Psychological Traditionality and Modernity and Happiness: The Different Happiness Levels in Chinese Students.

The conceptualization of happiness varies across different cultures. In Chinese culture, happiness includes oneself and hinges on others. Chinese social development has influenced psychological traditionality (PT), psychological modernity (PM), and personal happiness. Our study recruited 450 participants to examine the different happiness levels in Chinese students with diverse PT and PM. The results indicate that individuals scoring higher in PT and PM reported higher life satisfaction. Moreover, individuals scoring higher in PT reported more positive emotions, fewer negative emotions, and greater social well-being, while those scoring higher in PM reported more negative emotions and greater relationship happiness. The happiness of Chinese students comprised individual, relational, and societal levels and happiness at different levels related to Chinese PT and PM. The present study may promote cross-cultural understanding and potentially inform interventions for individual happiness within positive psychology.

Reconsidering the link between past material culture and cognition in light of contemporary hunter-gatherer material use.

Many have interpreted symbolic material culture in the deep past as evidencing the origins sophisticated, modern cognition. Scholars from across the behavioural and cognitive sciences, including linguists, psychologists, philosophers, neuroscientists, primatologists, archaeologists and paleoanthropologists have used such artefacts to assess the capacities of extinct human species, and to set benchmarks, milestones or otherwise chart the course of human cognitive evolution. To better calibrate our expectations, the present paper instead explores the material culture of three contemporary African forager groups. Results show that, while these groups are unequivocally behaviourally modern, they would leave scant long-lasting evidence of symbolic behaviour. Artefact-sets are typically small, perhaps as consequence of residential mobility. When excluding traded materials, few artefacts have components with moderate-strong taphonomic signatures. Present analyses show that artefact function influences preservation probability, such that utilitarian tools for the processing of materials and the preparation of food are disproportionately likely to contain archaeologically traceable components. There are substantial differences in material-use between populations, which create important population-level variation preservation probability independent of cognitive differences. I discuss the factors - cultural, ecological and practical - that influence material choice. In so doing, I highlight the difficulties of using past material culture as an evolutionary or cognitive yardstick.

History, Paranoia, Fragmentation1.

In his book Aion, Jung describes something like a quasi-Hegelian progressive historical realization of the Self in a perspective similar to Fernand Braudel's longue durée history. This article deals with a similar perspective, as it tries to focus on what we may call a "cultural complex" yet within its unfolding in historical time and belonging not to just one specific cultural group, but to a large cultural basin, which we may indicate as the "West". This complex marks the birth and development of modernity. The depth, pervasiveness and duration of this cultural complex permeates the lives and psychologies of all of those that are part of it. Therefore, every analytical project must take into account the underlying emotional, epistemic and social field within which this complex constellates. One of the main features of this (trans)cultural complex, strictly connected with the progressive fragmentation of the self and the transformation of the numinosum with its meaning-giving force, is paranoia. This article analyses the historical and cultural features that produce paranoia and fragmentation and determine paranoid symptoms and attitudes.

Dans son livre Aïon, Jung décrit quelque chose comme une réalisation historique progressive quasi hégélienne du Soi dans une perspective similaire à l'histoire de longue durée de Fernand Braudel. Cet article aborde une perspective semblable, car il tente de se concentrer sur ce que nous pouvons appeler un « complexe culturel ¼. Mais ici il s'agit de son déroulement dans le temps historique et de son appartenance non pas à un groupe culturel spécifique, mais à un grand bassin culturel, que nous pouvons désigner comme « l'Occident ¼. Ce complexe marque la naissance et le développement de la modernité. La profondeur, l'omniprésence et la durée de ce complexe culturel imprègnent la vie et la psychologie de tous ceux qui en font partie. Par conséquent, tout projet analytique doit prendre en compte le champ émotionnel, épistémique et social sous­jacent dans lequel ce complexe se constelle. L'une des principales caractéristiques de ce complexe (trans)culturel, étroitement lié à la fragmentation progressive du soi et à la transformation du numinosum et de sa capacité à donner du sens, c'est la paranoïa. Cet article analyse les caractéristiques historiques et culturelles qui produisent la paranoïa et la fragmentation et déterminent les symptômes et les attitudes paranoïdes.

