![]() Men show dramatically higher rates of alcohol-related problems than women. In the search to identify predictors of alcohol abuse susceptibility, few individual-difference criteria have demonstrated as powerful a relationship with problematic drinking as has gender. Individuals vary widely in their patterns of alcohol use, and researchers have long been interested in identifying individual difference criteria revealing those at risk to develop alcohol-related problems ( Sher, Grekin, & Williams, 2005). ![]() Findings identify new directions for research exploring social-reward processes in the etiology of alcohol problems. Importantly, Duchenne smiles were significantly less “infectious” among sober male versus female groups, and alcohol eliminated these gender differences in smiling contagion. Results revealed that Duchenne smiling (but not non-Duchenne smiling) contagion correlated with self-reported reward and typical drinking patterns. ![]() Social interactions were video recorded, and both Duchenne and non-Duchenne smiling were continuously coded using the Facial Action Coding System. Social drinkers (360 male, 360 female) consumed alcohol, placebo, or control beverages in groups of three. ![]() We examined the impact of gender and alcohol on “emotional contagion”-a social mechanism central to bonding and cohesion. Research suggests that social processes may be implicated in gender differences in drinking patterns. However, alcohol-administration studies testing participants drinking alone have offered weak support for this hypothesis. It is such social contexts that permit a study of how inter-ethnic and inter-class diversity are truly negotiated from below.Researchers have hypothesized that men gain greater reward from alcohol than women. Importantly, in the East European context deeply ingrained norms of civility do not protect from outspoken expressions of racism, nor is cultural or social mixing much celebrated. The notion of social multiculture is therefore introduced along the lines of Paul Gilroy’s “everyday multiculture”. It is argued that the everyday encounter of different social strata in an urban space gives rise to similar tensions as the mixing of cultures and ethnicities. This paper brings post-communist Eastern Europe into the debate through the case study of a street market in Sofia, Bulgaria. To resolve them the debate should move from looking at techniques for living together to the politics of living together. Taking it further afield helps reveal a number of conceptual flaws. However, discussion has been to a large degree limited to the context of the postcolonial Global North metropolis. The notions of conviviality, everyday multiculturalism, ordinary cosmopolitanism focus on how people live together in contexts of cultural diversity. The poorly developed capacity for the latter in Norwegian culture and civil society leads to unnecessary humiliation and powerlessness among refugees, and could be avoided. In gift theory, three elements are listed: the obligation to give, the obligation to reciprocate and the obligation to receive. The ideal of balanced reciprocity (or the fear of incurring debts of gratitude) is identified as a key Protestant value, and the disgraceful guest is juxtaposed with the equally disgraceful host, who fails to take an interest in his guests. In the essay, this theme is explored through a broad range of examples. Norwegians can be skilled givers but poor receivers. This asymmetry has been evident in missionary activity for centuries, and is today evident in practices towards refugees and immigrants. This chapter explores an asymmetrical bias in Norwegian (and Scandinavian) ideals and practices of hospitality, whereby gifting is one-sided rather than reciprocal, and where accepting other people's gifts is culturally problematic. Hospitality is related to gift exchange and is, moreover, riddled with some of the same contradictions.
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