The threat of intergenerational extortion: on the temptation to become the climate mafia,masquerading as an intergenerational Robin Hood

Abstract

This paper argues that extortion is a clear threat in intergenerational relations, and that the threat is manifest in some existing proposals in climate policy and latent in some background tendencies in mainstream moral and political philosophy. The paper also claims that although some central aspects of the concern about extortion might be pursued in terms of the entitlements of future generations, this approach is likely to be incomplete. In particular, intergenerational extortion raises issues about the appropriate limits to the sway of central values such as welfare and distributive justice. We should be wary of ways in which such values invite us to buy off, or perhaps to join, an intergenerational climate Mafia.     

Step Three: Assessing Readiness for OAM (Older Adult Ministry)

SUMMARY

Assessing existing programs as well as the readiness of the congregation to receive new programs in the area of older adult ministry is an essential building block. An assessment of existing ministries is essential to discovering what needs to be developed. At the same time, the strengths and challenges of a congregation to develop and maintain an expanded older adult ministry is also important to assess so that starting points can be identified and needs filled. Often, the secondary gain of any congregational assessment is the ability to hear all of the voices within the congregation, help congregants to feel like they have participated in the process and to prepare them to expect something new. Tools for assessing existing programs as well as the readiness of the congregation are shared and explained.     

The ethics of intergenerational relationships

Abstract

According to the relational approach we have obligations to members of future generations not because of their interests or properties but because, and only because, they are our descendants or successors. Common accounts of relational duties do not explain how we can have obligations to people who do not yet exist. In this defence of the relational approach I examine three sources of intergenerational obligations: the concern of parents for their children, including their future children; the desire of community members to pass on a heritage to their descendants; and the relationship of citizens in an intergenerational polity.     

Juegos en Dinamica de Grupo (Games in Group Dynamics)

Abstract

It is widely recognized that military service during wartime can take a toll on a soldier’s psychological health. Recent work has revealed effects on the families left behind as well, as reflected, for example, in an increase in child abuse and neglect in these families. My interest in studying the transgenerational transmission of trauma led me to offer the National Guard a pro bono group therapy for women whose husbands had been deployed overseas. A slightly unorthodox approach paved the way not only to group treatment but, ultimately, individual treatment for these women and their children. My hope is that this work can serve as a model for other therapists who share my interest in treating the intergenerational transmission of trauma by implementing group and mother-child psychotherapy.     

Chapter 7: The Dilemma of Aging

SUMMARY

Intergenerational programming has received much attention and has been heralded as beneficial for both children and older adults. However, little has been reported in the literature concerning adult reactions to and benefits of intergenerational activities. A report on the first two years of an ongoing intergenerational project involving a preschool and a retirement community is presented. Four adults who participated regularly were interviewed in depth and findings are reported. All categories from the interviews represented aspects of Erikson's Generativity stage, and indicated that spirituality was enhanced through intergenerational contacts. Opportunities to interact with young children engendered a sense of relatedness to others and hope for the future for the older adult interviewees. Implications of this program that strengthened links to younger generations, and fostered positive affect, well-being, and spirituality in the aging process are discussed.     

Step Two: What Do You Want the Older Adult Ministry Program to Accomplish?

SUMMARY

What is the purpose for an older adult ministry within a congregation? It is not a program but a process of spiritual care, spiritual development, and spiritual formation as older adults are confronted with challenges to their spiritual perspectives due to the changes inherent in the process of aging. The experience of aging is a teacher that can be denied only with great peril to the person. Various views of aging as a spiritual journey are shared. The support and guiding of the spiritual perspectives of older adults is the core purpose for an older adult ministry in a congregation. This central purpose must be overtly expressed through the writing of a mission statement for older adult ministry that will be a yardstick not only for evaluating present ministries but also for guiding their future efforts. A simple, easy-to-use method of developing a mission statement is shared.     

