Age and Gender Differences in Adaptation and Subjective Well-being of Older Adults Residing in Monastic Religious Communities

The purpose of this study was to explore age and gender differences in the adaptation and well-being of older adults residing in Catholic monasteries. Participants included 235 members, age 64 and older, from the Order of St. Benedict. 2 (Age) × 2 (Gender) analyses of variance were computed to determine significant differences. Young-old persons reported greater friendship, coping behaviors, and personal growth, however, old-old individuals reported greater engagement in religious coping and greater depression. In addition, women reported greater coping behaviors, life satisfaction, and personal growth, but men reported greater depression. The results have implications on how pastoral care providers and counselors can improve quality of life among older adults living in contemplative religious settings.     

In God We Distrust: Christian Nationalism and Anti-Atheist Attitude

Prior research found that Christian nationalism, a belief that integrates Christian identity with American national identity, was associated with more negative views toward marginalized groups, such as religious minorities. Relatively less known is the relationship between Christian nationalism and attitudes toward atheists. Specifically, even less is known about whether or not Christian nationalism that is above individuals at the macro, geographic level may influence individual views of atheists. Using nationally representative multilevel data, this study found that higher individual Christian nationalism was associated with more negative views toward atheists. No robust state-level Christian nationalism influence was found for anti-atheist attitude. However, Blacks, relative to Whites, were less likely to view atheists negatively in states where Christian nationalism was higher. Meanwhile, in states where Christian nationalism was higher, Black Protestants were less prejudiced against atheists compared to Evangelical Protestants.     

Challenging the myth of the happy celibate: Muslim women negotiating contemporary relationships

In recent decades, the age of marriage in many minority Muslim communities has risen so that significant numbers of Muslims in these contexts are remaining unmarried into their late 20 s and beyond. As with other communities in Western contexts, Muslim communities have also experienced a rising divorce rate, leading to many more single women. These social and demographic changes, combined with traditional attitudes towards female sexuality and virginity, have led to a rise in the number of women who have either never had a sexual encounter or who no longer have sexual encounters. Cultural discourses surrounding virginity and female celibacy frequently conflate the virtue of refusing sexual encounters outside of marriage with happiness and satisfaction at ‘choosing the right path’. However, these discourses negate or downplay women’s sexual desires and result in women often feeling trapped into having to perform the ‘myth of the happy celibate’. To disrupt this myth is to unleash the potentially destructive power of female sexuality, while to openly challenge it is to risk being positioned as a ‘slut’.

Conceptualizing ‘social capital’ for health promotion in small local communities: a micro‐qualitative study

This paper reports on a micro‐qualitative case study of peoples' experiences of local community life in a south‐east English town. This material is used as the basis for a critical discussion of the suitability of Putnam's notion of social capital as a conceptual tool for the design and evaluation of ‘community strengthening’ policies and interventions. The study was motivated by a concern that too much debate about social capital has been conducted by academics and policy‐makers in a top‐down manner, with inadequate attention to the realities of life in the local communities that they refer to. Three‐hour semi‐structured interviews were conducted with 37 residents in two less affluent wards in our town of interest. Informants—half men and half women, and spread across the 15–75 age group—were encouraged to talk about their personal experiences of local community life. Interview findings are presented within the ‘norm’ categories of trust, neighbourliness and reciprocal help and support, and the ‘network’ categories of participation in informal networks, voluntary groupings and community activist groupings. Our case study points to a number of ways in which Putnam's concept needs to be refined if it is to inform ‘community strengthening’ policies and interventions in England. Far more notice needs to be taken of the role played by informal networks of friends and neighbours in the construction of local community life. Attention also needs to be given to the complex and shifting geographical spread of peoples' significant social networks. Putnam's conceptualization of cohesive local communities and his unitary notions of trust and local identity may also be unduly essentialist. In our particular communities of interest, they failed to capture the fluidity of local community norms and networks in a rapidly changing society. They also failed to do justice to the extent to which social distinctions—such as age, gender, ethnicity and housing tenure—shape and constrain the way in which people create, sustain and access social capital. Copyright © 2001 John Wiley & Sons, Ltd.     

