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meganjohenson · 3 years

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Psychosocial Development

Identity Development

Adolescents simultaneously struggle to fit in with their peers and to form their own unique identities.

Identity development is a stage in the adolescent life cycle. For most, the search for identity begins in the adolescent years. During these years, adolescents are more open to ‘trying on’ different behaviors and appearances to discover who they are. In an attempt to find their identity and discover who they are, adolescents are likely to cycle through a number of identities to find one that suits them best. Developing and maintaining identity (in adolescent years) is a difficult task due to multiple factors such as family life, environment, and social status. Empirical studies suggest that this process might be more accurately described as identity development, rather than formation, but confirms a normative process of change in both content and structure of one’s thoughts about the self.

Self-Concept

Two main aspects of identity development are self-concept and self-esteem. The idea of self-concept is known as the ability of a person to have opinions and beliefs that are defined confidently, consistently and with stability. Early in adolescence, cognitive developments result in greater self-awareness, greater awareness of others and their thoughts and judgments, the ability to think about abstract, future possibilities, and the ability to consider multiple possibilities at once. As a result, adolescents experience a significant shift from the simple, concrete, and global self-descriptions typical of young children; as children they defined themselves by physical traits whereas adolescents define themselves based on their values, thoughts, and opinions.

Adolescents can conceptualize multiple “possible selves” that they could become and long-term possibilities and consequences of their choices. Exploring these possibilities may result in abrupt changes in self-presentation as the adolescent chooses or rejects qualities and behaviors, trying to guide the actual self toward the ideal self (who the adolescent wishes to be) and away from the feared self (who the adolescent does not want to be). For many, these distinctions are uncomfortable, but they also appear to motivate achievement through behavior consistent with the ideal and distinct from the feared possible selves.

Further distinctions in self-concept, called “differentiation,” occur as the adolescent recognizes the contextual influences on their own behavior and the perceptions of others, and begin to qualify their traits when asked to describe themselves. Differentiation appears fully developed by mid-adolescence. Peaking in the 7th-9th grades, the personality traits adolescents use to describe themselves refer to specific contexts, and therefore may contradict one another. The recognition of inconsistent content in the self-concept is a common source of distress in these years, but this distress may benefit adolescents by encouraging structural development.

Self-Esteem

Another aspect of identity formation is self-esteem. Self-esteem is defined as one’s thoughts and feelings about one’s self-concept and identity. Most theories on self-esteem state that there is a grand desire, across all genders and ages, to maintain, protect and enhance their self-esteem. Contrary to popular belief, there is no empirical evidence for a significant drop in self-esteem over the course of adolescence. “Barometric self-esteem” fluctuates rapidly and can cause severe distress and anxiety, but baseline self-esteem remains highly stable across adolescence. The validity of global self-esteem scales has been questioned, and many suggest that more specific scales might reveal more about the adolescent experience. Girls are most likely to enjoy high self-esteem when engaged in supportive relationships with friends, the most important function of friendship to them is having someone who can provide social and moral support. When they fail to win friends’ approval or can’t find someone with whom to share common activities and common interests, in these cases, girls suffer from low self-esteem.

In contrast, boys are more concerned with establishing and asserting their independence and defining their relation to authority. As such, they are more likely to derive high self-esteem from their ability to successfully influence their friends; on the other hand, the lack of romantic competence, for example, failure to win or maintain the affection of the opposite or same-sex (depending on sexual orientation), is the major contributor to low self-esteem in adolescent boys.

Identity Formation: Who am I?

Adolescents continue to refine their sense of self as they relate to others. Erik Erikson referred to life’s fifth psychosocial task as one of identity versus role confusion when adolescents must work through the complexities of finding one’s own identity. Individuals are influenced by how they resolved all of the previous childhood psychosocial crises and this adolescent stage is a bridge between the past and the future, between childhood and adulthood. Thus, in Erikson’s view, an adolescent’s main questions are “Who am I?” and “Who do I want to be?” Identity formation was highlighted as the primary indicator of successful development during adolescence (in contrast to role confusion, which would be an indicator of not successfully meeting the task of adolescence). This crisis is resolved positively with identity achievement and the gain of fidelity (ability to be faithful) as a new virtue, when adolescents have reconsidered the goals and values of their parents and culture. Some adolescents adopt the values and roles that their parents expect for them. Other teens develop identities that are in opposition to their parents but align with a peer group. This is common as peer relationships become a central focus in adolescents’ lives.

Expanding on Erikson’s theory, Marcia (1966)[1]) described identity formation during adolescence as involving both decision points and commitments with respect to ideologies (e.g., religion, politics) and occupations. Foreclosure occurs when an individual commits to an identity without exploring options. Identity confusion/diffusion occurs when adolescents neither explore nor commit to any identities. Moratorium is a state in which adolescents are actively exploring options but have not yet made commitments. As mentioned earlier, individuals who have explored different options, discovered their purpose, and have made identity commitments are in a state of identity achievement.

Developmental psychologists have researched several different areas of identity development and some of the main areas include:

Religious identity: The religious views of teens are often similar to those of their families (Kim-Spoon, Longo, & McCullough, 2012) [2] Most teens may question specific customs, practices, or ideas in the faith of their parents, but few completely reject the religion of their families.

