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51.
Muslim Australians represent one of the fastest growing migrant groups in Australia. They are also the group who, after Indigenous Australians, experience the most discrimination. Previous research on the minority stress model confirms a link between such discrimination and mental health. However, in relation to self‐esteem and discrimination, the results are mixed, potentially reflecting whether people reject or identify with prejudiced views of them and also the type of discrimination being measured. To explore this issue further in an Australian context, we asked 49 Australian Muslims to complete Rosenberg's Self‐esteem Scale and the Perceived Religious Discrimination Scale. In support of both the minority stress model and the rejection‐identification model, we found that perceived interpersonal and systemic discrimination accounts for a small but significant variation in self‐esteem. Interpersonal discrimination was negatively related to self‐esteem, and systemic discrimination positively related. The effects of interpersonal discrimination on self‐esteem can guide therapists to interventions that help clients resist internalising discrimination experiences. The effects of institutional discrimination support therapists becoming part of the resistance to and challenging of discrimination and inequality. 相似文献
52.
Utilization of cancer genetic risk assessment can be profoundly influenced by an individuals’ knowledge of risk assessment,
attitudes regarding illness and healthcare, and affective reactions derived from social norms. Race and ethnicity play a powerful
role in the development of an individual's attitudes and should be considered when attempting to understand a person's openness
to cancer genetic risk assessment (Lannin et al., 1998). Until recently, however, cancer screening and prevention programs have been primarily based on data from studies
conducted with the Caucasian population, yielding data that are not fully applicable to the African American community. In
the last several years, research findings regarding African American's knowledge, attitudes, and feelings about genetic counseling
and testing have grown (Matthews et al., 2000; Singer et al., 2004; Thompson et al., 2003). However, to the authors’ knowledge, these data have yet to be presented in a manner that both summarizes the barriers
that African Americans have reported regarding cancer genetic risk assessment, while at the same time suggesting methods individual
genetic counselors can utilize during community presentations to help address these barriers. This article will first summarize
previous empirical findings regarding African Americans’ knowledge, attitudes, and feelings about cancer genetic risk assessment.
The article will then apply adult learning theory to those findings to provide genetic counselors with practical, theory based
techniques to apply toward community based educational programs with African American groups. 相似文献
53.
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’.
相似文献
Shakira HusseinEmail: |
54.
Jacqueline S. Mattis Wizdom Powell Hammond Nyasha Grayman Meredith Bonacci William Brennan Sheri-Ann Cowie Lina Ladyzhenskaya Sara So 《American journal of community psychology》2009,43(1-2):71-84
Contemporary social science paints a bleak picture of inner-city relational life. Indeed, the relationships of low-income, urban-residing Americans are represented as rife with distress, violence and family disruption. At present, no body of social scientific work systematically examines the factors that promote loving or selfless interactions among low-income, inner-city American individuals, families and communities. In an effort to fill that gap, this ethnographic study examined the motivations for altruism among a sample of adults (n = 40) who reside in an economically distressed housing community (i.e., housing project) in New York City. Content analyses of interviews indicated that participants attributed altruism to an interplay between 14 motives that were then ordered into four overarching categories of motives: (1) needs-centered motives, (2) norm-based motives deriving from religious/spiritual ideology, relationships and personal factors, (3) abstract motives (e.g., humanism), and (4) sociopolitical factors. The implications of these findings are discussed. 相似文献
55.
Cultural Variability in the Manifestation of Expressed Emotion 总被引:1,自引:1,他引:0
STEVEN R. LÓPEZ PH.D. JORGE I. RAMÍREZ GARCÍA PH.D. † JODIE B. ULLMAN PH.D. ‡ ALEX KOPELOWICZ M.D. § JANIS JENKINS PH.D. ¶ NICHOLAS J. K. BREITBORDE PH.D. PERLA PLACENCIA M.S.W. 《Family process》2009,48(2):179-194
We examined the distribution of expressed emotion (EE) and its indices in a sample of 224 family caregivers of individuals with schizophrenia pooled from 5 studies, 3 reflecting a contemporary sample of Mexican Americans (MA 2000, N =126), 1 of an earlier study of Mexican Americans (MA 1980, N =44), and the other of an earlier study of Anglo Americans (AA, N =54). Chi-square and path analyses revealed no significant differences between the 2 MA samples in rates of high EE, critical comments, hostility, and emotional over-involvement (EOI). Only caregiver warmth differed for the 2 MA samples; MA 1980 had higher warmth than MA 2000. Significant differences were consistently found between the combined MA samples and the AA sample; AAs had higher rates of high EE, more critical comments, less warmth, less EOI, and a high EE profile comprised more of criticism/hostility. We also examined the relationship of proxy measures of acculturation among the MA 2000 sample. The findings support and extend Jenkins' earlier observations regarding the cultural variability of EE for Mexican Americans. Implications are discussed regarding the cross-cultural measurement of EE and the focus of family interventions. 相似文献
56.
