Moving European research on work and ageing forward: Overview and agenda

This longitudinal retrospective study shows that when the results of an organizational development intervention are fed back properly and action plans are made, factors associated with leadership and commitments to organization are enhanced. The study compared the effects of survey feedback, including the making of action plans and survey feedback without action plans, to the effects of no feedback at all on several psychosocial factors and sick leave over a 3-year period. The data were derived from 1236 individuals for whom baseline data were available and who completed a 3-year follow-up. Applied statistics revealed that the feedback action plan group reported greater improvements regarding leadership factors and commitment to the organization. The results reveal no differences between the feedback groups in regard to sick leave. There is a need for further studies, preferably with a randomized control design, on how to enhance both the psychosocial work environment and employee health and also how to reduce sick leave in the workplace.     

Remembering Karbala in the diaspora: religious rituals among Iraqi Shii women in Ireland

Memory studies have gained much popularity in the humanities and social sciences since the 1980s. Particularly after the seminal work of Danièle Hervieu-Léger on ‘religion as a chain of memory’, discussions arose around how theories of memory can be applied in the Study of Religions. Few scholars, however, have discussed the intersection between religion, particularly Islam, and memory. In this article, the focus lies on Shii Muslim communities in Ireland, for whom remembering constitutes an important part of their identity and legitimises their particular sectarian existence within Islam in general. This article discusses Iraqi Shii women's engagement in ‘collective remembering’ (Paul Connerton, How Societies Remember, Cambridge: Cambridge University Press, 1989; J.V. Wertsch, Voices of Collective Remembering, Cambridge: Cambridge University Press, 2002) expressed through constantly performed religious rituals and practices.     

Secularity,gender, and emancipation: thinking through feminist activism and feminist approaches to the secular

In this article, I engage with feminist discussions about secularity, gender, and emancipation. The feminist study of the secular was spurred by interventions of Saba Mahmood [2005. The Politics of Piety: The Islamic Revival and the Feminist Subject. Princeton: Princeton University Press], and can be seen as a critical engagement with at least one basic assumption that underlies much of progressive thinking – that secularism is beneficial for women and LGBTQ subjects. I begin by exploring how the Belgian feminist activist platform Baas Over Eigen Hoofd! (Boss Over One’s Own Head!) builds a locally suited theory and practice of emancipation. I analyse how BOEH! raises questions about gender and secularity. Second, I zoom-out by mapping feminist studies of the secular in Western European contexts, distinguishing various analytical approaches and visions on social-political secular emancipatory alternatives. To conclude, I relate local feminist activism to feminist academic discussions, and argue that there is a continued need for thinking about shared emancipatory futures.     

Exclusive and inclusive protest in Europe: Investigating values,support for democracy,and life conditions

Dissatisfaction with the economic situation and perceived governmental inefficacy in regard to the financial crisis has spawned a widespread feeling of political distrust across Europe. This distrust has been translated into protests against institutional authority that aims at either expanding democratic procedures or supporting xenophobic and populist measures. This research uses European Social Survey data to compare exclusive and inclusive protesters with regard to a number of personal and social values, attitudes toward democratic principles, and different life conditions and socio‐economic resources. It also considers contextual factors to investigate how different protesters' profiles are interwoven with socio‐economic conditions. The results of a multilevel latent profile analysis show that exclusive and inclusive protesters, despite sharing similar levels of political distrust, differ with regard to key values and political attitudes, and these differences are related to individual and collective living conditions. We argue that unfavourable living conditions play a non‐negligible role in increasing the probability of easy (i.e., populist) scapegoat political attitudes. Further support for this hypothesis is provided by the cross‐country analysis, which shows that higher levels of exclusive protest are present in countries that were characterized by worse living conditions before the economic crisis.     

A cross-cultural analysis of aggressive driving: Evidence from Serbia and Romania

Using data from more than 700 drivers from Serbia and Romania, this study verified the dimensionality of aggressive driving in two countries from Eastern Europe. Specifically, the psychometric properties and invariance of the Romanian Driving Anger Expression Inventory (DAX; Deffenbacher et al., 2002, Sârbescu, 2012) were verified. Secondary aspects, such as differences in aggressive driving between countries or gender differences within countries, were also investigated. Our findings support the appropriateness of the three-factor structure in both countries, through the configural invariance of the DAX. Also, males report slightly higher levels of aggressive driving than women (small effect sizes), while Serbian drivers report higher levels of aggressive driving than Romanian drivers (strong effect sizes). Being the first research that verified the invariance of the DAX across two cultures, this study opens new paths and questions for research concerning aggressive driving.     