Political identity: An adolescent’s political identity is also influenced by their parents’ political beliefs. A new trend in the 21st century is a decrease in party affiliation among adults. Many adults do not align themselves with either the democratic or republican party and their teenage children reflect their parents’ lack of party affiliation. Although adolescents do tend to be more liberal than their elders, especially on social issues (Taylor, 2014) [3], like other aspects of identity formation, adolescents’ interest in politics is predicted by their parents’ involvement and by current events (Stattin et al., 2017). [4]

Vocational identity: While adolescents in earlier generations envisioned themselves as working in a particular job, and often worked as an apprentice or part-time in such occupations as teenagers, this is rarely the case today. Vocational identity takes longer to develop, as most of today’s occupations require specific skills and knowledge that will require additional education or are acquired on the job itself. In addition, many of the jobs held by teens are not in occupations that most teens will seek as adults. Identity spectrums: Sex, Gender Identity, Gender Expression, and Sexual Orientation. The Continuum for sex shows female on one side, male on the other side, and intersex in between. Continuum for gender identity shows woman on one side, man on the other side, and genderqueer in between. Continuum for gender expression shows feminine on one side, masculine on the other side, and androgynous in between. Continuum for sexual orientation shows “Attracted to male” on one side, “attracted to female” on the other side, and Bisexual, Pansexual, and Asexual in between.

This identity spectrum shows the fluidity between sex, gender identity, gender expression, and sexual orientation.

Ethnic identity: Ethnic identity refers to how people come to terms with who they are based on their ethnic or racial ancestry. According to the U.S. Census (2012) more than 40% of Americans under the age of 18 are from ethnic minorities. For many ethnic minority teens, discovering one’s ethnic identity is an important part of identity formation. Phinney (1989)[5] proposed a model of ethnic identity development that included stages of unexplored ethnic identity, ethnic identity search, and achieved ethnic identity.

Gender identity: A person’s sex, as determined by his or her biology, does not always correspond with his or her gender. Sex refers to the biological differences between males and females, such as the genitalia and genetic differences. Gender refers to the socially constructed characteristics of women and men, such as norms, roles, and relationships between groups of women and men. Many adolescents use their analytic, hypothetical thinking to question traditional gender roles and expression. If their genetically assigned sex does not line up with their gender identity, they may refer to themselves as transgender, non-binary, or gender-nonconforming.

Gender identity refers to a person’s self-perception as male, female, both, genderqueer, or neither. Cisgender is an umbrella term used to describe people whose sense of personal identity and gender corresponds with their birth sex, while transgender is a term used to describe people whose sense of personal identity does not correspond with their birth sex. Gender expression, or how one demonstrates gender (based on traditional gender role norms related to clothing, behavior, and interactions) can be feminine, masculine, androgynous, or somewhere along a spectrum.

Fluidity and uncertainty regarding sex and gender are especially common during early adolescence, when hormones increase and fluctuate creating difficulty of self-acceptance and identity achievement (Reisner et al., 2016).[6] Gender identity, like vocational identity, is becoming an increasingly prolonged task as attitudes and norms regarding gender keep changing. The roles appropriate for males and females are evolving and some adolescents may foreclose on a gender identity as a way of dealing with this uncertainty by adopting more stereotypic male or female roles (Sinclair & Carlsson, 2013) [7]. Those that identify as transgender or other face even bigger challenges.

GLOSSARY

cisgender:

an umbrella terms used to describe people whose sense of personal identity and gender corresponds with their birth sex

foreclosure:

term for premature identity formation, which occurs when an adolescent adopts his or her parents’ or society’s role and values without questioning or analysis, according to Marcia’s theory

gender:

a term that refers to social or cultural distinctions of behaviors that are considered male or female

gender dysphoria:

a condition listed in the DSM-5 in which people whose gender at birth is contrary to the one they identify with. This condition replaces “gender identity disorder”

gender expression:

how one demonstrates gender (based on traditional gender role norms related to clothing, behavior, and interactions); can be feminine, masculine, androgynous, or somewhere along a spectrum

gender identity:

the way that one thinks about gender and self-identifies, can be woman, man, or genderqueer

identity achievement:

Erikson’s term for the attainment of identity, or the point at which a person understands who he or she is as a unique individual, in accord with past experiences and future plans; already questioned and made commitment according to Marcia’s theory

identity vs. role confusion:

Erikson’s term for the fifth stage of development, in which the person tries to figure out “Who am I?” but is confused as to which of many possible roles to adopt

moratorium:

an adolescent’s choice of a socially acceptable way to postpone making identity-achievement decisions. Going to college is a common example. Engaged in questioning, but not yet making a commitment, according to Marcia’s theory

role confusion:

a situation in which an adolescent does not seem to know or care what his or her identity is. (Sometimes called identity diffusion or role diffusion)

self-concept:

our individual perceptions of our behavior, abilities, and unique characteristics. It is essentially a mental picture of who you are as a person. For example, beliefs such as “I am a good friend” or “I am a kind person” are part of an overall self-concept

self-esteem:

considered an important component of emotional health, self-esteem encompasses both self-confidence and self-acceptance. It is the way individuals perceive themselves and their self-value

sex:

a term that denotes the presence of physical or physiological differences between males and females

transgender:

a term used to describe people whose sense of personal identity does not correspond with their birth sex

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potterzachary · 4 years

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Reiki Healing Youtube Mind Blowing Tips

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Reiki Energy Through Feet

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Reiki Chakra Test

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#Reiki Healing Youtube Mind Blowing Tips #Reiki Master Training Cost

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collegeessaytopics2016660 · 4 years

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keshajanaan · 4 years

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Why Black Lives Matter? An explanation for those who do not understand.

