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Die Verfasser haben jahrzehntelang Menschen mit dem Familiennamen Preuschoff gesammelt und geordnet nach Stämmen. Alle kommen aus dem nördlichen Ostpreußen und stammen ab von den Prußen. Nach und nach haben sie sich in die ostpreußischen Städte ausgebreitet, später nach Berlin und in das Ruhrgebiet, einige sogar in die USA und in die Ukraine. Der Exodus fand dann im Frühjahr 1945 statt. Durchgeführte DNA-Untersuchungen kommen zu dem Ergebnis, dass fast 70% aller Namensvertreter miteinander verwandt sind.
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Julen närmar sig med stormsteg och Kamile ser fram emot ett lugnt firande tillsammans med sin man Adrian och barnen hemma i Gottskär. Julklappar ska inhandlas, julbelysningen ska upp och knäcken kokas. Samtidigt har hon efter många års kämpande äntligen fått PR-ansvaret för ett av nästa års största projekt. Adrian har alltid stöttat sin frus ambitioner och har inga problem med att ta det mesta av ansvaret i hemmet. Åtminstone ända till dess att han efter en bilolycka själv behöver extra hjälp. När balansen i deras förhållande skiftar sätts förhållandet på prov. Kan drivet att inte förlora sitt prestigefulla projekt och karriär i stället göra att Kamile riskerar s...
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The Handbook examines contemporary trends and issues in the formation of families over the different stages of the life cycle and how they interact with family-oriented social policies of modern welfare states, mainly in the OECD countries of Western Europe, East Asia and the U.S. Focusing largely on family needs in the early stages of the life course, the conventional package of policies tends to emphasize programs and benefits clustered around measures to support marriage, childbearing, care, the reconciliation of employment and childcare during the preschool years. Drawing on a multidisciplinary group of experts from many countries, this book extends the conventional perspective on family policy by also looking at later phases of the family life course. In taking a life course perspective, this Handbook extends the purview to encompass the three main stages of family life. These are (1) cohabitation, marriage and starting a family; (2) the early years of parenting, care and employment, and (3) the period of transitions and later life: family breakdown and intergenerational supports across the life course.
Proposing a new theoretical framework, this book explores Shamanism’s links with violence from a global perspective. Contributors, renowned anthropologists and authorities in the field, draw on their research in Mongolia, China, Korea, Malaysia, Nepal, India, Siberia, America, Papua New Guinea, Taiwan to investigate how indigenous shamanic cultures dealt, and are still dealing with, varying degrees of internal and external violence. During ceremonies shamans act like hunters and warriors, dealing with many states related to violence, such as collective and individual suffering, attack, conflict and antagonism. Indigenous religious complexes are often called to respond to direct and indirect competition with more established cultural and religious traditions which undermine the sociocultural structure, the sense of identity and the state of well-being of many indigenous groups. This book explores a more sensitive vision of shamanism, closer to the emic views of many indigenous groups.