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 employed an exploratory approach by applying practice theory to insights gathered throughthe triangulation of interview, document analysis and observation methodologies to 1) map the SacredHarp Singing practice scope and give a nuanced picture of its performativity in the Netherlands, witha particular focus on the Sacred Harp group from Amsterdam comparing it to one from Bremen and 2)investigate the underlying rise of transformative emotions, the social, secular, and religious meanings, andthe sense of belonging to an international community. The findings suggest that Sacred Harp enthusiastsin the region are keen on retaining the legacies of the traditional singers by establishing similar singingatmospheres and by following the practice’s historical customs and practices, including the communalsinging in the “hollow square” and the affinity towards democratic participation. The findings alsoindicate that while there is a noticeable level of commitment and excitement among local enthusiasts,the growth of the groups’ memberships is hampered by a lack of interest by the general public, possiblyin connection with insufficient strategies for publicizing the practice. Therefore, the existence of thesebarriers could imply that the practice would probably grow at a relatively slow pace in the region.
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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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Reflecting on the link between religion and religious tradition(s) on the one hand and school and education on the other, and reflecting on the reasoning strategy to make sense of this link, people seem to tend strongly to think, argue and reflect in a deductive mode (this point is elaborated in par. 3). This part of the argument is followed by considering the religious claims people make concerning the impact of religion on the day-to-day educational practice, it is, empirically speaking. It is apparently wrong to take this deductive reasoning serious as a road to undisputable and unambiguous links between claims and practices (this point is elaborated in par. 4). Having identified deductive reasoning as wishful thinking or as a supposed but inadequate religious legitimatization of educational practices, which is demonstrated by the empirical educational praxis itself, the final part of the article deals with the question that arises again and anew, viz. how educational practices could be understood in their connection to religious beliefs (see par. 5). Here a paradigm-shift is needed.
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The purpose of the paper is to start a dialogue about differences between Western and Eastern cultures in the way they conceptualize knowledge and discuss the implications of these differences for a global intellectual capital (IC) theory and practice. A systematic metaphor analysis of the concept of knowledge and IC is used to identify common Western conceptualizations of knowledge in IC literature. A review of philosophical and religious literature was done to identify knowledge conceptualizations in the main streams of Asian philosophy. Fundamental differences were found in the way knowledge is conceptualized. In Western IC literature common metaphors for knowledge include knowledge as a thing and knowledge as capital. In Asian thought, knowledge is seen as unfolding truth based upon a unity of universe and human self and of knowledge and action. The research was performed on a limited sample of literature. More research is needed to identify how knowledge is conceptualized in the practice of doing business in Asia and to test the effects of introducing IC theories to Asian businessmen and managers. Moreover, it might be questionable whether different types of resources (Western management literature on IC and Asian cultural philosophies) can be put in a comparative perspective to extract conclusions out of it. This methodological starting point has its confinements, but is plausible partly as long as IC theories originating from an Asian background are still missing, partly as far as philosophical notions within Western IC publications are contrasted with Asian notions of knowledge. Despite this restriction we would like to emphasize that Western conceptualizations of knowledge, embedded in terms like intellectual capital and knowledge management, can not be transferred to Asian business without considering the local view on knowledge. Asian conceptualizations of knowledge should play an important role in the further development of a knowledge-based theory and practice of the firm. We choose deliberately to contrast Western philosophy with cultural and religious connotations in Asian philosophy, as the underlying paradigm is strongly influenced by these notions. This is clearly perceivable in revivalist and reformist tendencies in Buddhism, Hinduism and Islam. Religious notions within these traditions have a strong paradigmatic function in a cognitive and normative sense. Not only in anthropology but also in epistemology, contemporary Asian thought is dominated by a discourse deeply embedded in religious and cultural traditions, in which the dimensions of 'nature', 'subjectivity' and 'history' have well defined boundaries. Anthropologically and epistemologically, all spheres of human reality are analyzed and described within the perspective of an integral and monolithic unity, in which all dimensions and spheres of being are bound. In Western philosophy these spheres of being have been separated from religious notions because of a longstanding secularization due to which religion and culture, metaphysics and philosophy have become separate disciplines.(Boom, 1993)
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IntroductionOver time, surrogacy has become more broadly available to a variety of people (e.g. male same-sex couples or transgender women). Whether the wider public supports surrogacy, and what contributes to such support remains unclear. This study investigated what demographic and surrogacy arrangement-based (which people participate in the arrangement) factors shape attitudes towards surrogacy.MethodA representative sample of Dutch adults (N = 1,074) reported their attitudes on four (out of 30) randomly assigned vignettes in 2023. Each vignette described a surrogacy family with variations in sexuality and gender of parents, the social and genetic bonds between the parents, the surrogate, and the oocyte donor, and was followed by an attitude questionnaire (6 items). Multilevel regression analyses were conducted with attitudes as the dependent variable and demographic factors (gender, Dutch background, age, education, sexual orientation, urbanisation, and religiosity) and arrangement-based factors (parental composition, genetic and social bonds with the surrogate, and oocyte donors).ResultsParticipants held fairly positive attitudes towards surrogacy. People identifying as women, with only having a Dutch background, who were younger, more highly educated, non-heterosexual, or less religious were more likely to have positive attitudes. Participants had more positive attitudes if surrogacy arrangements entailed cis-man cis-woman parents compared to cis-man cis-man or transgender parents, and when there was no social bond between parents and oocyte donor.ConclusionsAttitudes are influenced by both demographic and arrangement-based factors. Based on these findings, families can be informed of fairly positive reactions they might encounter from their environment.
MULTIFILE
The first year of study is very exciting for many students. Everything is new: the school, your schedule, the teachers, and your fellow students. How can a university ensure a smooth transition for first-year students? For this, Inholland launched the Students for Students (S4S) project in the 2019-2020 academic year. In this project, second-year students (studentcoaches) support first-year students with their studies. They do this based on their own experience and the training they receive during their year as studentcoaches. Research shows that peer-mentoring is very successful in aiding first-year students through their first year of the study program. Peer-mentoring has the potential to increase well-being, social bonding, the feeling of belonging, and student resilience. It also ensures smoother academic integration, as peer-mentoring focuses on developing academic skills as well. Additionally, a studentcoach is often a low threshold point of contact for students where they can go with questions.
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Boekbesprekingen van : Michael Sandel. Niet alles is te koop: De morele grenzen van marktwerking. Utrecht: Ten Have, 2016 Peter Hendriks. Turkish-Dutch and Moroccan-Dutch female professionals in social work. The self-perception of young, newly-started professionals in social work. Delft: Eburon, 2018. Denise Robbesom. ‘Werken aan trage vragen’. De woorden van Harry Kunneman. Leusden: ISVW Uitgevers, 2017.
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Europe is on the path, though rocky, to political and cultural unity. After World War II, relatively large numbers of immigrants moved to Europe and brought with them outside cultural customs and religions. The issue of multiculturalism in society has been on the political agenda for decades, but attitudes have changed drastically since 11th September 2001. Attitudes in relation to migrants, particularly those with a Muslim background, have become more wary and critical. Islam has become associated with violence and terrorism and fears have grown that migration exacerbates this threat to society. These societal developments pose a threat to intercultural education. This article explores the societal situation in the Netherlands and Germany using empirical data and elaborates how youth in the Netherlands and Germany evaluate their relationship with migrant, especially through the dimension of religious tolerance and acceptance.
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