En su libro 'Aion', Jung describe algo así como una realización histórica progresiva cuasi­hegeliana del Self en una perspectiva similar a la historia 'longue durée' de Fernand Braudel. El presente artículo aborda una perspectiva similar, ya que trata de centrarse en lo que podríamos denominar un "complejo cultural", pero dentro de su despliegue en el tiempo histórico y perteneciente no sólo a un grupo cultural concreto, sino a una gran cuenca cultural, que podríamos señalar como "Occidente". Este complejo marca el nacimiento y el desarrollo de la modernidad. La profundidad, la omnipresencia y la duración de este complejo cultural impregnan la vida y la psicología de todos los que forman parte de él. Por lo tanto, todo proyecto analítico debe tener en cuenta el campo emocional, epistémico y social subyacente en el que se inscribe este complejo. Uno de los principales rasgos de este complejo (trans)cultural, estrictamente relacionado con la progresiva fragmentación del self y la transformación de lo numinoso con su fuerza dadora de sentido, es la paranoia. Este artículo analiza los rasgos históricos y culturales que producen la paranoia y la fragmentación y determinan síntomas y actitudes paranoides.

There but not really involved: The meanings of loneliness for people with chronic illness.

Loneliness is one of the most pressing and rapidly growing contemporary social challenges around the world. Yet we still lack a good understanding of how loneliness is constituted and experienced by those most affected. We conducted semi-structured interviews with 40 people with chronic illness who were experiencing loneliness to explore what loneliness means to them and how it impacts in their daily lives. Drawing on ideas around liquidity and performativity, we identified the relational, temporal and social layers of loneliness. Our analysis revealed the interconnectedness of chronic illness and loneliness in participants' daily lives, as well as how chronic illness shifts temporal orientation, and transforms interpersonal relationships and relationship with self, contributing to the experiences of loneliness. Though participants described the many social conditions that restricted their opportunities for social participation, giving them a sense of being left behind and spectating the social life of others, a rhetoric of loneliness as a problem and responsibility of the individual was still prominent. A narrative of the need to perform social connection emerged in the absence of meaningful social bonds with others. We argue that normative ideals of wellness and positivity circulating in chronic illness communities and society more broadly are implicated in the experience of loneliness for people with chronic conditions. We conclude by considering how more expansive representations of how to live well with chronic illness may be important in reducing personal and collective loneliness.

Preparatory labor for chemical fertilizer: Rural modernity and the practices of South Korean farmers in the 1960s.

This article examines preparatory labor practices that South Korean farmers had to undertake to use chemical fertilizers in the 1960s. Preparatory labor, such as learning about and acquiring fertilizers, that came prior to the use of chemical fertilizer in the field was mundane and often invisible. However, it was this logistical and emotional labor that was essential for the maintenance of South Korea's chemical fertilizer system. In the system, which was part of the government's efforts to establish rural modernity through increased crop productivity, the state looked down on farmers as the subject of edification. Nevertheless, the farmers were crucial maintainers of the state-led agricultural reform, realizing the government's vision of modernity. To reveal the hidden relationship between farmers, technology, and the state, this article extensively uses diaries written by two farmers - Yoon Heesoo from Daecheon Village and Shin Kwonsik from Daegok Village. By doing so, this article aims to shed light on the voices of farmers and their roles in the agricultural reform of 1960s South Korea and, more broadly, of the Green Revolution.

Estado, naturaleza: Instituciones de salud pública y atención médica en São Paulo entre los siglos XIX y XX / State, nature: Public health and medical care institutions in São Paulo between the 19th and 20th centuries

El artículo tiene como objetivo discutir la noción de naturaleza y salud pública durante la transición del Imperio a la República, específicamente en São Paulo, en la región sureste de Brasil. La calidad de la naturaleza de São Paulo fue repetidamente destacada, incluso después de la llegada de las grandes epidemias de fiebre amarilla y cólera a partir de 1850. Los principales cambios que tuvieron lugar en ese período fueron el aumento de la densidad democrática, la sustitución del trabajo esclavizado por trabajadores blancos y el cambio de régimen político. El objetivo aquí es discutir de manera panorámica el lugar de asistencia brindado por las Santas Casas de Misericordia en el cambio del siglo XIX al XX, en un período en que la atención a la salud todavía era la principal preocupación del gobierno. Veremos que, con la creación de los servicios sanitarios en el período republicano, las nociones de benignidad del clima y de las tierras de São Paulo se transformaron en la apreciación del avance sanitario y la calidad del marco civilizador de São Paulo.(AU)