Anthony P.S. Guerrero Deborah A. Goebert Daniel A. Alicata Cathy K. Bell 《Aggression and violent behavior》2009,14(6):499-505
The quality of youth violence prevention practice is dependent on the quality of education and training of professionals who will care for disadvantaged and/or underserved youth. The authors propose that culturally responsive youth violence prevention curricula, focused on Asian Americans and Pacific Islanders, should: 1) target institutions that train health professionals likely to serve Asian Americans and Pacific Islanders; 2) promote the professional development of Asian American and Pacific Islander students and enhance all students' comfort in addressing behavioral, social, and cultural concerns; 3) cover specific issues relevant to Asian Americans and Pacific Islanders, including the role of acculturative stress, socioeconomic hardship, and other risk factors that may account for mental health disparities; and 4) continuously engage researchers, educators, and community stakeholders in cooperatively and creatively applying new knowledge to clinical challenges. The authors summarize resources for youth violence prevention education that have been used for training healthcare professionals in a multicultural context. 相似文献
57.
Michaelle Browers 《Contemporary Islam》2007,1(1):69-88
The aim of this article is to account for the origins, to analyze the character and, to some extent, assess the significance
of the recently increasing coordination among these various oppositional elements in Egypt that had in many respects backed
themselves into an ideological corner by the shrill character, as well as sheer volume, of discourse aimed at criticizing,
discrediting, even demonizing their political opponents. While much of the focus here is on the groups that that are often
grouped with the now well known Egyptian Movement for Change, or Kifaya, is not only the existence of this ideologically diverse
grouping, but the links it has created with the country’s largest opposition group, the Muslim Brotherhood, that reveals the
most about the changing landscape of Egyptian politics.
相似文献
Michaelle BrowersEmail: |
58.
Ma. Theresa R. Milallos 《Contemporary Islam》2007,1(3):289-301
This article examines the interlinking of political autonomy, Syariah law and women in contemporary Aceh. Looking at Aceh’s
historical precedents, current sociocultural and political developments cannot be seen as manifestations of Islamic revival.
It would be misleading to look at the implementation of Syariah Islam in general and the enforcement of veiling in particular
as signs of the radicalization of Islam. Islam in Aceh has always had political meanings. It shapes an identity characterized
by a long collective history of rebellion against foreign oppression and repression. The revival however is seen in notions
of gender dominance and order, which have profound consequences for women’s lives. Using articles from 2005 to 2006 in Serambi,
a locally published newspaper in Aceh, an assessment is made of how Syariah Islam has affected women’s lives.
相似文献
Ma. Theresa R. MilallosEmail: |
59.
Rumee Ahmed 《The Journal of religious ethics》2011,39(4):606-612
Medieval Muslim scholars unequivocally prohibited the torture of prisoners of war out of a concern for maintaining theoretical constructs about the boundaries of the Muslim and non‐Muslim communities. Muslim scholars worried that the torturing prisoners of war would compromise values and ideals predicated on such constructs, and that the demands of citizenship trumped any benefit to the Muslim community that might accrue from torture. 相似文献
60.
Youcef Sai 《Journal of Beliefs & Values》2018,39(1):29-44
Islam is the fastest growing faith in the Republic of Ireland, with the number of adherents reported in 2012 at 50,000. However, despite this number there are only three Muslim primary schools. Empirical research on Muslim schools in Ireland is currently very limited. This article aims to provide insight and understanding into the role of ethos as a lived experience among children in Muslim primary schools in contemporary twenty-first century Ireland. The data for this ethnographic study were based on observations and interviews with Muslim parents and religion teachers in two Muslim Irish state-funded schools. This study revealed both similarities and variations between the schools, despite being under the same patronage. These were significantly notable in how the ethos was manifested and experienced by Muslim pupils, in terms of prayer, dress code and physical environment. The article concludes with some implications for the research. 相似文献