Introduction 1. Woman's Place in Man's Life Cycle 2. Images of Relationship 3. Concepts of Self and Morality 4. Crisis and Transition 5. Women's Rights and Women's Judgment 6. Visions of Maturity References Index of Study Participants General Index

In a Different Voice. Psychological Theory and Women’s Development. Cambridge, MA (Harvard University Press) 1982.

https://link.springer.com/content/pdf/10.2307%2F3343168.pdf

Development as Freedom

The present historical moment may seem a particularly inopportune time to review Bowling Alone, Robert Putnam's latest exploration of civic decline in America. After all, the outpouring of volunteerism, solidarity, patriotism, and self-sacrifice displayed by Americans in the wake of the September 11 terrorist attacks appears to fly in the face of Putnam's central argument: that \"social capital\" -defined as \"social networks and the norms of reciprocity and trustworthiness that arise from them\" (p. 19)'has declined to dangerously low levels in America over the last three decades. However, Putnam is not fazed in the least by the recent effusion of solidarity. Quite the contrary, he sees in it the potential to \"reverse what has been a 30to 40-year steady decline in most measures of connectedness or community.\"' As an example of how the current \"war on terrorism\" could generate a durable civic renewal, Putnam points to the burst in civic practices that occurred during and after World War II, which he says \"permanently marked\" the generation that lived through it and had a \"terrific effect on American public life over the last half-century.\" 3 If Americans can follow this example and channel their current civic

Bowling alone: The collapse and revival of American community

https://science.sciencemag.org/content/sci/5/110/206.full.pdf

The american psychological association.

A wide variety of media can be used in learning, including distance learning, such as print, lectures, conference sections, tutors, pictures, video, sound, and computers. Any one instance of distance learning will make choices among these media, perhaps using several.

Multimedia in Learning

This article introduces a new qualitative spiritual assessment instrument. It reviews existing qualitative assessment tools and presents a new multidimensional spiritual assessment framework. The instrument consists of two components: a spiritual history in which consumers relate their spiritual life story in a manner analogous to a family history and an interpretive framework to assist practitioners in eliciting and synthesizing the full potentiality of strengths extant in clients' spiritual lives. Common spiritual strengths the framework is designed to evoke are discussed, and a number of interventions based on prevalent spiritual strengths are suggested.

Spiritual assessment: a review of major qualitative methods and a new framework for assessing spirituality

Growing consensus exists regarding the importance of spiritual assessment. For instance, the largest health care accrediting body in the United States, the Joint Commission on Accreditation of Healthcare Organizations (JCAHO), now requires the administration of a spiritual assessment. Although most practitioners endorse the concept of spiritual assessment, studies suggest that social workers have received little training in spiritual assessment. To address this gap, the current article reviews the JCAHO requirements for conducting a spiritual assessment and provides practitioners with guidelines for its proper implementation. In addition to helping equip practitioners in JCAHO-accredited settings who may be required to perform such an assessment, the spiritual assessment template profiled in this article may also be of use to practitioners in other settings.

A Template for Spiritual Assessment: A Review of the JCAHO Requirements and Guidelines for Implementation

This study explored the relationship between substance use and spirituality and religious participation with a multicultural sample of rural youths in the American Southwest. Logistic regression was used to determine the efficacy of spirituality and religious participation as predictors of never using alcohol, marijuana, and hard drugs. Although increased participation in religious activities predicted greater probability of never using alcohol, increased spirituality predicted greater probability of never using marijuana and hard drugs. The article concludes with a discussion of the implications of these findings for prevention programs, social work education, and research. Key words: adolescents; religious participation; rural populations; spirituality; substance use Federal data indicate that substance use appears to be an increasing problem among youths after reaching relatively low levels in the early 1990s; the possible exception was alcohol, which demonstrated a relatively stable pattern throughout the decade. Between 1992 and 1998 the self-reported current use of illicit drugs increased from 5.3 percent of youths ages 12 to 17 to 9.9 percent; self-reported rates of current marijuana use increased from 3.4 percent to 8.3 percent. The number of new cocaine users has increased from 4.1 million in 1991 to 10.8 million in 1997. Among youths, the recent rates of initiation to cocaine use are the highest since the early 1980s; for heroin the number of initiates is at the highest level since the early 1970s (Substance Abuse and Mental Health Services Administration [SAMHSA], 1999). A growing body of research has indicated that religiosity tends to be a protective factor for substance use by youths (Benson, 1992; Benson & Donahue, 1989; Donahue & Benson, 1995; Francis, 1997; Kutter & McDermott, 1997). However, most of the research has focused on religion rather than spirituality. With the growing realization that spirituality is a discrete construct separate from religion, calls have been made to explore the interaction between spirituality and substance use (McCarthy, 1995; Miller, 1998; Morell, 1996). Furthermore, research on the relationship between religiosity and substance use among youths commonly has used samples that consisted largely of non-Hispanic white youths or African American youths in urban or suburban settings. To the best of the authors' knowledge, no studies have explored the relationship between spirituality and substance use in a rural sample of largely Hispanic and Native American adolescents. This article reports on a study that examined the relationship between spirituality and religious participation and substance use in a multicultural sample of rural youths. THEORETICAL EXPLANATIONS FOR SUBSTANCE USE Risk Factors Among a number of theories that have been advanced to explain substance use among adolescents, two of the more prominent are peer influence and self-rejection or derogation. Peer groups can provide an environment in which substances are available, youths learn how to use substances, and a shared sense of identity in terms of attitudes, beliefs, and values emerges that re-enforces their use (Cowdery, Fitzhugh, & Wang, 1997; Menon, Barrett, & Simpson, 1990). Schools, in particular, offer a fertile environment for such associations to form. For example, school-related problems may increase associations with "deviant" peers, which in turn can foster substance use. Self-rejection or derogation also have been proposed as a framework for understanding substance use among adolescents (Warheit et al., 1995). This perspective emphasizes low self-esteem, rather than environmental factors, as the primary causal factor underlying substance use. Feelings of self-rejection and derogation, which may be heightened among Hispanic and Native American youths as a result of their ethnic minority status and mainstream oppression (Carrasquillo, 1991; Wright, 1994), may foster a cognitive-emotional status that facilitates substance use (Warheit et al. …