The article aims to discuss the notion of nature and public health during the transition from Empire to Republic, specifically in São Paulo, in the southeastern region of Brazil. The quality of nature in São Paulo was repeatedly highlighted, even after the arrival of the great epidemics of yellow fever and cholera from 1850 onwards. The main changes that took place in that period were the increase in democratic density, the replacement of slave labour by white workers and the change of political regime. The aim here is to discuss in a panoramic way the place of assistance provided by the Santas Casas de Misericordia at the turn of the nineteenth to the twentieth century, in a period when health care was still the main concern of the government. We will see that, with the creation of health services in the republican period, notions of the benignity of the climate and lands of São Paulo were transformed in the appreciation of the sanitary progress and the quality of the civilising framework of São Paulo.(AU)

Tracking the emergence of an organized use of space: A direct comparison of the spatial patterning within Middle and Upper Paleolithic open-air sites.

Although the 'organization of space' is said to be one of the defining characteristics of modern human behavior, the identification and documentation of such organization has proven to be elusive, especially as rendered in artifact patterning. Without directly comparing artifact patterns within multiple sites, there is no benchmark with which to conclude one site to be more or less 'organized' than another. We can objectively identify patterns within the distribution of archaeological materials, but the decision of whether that patterning constitutes as 'organized' is entirely subjective without a comparative model. In this paper, I present the results of a study in which the spatial distribution of artifacts within nine Middle and Upper Paleolithic sites in France are directly compared to one another, and discernible changes in patterning can be identified. The differences in spatial patterning between the Middle and Upper Paleolithic sites suggest that the organization of space likely became increasingly formalized into and throughout the Upper Paleolithic alongside other cultural norms of behavior. Though more sites are needed to thoroughly document this phenomenon, this study suggests that direct comparisons of spatial patterning have the potential to yield more objective results on the question of spatial organization.

Backgrounds and challenges of food education policy in Taiwan: risk or chance in the reflexive food modernity?

In 2022, Taiwan enacted the Food and Agricultural Education Act, thus officially launching its food education policy. The objective of this article is to elucidate the social background to this Act and current challenges to promoting food education. The data were obtained from the relevant literature and interviews with 11 key actors, who represented academia, the government, public education and civil society. Although having much in common with the Japanese equivalent policy, Taiwan's food education contains some notable features. Food education began as a reaction to recent food safety scandals, growing food anxiety, the prevalence of eating out, the globalisation of food systems and increasing instability, all of which characterise reflexive food modernity. The Taiwanese policy aims to avoid the nutrition-centered, gendered and nationalistic tendencies of food education in countries such as Japan by stressing the interconnection of food system actors, social responsibility for family meals and an openness to diverse food cultures. However, achieving such objectives requires consciousness of the reflexive food modernity facing Taiwan and addressing operational issues, notably the strengthening of inter-ministerial collaboration and the integration of dialogue with diverse food education actors in defining educational content and professional qualifications.

Division of labor or mental illness?

BACKGROUND: The pathological entity to which the term "burnout" refers is not clear, although the phenomenon exists. This article aims to clarify the professional and social origins of burnout by confronting the philosophers who have analyzed the concept of work and the modern society to scientific literature. SUBJECT AND METHOD: The master thesis of Manguelinckx M. served as a starting point for the review of the scientific literature because it tends to understand the concept of burnout based on recent articles from Google Scholar, Discovery-libellule, Pubmed and Mediquality. The philsophers mobilized are: Karl Marx, Hannah Arendt and Bernard Stiegler. RESULTS: There is heterogeneity in the definition of burnout, its causes and its symptoms. The diagnosis is established in several ways but most of the time, the exhaustion component suffices for diagnosis. Karl Marx describes work as alienating when the person executes repetitively an elementary task imposed on him. Hannah Arendt shows that at work, modern human performs these tasks in a stereotypical way and rarely thinks about their ethical consequences. Modern society transforms humans into consumers and provokes their instrumentalization. Bernard Stiegler shows that at work, the digital dispossesses the human from his know-how. The spread of digitalisation in all fields of life is hampering human autonomy and singularity, the dialogue between generations, friendship and family relationships. CONCLUSION: The professional and social changes caused by modernity can explain the causes, risk factors and symptoms of burnout. They do not respect the authentically human fulfillment, and seem to "mistreat" humans. It is mandatory to study the links between these mutations and their psychological impact on human. For this, psychiatry must open up to other disciplines. A dialogue between psychiatrists and social and political actors is required.