Beyond the Culture War: Managing Sexual Relationships Inside a Congregation of Gay Evangelicals

America??s popular culture war narrative has often portrayed the evangelical community and the gay community as fundamentally oppositional groups whose range of disagreements center around arguments over the morality and nature of homosexuality. Against the backdrop of these arguments, we undertake a qualitative study of a congregation of gay evangelicals, specifically investigating how pastoral leadership attempts to manage sexual relationships amid a congregation that is firmly and self-consciously rooted in both its gay and evangelical identities. We look at the particular goals and ideals that pastoral leadership espouses for sexual relationships, and we explore how these goals and ideals represent, draw from, and potentially help integrate the congregation??s competing cultural identities. We find that pastoral leadership strives for what we are calling a ??blended approach?? to managing sexual relationships??an approach that simultaneously emphasizes traditional evangelical sexual norms (such as commitment, stability, monogamy, and longevity), while allowing these norms to be significantly tempered by a strong recognition of the private and public contexts that have shaped the gay community??s understanding of sexual and relational life. We speculate that this blended approach to managing sexual relationships may be pointing the way toward future developments within some predominantly-heterosexual evangelical congregations.     

A Community of Friends: The Sunday School Class as a Conduit for Social Contacts and Social Support Among Older Women

ABSTRACT

This article discusses a small group of women in rural Ohio who have transformed their Sunday school class into a community of friends that not only affords spiritual support but also sustains regular social contact well into old age. A qualitative thematic approach was used to analyze the data. Church participation through the life course, common themes that emerged among the women interviewed, and a discussion regarding the role of churches in serving as conduits of intergenerational contact and social support for the elderly are presented.     

In fairness to future generations: The role of egocentrism, uncertainty, power, and stewardship in judgments of intergenerational allocations

In this paper, we found that fairness judgments in intergenerational allocation decisions depend on (1) individuals’ position in the intergenerational sequence (i.e., whether they are in the preceding or succeeding generation), (2) the amount of uncertainty about the effect of the preceding generation’s decisions on the succeeding one, and (3) whether the preceding generation is primed with power. We found that both power priming and greater levels of uncertainty about the future consequences of present decisions can elicit stewardship attitudes, which may temper self-interested behavior on the part of the preceding generation. Our data also indicate that the nature of the uncertainty is important; it is not just a matter of how much future generations will be affected, but also whether or not they will be affected at all by the decisions of earlier generations. Our findings help to explain (1) how intergenerational inequities can occur even when people are explicitly focused on achieving fair allocations of resources between generations, and (2) how social responsibility concerns can motivate intergenerational beneficence in the face of intergenerational conflict.     

Witch-mother is which? The potential role of the analyst in facilitating authentic motherhood

Abstract

This paper explores challenges in the treatment of women suffering from disturbances in maternal identification. A review of the psychoanalytic and developmental literature focuses on the frequent finding of early-onset mother–daughter relational disturbance involving maternal narcissistic fragility and exaggerated dependency needs, intergenerational trauma, and related psychopathology including mutual affect dysregulation. A case example of a young woman with a severe anxiety disorder is presented and discussed to illustrate the challenges to the traditional psychoanalytic technique. This patient avoided pregnancy into her late thirties and entered analysis with feelings of inauthenticity, characterological masochism, and a “secret mission” to unmask the witch recurring in her dreams. Through an elaborate working-through of negative maternal transference, the analyst and patient saw through the birth of the patient’s authentic self, a new approach to her career, her relationships with men, and her anticipation of the birth of a child by the sixth year of treatment. The author posits that psychoanalytic technique benefits from contemporary, attachment, and trauma research that supports the analyst’s playing a more active role in approaching, co-regulating, tolerating, and integrating avoided affects and memory traces that are associated with early-onset relational disturbances worsened by the effects of violence, maltreatment, and loss.     

Sense of Control Among Women Religious

ABSTRACT

Sense of control was examined in a congregation of Catholic sisters ranging in age from 33 to 90. The sample size was 377. Age, educational level, career orientation, retirement status, health, self-esteem, coping ability, and support systems best explained sense of control. The older Catholic sisters in the congregation who no longer worked and who had some health limitations had lower self-esteem and, as a result, lesser sense of control than sisters who still worked and had fewer health limitations. Suggestions are made regarding enhancement of feelings of control.     

