Alyssa Miller

In this article, I examine the politics of kin-work performed by families of Tunisian foreign combatants, whose sons were recruited to jihadi militias following the 2011 Arab Spring. Here, I refer to a form of affective labor that engenders kinship relations through the performance of intentional acts. In the context of postrevolutionary Tunisia, where the state is currently embroiled in a domestic war against terror, families of foreign combatants perform such kin-work to make a moral claim on the state to assist them in repatriating their sons. In doing so, they must work against security discourses that define their sons as terrorists, thereby excising them from the rights-bearing category of the human. Nevertheless, kin-work is more than just a political strategy. I thus also attend to more intimate registers of kin-work, where it serves as a method for inhabiting uncertainty and providing care for absent kin.

Objective This study assessed the relationship between health literacy, perceptions of traditional and electronic cigarettes, and smoking status among college students.Participants Participants (N = 150; Mage= 20.41 years, SD 3.48), included nonsmokers (78%) and smokers (21%) of traditional (12%) and e-cigarettes (17%).Method Participants completed a novel questionnaire to assess perceptions of traditional and e-cigarettes, and the Health Literacy Skills Instrument to evaluate health literacy.Results Traditional cigarettes were perceived as having a greater negative impact on physical health than e-cigarettes, whereas e-cigarettes were perceived as having a greater positive impact on social-emotional health than traditional cigarettes. Most participants (57%) had below basic health literacy skills.Conclusions This study did not find a relationship between health literacy skills and smoking status or smoking perceptions. Further research is needed to investigate correlates of smoking status and perceptions to inform prevention and cessation efforts.

This Article concerns the legal and cultural distinctions between men and women in situations of adultery, as this is where the law drew its distinctions in the United States and Taiwan, and where there is a bulk of research.This Article does not explicitly describe the effects of adultery laws on people of differing sexual orientations or gender identities, though the conclusions drawn here may nevertheless be applicable to non-heterosexual and/or transgender people.