Suzanne Fields : This Is An Un Official Fan Site Tribute
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Movie Title Year Distributor Notes Rev Formats 3 Phases of Eve 1972 Something Weird Video NonSex O Aphrodisiac 1971 Something Weird Video 1 DO Around the World with John "The Wadd" Holmes 1975 VCX DRO Bad Bad Gang 1972 Something Weird Video 1 DO Best of Everything 1974 Something Weird Video Bucky Beaver's Triple XXX Rated Stags, Loops and Peeps 1 1992 Something Weird Video Bucky Beaver's Triple XXX Rated Stags, Loops and Peeps From 50s and 60s 29 1998 Something Weird Video Carry on Sargent 1972 Something Weird Video Chateau 1973 Something Weird Video DO Clock Work Blue 1972 Vinegar Syndrome LezOnly DO Danish and Blue 1970 Something Weird Video NonSex Delicato 1970 Guilty Pleasures Double Exposure 1973 VCX DRO Dropouts 1974 Vinegar Syndrome O Flesh Gordon 1974 Hen's Tooth NonSex 2 D Groupies 1971 Vinegar Syndrome NonSex O Gunilla 1971 After Hours Cinema LezOnly 1 O Harry Hard Detective 1973 Something Weird Video O Hell's Kitten 1972 Something Weird Video NonSex O History Of Pornography 1970 Something Weird Video Hollywood Babylon 1972 Alpha Blue Archives NonSex DRO Hotter Than Hell 1971 Something Weird Video BJOnly DO Jeanie's Magic Box 1972 After Hours Cinema O Look, No Panties! Something Weird Video Maharajah of Bangmor 1972 Alpha Blue Archives O
Mother Knows Best 1971 Alpha Blue Archives NonSex DO Mrs. Harrison 1974 Something Weird Video BJOnly DO My Little Sister 1971 Something Weird Video Facial O Naked Encounters 1971 Something Weird Video O Oh Miss Bodie 1974 Something Weird Video Passion Parlor 1972 Trident Peacock Lady 1972 Something Weird Video Peeping Camera 1972 Something Weird Video Playmates 1973 Pathfinder Home Entertainment NonSex O Revolt of the Bondage Models 2004 Alpha Blue Archives DO Run Jackson Run 1972 Something Weird Video O Sam Dobbs and the Guru Gangbang 1970 After Hours Cinema LezOnly O Senta 1972 Media Blasters LezOnly Separate Vacations 1970 Something Weird Video NonSex Sex Spa 1971 After Hours Cinema O Sexophrenia 1970 Something Weird Video NonSex D Sexual Liberty Now 1971 After Hours Cinema LezOnly Clip 1 O Shot on Location 1972 Something Weird Video O Spaced Out 1975 Unknown O Story of O 1973 C.P.L.C. Facial DO Street of a Thousand Pleasures 1972 Something Weird Video NonSex Teenage Fantasies 1 1972 Arrow Productions 1 DRO Three for One 1971 Something Weird Video Touch Me 1971 Select-a-tape 1 DO Undergraduate 1971 Alpha Blue Archives DO



Vice versus Vice 1971 Vinegar Syndrome O Virgin Hostage 1972 Something Weird Video Facial Swallow O Voluptuous Vera 1975 Unknown Wayward Mistress 1973 Something Weird Video Collectivism is a value that is characterized by emphasis on cohesiveness among individuals and prioritization of the group over the self. Individuals or groups that subscribe to a collectivist worldview tend to find common values and goals as particularly salient[1] and demonstrate greater orientation toward in-group than toward out-group.[2] The term "in-group" is thought to be more diffusely defined for collectivist individuals to include societal units ranging from the nuclear family to a religious or racial/ethnic group.[3][4] Contents 1 Origins and historical perspectives 1.1 Marxism–Leninism 2 Terminology and measurement 3 Theoretical models 4 Macro-level effects 5 See also 6 References Origins and historical perspectives The German sociologist Ferdinand Tönnies described an early model of collectivism and individualism using the terms Gemeinschaft (community) and Gesellschaft (society).[5] Gemeinschaft relationships, in which communalism is prioritized, were thought to be characteristic of small, rural village communities. An anthropologist, Redfield (1941) echoed this notion in work contrasting folk society with urban society.[6] Max Weber (1930) contrasted collectivism and individualism through the lens of religion, believing that Protestants were more individualistic and self-reliant compared to Catholics, who endorsed hierarchical, interdependent relationships among people.[7] Hofstede (1980) was highly influential in ushering in an era of cross-cultural research making comparisons along the dimension of collectivism versus individualism. Hofstede conceptualized collectivism and individualism as part of a single continuum, with each cultural construct representing an opposite pole. The author characterized individuals that endorsed a high degree of collectivism as being embedded in their social contexts and prioritizing communal goals over individual goals.[8] Marxism–Leninism Main article: New Soviet man Collectivism was an important part of Marxist–Leninist ideology in the Soviet Union, where it played a key part in forming the New Soviet man, willingly sacrificing his or her life for the good of the collective. Terms such as "collective" and "the masses" were frequently used in the official language and praised in agitprop literature, for example by Vladimir Mayakovsky (Who needs a "1") and Bertolt Brecht (The Decision, Man Equals Man).