To many in both the East and the West it seemed axiomatic that the collapse of the Soviet Union in 1991 was due to “nationality reasons,” which were viewed as a natural process in the last empire's decline. Then, during the democratic reform of a totalitarian state, ethnic minority rights were first spoken of, and the growth of national self-awareness appeared to be an integral part of society's liberalization. Time has since shown that liberal changes in the economy and in the political and social spheres are not always accompanied by the establishment of social justice; indeed, it has frequently been minorities who are among the most unfortunate and marginalized groups in society. Defending the rights of minorities and combating ethnic and racial discrimination remains one of the most relevant issues in practically all post-socialist countries of the former Soviet Union and Eastern and Central Europe.
This article uses Kingdon's Multiple Streams Framework to explain forms of national-and region-level governance used in the Russian Federation to manage unprecedented levels of international immigration. First, we identify the ways that the Russian federal government has legislated and governed international migration from 1991 through 2010. We then compare the federal level to the case of the Krasnodar region, an ethnically diverse region in the North Caucasus. We find that that migration policy adoption in Russia at the federal level is relatively immune to economic trends or labour needs but more sensitive to foreign and domestic political objectives. At the regional level, local socio-political and economic concerns predominate and political objectives are secondary. Finally, we argue that migration policy changes or adopted policy at the regional level may be explained by an interaction effect between changes in political leadership, federal level policy adoption, and regional level context.
Использование опиатов в качестве компонента упреждающей анальгезии связано с риском развития пролонгированной депрессии дыхания, брадикардии, миоза, затрудняющего работу хирурга, а также тошноты и рвоты, повышающих риск офтальмологических осложнений. Нами предложен альтернативный вариант упреждающей анальгезии на базе нефопама. Проведено проспективное сравнительное исследование эффективности схем упреждающей аналгезии и седации при катарактальных и антиглаукоматозных операциях. Исследованы параметры гемодинамики, газообмена, эффективности седации и обезболивания в трёх эквивалентных группах пациентов с анальгоседацией на базе нефопама и кеторолака (1-я группа), нефопама и парацетамола (2-я группа) и трамадола (3-я группа); дополнительно во всех группах вводился дроперидол в дозе 1,25 мг. Выявлено, что анальгетический эффект нефопама (в дозе 10 мг) в сочетании с перфалганом или кеторолаком сравним с эффектом трамадола. Предложенные дозы дроперидола хорошо нивелируют симпатомиметические эффекты нефопама. Анализ частоты критических инцидентов выявил достоверно меньшее количество таких осложнений, как брадикардия, окулокардиальный синдром и артериальная гипертензия в группах с применением нефопама. Ключевые слова: нефопам, трамадол, упреждающая анальгоседация, амбулаторная офтальмохирургия.
SELECTING OF THE OPTIMAL ANALGOSEDATION VARIANT WITH CONSERVED
The article is devoted to the discussion among Soviet and U.S. scholars about the social organization of the Indians of the Northwest Coast of North America. In the classic textbooks on “primitive history”, the Indians of this region—the Tlingit, Haida, Tsimshian and Kwakwaka’wakw (Kwakiutl)—are mentioned as examples of a high degree of social differentiation based on a (fishing and maritime) foraging economy and even as instances of pre-state structures. The proposed concepts were, to varying degrees, determined by external factors: personal political views, high-profile events, or government pressure. In 1897, Franz Boas recognized the potlatch ceremony—demonstrative exchanges of gifts and destructions of surplus, a practice exotic to Europeans—as an analogue of a credit operation. This interpretation, not empirically substantiated, originated from a public campaign to legalize potlatch. In the 1930s, Julia Averkieva, a Soviet intern of Boas, interpreted some fragments of her mentor’s teaching through the Marxist class theory framework, shifting the emphasis from potlatch to slavery: the Northwest Indians allegedly began the transition to slavery from a classless system in which the potlatch was an instrument for preserving property equality. Averkieva’s interpretation became canonical in the USSR, whilst also finding some reception outside the socialist camp. In the United States, relativistic cultural interpretations dominated; domestic evolutionary Marxist models were marginal and were not rooted in the Soviet tradition. However, after the collapse of the USSR, they also became part of the research mainstream, being criticized not only from the right, but also from the left—from anarchist viewpoints.
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