Individualising the social? The history of insomnia around 1900.

Using the example of the fin-de-siècle German Reich, this article outlines how insomnia emerged as a "disease of civilisation" in an industrialising society, defined by time-specific notions, reflecting and strengthening the social norms of the time. Furthermore, it analyses the process of individualisation and flexibilisation that transferred the social struggles and economic demands of modernity onto the subject's body or soul. The history of insomnia around 1900 thus reveals a pattern of thought that shaped the understanding of the insomniac throughout the 20th century.

[Adolescence and identity peregrinations]. / Adolescence et pérégrinations identitaires.

When we work with children and teenagers, we are always open to their singular questions about their subjective foundations and their future. Questions of identity are increasingly present at the heart of our fast-paced modern world. Two clinical extracts from psychotherapies show that this quest for identity is dealt with on a case-by-case basis, while respecting each individual's temporality.

The relationship between social life and emotions. Adam Ferguson and sociology.

Adam Ferguson has a leading position among those who have developed a sociological interpretation of modernity that dismiss metaphysics without following the echoes of rationalism. Ferguson outlines a vision of social life that correlates the analysis of individual behavior to the study of social context and institutions. Consistently with this approach, the Scottish scholar emphasizes the multidimensionality of human beings without forgetting the non-rational features of social behavior. This essay aims to discuss Ferguson's thought with a special attention to the importance of the emotions in social life, so as to enhance the contribution of classical sociology to the analysis of the emotionality. Ferguson, in fact, argues that emotions have a leading role in shaping the behaviors and values of individuals. Developed in the context of Scottish Enlightenment, Ferguson's sociology shows how the study of modern society can be reconciled with a reasonable as well as emotional approach to social life.

Contemporary myths on boredom.

We don't know almost nothing about boredom. Even though the experience of boredom has been part of our daily life for centuries, we are far from being clear about what its suffering consists of, what its main causes and consequences are, or how we can satisfactorily escape it. This is one of the most repeated myths about boredom among some boredom scholars; one from which many others derive, causing unnecessary confusion about a phenomenon around which there exists, in fact, a whole corpus of scientific knowledge. Most of them are harmless, simple narratives from our popular culture; others, however, have the power to condition the way in which we perceive reality, to the point of becoming stigmatizing. Breaking with some of our most ingrained beliefs about boredom is not an easy task, although it is necessary to understand the true nature of this state. In my essay, I will try to disprove some of the contemporary myths that circulate about the experience of boredom. Starting with the first myth, I will explore the scope of other related myths such as those that say that the study of boredom is in its infancy, that boredom has not been given the attention it deserves, that the experience of boredom is born in modern societies, that boredom is an exclusively human condition, that boredom only happens in leisure time, that being bored is the same as doing nothing, that it is desirable to have moments of boredom, that boredom helps our brain to rest, that boredom makes us more creative, and that those who get bored is because they want to or, what is worse, that only fools get bored.

The health and environmental risks and rewards of modernity that shape scientific optimism.

Individuals in high-income countries increasingly express less scientific optimism than in lower-income societies. In this article, we utilize risk society theory to understand the complicated relationship between individual- and country-level factors, and optimism toward the role of science in society in "reflexively modern" societies. We use multilevel modeling with 16 high-income countries to determine the individual-level and country-level factors that shape scientific optimism. Next, we look at the individual characteristics that affect scientific optimism in each country individually. At the individual level, we find that older people, the more highly educated and higher earning, those farther to the Right on the political spectrum, and those with more materialist (rather than postmaterialist) attitudes have higher scientific optimism, while more religious people have lower optimism regarding science. At the country level, we make a corollary argument about materialism: societies that have higher measles immunization rates, generate more electricity from fossil fuels, and have a greater percentage of mobile phone subscriptions, have populaces that are more optimistic toward science.

