and even the same Remotti) or, as we say nowadays often inappropriately, to a comfortable cultural relativism, which means that each building or deconstructing the self ritagliandoselo between circumstances, opportunities, situations, opportunities (a sort of self multiform or information, or "liquid" in the terminology now a bit 'worn by Bauman). The fact that you do not want to accept is that the ' identity is a process, it is basically another report and recognition capabilities. No culture, no conception of community that has closed in on itself will never delete this "made the difference." And if you want to delete it, the only means by which it may have will be violence, terror, humiliation, in Sanaa and Hina are unfortunately only the most extreme cases, for women, for young people because "integrated" therefore predestined victims of rabid obsession for identity and ideology of exclusive possession which is not foreign to any "tradition". The effort that must be done to prevent the recurrence of such cases is to break the obsession and ideology, not only with the repressive instruments of the law but also through dialogue, confrontation, the reconstitution of a web of rules and values. In order for a father (or husband) should no longer feel lost, "thrown" into a situation anomic, with no reference points, if he loses the affection (or unconditional devotion) of a daughter (or wife), so a daughter (or wife) should no longer fear for their lives as a result of its free individual choices, so that each word an individual can feel accepted, understood, loved, and especially for his choices, for that identity that we build with others.
Main:
- daughter killed because he lived with an Italian (Courier);
- The tragedy of Sanaa's mother (Gazzettino);
- The father master (Republic);
- Sanaa as Hina, two lives cut short (Sky);
- Minister Carfagna in a civil trial for the murder of Sanaa (ANSA).
these topics had already talked about the human condition, starting with my students in social science a debate from an article and Kureishi's book by Susan Moller Okin Women's rights and multiculturalism, and in particular the essay "Multiculturalism is
bad for women?". The Okin pursues women, in particular the movements for the rights of women to ask themselves this question: who foots the bill of cultural integration? And unfortunately the answer is always the same: they pay the most vulnerable in every sector of the cultural mosaic, or the children or, as in this case, young women. This is because children, as parties to the process of socialization and women as primarily responsible for the material reproduction of the group, are in fact the true subject of every strong community. Bambini e donne rappresentano la speranza, il futuro, la possibilità di rigenerazione, ma, al tempo stesso, anche la conservazione e la tradizione. Perciò essi sono rivendicati come "proprietà", quindi spesso con furore dalla comunità di appartenenza, la quale invoca ogni volta parole come identità , tradizione , cultura per giustificare tale esclusiva proprietaria. Il fatto è che ogni cultura, ogni rivendicazione identitaria, ogni gesto con cui si rivendica l'appartenenza a una comunità è potenzialmente violento e generatore di violenza. Come scrive Francesco Remotti in Contro l'identità "l'identità non inerisce essence of an object, however, depends on our decisions "( Against Identity , p. 5). Not only in a modern society (as they believe the community) but in any society we have decide what identity : it is not an essence fixed once and for all. We organize our identity, and decostruiamo build, invent and reinvent the, form, and the continuous deformation. It is not easy to transfer to a conventional ( as do many anthropologists and even the same Remotti) or, as we say nowadays often inappropriately, to a comfortable cultural relativism, which means that each building or deconstructing the self ritagliandoselo between circumstances, opportunities, situations, opportunities (a sort of self multiform or information, or "liquid" in the terminology now a bit 'worn by Bauman). The fact that you do not want to accept is that the ' identity is a process, it is basically another report and recognition capabilities. No culture, no conception of community that has closed in on itself will never delete this "made the difference." And if you want to delete it, the only means by which it may have will be violence, terror, humiliation, in Sanaa and Hina are unfortunately only the most extreme cases, for women, for young people because "integrated" therefore predestined victims of rabid obsession for identity and ideology of exclusive possession which is not foreign to any "tradition". The effort that must be done to prevent the recurrence of such cases is to break the obsession and ideology, not only with the repressive instruments of the law but also through dialogue, confrontation, the reconstitution of a web of rules and values. In order for a father (or husband) should no longer feel lost, "thrown" into a situation anomic, with no reference points, if he loses the affection (or unconditional devotion) of a daughter (or wife), so a daughter (or wife) should no longer fear for their lives as a result of its free individual choices, so that each word an individual can feel accepted, understood, loved, and especially for his choices, for that identity that we build with others.
Main:
- daughter killed because he lived with an Italian (Courier);
- The tragedy of Sanaa's mother (Gazzettino);
- The father master (Republic);
- Sanaa as Hina, two lives cut short (Sky);
- Minister Carfagna in a civil trial for the murder of Sanaa (ANSA).
Tuesday, September 1, 2009
Sour Odor From Stomach
Farewell to Democracy and the social sciences
Farewell to the social sciences, sociology, cultural anthropology, the research methodology. most innovative materials taught in the last decade in the Italian high schools disappear with the reform desired by the minister Gelmini, programs of the new School of Humanities referred for now you know the time profile only through the drafts of the new Regulations institution. In any case, the next school year will take effect the new high schools that will erase the trials and the Jug programs, in particular the socio-psycho-educational high school and high school social science, both replaced by a high school science Human within which institutions can activate an option "economic-social".
The current teachers' philosophy, psychology and science education "(class of competition A036) Philosophy no longer teach in these high schools: it is in fact assigned (with history) to the current faculty of Philosophy and History (Class of Competition A037 ).
Currently, the ministry has yet to clarify specifically what are the objectives of the teaching of "Humanities": but even now it is known that the loss of hours for the matter of address will be very high ("Humanities" you teach it for just 12 hours over the five year period), and would the disappearance of the teaching of pedagogy, sociology and psychology as autonomous subjects (although they will be reactivated if "optioned" by students who want to do extra hours compared to the number of hours provided for in 27 for the second year and 30 for three years). Similarly materials are destined to disappear as a "laboratory of social science", taught in the current School of Social Sciences and the copresences (usually philosophy / social sciences and history / law).
Such reforms will therefore seems primarily explained by the need to rationalize spending rather than genuine reasons for education and teaching. But this will result in the loss (and jobs!) A wealth of knowledge which was consolidated over the years, as the numerous sites pertaining to the network of social sciences (such as Steps ).
For more technical and detailed information on the changes that are being introduced is a very useful site of exploring the new School of Humanities : http://liceoscienzeumane.blogspot.com/
The current teachers' philosophy, psychology and science education "(class of competition A036) Philosophy no longer teach in these high schools: it is in fact assigned (with history) to the current faculty of Philosophy and History (Class of Competition A037 ).
Currently, the ministry has yet to clarify specifically what are the objectives of the teaching of "Humanities": but even now it is known that the loss of hours for the matter of address will be very high ("Humanities" you teach it for just 12 hours over the five year period), and would the disappearance of the teaching of pedagogy, sociology and psychology as autonomous subjects (although they will be reactivated if "optioned" by students who want to do extra hours compared to the number of hours provided for in 27 for the second year and 30 for three years). Similarly materials are destined to disappear as a "laboratory of social science", taught in the current School of Social Sciences and the copresences (usually philosophy / social sciences and history / law).
Such reforms will therefore seems primarily explained by the need to rationalize spending rather than genuine reasons for education and teaching. But this will result in the loss (and jobs!) A wealth of knowledge which was consolidated over the years, as the numerous sites pertaining to the network of social sciences (such as Steps ).
For more technical and detailed information on the changes that are being introduced is a very useful site of exploring the new School of Humanities : http://liceoscienzeumane.blogspot.com/
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