The German federal states initiated the "Pathological Gambling and Epidemiology" (PAGE) program to evaluate the public health relevance of pathological gambling. The aim of PAGE was to estimate the prevalence of pathological gambling and cover the heterogenic presentation in the population with respect to comorbid substance use and mental disorders, risk and protective factors, course aspects, treatment utilization, triggering and maintenance factors of remission, and biological markers. This paper describes the methodological details of the study and reports basic prevalence data. Two sampling frames (landline and mobile telephone numbers) were used to generate a random sample from the general population consisting of 15,023 individuals (ages 14 to 64) completing a telephone interview. Additionally, high-risk populations have been approached in gambling locations, via media announcements, outpatient addiction services, debt counselors, probation assistants, self-help groups and specialized inpatient treatment facilities. The assessment included two steps: (1) a diagnostic interview comprising the gambling section of the Composite International Diagnostic Interview (CIDI) for case finding; (2) an in-depth clinical interview with participants reporting gambling problems. The in-depth clinical interview was completed by 594 participants, who were recruited from the general or high-risk populations. The program provides a rich epidemiological database which is available as a scientific use file.
In much of sub-Saharan Africa, cattle have played a central role in maintaining social cohesion by binding people of various means into mutual obligations. Today, among South African Zulu communities, as in much of the world, the social obligations attached to wealth are fiercely contested. To trace conflicts in emerging moral economies, I compare in this article the social roles of cows versus those of another wealth good: cars. Unlike cattle, cars are not given to in-laws, are not shepherded in communal pasturelands, and do not multiply communal wealth through reproduction. Both cattle and cars measure status, but cars measure an individualized status that protectively hedges itself from others' demands. As a minimally fungible investment, a vehicle for independent movement, and a tool for financial independence that is increasingly accessed by both women and men, cars offer a vantage point onto the ways that people navigate between diverging old and new moral economies. [morality, inequality, Africa, cattle, wealth goods]
Research on wealth-in-people has proven useful for studying relationships between employers and employees in capitalist systems, but scholars have largely ignored an idea introduced alongside the concept of wealth-in-people in Igor Kopytoff and Suzanne Miers's foundational 1977 study. Namely, these authors describe a continuum of ways in which people who are "wealth" to others become either included into or excluded from the groups benefiting from and controlling that wealth. In this article, I use that continuum to examine workplace relationships in South Africa that fall on the exclusion end of the continuum, where discrimination, lack of training and advancement opportunities, and bureaucratic distancing prevent workers from "belonging in" workplace power structures. Drawing on twelve months of fieldwork in low-wage workplaces and surrounding communities in KwaZulu-Natal, South Africa, I argue that many workers in such settings respond by withholding their loyalty from employers, thereby limiting the extent to which they will "belong to" employers as wealth-in-people. This article sheds light on a popular discourse in South Africa and elsewhere that has criticized low-waged and unemployed workers for refusing to be model workers. Such workers follow a logic of refusing to "belong to" when they are denied opportunities to "belong in," thereby heightening one form of estrangement while potentially resisting another.
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