Photographer: Clay Banks | Source: Unsplash

What does Black Lives Matter mean?

Black Lives Matter simply means that the lives of Black people are important. It does not mean that Black people are more important than others. It serves as a reminder that they are important. If you feel that Black Lives Matter is an unfair statement remove the invisible “only” from the beginning of the statement and add an invisible “also” to the end (Only Black Lives Matter versus Black Lives Matter Also). Here is a chart to help explain this further.

The movement vs the organization

There is a huge misconception on multiple fronts regarding Black Lives Matter (BLM), so I am going to try and clear up some of the confusion. On one hand many believe that Black Lives Matter is an organization that is behind the movement Black Lives Matter and many do not want to participate in the movement because they do not agree with the tenants of the organization. While there is an organization called Black Lives Matter and it does support the Black Lives Matter movement, it is not entirely responsible for the Black Lives Matter civil rights movement.

While the organization does support the movement that shares its name, the org does not own the phrase Black Lives Matter. There are many organizations and individuals involved in and supporting the movement who have nothing to do with the Black Lives Matter organization. A person can attend a march, protest, or even say Black Lives Matter without agreeing with or supporting the organization Black Lives Matter. For those just learning about the Black Lives Matter organization and wondering what they are about and what may be disagreeable or controversial about it, I will give more information and try to remain unbiased.

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Here is a history of the BLM Movement through the lens of a British news channel. I chose this because I felt that having a foreign perspective would help remove some bias.

Black Lives Matter organization

The Black Lives Matter organization was born from the #blacklivesmatter movement. In fact, one of its founders came up with the hashtag. Here is what the organization is according to its website BlackLivesMatter.com/About

Black Lives Matter Foundation, Inc is a global organization in the US, UK, and Canada, whose mission is to eradicate white supremacy and build local power to intervene in violence inflicted on Black communities by the state and vigilantes. By combating and countering acts of violence, creating space for Black imagination and innovation, and centering Black joy, we are winning immediate improvements in our lives.

What the Black Lives Matter organization believes

Here are the tenants of the Black Lives Matter foundation also found on its website at blacklivesmatter.com/what-we-believe/

We acknowledge, respect, and celebrate differences and commonalities.

We work vigorously for freedom and justice for Black people and, by extension, all people.

We intentionally build and nurture a beloved community that is bonded together through a beautiful struggle that is restorative, not depleting.

We are unapologetically Black in our positioning. In affirming that Black Lives Matter, we need not qualify our position. To love and desire freedom and justice for ourselves is a prerequisite for wanting the same for others.

We see ourselves as part of the global Black family, and we are aware of the different ways we are impacted or privileged as Black people who exist in different parts of the world.

We are guided by the fact that all Black lives matter, regardless of actual or perceived sexual identity, gender identity, gender expression, economic status, ability, disability, religious beliefs or disbeliefs, immigration status, or location.

We make space for transgender brothers and sisters to participate and lead.

We are self-reflexive and do the work required to dismantle cisgender privilege and uplift Black trans folk, especially Black trans women who continue to be disproportionately impacted by trans-antagonistic violence.

We build a space that affirms Black women and is free from sexism, misogyny, and environments in which men are centered.

We practice empathy. We engage comrades with the intent to learn about and connect with their contexts.

We make our spaces family-friendly and enable parents to fully participate with their children. We dismantle the patriarchal practice that requires mothers to work “double shifts” so that they can mother in private even as they participate in public justice work.

We disrupt the Western-prescribed nuclear family structure requirement by supporting each other as extended families and “villages” that collectively care for one another, especially our children, to the degree that mothers, parents, and children are comfortable.

We foster a queer‐affirming network. When we gather, we do so with the intention of freeing ourselves from the tight grip of heteronormative thinking, or rather, the belief that all in the world are heterosexual (unless s/he or they disclose otherwise).

We cultivate an intergenerational and communal network free from ageism. We believe that all people, regardless of age, show up with the capacity to lead and learn.

We embody and practice justice, liberation, and peace in our engagements with one another.

Is Black Lives Matter a Marxist organization

One of the biggest problems I’ve heard people say that they have with the Black Lives Matter organization and movement is that it was founded by a Marxist. While there have been interviews where the founders have mentioned that they are trained Marxists I have not read any particularly Marxist ideology in any of the literature about the Black Lives Matter organization and I do not see any Marxist ideology reflected in the movement. I do think that the average person does not understand what Marxism is so I will provide a definition. Marxism is a doctrine developed by Karl Marx that included economic and political ideology that is considered the foundation for socialism. Where Marxism gets its bad wrap is its variation, Soviet Marxism adapted by Vladamir Lenin and Joseph Stalin that became the foundation for communism. While I do not know which type of Marxism the founders of the organization were trained in; I will assume it was the original version that gave way to socialism. I came to this conclusion because many of the policy changes both the organization and movement are advocating for, involve reallocating government funds to programs and resources for communities. I am including two short videos one explaining the original form of Marxism and the other explaining Soviet Marxism.

