There is a paucity of data on paternal involvement in childcare in traditional Muslim families in Asia. Using cultural‐ecological models of human development that focus on the developmental niche and hegemonic perspectives on masculinity, mothers' and fathers' levels of childcare involvement with infants were examined in 50 two‐parent, low‐income, rural Malay Muslim families residing in peninsular Malaysia. The major goals were to examine gender of parent and gender of child differences in involvement in childcare activities. Mothers and fathers were interviewed separately in their homes regarding the amount of time and levels of involvement in bedtime routines, physical care of, playing with, singing to, feeding, and soothing infants. Groupwise comparisons of parental perceptions revealed a marked gender‐differentiated pattern of involvement: Mothers perceived that they were significantly more involved in bedtime routines, physical care, feeding, playing, soothing, and singing to infants than did fathers. On average fathers estimated that they spent 18% as much time cleaning infants (0.63 versus 3.50 hours), 22% as much time feeding infants (0.76 versus 3.49), and 56% as much time playing with infants (2.77 versus 4.92 hours) relative to mothers. These patterns of involvement suggest that in traditional, rural Malay Muslim families, mothers are the primary caregivers to infants, and contrary to the father as play partner hypothesis, mothers engaged in more play with infants than did fathers. Despite divergent levels of involvement, mothers and fathers were equally as inclined to be involved with their male or female infants. Findings are interpreted in terms of traditional Muslim beliefs about gendered ideologies regarding childcare roles and levels of paternal involvement in groups of fathers in rural and urban Malaysia. The limitations, due in part to gathering data from single informants and the nature of the sample, and the implications of the findings for increasing paternal involvement are noted. 相似文献
Academic gender stereotypes contribute to observed gender differences in educational enrollment and attainment. Investigating parents’ stereotypes among 907 families in China, this study used exploratory and confirmatory factor analyses to uncover four latent factors: boys-Math, boys-Sciences, girls-Chinese, and girls-Liberal Arts stereotypes. The former two depicted boys as more gifted, enthusiastic, and higher-achieving learners in Math and Sciences, and the latter two favored girls in Chinese and Liberal Arts. This four-factor structure was invariant across parents with sons and daughters after accounting for the nonindependence of parents within families. The boys-Math and boys-Sciences stereotypes were found to be stronger than the other two stereotypes. Further analyses revealed nuances concerning the boys-Math stereotype: it was more pronounced among mothers than fathers in families with daughters, fathers with sons than daughters, and girls’ mothers without college degrees than those with degrees. Within the same family, mothers more commonly held stereotype-consistent perceptions concerning Math and Chinese than fathers, but there was a general agreement over gendered perceptions of all four achievement domains regardless of child gender. The findings highlight the need for family-based awareness-raising programs targeting parents’ gender stereotypes to create gender-fair and gender-inclusive learning environments.
Over the past century, the dominant model for addressing mental illness has been the treatment of individuals, largely by individual therapists who assume the availability of individual psychological resources. That form of therapy is a scarce commodity in capitalist societies, and social models of healing have been largely marginalized and forgotten. From the point of view of an indigenous psychology of religion, this essay (1) reports on local cultural and community models of healing that honor the common good, draw on local, communal narratives, and involve a given community in the process of healing. However, because it is not simply community in itself that is therapeutic, the authors argue (2) that healing cultures have communities that are guided by their moral vision and are committed to justice, moral integrity, and the sharing of resources. They draw on intergenerational studies that detail the effects in Inuit communities where a moral vision and a sense of community was present but then was eroded. Therapists whose interventions draw on the moral resources of the community may facilitate healing, as demonstrated by the use of allocentric imaging in more communal traditions. Finally, it is not simply communities with moral ideals that are therapeutic but (3) indigenous communities whose structures and whose role models embody their ethic that is critical for healing. The authors examine ecological communities in China committed to Confucian values and protection of the earth. The L’Arche communities begun in France by Jean Vanier and Alcoholics Anonymous groups around the world serve as examples of embodied moral communities. 相似文献
Traditional perspectives have envisaged intelligence as one entity dominated by a single set of abilities (i.e. cognitive abilities), whereas modern perspectives have defined intelligence in various shapes (e.g. linguistic, musical and interpersonal intelligences). By the same token, traditional perspectives have examined stupidity as one set of inabilities (i.e. cognitive inabilities). However, it is not clear whether modern perspectives have discussed whether stupidity exists in various forms—in the same way as they have envisaged intelligence. To address this limitation, 257 university members were asked to share what they perceived as being stupid educational and technological practices in their institutions. Analysis of the data suggested three concepts were important to the members: moral, spatial and administrative stupidities. That is, stupidity is perceived to come in the form of failing to meet certain moral, spatial and administrative values. This implies that modern perspectives may conceptualise stupidity differently from traditional perspectives, seeing it as going beyond cognitive inabilities and viewing it as existing in various forms (e.g. moral, spatial and administrative stupidities). Thus, there are multiple stupidities as there are multiple forms of intelligence. A strength of this research is that it views stupidity through an organisational and qualitative lens, although some may traditionally expect such a topic to be examined quantitatively through psychometric and biological approaches. 相似文献
Abstract. Educating and training Muslim men and women leaders who are capable of effectively navigating the multi‐ethnic and multi‐religious terrain in America – particularly in the post 9–11 milieu – requires the development of a new critical American Muslim pedagogy. This new pedagogy, centered in Islamic epistemology and ontology, should selectively appropriate the best of traditional Muslim educational paradigms and modalities used over time. However, the traditional Muslim model must not be reified, but rather be subjected to a sharp critique which maintains the richness of its spiritual and intellectual legacy but rejects teachings and interpretations used to create false dichotomies resulting in binary constructs, particularly those which pit Muslims against the west. Finally, the new critical American Muslim pedagogy must embrace all of the best discursive practices (e.g., pedagogies of Freire and others) that engage us in a critical analysis of the way in which power and privilege, even in religious communities, operate to marginalize and suppress women, minorities, and people of color. 相似文献