Discursividades pós-modernas: leitura do fenômeno social da polarização / Une lecture du phénomène social de polarisation par l'analyse des discours postmodernes / Postmodern discourses: reading the social phenomenon of polarization

O crescimento da discursividade social acerca de fenômenos como o feminicídio, a violência machista, racista, homofóbica e religiosa, além da hostilidade crescente de alguns grupos identitários ao valores conservadores da sociedade ocidental judaico-cristã, indicam que uma cultura do ódio floresceu no laço social polarizado. Os afetos de amor e ódio se apresentam no início da constituição do sujeito em estado de desligamento, mas se fundem quando prevalece o amor do Outro primordial ao infante desamparado. É a hegemonia do amor que promove a fusão pulsional. Se a civilização triunfa, se o Outro primordial alcança impor o predomínio do amor sobre o ódio, o sujeito se constitui graças ao recalque dos impulsos destrutivos e se torna capaz de alimentar a esperança no futuro, amar e trabalhar. Os afetos são o que existe de mais real na relação dos seres falantes ao Outro. Seja para amá-lo, seja para odiá-lo, seja para ignorá-lo, a existência do Outro simbólico é, para cada um, uma dimensão real em jogo no laço social. O Outro da modernidade é liberal, progressista e acredita que a igualdade de oportunidades cresce com o acesso universal à educação e à saúde. E o Outro da nossa pós-modernidade? É fragmentado, não há referências coletivas universais? É pessimista ou a esperança utópica se tornou inimiga darealidade?

La croissance de la discursivité sociale sur des phénomènes tels que le féminicide, la violence sexiste, raciste, homophobe et religieuse, en plus de l'hostilité croissante de certains groupes identitaires aux valeurs conservatrices de la société occidentale judéo-chrétienne, indiquent qu'une culture de la haine s'est diffusée dans le lien social polarisé. Les affects d'amour et de haine apparaissent au début de la constitution du sujet dans un état de détachement, mais se confondent lorsque l'amour de l'Autre primordial pour l'enfant sans défense l'emporte. C'est l'hégémonie de l'amour qui favorise la fusion pulsionnelle. Si la civilisation triomphe, si l'Autre primordial parvient à imposer la prédominance de l'amour sur la haine, le sujet se constitue grâce au refoulement des pulsions destructrices et devient capable de nourrir l'espoir en l'avenir, d'aimer et de travailler. Les affects sont ce qu'il y a de plus réel dans la relation entre les êtres parlants et l'Autre. Qu'on l'aime, qu'on le déteste ou qu'on l'ignore, l'existence de l'Autre symbolique est, pour chacun, une véritable dimension en jeu dans le lien social. L'Autre de la modernité est libéral, progressiste et croit que l'égalité des chances augmente avec l'accès universel à l'éducation et à la santé. Et qu'en est-il de l'Autre de notre postmodernité? Est-il fragmenté, n'y a-t-il pas de références collectives universelles? Est-il pessimiste? L'espoir utopique est-il devenu l'ennemi de la réalité?

The growth of social discursivity about phenomena such as feminicide, sexist, racist, homophobic and religious violence, in addition to the growing hostility of some identity groups towards the conservative values of Western Christian culture, indicate that a culture of hate has flourished in a progressively polarized social bond. The affections of love and hate appear at the beginning of the constitution of the subject in a state of detachment, but merge when the love of the primordial Other for the helpless infant prevails. It is the hegemony of love that promotes the fusion of the drive. If civilization triumphs, if the primordial Other manages to impose the predominance of love over hate, the subject is constituted thanks to the repression of destructive impulses and becomes capable of nourishing hope in the future, through love and work. Affections are what is most real in the relationship between talking beings and the Other. Whether to love it, to hate it, or to ignore it, the existence of the symbolic Other is, for each one, a real dimension at play in the social bond. The Other of modernity is liberal, progressive and believes that equal opportunities grow with universal access to education and health. What to say of the Other of our postmodernity? Is it fragmented, are there no universal collective references? Is it pessimistic? Has utopian hope become the enemy of reality?

Insights into brain evolution through the genotype-phenotype connection.

It has recently become possible to start exploring how the genotype translates into human brain morphology and behavior by combining detailed genomic and phenotypic data from thousands of present-day people with archaic genomes of extinct humans, and gene expression data. As a starting point into this emerging interdisciplinary domain, we highlight current debates about which aspects of the modern human brain are unique. We review recent developments from (1) comparative primate neuroscience-a fast-growing field offering an invaluable framework for understanding general mechanisms and the evolution of human-specific traits. (2) paleoanthropology-based on evidence from endocranial imprints in fossil skulls, we trace the evolution from the ape-like brain phenotype of early hominins more than 3 million years ago to the unusual globular brain shape of present-day people. (3) Genomics of present-day and extinct humans. The morphological and genetic differences between modern humans and our closest extinct cousins, the Neandertals, offer important clues about the genetic underpinnings of brain morphology and behavior. The functional consequences of these genetic differences can be tested in animal models, and brain organoids.