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An introduction to Classical Marxism

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An explanation of Leninism or Soviet Marxism

Why is it not alright to say All Lives Matter?

While answering this question I am making one assumption about the person asking the question and that is that this person truly believes that everyone’s life has meaning and is important so they believe that Black Lives Matter is an extension of All Lives Matter and therefore saying All Lives Matter includes Black people. While this sentiment seems obvious it is not that simple. All Lives Matter has become a phrase that is used in response to Black Lives Matter in order to discredit issues brought up by the Black Lives Matter movement. The analogy I find helpful is saying All Lives Matter in response to Black Lives Matter is like saying all diseases are harmful when someone is talking about the dangers of breast cancer. Here are a few other analogies others have found helpful.

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Takin from Ben Brainard on TikTok

Taken from a Law Professors Response to a BLM Shirt Complaint

What about black on black crime (aka crime)?

After hearing about the Black Lives Matter movement many people ask about black on black crime and what the movement is doing to solve this issue OR why it hasn’t done anything about this issue. First, as someone who has studied the migration and settlement of people and people groups as well as community and economic development I would like to say, backed up by all of my formal and elective education, that black on black crime is not real. It is just crime. Black on black crime is a concept that was created to support the stereotype that black people are inherently more violent than others.

In America, crime is committed by people in close proximity. This means that the majority of crimes are committed by people in the same community as their victims and unfortunately (at least in my opinion) many communities are still segregated. This means that most white people live in communities that are predominantly white, most black people live in communities that are predominantly black, most Hispanic people live in communities that are predominately Hispanic, etc. This means that white people are more likely to commit a crime against another white person, black people are more likely to commit a crime against another black person, and so on. Many people know the statistic that one is more likely to be sexually assaulted by someone they know than by a stranger, well this statistic holds true across all types of crime.

With that being said, I would like to address the portion of the argument that asks why BLM is not addressing crime in the black community. The answer is because this is not the mission of the movement or the organization. There are specific organizations such as the National Urban League that actively address issues that cause crime in urban areas. Here are a couple of videos that provide additional points of view.

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Takin from Ben Brainard on TikTok

Conclusion

I just wanted to add a bit more of my opinion. While I attempted to remain unbiased I’m sure some of my own implicit biases made their way into this article. I would like to add some context so that anyone who reads this may see where I’m coming from and understand those biases. I am a 34-year-old black woman who graduated from the United States Military Academy (GO ARMY!) and served for 5 years on active duty to include one tour to Iraq. I love my country and desire for it to be everything and more than I could ever imagine.

While I have not experienced first hand some of the experiences of those who are active in the BLM movement, I have experienced overt racism on many occasions in my life and I do believe that less obvious forms of racism, such as systemic racism and unconscious negative biases toward people of color, exist in our country. I recognize that I grew up privileged in that my parents made the decision to give me a private school education, even though it made things more difficult for them financially. I had the privilege of growing up with a mother who went to college and was very active in helping me take the necessary steps to apply to and get accepted into one of the best institutions of higher learning in the country. I recognize that as a heterosexual, cisgender, able-bodied person I have the privilege of fitting into society’s idea of what a “normal” woman’s life looks like. In acknowledging the ways that I am privileged I am in no way saying that my life is easy. I have had many struggles and hardships but none of them were because of my gender identity, sexual orientation, physical abilities, or education.

That being said, I will do everything in my power to make this country one where every person, regardless of their identity, is treated with the dignity and respect that every human life deserves.

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#life #social justice #blm #black lives matter

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bluewatsons · 4 years

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Janice McDavit, A More Perfect Union: Modern American Christian-Jewish Marriages, 8 J Jewish Identit 117 (2015)

Introduction

Although interfaith marriages in the United States have been burgeoning, only a small fraction of psychological literature examines this topic.1 Smaller still is the number of studies focusing on Christian-Jewish interfaith marriages, although there are more than 500,000 of these couples in the United States, growing by about 40,000 each year.2

The research discussed in this article elucidates this gap by examining the state of American Christian-Jewish interfaith marriages today. This study found that, contrary to previous psychological findings as well as some conventional wisdom, people in Christian-Jewish interfaith marriages are just as satisfied with their marriages as are people in same-faith unions. This finding was consistent, even if people reported that their strength of religious faith was high. These results epitomize a recent trend of improved authenticity in American Christian-Jewish marriages.

Psychological Authenticity

Every major school of psychological thought considers authenticity to be essential to a person’s health and happiness.3 One of the major factors comprising authenticity is the degree to which a person feels he/she is living in a manner consistent with his/her self-concept and values.4 The greater the degree, the more authentic a person is.

Interfaith marriage has often been understood and portrayed as the epitome of inauthenticity. There is hardly a more upsetting quandary than to compromise one’s religious values and identity.