Immigrant Acculturation and Transnationalism: Israelis in the United States and Europe Compared

This article examines relations between social integration into host societies, religio‐ethnic acculturation into group belonging, and ties to home country among Israeli émigrés in the United States and Europe. I use data from a 2009–2010 Internet survey into which I incorporated country‐contextual characteristics. The results of multivariate analyses show that a social integration combining duration of residence abroad and local citizenship enhances religio‐ethnic identification. Another measure of integration, social networks, deters group behaviors. All measures of general integration inhibit attachment to the home country, whereas religio‐ethnic acculturation is largely insignificant for transnationalism. The religiosity of the new country does not influence immigrants’ religio‐ethnic patterns or homeland attachment. Insofar as group size is a significant determinant of particularistic behaviors, it weakens them. The more policy‐based opportunities newcomers receive, the more they dissociate from group behaviors and homeland ties. Irrespective of individual and contextual factors, living in the United States encourages group affiliation more than living in Europe does. The results are discussed in reference to four working hypotheses—marginalization, integration, assimilation, and separation—and from a U.S.‐European comparative perspective.     

Suggestion,persuasion and work: Psychotherapies in communist Europe

Abstract

This article traces what recent research and primary sources tell us about psychotherapy in Communist Europe, and how it survived both underground and above the surface. In particular, I will elaborate on the psychotherapeutic techniques that were popular across the different countries and language cultures of the Soviet sphere, with a particular focus upon the Cold War period. This article examines the literature on the mixed fortunes of psychoanalysis and group therapies in the region. More specifically, it focuses upon the therapeutic modalities such as work therapy, suggestion and rational therapy, which gained particular popularity in the Communist countries of Central and Eastern Europe. The latter two approaches had striking similarities with parallel developments in behavioural and cognitive therapies in the West. In part, this was because clinicians on both sides of the ‘iron curtain’ drew upon shared European traditions from the late nineteenth and early twentieth centuries. Nevertheless, this article argues that in the Soviet sphere, those promoting these approaches appropriated socialist thought as a source of inspiration and justification, or at the very least, as a convenient political shield.     

A virtual training institute in Eastern Europe

This is a short outline of the development of psychoanalysis and of analytic training in Eastern Europe after the fall of the Iron Curtain. The Han Groen Prakken Psychoanalytic Institute for Eastern Europe was founded by the IPA and the EPF in 2002 to organize and coordinate this. The activity of such an unusual training institute, virtual and time-limited up to the birth of new IPA study groups, is described with the problems it has had to face, from shuttle analysis to research of this unusual training, from initial outreach activity to formation of new analytic groups, from unavoidable plurality of analytic approaches of an international staff to the need for systematic teaching, from criteria for selection of candidates in such a large area with many languages, cultures and histories, to the integration of new analysts and groups in the international analytic community. These problems are part of the challenge implicit in the globalization, with its unavoidable push to enlarge to the whole humanity the psychoanalytic theory and praxis. Such an experience is now used in Latin America, but may also soon have its application in other continents. Freedom of mind is a basic need of all humans and psychoanalysis still has much to say about this.     

Orthodox Christianity as a transnational religion: theoretical,historical and comparative considerations

In this article I analyse Orthodox Christianity as a transnational religion. In the first section I develop a theoretical argument concerning the relationship among diaspora, transnationalism and Orthodoxy. Seen through these lenses, transnationalism represents a newfound situation connected to the epochal shift from empires to nation-states. I then give a historical overview of demographic trends which shows that in the course of the nineteenth and twentieth centuries millions of Orthodox emigrated to North America and Western Europe; while large Orthodox groups were created in the USA by the early twentieth century, the majority of Orthodox immigrants to Canada, Australia and Western Europe are post-1945 arrivals. I then offer a brief overview of the situation of Orthodox transnationalism in the post-Soviet space since 1989, and argue that in contrast to that situation, it is the experience of migration that is most accurately captured by the label of religious transnationalism. Lastly, I conduct an initial comparison of North American and European experiences. The current fragmentation of Orthodox jurisdictions reflects the creation of autonomous church organisations or groups of parishes that extend the jurisdictions of Mother Churches into the host states. I contemplate the consequences of religious transnationalism for future developments.