Mobile technologies in use by those participating in Lutheran confirmation training in Finland

Abstract

This article focuses on the study of where mobile devices and social media tools are taken into consideration in the Finnish confirmation training entity as a new opportunity to work together. The research is based on the ethnographical method. The data was collected by observation in two confirmation training camp periods and interviewing confirmation training participants. The aim was to find out ways mobile devices were exploited in confirmation training pedagogy, how adolescents reacted to such mobile device use and how adolescents described their personal mobile device use. The research material is analysed by inductive content analysis. The findings are discussed in the theoretical context of the communities of practice (CoPs), originally formed by Lave and Wenger . According to the results, mobile device use, in the confirmation training programme did not seem to be that special for adolescents. At the same time, the youth considered it important to have the possibility to use mobile devices according to their own preferences. Using mobile devices in confirmation training challenged the traditional CoP setting, as adolescents used mobile technology more in their own way, being familiar with it in their earlier virtual communities of practice (VCoPs), instead of the plans of the workers of confirmation training.     

英国工业化初期的“乡村工业社区”及其治理

"乡村工业社区"是机器大工业在英国乡村地区发展的载体,也是乡村工业化发展和农村城市化的初级形态。工业家是此类社区的创建者和主宰,以家长式的作风管理社区的社会生活,并通过掌控公共权力和举行各种庆典活动来强化自己的权威。这些处于工业家控制下的新兴工业社区成为连接传统农业社会和现代工业社会之间的桥梁。     

Review of Living Walden Two: B. F. Skinner's Behaviorist Utopia and Experimental Communities

Kuhlmann''s Living Walden Two (2005) offers a social history of the actual experimental communities that were inspired by Skinner''s (1948) utopian novel. In the course of her examination, the author presents a reasonably accurate overview of the key cultural design elements described in the novel, of behavioral philosophy applied to cultural design, and of the academic reaction to the behavioral philosophy embodied in the fictional community. She is critical of several key behavioral tenets, but generally remains analytical rather than emotional. Kuhlmann concludes that contextual and individual factors undermined the capacity of most of the experimental communities inspired by Walden Two to sustain themselves.     

What Every Teacher of Science and Religion Needs to Know about Pedagogy

This essay provides practical tips for effective teaching in science-and-religion courses. It offers suggestions for dealing with difficult questions and creating a climate of shared learning. Along with pedagogical advice, it covers fundamental principles for teaching broadly integrative religion-and-science courses. Instructors are encouraged to reflect on their purpose(s) in offering their course and to formulate specific objectives using the techniques and resources outlined here.     

实践社区成员的面子意识对知识传播的影响

为研究中国人面子意识是否影响实践社区及其成员的知识传播过程,采用自编实践社区成员面子意识问卷以及知识传播过程与效果问卷对重庆、银川、南京和上海等地企业的430名实践社区成员进行测量。结果表明:问卷具有良好的信度和效度;男性的面子意识显著高于女性;工作年限为11~15年的被试"面子—能力学识"得分显著高于其他组别;"面子—人际交往"对"投入程度"、"区外获取"及"传播效果"的预测作用都为正向,而"面子—能力学识"对这三项的预测作用均为负向;"面子—人际交往"和"面子—能力学识"是面子的两个独立维度。     

Towards an Italian model of therapeutic community

In this paper the author reflects on research undertaken by the Association Myth and Reality in the context of the psychiatric reforms in Italy which resulted in the closure of the asylums and the organisation, over the last 20?years, of a network of services in the community. These include thousands of residential units operating on a rehabilitative model. The focus of this paper is on the concept of the therapeutic community as a dynamic evolutionary path, individually tailored to people with different diagnoses and different ages – e.g. psychosis; borderline; adolescents and children. The therapeutic – and more specifically the environmental – factors are presented here. This includes the aesthetics of living and the sensory/emotional climate in relation to the care of the self and protection, regulation and safety, transitional playful climate, everyday life and the sharing implicit in relationships. The emotional climate is a fundamental component that transverses and intersects all the other factors. Treatment is central to the group with its potential for containment and dynamism in relation to relationships, cohesion, belonging, integration of the self in the community and connections with social networks outside the group aimed at reintegration into society of the resident as a citizen. A system of evaluation through peer reviews between therapeutic communities in Italy is being built in order to continuously improve the quality of service delivery.