A Psychological Basis for a Common Cultural Narrative

American culture is replete with the idea that an interfaith marriage is destined for rocky waters. Television shows such as thirtysomething have commonly presented Christian-Jewish marriages as complicated unions where the Jewish spouse embarks upon a soul-wrenching search for religious identity in a culture dominated by Christmas trees and church bells.5

Similarly, anyone walking into his/her local bookstore will find a plethora of self-help books guiding Christian-Jewish couples through dating, marriage, childbirth, and the “December dilemma.”6

Psychologists themselves have demonstrated this cultural bias in the research projects they choose. Many psychologists have designed and analyzed programs dedicated to easing the assumed challenges of a Christian-Jewish marriage.7

Until recently, psychological research has provided evidence that this conventional wisdom is true. Most psychological studies have found a positive correlation between religious homogamy and marital satisfaction. In other words, people in religiously homogamous (same-faith) marriages have been found to be more satisfied with their marriages than have people in religiously heterogamous (interfaith) marriages.

The psychological evidence for this belief first surfaced in the early 1980s, initially revealing a curious gender difference. In 1982, psychologist Norval Glenn found that males were significantly happier in homogamous marriages than heterogamous marriages. There was no difference between Protestant, Catholic, and Jewish males on this issue. Females, however, were equally happy in homogamous and heterogamous marriages. Glenn conjectured that the gender difference might be due to the fact that women are more able to control the “religious socialization” of their children.8

In 1984, psychologist Tim Heaton put Glenn’s speculation to the test. Like Glenn, Heaton found that people in homogamous marriages were more satisfied with their marriages than were people in interfaith unions. In Heaton’s study, both males and females demonstrated this difference.9

Next, Heaton examined Glenn’s hypothesis. According to Glenn, children were the key to the relationship between religious homogamy and marital satisfaction. A man would be happier in a homogamous marriage, Glenn said, because his children were likely to follow his religion, since it would be the same as his wife’s religion. A woman was no happier in a homogamous marriage than a heterogamous one, Glenn contended, because her children followed her religion anyway, so her husband’s religion was not that important to her.10

Heaton statistically controlled for the presence of children in the marriages, eliminating any effect children had on their parents’ marriages. He hypothesized that if Glenn’s arguments were true, there should no longer be a significant difference between the happiness of anyone in a homogamous versus a heterogamous marriage.11

On the contrary, Heaton again found a significant difference. Both men and women were happier in homogamous marriages, leading to the conclusion that religious homogamy is correlated with marital satisfaction for reasons other than those having to do with children.12,13

Subsequent studies using data from 1987 through 1994 confirmed that both men and women were happier in religiously homogamous marriages.14 Interestingly, these studies also found that people from religiously heterogamous marriages were more likely to experience domestic violence,15 more likely to divorce,16 and more likely to have children who were absent from school17 and used illegal drugs18 than were people from same-faith marriages.

An Emerging Narrative of Greater Authenticity

One of the first researchers to challenge the notion that interfaith marriages are destined for problems was Tim Heaton himself. Along with his colleague Vaughn Call, he analyzed data from 1992 and 1994. Their purpose in analyzing this new data was to explore the idea that interfaith marriages are more likely to end in divorce.

Call and Heaton initially found that interfaith couples had higher rates of divorce and separation than did their counterparts in same-faith marriages. Next, however, they statistically controlled for demographic characteristics: age at marriage, marital duration, race/ethnicity, employment, number of children, education, and prior divorce. After this adjustment, they found no difference in the marital stability of people in interfaith and same-faith marriages. Specifically, they found that marriages were more stable if the partners had been together longer, had not previously been divorced, had grown up in intact families, had had a child during the interval between the first and second surveys, and if the wife had not married at a young age. In other words, these demographic characteristics affected marital stability, not the religious faiths of the partners.19

Then, a study published in 2009 unequivocally contradicted the earlier research, providing a solid challenge to the notion that interfaith marriages are less satisfactory than same-faith marriages. Psychologists Daniel Lichter and Julie Carmalt administered the Marital and Relationship Survey (MARS) to 433 married couples with dependent children. They found no difference between the marital satisfaction of heterogamous and homogamous couples.20

This raises the question of whether Lichter and Carmalt’s findings were an anomaly, or the harbinger of a new trend in American interfaith marriages. Is the United States in fact entering a new phase in American Christian-Jewish relationships, one where Christians and Jews are living authentic, happy, satisfied married lives together?

The chance to answer this question also offered the opportunity to expand on the research and offer a novel perspective on the topic. Therefore, this researcher decided to additionally examine the notion of religiosity, with the hypothesis that someone of low religious faith in a heterogamous marriage might be more satisfied than his or her highly religious counterpart. Does a person’s strength of religious faith affect whether or not he/she is satisfied in an interfaith marriage?

Study Design

This study was designed to answer these two questions, using contemporary data, standardized measures, and the most diverse sample to date.

Brand New Data

Most of the studies in this area utilized data from the General Social Surveys of 1973 through 1978, 1980, and 1982, and the National Surveys of Families and Households from 1987, 1988, 1992, and 1994. These national surveys are so comprehensive and their data so readily accessible that researchers have analyzed the findings repeatedly, usually looking for another interesting tidbit of information to elucidate, though the basic findings are always the same. Therefore, although it may initially appear that there are several psychological studies on religious homogamy and marital satisfaction, the amount of data being analyzed is relatively quite small. One of the biggest differences between Lichter and Carmalt’s study and earlier research is that Lichter and Carmalt gathered data from this millennium.