O tédio / Boredom / El aburrimiento

Este artigo busca fazer uma abordagem histórica do tédio a partir de suas raízes arquetípicas, enfatizando a importância que esse estado da alma ganha no contexto da modernidade. Procura também referências que tentam explicá-lo na perspectiva da obra de Freud, Jung e nas categorias psiquiátricas descritas no DSM-V (AMERICAN PSYCHIATRIC ASSOCIATION, 2014), mapeando suas possíveis interseções com o consumo em massa. Finalmente, o autor faz algumas amplificações que aludem ao sentido do tédio e do consumo para o processo de individuação.

This paper is an attempt to approach boredom in a historical focus, emphasizing its archetypal roots and its prevalence in Modern Age. Furthermore, the author makes an attempt to describe how boredom is approached in Freud's and Jung's works, and also in DSM-V. Finally, the article makes amplifications on the possible meanings of boredom and mass consumption in the individuation process.

Este artículo busca hacer una aproximación histórica al aburrimiento desde sus raíces arquetípicas, enfatizando la importancia que este estado del alma gana en el contexto de la modernidad. También busca referencias que intenten explicarlo desde la perspectiva de la obra de Freud, Jung y las categorías psiquiátricas descritas en el DSM-V, maapeando sus posibles intersecciones con el consumo de masas. Finalmente, el autor hace algunas ampliaciones que aluden al significado del aburrimiento y del consumo para el proceso de individuación.

The photographers' gaze: the Mobile Radioisotope Exhibition in Latin America (1960-1965).

During the IAEA's Mobile Radioisotope Exhibition (1960-1965) through the eventful roads of five Latin American countries (Mexico, Uruguay, Argentina, Brazil, and Bolivia), a variety of photographs were taken by an unknown Mexican official photographer, and by Josef Obermayer, a staff driver from Vienna. The exhibition carried not only bits of nuclear sciences and technologies, but also the political symbolism of the 'friendly atom' as a token of modernization. The photographs embarked on different trajectories, though all of them ended up at the training and exchange official's desk in charge of the exhibition, Argentinian physicist Arturo Cairo. The ones taken in Mexico also had a local circulation as propaganda intended to promote radioisotope applications. The two sets of images were intended to show the contrast between modernity and traditional society, but they did it from different gazes. Our paper argues that, in the case of Mexico, the photographer reinforced representations of the country which were already popularized by Hollywood for foreign and local audiences. On the other hand, the Viennese photographer's gaze delivers an autoethnography of his dutiful journey. We also argue that Obermayer's projection is one of what Roger Bartra has conceptualized as the 'salvage on the mirror'.

Turning the lens in the study of precarity: On experimental social psychology's acquiescence to the settler-colonial status quo in historic Palestine.

This review examines the coloniality infused within the conduct and third reporting of experimental research in what is commonly referred to as the 'Israeli-Palestinian conflict'. Informed by a settler colonial framework and decolonial theory, our review measured the appearance of sociopolitical terms and critically analysed the reconciliation measures. We found that papers were three times more likely to describe the context through the framework of intractable conflict compared to occupation. Power asymmetry was often acknowledged and then flattened via, for instance, adjacent mentions of Israeli and Palestinian physical violence. Two-thirds of the dependent variables were not related to material claims (e.g. land, settlements, or Palestinian refugees) but rather to the feelings and attitudes of Jewish Israelis and Palestinians. Of the dependent measures that did consider material issues, they nearly universally privileged conditions of the two-state solution and compromises on refugees' right of return that would violate international law. The majority of the studies sampled Jewish-Israeli participants exclusively, and the majority of authors were affiliated with Israeli institutions. We argue that for social psychology to offer insights that coincide with the decolonization of historic Palestine, the discipline will have to begin by contextualizing its research within the material conditions and history that socially stratify the groups.

Cultural responses to the COVID-19 crisis in Greece: The first wave (March-May 2020).

This article examines cultural responses to the COVID-19 pandemic in Greece during the first wave in spring 2020 approaching such responses not only as resulting from the fear of the virus but also as outcomes of larger historical processes. Analysing media material, surveys and discourses by politicians and health specialists the article argues that although Greece had a limited number of cases, most Greeks embraced the lockdown seeing COVID-19 as a threat. The government's communication strategy highlighted popular values such as family and downplayed the class dimensions of the pandemic. This strategy proved effective and increased the popularity of the government and health experts at that stage.