How to achieve in elite training centers without burning out? An achievement goal theory perspective

In training centers, the demonstration of high competence is essential and there is considerable emphasis placed on sporting achievement. Athlete burnout can be a consequence of such pressures and expectations. More information is needed regarding the social, environmental and individual differences in achievement-related characteristics which are relevant to the occurrence of burnout in this context.ObjectivesTo examine the relationships among the coach-created climate, perceived competence, achievement goals and burnout in elite adolescent-age athletes.DesignProspective six-month-follow-up.MethodsData were collected from a sample of 309 young French handball players participating in elite training centers. Cluster analysis and structural equation modeling procedures were employed to evaluate the hypotheses.ResultsComprised of differential scores on the dimensions of burnout, four distinct clusters were identified. Athletes in these cluster groups varied in perceptions of the motivational climate, goal orientations, and perceived competence. The structural model regarding the hypothesized relationships between perceived coach climate, perceived competence, achievement goals and athlete burnout, offered good fit to the data.ConclusionsFindings indicated that young talented athletes perceiving an ego-involving climate and emphasizing mastery avoidance goals at the beginning of the season had a higher risk of experiencing burnout symptoms at the season's end. In contrast, players perceiving a high task-involving climate and emphasizing mastery approach goals at the beginning of the season had lower burnout scores when the season concluded. Moreover, players with high feelings of competence, who also report higher scores on performance approach and avoidance goals, higher scores on mastery approach goals and lower scores on mastery avoidance goals, are less likely to experience burnout.     

Ethical Perspective on Church and Synagogue as Intergenerational Support System

ABSTRACT

This essay inquires as to why and on what basis religious groups do undertake or should undertake care of each other across generations. Five commonsensical reasons are examined, each of which is found to have merit and precedent and to be flawed and dangerous. Also examined is the implication for intergenerational care of an understanding of family/church as ideological abstraction, romantic image, place of treatment, last resort, process, and network. This inquiry helps understand motivation for participation of congregants in intergeneration support as congregations seek to engage people in intergenerational ministries.     

Practising the Space Between: Embodying Belief as an Evangelical Anglican Student

Abstract

This article explores the formation of British evangelical university students as believers. Drawing on ethnographic fieldwork conducted with a conservative evangelical Anglican congregation in London, I describe how students in this church come to embody a highly cognitive, word-based mode of belief through particular material practices. As they learn to identify themselves as believers, practices of reflexivity and accountability enable them to develop a sense of narrative coherence in their lives that allows them to negotiate tensions that arise from their participation in church and from broader social structures. I demonstrate that propositional belief—in contexts where it becomes an identity marker—is bound up with relational practices of belief, so that distinctions between ‘belief in’ and ‘belief that’ are necessarily blurred in the lives of young evangelicals.     

Felt obligation and the family life cycle: A study on intergenerational relationships

Since the 1990s researchers have considered as the dominant view on family obligation a set of responsibilities, duties, and obligation of care and assistance, that adult children should assume when parents are old or infirm. This concept is limited, because it assumes that family obligation is salient only in one period of life: when parents reach old age and are infirm. In contrast, a relational approach to family obligation considers family relationships as central to understanding children's duties and responsibilities. Following Stein, family obligation can be defined as felt obligation: expectations for appropriate and negotiated behaviour, perceived within the context of specific personal relationships with kin across life course. Felt obligation is conceptualized in five dimensions: a duty to maintain contact, assistance, avoidance of conflict, personal sharing, and self‐sufficiency. The purpose of the present study was to analyze perceptions of felt obligation in intergenerational relationships (parent–child and family of origin) in different phases of the family life cycle in a specific cultural context (Italy). The sample was composed of 92 parents with children of different ages (infants, school‐aged children, and young adults). The measure addressed the five dimensions of felt obligation, all assessed in various phases of family life. Results indicated differences in dimensions of felt obligation between intergenerational relationships (both parent–child and with family of origin). Some of these differences, such as self‐sufficiency and personal sharing, assumed more importance and salience in some periods of the life cycle than in others.     