From 2008 to 2009, this author collected new data, recruiting people using two methods. First, the author sought permission to speak at different community locations, including churches and synagogues. Secondly, the author placed flyers in local churches, synagogues, universities, stores, community newspapers, synagogue/church newsletters, and on relevant websites.

Participants were given two choices of survey completion method. One method was through the Internet. An Internet address was provided where participants could find the surveys and all necessary documentation such as informed consent forms. Internet information was encrypted for subject privacy.

Participants preferring paper documents received survey packets, which they returned either in person or via mail.

Ultimately, 365 people participated in this study. All but nineteen chose to complete the Internet surveys. Two hundred thirteen people were members of the homogamous group; that is, they practiced the same faith as their partners. One hundred fifty-two people constituted the heterogamous group; that is, they practiced a different faith than their partners.

Standardized Measures

When defining marital satisfaction, most of the psychological research did not use a standardized measure. As its name implies, a standardized measure literally measures some variable, in this case marital satisfaction, and it does so in a way that has been statistically proven both valid and reliable. Validity refers to the measure’s accuracy; a reliable measure demonstrates consistency over time.

Almost all studies used one simple, basic question to assess marital satisfaction: “Taking things all together, how would you describe your marriage: Would you say that your marriage is very happy, pretty happy, or not too happy?”21 Later, the number of answer choices was expanded to seven, ranging from “very happy” to “very unhappy.”22 In the 1990s, the examination of marital satisfaction was developed into the following questions, each one rated on a seven-point scale:

Taking all things together, how would you describe your marriage? How happy are you with the understanding you receive from your spouse? How happy are you with the love and affection you get from your spouse? How happy are you with the amount of time you spend with your spouse? How happy are you with the demands your spouse places on you?23

Lichter and Carmalt were the first researchers to measure marital satisfaction exclusively with a scale (the MARS) that had been developed based on empirical evidence. However, this scale is relatively new, as it was developed specifically for the Lichter and Carmalt study in 2009.

To gauge marital satisfaction, this author used a standardized measure with a long track record of validity and reliability: the Locke-Wallace Marital Adjustment Test (LWMAT).24 The LWMAT was developed in 1959 and is considered the defining instrument for measuring marital satisfaction.25

Incidentally, religiosity is also a concept that has lacked consistent and scientific definition in the research. This problem was remedied by using the Santa Clara Strength of Religious Faith Questionnaire (SCSORF).26 The SCSORF is a highly valid and reliable measure of religiosity27, unique in its focus.28

A Diverse Sample

Finally, the backgrounds of the people who participated in this study are diverse, offering a more accurate snapshot of America than previous studies. To begin with, past studies have defined marriage as a union between a man and a woman. This study accepted anyone who considered him/herself to be married, as long as religious criteria were met. Hence, this study included people who have traditionally been excluded from this type of research. Most of the participants were heterosexual (96.16 percent); however, 2.19 percent were bisexual, 0.82 percent were gay men, and 0.82 percent were lesbian women.

In addition, Lichter and Carmalt limited their study to people with annual incomes under $50,000. This study had no income restrictions. While 22 percent of participants reported an income of between $40,000 to $59,999, 30 percent had an income below this range, and 48 percent had an income above this range. The socioeconomic diversity in this study is therefore much greater than in previous studies.

Perhaps most notably of all, the majority of the participants in past studies are Christians. The majority of researchers define interfaith as either Protestant-Catholic couples or Protestant couples of different denominations. As one researcher contended, however, these are simply “interChristian” couples.29 While people of Jewish faith were included in these studies, the researchers often designed their studies so that a Lutheran-Baptist couple was considered just as intermarried as a Lutheran-Jewish couple.

A more complete understanding of the relationship between religious homogamy and marital satisfaction can be achieved by focusing solely on Christian-Jewish interfaith marriages. In his study of Catholics’ and Protestants’ views on religious homogamy and religious commitment, psychologist Larry Petersen stated,

Religiously speaking, Catholics have much more in common with Protestants than with Jews, and therefore it might be said that Catholic-Protestant marriages are more homogamous than Catholic-Jewish marriages.30

Moreover, in the past, when Christian-Jewish marriages were not as common as they are today, a definition of intermarriage focusing on Christian denominations made more sense. However, over the past few decades, the percentage of American Jews marrying outside of their faith has skyrocketed. In 1957, approximately 4 to 5 percent of American Jews were in an interfaith marriage.31 This had not changed much by the early 1970s, when approximately 7 to 9 percent of all married American Jews were in interfaith marriages.32 During the 1980s, however, the numbers began to increase. According to the 1990 National Jewish Population Survey (NJPS), by the late 1980s, 52 percent of married American Jews were in interfaith marriages.33 The most recent studies indicate that these late 1980s numbers have held steady. The 2000–2001 NJPS, updated in 2004, reported an intermarriage rate of 54 percent for Jews marrying since 1996.34 The 2001 American Jewish Identity Survey found that 40 percent of American Jews married since 1990 were married to other Jews, while 51 percent were married to non-Jews.35

