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Descriptors:
Neighborhoods; Security (Psychology); Working Class; Antisocial Behavior; Conflict; Children; Adjustment (to Environment); Foreign Countries; Catholics; Protestants; Violence; Political Influences; Longitudinal Studies; Family Relationship; Mothers; Adolescents; Measures (Individuals); Control Groups; Correlation

Abstract:
Understanding the impact of political violence on child maladjustment is a matter of international concern. Recent research has advanced a social ecological explanation for relations between political violence and child adjustment. However, conclusions are qualified by the lack of longitudinal tests. Toward examining pathways longitudinally, mothers and their adolescents (M = 12.33, SD = 1.78, at Time 1) from 2-parent families in Catholic and Protestant working class neighborhoods in Belfast, Northern Ireland, completed measures assessing multiple levels of a social ecological model. Utilizing autoregressive controls, a 3-wave longitudinal model test (T1, n = 299; T2, n = 248; T3, n = 197) supported a specific pathway linking sectarian community violence, family conflict, children's insecurity about family relationships, and adjustment problems. Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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Protestants; Social Integration; Rural Areas; Foreign Countries; Immigration; Social Capital; Immigrants; Religious Cultural Groups; Religious Organizations; Catholics; Social Cognition; Social Attitudes; Social Distance; Intergroup Relations; Outreach Programs; Community Attitudes; Rural Sociology; Textbook Content

Abstract:
Religious communities are important sources of bridging and bonding social capital that have varying implications for perceptions of social cohesion in rural areas. In particular, as well as cultivating cohesiveness more broadly, the bridging social capital associated within mainline religious communities may represent an especially important source of support for the social integration of new immigrant groups. Although the bonding social capital associated with evangelical communities is arguably less conducive to wider social cohesion, it may prompt outreach work by those communities, which can enhance immigrant integration. This article examines these assumptions by exploring the relationship between mainline and evangelical religious communities, immigration, and residents' perceptions of social cohesion in rural areas in England. I model the separate and combined effects of religious communities and economic in-migration on social cohesion using multivariate statistical techniques. The analysis suggests that mainline Protestant communities enhance social cohesion in rural England, while evangelical communities do not. The social integration of immigrants appears to be more likely where mainline Protestant and Catholic communities are strong, but is unaffected by the strength of evangelical ones. Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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African American Students; Multicultural Education; Civil Rights; School Desegregation; War; United States History; Educational History; Activism; Urban Areas; Consciousness Raising; Social Justice; Racial Bias; Racial Factors; Teacher Attitudes; Resistance (Psychology); Whites; Social Integration; Protestants; Catholics; Political Issues

Abstract:
In this article, Zoe Burkholder explores the historical interplay of the emergence of tolerance education in the United States and the rise of black educational activism in Boston. By uncovering a pointed lack of tolerance education in Boston and a widespread promotion of tolerance education in other cities in the early half of the twentieth century, the author reveals how racial, historical, and political factors complicated tolerance education's local implementation in Boston. Informed by local racialized politics in the 1940s, the predominantly Irish Catholic teaching force in Boston declined to teach lessons on racial tolerance that were popular nationwide during World War II. Burkholder argues that this site of active teacher resistance against tolerance education provided fertile ground for black educational activism in Boston during the civil rights movement. These findings presage the well-documented virulence of white protest to school integration in Boston and complicate our understanding of integration in today's educational context. (Contains 37 notes and 2 figures.) Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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Elementary Education; Foreign Countries; Religious Education; Parochial Schools; Protestants; Public Education; Educational History; Catholics; Ideology; Conflict; Religious Factors

