我国青少年学生观念现代性的研究

本研究采用英克尔斯编制的ＯＭ—１２量表（修订）,测查了重庆、兰州、广州等地城乡７７４名中小学生观念的现代化水平。结果发现：我国青少年观念处于中等现代化水平;不同城市和城乡等生活环境对小学五年级和初中二年级学生观念现代性的影响极为显著,但对高二学生的影响不显著;性别对观念现代性的影响不显著。     

The relationship between psychosocial developmental and the sports climate experienced by underserved youth

Objectives

This study was designed to assess developmental outcomes underserved youth report from their sports participation; identify perceptions of the sports climate their coaches create; and, measure the relationships between participants reported gains and perceptions of the psychosocial sports climate.

Method

Participants were 239 urban youth sports participants from an underserved community who completed the Youth Experiences Scale (YES-2), Sport Motivational Climate Scale, Caring Climate Scale and measures of the importance their coaches placed on life skills.

Results

Multivariate analyses revealed a number of significant relationships between YES-2 outcomes and motivation and caring climate predictor variables, which clearly show that the more coaches create caring, mastery-oriented environments, the more likely positive developmental gains result.

Conclusion

These findings are consistent with the previous motivational (Smith, Smoll, & Cumming, 2007) and caring climate (Fry & Gano-Overway, 2010) research and shows that coaching actions and climates have an important influence on personal and social development of young people.     

Family structure, family disruption, and profiles of adolescent religiosity

Youth in the United States are experiencing increasing numbers of family transitions as parents move in and out of marriages and cohabiting relationships. Using three waves of survey data from the National Study of Youth and Religion, I examine the relationship between family structure, parental breakup, and adolescent religiosity. A person-centered measure of the religiosity of adolescents is used to identify youth as Abiders, Adapters, Assenters, Avoiders, or Atheists and to assess movement of youth between the religious profiles between 2003 and 2008. Wave 1 family structure is not significantly related to religious change among adolescents at Wave 3. In contrast, the experience of a parental breakup is related to a change in religious profiles over time. Parental breakup is associated with religious decline among Abiders and Adapters, youth characterized by high levels of religious salience. However, among Assenters who are marginally tied to religion, a parental breakup or divorce is associated with increased religious engagement.     

Perceived Neighborhood Social Resources as Determinants of Prosocial Behavior in Early Adolescence

The present study aims to develop an integrative model that links neighborhood behavioral opportunities and social resources (neighborhood cohesion, neighborhood friendship and neighborhood attachment) to prosocial (sharing, helping, empathic) behavior in early adolescence, taking into account the potential mediating role of perceived support of friends. Path analysis was used to test the proposed theoretical model in a sample of 1,145 Italian early adolescents (6th through 8th graders). More perceived opportunities and social resources in the neighborhood are related to higher levels of adolescent prosocial behavior, and this relationship is partially mediated by perceived social support from friends. The results offer promising implications for future research and intervention programs that aim to modify social systems to improve child and adolescent social competencies.     

X-rated material and perpetration of sexually aggressive behavior among children and adolescents: is there a link?

Longitudinal linkages between intentional exposure to x-rated material and sexually aggressive behavior were examined among youth 10-15 year olds surveyed nationally in the United States. At Wave 1 in 2006, participants (n = 1,588) were queried about these exposures and outcomes in the preceding 12 months. Wave 2 data (n = 1,206) were collected approximately 12 months after Wave 1 and Wave 3 data (n = 1,159) were collected approximately 24 months after Wave 1. Thus, data for this project represent a 36-month time frame. A marginal model with generalized estimating equations was used to represent the population-average odds of sexually aggressive behavior over the 36 months as a function of exposure to x-rated material over the same time and to account for clustering in the data within person over time. An average of 5% of youth reported perpetrating sexually aggressive behavior and 23% of youth reported intentional exposure to x-rated material. After adjusting for other potentially influential proximal (i.e., sexual aggression victimization) and distal characteristics (e.g., substance use), we found that intentional exposure to violent x-rated material over time predicted an almost 6-fold increase in the odds of self-reported sexually aggressive behavior (aOR: 5.8, 95% CI: 3.2, 10.5), whereas exposure to nonviolent x-rated material was not statistically significantly related (aOR: 1.7, 95% CI: 0.94, 2.9). Associations were similar for boys and girls (boys nonviolent x-rated material aOR = 2.0, 95% CI: 0.8, 4.7; violent x-rated material aOR = 6.5, 95% CI: 2.7, 15.3; girls nonviolent x-rated material aOR = 1.2, 95% CI: 0.5, 3.2; violet x-rated material aOR = 6.1, 95% CI: 2.5, 14.8).     

Negotiating Reintegration and Meanings of Space: Formerly Abducted Youth in Uganda

The war in Northern Uganda has ended, and youth who were abducted by the Lord's Resistance Army continue to return to communities. Research conducted in the summer of 2010 in two locations in Uganda, Gulu and Masindi, shows that the process of reintegration is an ongoing process in which formerly abducted youth (FAY) negotiate social relations for reintegration in a very interactive way. FAY consciously decide to stay quiet about their past to avoid compromising social reintegration. The experience‐oriented approach has allowed for an in‐depth exploration and understanding of the reintegration process from the perspective of FAY. In Northern Ugandan cosmology, meaning given to FAY personal spaces dominates. With FAY facing social exclusion by community members and the need to overcome boundaries to reintegration, coping mechanisms are adopted to facilitate reintegration and to carve out personal space within the Northern Ugandan cosmology. In the exploration of the process of negotiating reintegration, a conceptual model is adopted and adjusted to represent personal space within Northern Ugandan cosmology. The main findings suggest that FAY negotiate social relations for reintegration in a very interactive way and that they consciously decide to stay quiet about their past so as to not compromise social reintegration. Copyright © 2013 John Wiley & Sons, Ltd.     

The eternal yearning

Parker Palmer defines spirituality as ‘the eternal yearning to be connected with something larger than our own egos’ (2003, 121). This yearning is an innate human need that transcends age, culture, ethnicity and belief. Despite deficit assumptions about young people, they are drawn to this need to surmount the ego and contribute to something larger than their own wants and needs. Two counter stories of young people involved in social activism outline how this is achieved. These are stories of contribution, compassion, empathy and understanding. Implications for schools are outlined including the range of learning that social activism inspires.     

Gender variance in interreligious sensitivity among Finnish pupils

This paper examines gender variance in the interreligious sensitivity among Finnish children and youth using a non-probability sample of 1000 Finnish lower secondary school pupils representing the age group 12–16. The data were gathered in three geographical locations: the capital city of Helsinki area, and two smaller municipalities in other parts of the country. The pupils’ self-reported attitudes towards interreligious sensitivity were measured using the Interreligious Sensitivity Scale. The results showed significant variation between the genders in the pupils’ interreligious sensitivity. Also geographical variance (city of residence) and pupils’ religious affiliation influenced their interreligious sensitivity.