The 2013 Pew Research Center Survey of U.S. Jews (PRCS) revealed the most up-to-date intermarriage rates at the time of this writing, stating that 44 percent of American Jewish adults were intermarried. This figure is based upon a nationally representative sample of 3,475 Jewish people, 2,786 of whom identified with the Jewish religion, and 689 of whom had no religion but identified culturally as Jewish. The PRCS further noted that 61 percent of all American-Jewish marriages are intermarriages.36

The current research thus focused on intermarriages between Christians and Jews to explore this large yet rarely studied form of interfaith couplehood. In order to maintain a level of comparability with past studies that differentiated between Christian denominations, however, this author analyzed Christianity both as a general category and by dividing the Christian participants into Protestants and Catholics.

Study Results

Does religious homogamy predict marital satisfaction?

In concert with the most recent research, this study found no relationship whatsoever between religious homogamy and marital satisfaction. In this study, there was no difference in the marital satisfaction of people in homogamous marriages and those in heterogamous marriages.

Both groups were satisfied with their marriages. On the LWMAT, a score below 100 indicates marital dissatisfaction, while a score of 100 or more indicates marital satisfaction. The average LWMAT score for the same-faith group was 112. The average LWMAT score for the interfaith group was 109. Statistically, these scores are so close that for purposes of interpretation, there is literally no difference. Average LWMAT scores for both groups can be visually compared in Figure 1.

Dividing the Christian group into Protestant and Catholic denominations did not change the results. Religious denomination was a voluntary, write-in category on the survey, so those participants who did not provide either their denomination or their spouse’s denomination were necessarily excluded. This resulted in a final sample of 261 people. There were twenty-five people in the Catholic-Catholic group, forty-five in the Catholic-Jewish group, fifty-three in the Jewish-Jewish group, fifty-seven in the Protestant-Jewish group, eighteen in the Protestant-Catholic group, and sixty-three in the Protestant-Protestant group.

Again, analysis revealed no significant differences between the groups. Five groups were found to be satisfied with their marriages. The Protestant-Catholic group was the only group that was dissatisfied, with an average LWMAT score of 95. The relationship between all six groups is illustrated in Figure 2. This bar graph visually demonstrates how close the scores are: so close statistically that it cannot be stated that religious homogamy had anything to do with marital satisfaction.

Figure 1. Locke-Wallace Marital Adjustment Test Average Scores for Homogamous and Heterogamous Groups

Figure 2. Locke-Wallace Marital Adjustment Test Average Scores for Six Types of Marriages

For people in interfaith marriages, does religiosity affect marital satisfaction?

To answer this question, only the heterogamous group of participants was examined. Satisfied people in heterogamous marriages were no less religious than were dissatisfied people.

In fact, both groups had a high strength of religious faith. On the SCSORF, a score below 26 indicates low religiosity, while a score of 26 or more indicates high religiosity. The average SCSORF score for the heterogamous-satisfied group was 26. The average SCSORF score for the heterogamous-dissatisfied group was 27. Average SCSORF scores for both groups can be visually compared in Figure 3.

Conclusion

To place this study in maximum context, there are two final points that should be discussed. One involves thoughts about study participants’ spouses, the other about their ages.

Ideally, this writer would have liked to assess participants’ spouses’ levels of religiosity, as well as participants’ own levels. Although attempts were made to recruit both members of a couple, for the most part, individuals rather than couples ended up participating, so spousal strength of faith could not be factored into the equation.

Figure 3. Santa Clara Strength of Religious Faith Average Scores for Satisfied and Dissatisfied Heterogamous Groups

It may be that, even if one member of a heterogamous couple has high religiosity, that person’s partner’s low religiosity might contribute to, or even be the basis of, marital harmony. Psychologist Kieran Sullivan provides some insight into this point. His 2001 study found that husbands’ and wives’ religiosity was not significantly related to their own or their spouses’ marital satisfaction.37 Hence, the one study which examined this issue provides further evidence that factors other than religion strongly influence the marital satisfaction of today’s interfaith couples.

Though this study is diverse in many ways, participant age is not one of them. The majority of participants (30.5 percent) were between 21 and 30 years of age. Eighty-four percent of participants were age 50 or younger, while 16 percent were older than 50. It is, therefore, important to keep in mind that this study may lack generalizability to people over 50. Interestingly, this may be further evidence that younger people’s marital satisfaction is not as affected by their spouse’s religion as is older people’s.

Ultimately, this research upholds the recent findings that U.S. Christian-Jewish marriages are as satisfactory as same-faith marriages. Just as the original gender difference in this area of research vanished, so too has the certainty that a Christian-Jewish marriage cannot be authentic.

