Strictly religious adolescents grow up in highly religious contexts with orthodox beliefs and practices that usually contrast with those of pluralist and secularized societies that can be perceived as promoting unhealthy religious identity development. For these adolescents, religious identity development may be a challenge; however, there seems to be a lack of theoretical and empirical understanding of how these adolescents develop their religious identities. To address this, a literature review was conducted, and 15 studies were selected after the application of selection criteria. This review focuses on the characteristics of these studies to understand the religious identity development of strictly religious adolescents. Implications for theory development and further empirical research are discussed.
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Civil society as a social sphere is constantly subjected to change. Using the Dutch context, this article addresses the question whether religiously inspired engagement is a binder or a breakpoint in modern societies. The author examines how religiously inspired people in the Netherlands involve themselves in non-governmental organizations (NGOs) and voluntary activities. Religious involvement and social engagement in different European countries are compared and discussed. In addition, the author explores the models of civil society and applies these to both the Christian and Islamic civil society in the Netherlands. Using four religious ‘identity organizations’ as case studies, this article discusses the interaction of Christian and Islamic civil society related to secularized Dutch society. The character and intentions of religiously inspired organizations and the relationship between religious and secular involvement are examined. This study also focuses on the attitude of policymakers towards religiously inspired engagement and government policy on ‘identity organizations’ in the Netherlands.
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This study aimed to validate a Religious Collective Self-Esteem Scale (RCSES) that assesses children’s evaluations and judgments about their belonging to a religious group. The RCSES includes 3 subscales: Private Religious Self-Esteem (PrRSE), Public Religious Self-Esteem (PuRSE), and Importance to Religious Identity (RI). Data were gathered from students in 39 primary schools (9 Reformed Protestant, 9 Islamic, 3 Hindu and 18 public schools) across five regions in the Netherlands. Students were asked to complete an anonymous questionnaire containing measures of variables of interest. Subjects were 1,437 6th graders (Mage = 11.72, SD = 0.61; 51.7% girls. 680 Students identified themselves as Muslim (47.3%), 442 (30.8%) as Christian, 278 (19.3%) as Hindu, and 37 (2.6%) children had another religion. Results indicated sufficient internal consistency of RCSES (α = .80), PrRSE (α = .77), PuRSE (α = .73), and RI (α = .60), moderate to high correlations between the subscales and moderate to large test–retest reliability across 1 year (r = .57). Three-factor model fitted the best. Overall, findings support partial measurement and structural invariance across religious groups. Convergent validity was supported by small to moderate correlations with other scales (Individual Self-Esteem Scale, r = .29; Private Ethnic Self-Esteem Scale (PESES), r = .40). Divergent validity was supported by positive small significant correlations with school well-being (r = .18) and social school motivation (r = .19). RCSES and its subscales significantly predicted, over and above PESES, school well-being and school motivation scores. Findings support the reliability and validity of the RCSES for assessing religious collective self-esteem. (PsycINFO Database Record (c) 2017 APA, all rights reserved)
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Brains and gender, separately and in their interrelatedness, are hot items today in popular journals and academic literature. It is in particular the complexity of the interdependence of physical-, psychological-, and contextual-related developments of feminization in education that we focus on these contributions. We argue that a combination of recent findings of brain research and Marcia's psychological model of identity development in a “provocative pedagogy”—combining youngsters’ (boys and girls) need for exploration, console, and support—is a promising “stepped care” strategy for religious development of youngsters in a multicultural and multireligious context.
