Welfare conditionality is both ambitious and ambiguous for the frontline workers who put policy into practice. Since January 2017, the Norwegian frontline service should require social assistance benefit recipients under the age of 30 to participate in some sort of work-related activation, so-called mandatory activation. Drawing on qualitative interviews with frontline workers at local offices in the Norwegian Public Welfare Service (NAV), we investigate how the requirement is implemented in a context of a professionalised social welfare service. Mandatory activation is arguably a paternalistic measure. Drawing on Bernardo Zacka's concept of moral dispositions and Laura Specker Sullivan's concepts of maternalism, our findings indicate that at the frontline, mandatory activation policies are implemented by maternalistic decision making, emphasising the interpersonal relation between trained caseworkers and clients. The caseworkers use their discretionary powers in the implementation of conditionality and sanctions by emphasising care and support as embedded in the strict rules. K E Y W O R D S activation, maternalism, Norway, social assistance, street-level work, welfare conditionality, youth

No abstract

There is a growing body of research on cultural diversity, discrimination and racism in physical education teaching and practice. However, although 'cultural diversity' is a central concern in research, curriculum and policies of higher education, it is not clear how and in what ways students and teachers should consider cultural diversity. Drawing on qualitative interviews with teachers and students in a Norwegian physical education teacher education (PETE) program, we investigate how and in what ways students and teachers regard cultural diversity in that context. We suggest that cultural diversity is not sufficiently understood when it is assumed that knowledge about particular positions or identity categories (white, black, minority, majority) is fixed. Our findings indicate that cultural diversity is visible in movement and in bodily resonance between people. These findings present a strong argument for recognition of the relational, embodied and social aspect of cultural diversity in PE.

What is culturally informed psychiatry? What does it mean, and why is it important? These questions are discussed with a focus on the cultural aspects of the clinical encounter. The DSM-5 Outline for Cultural Formulation was developed as a method of assessing the cultural factors affecting the clinical encounter. It calls for the assessment of the cultural features of the relationship between the patient and the clinician; however, there is a lack of debate about what this means in practice. Clinicians run the risk of withdrawal rather than cultural understanding when facing patients with different cultural backgrounds. Using ethnographic material from anthropological fieldwork, I suggest that the encounter with cultural differences could be a useful point of departure for the clinician to develop cultural understanding. It is argued that recognising the experiences of differences is crucial in strengthening transcultural communication and preventing misdiagnosis in the clinician–patient encounter.

Although the literature on the history of sports in Africa is growing, the literature on women and sport in Africa remains limited. This article explores women and sport in Africa through a focus on women's experiences of moving, drawing on Tanzanian women's accounts and memories of their ongoing practices related to activities such as walking and fitness training. In order to broaden our understanding of women and sport in Africa, we should expand the scope of our enquiry to include everyday movements, and explore the ways that athletic activities form part of a broader context of moving in time and space. The Swahili word for sport, michezo, has connotation that suggests this broad approach to sporting activity.