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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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 speech discusses how the professorship intends to support practitioners in the nursing domain and contribute to shaping nursing leadership and each person's professional individuality. The title of the speech, “Notes on Nursing 2.0,” is particularly intended to emphasize the need for these changes in the nursing domain. Not by assuming that nothing has changed in care and nursing since Nightingale's time. There has. Being educated in the professional domain is not only a given but a requirement. The knowledge domain of care and nursing has developed far and wide in nursing diagnostics and standards. Nursing science research, which Nightingale once started as the first female statistician in the British Kingdom, has firmly established itself in education and practice. Wanting to be of significance to others out of compassion is still the professional motivation, but there is no longer a subservient servitude (Cingel van der, 2012). At the same time, wholehearted leadership is not yet taken for granted in daily practice and optimal professional practice falters due to an equality principle of differently educated caregivers and nurses that has been held for too long. That is the need for change to which this 2.0 version “Notes on Nursing” and the lectorate want to contribute in the coming years. Chapter 1, through the metaphors in the story “The Cat Who Looked at the King,” describes the vision of emancipatory action research and the change principles that the lectorate will deploy. Chapter 2 contains the reason, mission and lines of research that are interrelated within the lectorate. Chapters 3 and 4 address the themes of identity and leadership, discussing their interrelationship with professional practice and developing a research culture. In addition, specific aspects that influence practice and work culture today are addressed, and how the lectorate contributes specifically to the development of nursing leadership and the formation of professional identity in the relevant domain is described. Chapter 5 contains a summary of the principles on which the research program is based, as well as information on current and future projects. Chapter 6 provides background information on the lector and the members of the knowledge circle.
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As migrant populations age, the care system is confronted with the question how to respond to care needs of an increasingly diverse population of older adults. We used qualitative intersectional analysis to examine differential preferences and experiences with care at the end of life of twenty-five patients and their relatives from Suriname, Morocco and Turkey living in The Netherlands. Our analysis focused on the question how–in light of impairment–ethnicity, religion and gender intersect to create differences in social position that shape preferences and experiences related to three main themes: place of care at the end of life; discussing prognosis, advance care, and end-of-life care; and, end-of-life decision-making. Our findings show that belonging to an ethnic or religious minority brings forth concerns about responsive care. In the nursing home, patients’ minority position and the interplay thereof with gender make it difficult for female patients to request and receive responsive care. Patients with a strong religious affiliation prefer to discuss diagnosis but not prognosis. These preferences are at interplay with factors related to socioeconomic status. The oversight of this variance hampers responsive care for patients and relatives. Preferences for discussion of medical aspects of care are subject to functional impairment and faith. Personal values and goals often remain unexpressed. Lastly, preferences regarding medical end-of-life decisions are foremost subject to religious affiliation and associated moral values. Respondents’ impairment and limited Dutch language proficiency requires their children to be involved in decision-making. Intersecting gendered care roles determine that mostly daughters are involved. Considering the interplay of aspects of social identity and their effect on social positioning, and pro-active enquiry into values, goals and preferences for end-of-life care of patients and their relatives are paramount to achieve person centred and family-oriented care responsive to the needs of diverse communities.
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