[9][10] Terminology and measurement The construct of collectivism is represented in empirical literature under several different names. Most commonly, the term interdependent self-construal is used.[11] Other phrases used to describe the concept of collectivism-individualism include allocentrism-idiocentrism,[12] collective-private self,[13] as well as subtypes of collectivism-individualism (meaning, vertical and horizontal subtypes).[14] Inconsistent terminology is thought to account for some of the difficulty in effectively synthesizing the empirical literature on collectivism.[15] Theoretical models In one critical model of collectivism, Markus and Kitayama[16] describe the interdependent (i.e., collectivistic) self as fundamentally connected to the social context. As such, one's sense of self depends on and is defined in part by those around them and is primarily manifested in public, overt behavior. As such, the organization of the self is guided by using others as a reference. That is, an interdependent individual uses the unexpressed thoughts, feelings, and beliefs of another person with whom they have a relationship, as well as the other person's behaviors, to make decisions about their own internal attributes and actions. Markus and Kitayama also contributed to the literature by challenging Hofstede's unidimensional model of collectivism-individualism.[16] The authors conceptualized these two constructs bidimensionally, such that both collectivism and individualism can be endorsed independently and potentially to the same degree. This notion has been echoed by other prominent theorists in the field.[2][17][18] Some researchers have expanded the collectivism-individualism framework to include a more comprehensive view. Specifically, Triandis and colleagues introduced a theoretical model that incorporates the notion of relational contexts.[4][19] The authors argue that the domains of collectivism and individualism can be further described by horizontal and vertical relationships. Horizontal relationships are believed to be status-equal whereas vertical relationships are characterized as hierarchical and status-unequal. As such, horizontal collectivism is manifested as an orientation in which group harmony is highly valued and in-group members are perceived to experience equal standing. Vertical collectivism involves the prioritization of group goals over individual goals, implying a hierarchical positioning of the self in relation to the overarching in-group. The horizontal-vertical individualism-collectivism model has received empirical support and has been used to explore patterns within cultures.[20][21] Subsequent work by other researchers suggests that as many as seven dimensions might be necessary to describe independent vs. interdependent models of selfhood.[22] Originated by W. E. B. DuBois,[23] some researchers have adopted a historical perspective on the emergence of collectivism among some cultural groups. DuBois and others argued that oppressed minority groups contend with internal division, meaning that the development of self-identity for individuals from these groups involves the integration of one's own perceptions of their group as well as typically negative, societal views of their group.[24] This division is thought to impact goal formation such that people from marginalized groups tend to emphasize collectivistic over individualistic values.[25][26][27][28] Some organizational research has found different variations of collectivism. These include institutional collectivism and in-group collectivism. Institutional collectivism is the idea that a work environment creates a sense of collectivist nature due to similar statuses and similar rewards, such as earning the same salary. In-group collectivism is the idea that an individual's chosen group of people, such as family or friend groups, create a sense of collectivist nature.[29] In-group collectivism can be referred to as family collectivism.[30] Macro-level effects Cultural views are believed to have a reciprocal relationship with macro-level processes such as economics, social change, and politics.[31][32] Societal changes in the People's Republic of China exemplifies this well. Beginning in the early 1980s, China experienced dramatic expansion of economic and social structures, resulting in greater income inequality between families, less involvement of the government in social welfare programs, and increased competition for employment.[33] Corresponding with these changes was a shift in ideology among Chinese citizens, especially among those who were younger, away from collectivism (the prevailing cultural ideology) toward individualism.[34][35] China also saw this shift reflected in educational policies, such that teachers were encouraged to promote the development of their students’ individual opinions and self-efficacy, which prior to the aforementioned economic changes, was not emphasized in Chinese culture.[36][37] Attempts to study the association of collectivism and political views and behaviors has largely occurred at the aggregate


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