Assembling the sense of home in emigrant elite athletes: Cultural transitions,narrative and materiality

ObjectiveDespite a growing body of literature on cultural transitions, little is known regarding how emigrant elite athletes experience and intra-act with the non-human environment in the host country, and how this affects their sense of home. This study explores the relationships between the material world and the embodied narratives, both personal and socio-cultural, regarding the process of assembling a new sense of home.Design and MethodsSeven Colombian emigrant elite athletes (4 female and 3 male), that emigrated pursuing the Olympic Dream, participated in this study. The philosophical concept of assemblage, from New Materialism approach, was used as a companion and extension of narrative dialogical analysis to analyse life-story interviews.ResultsEmigrant athletes define home as a place of refuge where they can express emotions, behave, and communicate in ways that ‘feel natural’. During cultural transitions, these athletes assembled a sense of home in two environments: the housing and the sport facilities. The relationships with (a) architectural spaces, (b) objects, (c) food, (d) technological apparels and (d) sport materiality facilitated or hindered the process of assembling a new sense of home in the host country.ConclusionsThe transformation of housing and the sport facilities into Home is a crucial process to improve the quality of emigrant athlete’s cultural transition. A deeper appreciation of materiality in research and applied practice is needed.     

Feelings of belonging in a congregation: a social–psychological assessment

The purpose of this study is to empirically evaluate a conceptual model that explores the social aspects of congregational life that promote feelings of belonging in a congregation. The following core hypotheses are embedded in this model: (1) individuals who go to church more often will receive more spiritual support from fellow church members; (2) people who get more spiritual support from coreligionists will have more practical wisdom; (3) those with more practical wisdom will be more likely to provide emotional support to the individuals in their congregation; (4) people who provide emotional support to fellow church members will be more highly valued by their coreligionists; and (5) individuals who feel they are valued by their fellow congregants will be more likely to believe that they belong in the place where they worship. Data from a recent nationwide survey (N?=?1154) of Christians provide support for each of these relationships.     

Intergenerational practice in the community: A focused ethnographic evaluation

An intergenerational community intervention based on contact theory and using ‘photovoice’ methods was designed to change negative age‐group stereotypes and promote sense of community. A focused ethnographic approach was adopted. Participants were 18 young people and 13 older adults. Data from focus groups, carried out with each generation separately, and observational field notes were analysed using thematic analysis; credibility checks were carried out by auditing and respondent validation. Before the intergenerational intervention, both generations presented age‐group stereotypes and both experienced only a weak sense of community. After the intervention, both generations felt that intergenerational contact had reduced age‐group stereotypes and enhanced recognition of intergenerational similarity; many also articulated a positive sense of community. The intervention has promise for helping young people and older adults to feel more socially included. Copyright © 2011 John Wiley & Sons, Ltd.     

Our obligations to future generations: the limits of intergenerational justice and the necessity of the ethics of metaphysics

Abstract

Theories of intergenerational justice are a very common and popular way to conceptualise the obligations currently living people may have to future generations. After briefly pointing out that these theories presuppose certain views about the existence, number and identity of future people, I argue that the presuppositions must themselves be ethically investigated, and that theories of intergenerational justice lack the theoretical resources to be able to do this. On that basis, I claim it is necessary to do the ‘ethics of metaphysics’ in order to fully comprehend what, if anything, we may owe future generations. I defend these claims against some important objections.     

From Fathers to Sons: The Intergenerational Transmission of Parenting Behavior among African American Young Men

This study examined the intergenerational transmission of fathering among young, African American fathers in rural communities. A sample of 132 African American young men living in the rural South reported on the quality of their relationship with their biological and social fathers in the family of origin, their own involvement with their young children, and relational schemas of close, intimate relationships. Results of path analyses supported the hypothesized mediational model, such that a better relationship with one's biological (but not social) father predicted increased father involvement in the next generation, and this association was partially mediated through positive relational schema after controlling for a range of covariates. Tests of moderated mediation indicated that the link between relational schema and father involvement was significantly stronger among fathers of girls than fathers of boys. Findings highlight the unique influence of close, nurturing father–child relationships for downstream father involvement, and the role of relational schemas as a mechanism for intergenerational transmission among young, rural, African American fathers of girls.