Abstract:
In the Netherlands of the late nineteenth century, primary education became one of the central issues in relation to raising political awareness and mobilising previously quiescent Dutch citizens. Protestants and Catholics alike claimed that Dutch public education left insufficient space for religious education and teamed up to struggle for state-financed religious schools. These were created in 1917, after which education was organised along religious and ideological lines. Tensions between Catholic, Protestant and secular public schools were severe, but after 1945 disagreements between these groups decreased as Dutch society secularised. This article examines how religious schools have dealt with this transformation since the 1950s. In a society secularising as rapidly and dramatically as the Netherlands, one would expect that support for religious schools would diminish over time. This, however, never occurred. Parochial schools still accommodate two-thirds of Dutch children and thus managed to retain their institutional dominance. This article argues that this curious "survival" of Christian schools in a secularised society does not imply that Christian schools were able to oppose secularisation as such. Instead, by their dedicated attempts to "personalise" religion in the 1950s and 1960s, hoping to strengthen religious convictions among students, they ironically smoothened rather than obstructed the path for secularisation. (Contains 33 footnotes.) Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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Descriptors:
Foreign Countries; Developing Nations; Trust (Psychology); Role of Religion; Multiple Regression Analysis; Ethnicity; Educational Attainment; Age Differences; Gender Differences; Mass Media Role; Social Justice; Religion; Catholics; Religious Organizations; Place of Residence; Life Satisfaction; Political Affiliation; Social Indicators; Sociometric Techniques; Religious Factors; Comparative Analysis; Surveys; Correlation; Predictor Variables; Traditionalism; Protestants; Muslims

Abstract:
Based on individual-level data from 2008 Afro-barometer survey, this study explores the relationship between religion (religious affiliation and religious importance) and trust (interpersonal and institutional) among Ghanaians. Employing hierarchical multiple regression technique, our analyses reveal a positive relationship between religious affiliation and both measures of trust among Ghanaians. A positive relationship between Catholic, Protestant, Muslim, Pentecostal/Evangelical faiths and interpersonal trust compared to non/traditional religion are detected. The data also reveal that upon controls, only Catholic and Pentecostal/Evangelical show significant positive effect on institutional trust among Ghanaians compared to non/traditional religion. It is worth noting that religious importance does not significantly predictor of neither interpersonal nor institutional trust among Ghanaians. The overall effect of religion on trust is weak, and weaker for institutional trust. Most of the difference relates to the difference between world religions and traditional religions. Place of residence, political affiliation, region of residence, ethnicity, and education are significant nonreligious predictors of both institution and interpersonal trust among Ghanaians. The findings further show that whereas age significantly influences only interpersonal trust, gender, life satisfaction, media exposure, sense of corruption, and sense of unfair treatment are significant factors molding institutional trust among Ghanaians. Policy implications of the study are discussed, emphasizing the need to incorporate religious organizations in efforts aimed at boosting interpersonal and institutional trust among Ghanaians. Religious-specific trust promotion program is suggested as possible strategy likely to succeed in Ghana. The need for more detailed studies in this important but ignored area is emphasized. Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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Descriptors:
Cultural Influences; Catholics; Males; Blacks; Racial Relations; Social Attitudes; Social Bias; Racial Bias; Identification (Psychology); Victims; Social Status; Religion; Foreign Countries; Immigrants; Religious Factors; Social Values; Muslims; Christianity

Abstract:
In this paper, we explore how white Catholic men talk about the indirect dilemma of non-intervention for black ethnic outgroups. We illustrate how they mobilise global categorisation (all humanity) and use various forms of denial to deal with their non-involvement. Having analyzed representative fragments of their prejudice avoidance talk, we conclude with some observation about the strategic deployment of categories and denial forms as part of identity management talk. In contrast to quantitative research that oversimplifies the ingroup-outgroup distinction, we show how the status and outgroupness levels of the needy appear to be both flexible and intricate, which depends on the often-ignored intersecting cultural factors, like the respondents' and victims' ethnic, racial and religious identities. (Contains 1 footnote.) Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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Descriptors:
Foreign Countries; Patriotism; Nationalism; Foreign Policy; Political Influences; Political Science; Political Attitudes; Rhetorical Criticism; Rhetorical Theory; Textbook Content; Textbook Evaluation; Interviews; World Views; Ideology