Substance use: Spirituality and religious participation as protective factors among rural youths

Likert scaling, introduced Rensis Likert (1932, 1970), is the most widely used method of measuring personality, social, and psychological attitudes (Babbie, 1998; Nunnally, 1978). For example, prominent measures of self-esteem, depression, alienation, locus of control, ethnocentrism, racism, religiosity, spirituality, and homophobia have all used Likert scales to make operational the underlying latent construct (Hill & Hood, 1999; Raja & Stokes, 1998; Robinson, Shaver, & Wrightsman, 1991). In addition to numerous established measures, a review of the social work literature reveals that researchers commonly use Likert scales in the development of new instruments that tap a broad array of constructs. Likert scales have been used to measure adolescent concerns that foster runaway behavior (Springer, 1998); appropriate practitioner responses to suicidal clients (Neimeyer & Bonnelle, 1997); homesickness and contentment among Asian immigrants (Shin & Abell, 1999); social worker empowerment (Frans, 1993); Spanish-speaking clients' perceptions of social work interventions in prenatal care programs (Julia, 1993); willingness to seek help (Cohen, 2000); attitudes toward illegal aliens (Ommundsen & Larsen, 1998); punishment (Chung & Bagozzi, 1997); and working with clients with HIV/AIDS (Riley & Greene, 1993). The popularity of Likert scales can be traced to a number of factors, including ease of construction, intuitive appeal, adaptability, and usually good reliability (Babbie, 1998; Nunnally, 1978). Yet, despite these assets there are significant problems associated with Likert scales. This article delineates the problems, with a particular emphasis on multidimensionality and coarse response categories, and proposes a new measurement method called "phrase completions," which has been designed to circumvent the problems inherent in Likert scales. We also conducted an exploratory test, in which Likert items were adapted to phrase completions. OVERVIEW OF LIKERT SCALES In contemporary usage, Likert scales present individuals with positively or negatively stated propositions and solicit respondents' opinions about the statements through a set of response keys. Typically, participants are asked to indicate their level of agreement or disagreement with a proposition on a graded four- or five-point scale (for example, strongly disagree, disagree, agree, strongly agree). The fifth point, when used, allows for a neutral or undecided selection to be incorporated into the response key as a midpoint response option. Agreement with a positively stated proposition is hypothesized to reveal the underlying construct. The responses are usually equated with integers (for example, strongly agree = 0, strongly disagree = 4). Negatively worded items are reverse scored. The items are summed, creating an index that indicates the degree to which the respondent exhibits the traits in question (Duncan & Stenbeck, 1987; Roberts, Laughlin, & Wedell, 1999). Although the agree-disagree format is perhaps the most common form of Likert scale, other types of response keys also are widely used (for example, very unmotivated, moderately unmotivated, indifferent, moderately motivated, very motivated; below average, slightly below average, average, slightly above average, above average; and so forth). Instruments using these formats are sometimes referred to as Likert-type scales or more generically as rating scales. However, this basic approach, a positively or negatively stated proposition followed by a graduated response key using adverbs and verbs, is commonly understood as the distinguishing characteristic of Likert scales (Brody & Dietz, 1997; Duncan & Stenbeck, 1987). PROBLEM OF MULTIPLE DIMENSIONS One of the principle tenets in constructing instruments is that items be as clear and concise as possible. The more items are characterized as cognitively complex, the more likely respondents are to misunderstand the question and answer incorrectly. …

Phrase Completions: An Alternative to Likert Scales.

Despite the media attention focused on the Islamic community after the terrorist attacks on the World Trade Center on September 11, 2001, Muslims remain one of the most misunderstood populations in the United States. Few articles have appeared in the social work literature orienting practitioners to the Islamic community, and much of the mainstream media coverage misrepresents the population. This article reviews the basic beliefs, practices, and values that commonly characterize, or inform, the House of Islam in the United States. The organizations that embody and sustain the Muslim communities that constitute the House of Islam are profiled, and areas of possible value conflicts are examined. The article concludes by offering suggestions for integrating the article's themes into practice settings. Particular attention is given to enhancing cultural competence and to suggestions for spiritual assessment and interventions.

David R. Hodge

Papers

Spiritual assessment: a review of major qualitative methods and a new framework for assessing spirituality

A Template for Spiritual Assessment: A Review of the JCAHO Requirements and Guidelines for Implementation

Substance use: Spirituality and religious participation as protective factors among rural youths

Phrase Completions: An Alternative to Likert Scales.

Social Work and the House of Islam: Orienting Practitioners to the Beliefs and Values of Muslims in the United States