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Wat is de beroepsidentiteit van sociaal werk, wat behoort zij te zijn? Sociaal werk wordt wel omschreven als een professie maar ook als een ambacht, vaak zonder duidelijk onderscheid tussen en wellicht zelfs door impliciete gelijkstelling van deze kwalificaties. Met behulp van de ideaaltypische benadering kan echter worden aangetoond dat deze twee typen beroepen niet alleen veel overeenkomsten delen maar ook op enkele punten fundamenteel van elkaar verschillen. Op basis van het werk van Freidson (2001) en Sennett (2008) kan worden aangetoond dat het ideaaltypische doel van professies het realiseren van een abstracte waarde (zoals rechtvaardigheid) is, terwijl ambachten gericht zijn op het manipuleren van concrete materialen (bijvoorbeeld steen). Bijgevolg zijn (enkel) professies beroepen met een morele identiteit. In alle zelfdefinities van sociaal werk is deze morele identiteit, deze humanitaire kern aanwezig (zie bv. IFSW, NVMW). Daarom moet sociaal werk worden beschouwd als een professie en niet als een ambacht. Dit is niet louter een academische discussie maar beïnvloedt bijvoorbeeld de positie van dit beroep in de samenleving, zoals aan de hand van de ministeriële richtlijnen betreffende Welzijn Nieuwe Stijl kan worden geïllustreerd.
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The Salvation Army has been battling social problems in the Netherlands for more than 125 years. Over the course of this period, the Dutch Salvation Army has developed into a well-known faith-based organization as well as an important professional social service provider. These two characteristics: religious work and social work, are regarded by the Army as essential to its identity, and are considered distinct but in – separable. However, as this study shows, during much of the Army’s history this bilateral character created an inescapable field of tension. This became explicitly clear with the development of the Dutch social policy system during the twentieth century, when the evolving relationship between the Salvation Army and the Dutch government created certain problems for both actors. How would the government cooperate with a valued social service provider that had an explicit faith-based identity? And on the other hand, how did the Army cope with this relationship in relation to its identity? The work presented in this thesis was supported by the University of Applied Sciences Utrecht (HU) and the VU University Amsterdam.
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This article proposes that identity formation and reformation are important dynamics that influence and are influenced by the course of a sustainability transition. We study identity (re-)formation in the transition of the dairy sector in a rural area in the Netherlands: the Green Heart. Soil subsidence, high emissions, and economic pressures require substantial changes in practices in the dairy sector and most importantly, the landscape that it is intertwined with. We use narrative analysis to study identity (re-)formation in two new stakeholder collectives that aim to address sustainability in the area. We identify discrepancies between the narratives in these collectives and the transition challenge. These discrepancies can be explained by the role that the landscape of the Green Heart plays in the identity (re-)formation within these collectives. The attachment to the current landscape forms a lock-in for the sustainability transition in this area.
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This is a conceptual article in which we try to connect some of our previous publications into a coherent new model of learner identity. The first phase of our research concerns the research and theories about professional and work-related learning, followed by work on the learning landscape: a metaphor for organizational learning. The third phase looks at added learning preferences: five ways of work-related learning. Phase four introduces the concept of the learning professional, and phase five looks at research and theories about professional identity: what inalienably connects: who you are (person), the work you do (profession) and the context in which you shape it. In the discussion, we try to explain how the various models can be connected, differentiated and integrated. Professional identity is the basis for all the other approaches. In an integrated set of questions, we bring it all together, introducing the new concept of learner identity and focusing on consequences for facilitating a professional learning culture.
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The ambition of a transition to a sustainable society brings forth the dual challenge to preserve historical buildings and simultaneously improve the energy performance of our built environment. While engineers claim that a dramatic reduction of energy use in the built environment is feasible, it has proven to be a difficult and twisting road.In this paper we focus on historical buildings, where difficulties of energy reduction are paramount, as such buildings provide local identity and a connection to our past. It is a EU policy objective to conserve and redesign heritage buildings like prisons, military barracks, factories, stations, and schools. Such redesign should also ensure reduction of energy use without compromising historical identity. In this paper we conceptually and empirically investigate how the two conflicting aspirations unfold. In particular we elaborate the obduracy and scripts of buildings, to clarify how they resist change and invite a specific use. We analyse the tensions between identity and energy conservation in a case study of a restoration project in Franeker. This buildinghas recently undergone a restoration, with energy efficiency as one of its goals.Scripts and networks are traced by a combination of methods, such as studyinglayout, materials and building history, and qualitative interviews with restoration architects and users. We identified three types of strategies to conserve identity and energy: design strategies; identity strategies and network strategies. Such strategies are also relevant for other efforts where conservation and innovation have to be reconciled.
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