Abstract:
If one puts together "China Is Unhappy" and the book "China Can Say No" of 13 years ago, one is quite likely to get the impression that "China's nationalism is heating up." "China does not wish to lead anyone, and should only think of leading itself"--those are the words printed on the back cover of "China Can Say No," whereas the book "China Is Unhappy," which was hotly debated in the spring of 2009, clearly states that China should have big international goals, "the first of which is to suppress the bad and support the good in this world, and the second of which is to administer more and greater resources than China currently has for the well-being of the world's people." Taken from the popular magazine "Oriental Outlook Weekly," this article features interviews with two of the authors of the best-selling book "China Is Unhappy," as well as an interview with Xu Jilin, one of China's most prominent liberal scholars, reflecting the wide range of opinions on the rise of China and its implications for the world. Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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Descriptors:
Catholics; Conflict; Religion; Foreign Countries; Immigrants; Religious Education; Parent Attitudes; State Church Separation; Muslims; Protestants; Latin Americans; Questionnaires; Comparative Education; Student Attitudes

Abstract:
Religious education (RE) is a persistently "hot topic" in contemporary Spain. Although nominally Catholic, majority Spanish society tends to be sharply divided with regard to the issue of religion in education: more conservative and Church-attending parents approve of the still overwhelming presence of Catholic teachers, trained and chosen by the Catholic Church, who teach (confessional Catholic) religion in both public and confessional primary and secondary schools. More liberal or progressive parents reject this "intrusion" of the Church as reminiscent of "national Catholicism" and favour a strict state-Church separation similar to the French laicite model. This bipolar conflict has become more complex recently. The current dynamics of pluralisation of confessional RE at school, which is currently being implemented in several pilot primary schools in districts with high percentages of Muslim (particularly Maghrebien) as well as Protestant (increasingly Latin American) immigrants, meets strong resistance, not only from the Catholic Church, but also from those who struggle for a completely "laicist" solution. The following analysis of qualitative and quantitative questionnaire data designed and collected in the frame of the comparative REDCo project ("Religion in Education: a contribution to Dialogue or a factor of Conflict in transforming societies of European Countries, sixth framework programme") presents an approach to youngsters' attitudes and experiences with confessional RE. (Contains 15 notes, 1 table, and 1 figure.) Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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Descriptors:
Indigenous Knowledge; Deception; Credibility; Political Attitudes; Trust (Psychology); Terrorism; Political Socialization; Political Influences; Political Issues; War; Politics of Education; Controversial Issues (Course Content); Curriculum Evaluation; Trust Responsibility (Government); Democratic Values; Social Values

Abstract:
This article examines the historic uses of the phenomenon recently defined as "Deep Politics" to shed light on the underlying realities of the contemporary War on Terror. Deep Politics describes the multiple uses of misinformation to marshal public sentiment in directions desired by dominant political and economic forces. Facing the reality of Deep Politics today can be a disillusioning experience for those wedded to the rhetorical tropes of democracy, human rights and the rule of law. However, as the article attempts to illustrate, drawing on indigenous knowledge practice, disillusionment can be the first step in a longer process of cultural healing, away from naive realism to an appreciation of the sacredness, or wholeness, of life, and the courage to face and deal with the broader truth of things. (Contains 8 notes.) Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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Descriptors:
Homosexuality; Adolescents; Young Adults; Religious Factors; Focus Groups; Religion; Generalization; Sexuality; Christianity; Catholics; Protestants; Interviews; Journal Writing; Correlation

Abstract:
Religious contexts have traditionally been understood as protective for a variety of psychosocial health outcomes. However, the generalizability of these findings to youth who identify as lesbian, gay, bisexual, transgender or queer (LGBTQ) is questioned due to denominational teachings on same-sex attractions and sexual behavior. Eight adolescents (15-17 years) and 11 young adults (19-24 years) who identify as LGBTQ raised in Christian religious affiliations (16 participants raised in the Church of Jesus Christ of Latter Day Saints, 2 participants raised Catholic and 1 participant raised Presbyterian) participated in individual in-depth interviews, journal writings, and focus groups to provide greater insight into the lived experiences of LGBTQ individuals raised within a Christian religious environment. Findings suggest the religious context is related to both positive and negative outcomes. Eight themes are explored using participant's own words and experiences. Directions for future research and implications are discussed. (Contains 1 table.) Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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