Some studies offer insight into how these couples may be maintaining their authenticity. June Horowitz found that couples with positive “December” experiences celebrated both Christmas and Hanukkah, and emphasized family togetherness as opposed to overt religious meaning.38 Similarly, Gladys Matta found that successful couples valued a personal relationship with God over participation in organized religion and created their own unique family traditions.39

In addition to these strategies, the changing religious landscape of the United States may be contributing to the growing satisfaction in Christian-Jewish marriages. Perhaps religious differences in the United States are not as pronounced as they used to be; maybe people are converging closer to a common American point of view than individual, specific religious points of view. In other words, perhaps the United States itself is becoming more homogamous, at least in some ways. As some religious historians point out, Americans understand each other today better than they ever have. While it is true that America is more religiously diverse today than ever, Americans are also more aware and hence more accepting of religious differences due to the ever-increasing globalization of society.40 Perhaps religious differences that seemed insurmountable to one generation are no longer so polarizing.

With the growing satisfaction of Christian-Jewish marriages, American popular culture would do well to rethink its portrayal of such unions. It is perfectly realistic for Christian-Jewish couples to be portrayed as content with each other and with themselves; it is very appropriate for books to be written celebrating a new type of conjoined identity. Indeed, Christian-Jewish marriages are just as authentic as any other type of marriage; they are but one more permutation of our uniquely pluralistic society.

Endnotes

Evelyn L. Lehrer and Carmel U. Chiswick, “Religion as a Determinant of Marital Stability,” Demography 30, no. 3 (1993): 385.

Judy Petsonk and Jim Remsen, The Intermarriage Handbook: A Guide for Jews and Christians (New York: HarperCollins, 2012.)

Alex M. Wood et al., “The Authentic Personality: A Theoretical and Empirical Conceptualization and the Development of the Authenticity Scale,” Journal of Counseling Psychology 55, no. 3 (2008): 385.

Godfrey T. Barrett-Lennard, Carl Rogers’ Helping System: Journey and Substance (London: Sage, 1998); Alison P. Lenton et al., “How Does ‘Being Real’ Feel? The Experience of State Authenticity,” Journal of Personality 81, no. 3 (2013): 277; Wood et al., “The Authentic Personality: A Theoretical and Empirical Conceptualization and the Development of the Authenticity Scale,” 386.

Jonathan Pearl and Judith Pearl, The Chosen Image: Television’s Portrayal of Jewish Themes and Characters (Jefferson, NC: McFarland & Company, Inc., 1999.)

Some examples are Lee F. Gruzen, Raising Your Jewish/Christian Child (New York: Newmarket, 2001); Jane Kaplan, Interfaith Families: Personal Stories of Jewish-Christian Intermarriage (Westport, CT: Praeger, 2004); Andrea King, If I’m Jewish and You’re Christian, What are the Kids?: A Parenting Guide for Interfaith Families (New York: URJ Press, 1993).

Erin E. Brody, “A Premarital Therapy Model for Jewish-Christian Interfaith Couples,” Dissertation Abstracts International 64 (2004): 4604; Sandra C. Eaton, “Marriage Between Jews and Non-Jews: Counseling Implications,” Journal of Multicultural Counseling and Development 22, no. 4 (1994): 210; Daniel Greenstein, Jon Carlson, and Candace Howell, “Counseling with Interfaith Couples,” Individual Psychology 49, no. 3 (1993): 428; Jennifer Lynne Lager, “Jewish-Christian Interfaith Couples: An Examination of the Effects of a Psychoeducational Premarital Program,” Dissertation Abstracts International 58 (1998): 6239.

Norval D. Glenn, “Interreligious Marriage in the United States: Patterns and Recent Trends,” Journal of Marriage and the Family 44, no. 3 (1982): 564.

Tim B. Heaton, “Religious Homogamy and Marital Satisfaction Reconsidered,” Journal of Marriage and the Family 46, no. 3 (1984): 731.

Glenn, “Interreligious Marriage in the United States: Patterns and Recent Trends,” 564.

Heaton, “Religious Homogamy and Marital Satisfaction Reconsidered,” 730.

Heaton, “Religious Homogamy and Marital Satisfaction Reconsidered,” 733.

For a discussion of male religiosity as a predictor of relationship satisfaction, see W. Bradford Wilcox and Nicholas H. Wolfinger, “Living and Loving ‘Decent’: Religion and Relationship Quality among Urban Parents,” Social Science Research 37, no. 3 (2008): 831.

Sarah Brandt, “Religious Homogamy and Marital Satisfaction: Couples that Pray Together, Stay Together,” Sociological Viewpoints 20, (2004): 11; Lehrer and Chiswick, “Religion as a Determinant of Marital Stability,” 398; Richard J. Petts and Chris Knoester, “Parents’ Religious Heterogamy and Children’s Well-Being,” Journal for the Scientific Study of Religion 46, no. 3 (2007): 380; Lauren N. Rinelli, Explaining the Difference in Physical Violence Between Married and Cohabiting Couples: The Role of Mismatching and Status Incompatibility, Paper presented at the American Sociological Association, August 2006 annual meeting, Montreal, Canada.

Rinelli, Explaining the Difference in Physical Violence Between Married and Cohabiting Couples: The Role of Mismatching and Status Incompatibility; David A. Katerndahl and Maria L. Obregon, “An Exploration of the Spiritual and Psychosocial Variables Associated with Husband-to-Wife Abuse and its Effect on Women in Abusive Relationships,” International Journal of Psychiatry in Medicine 37, no. 2 (2007): 113.

Lehrer and Chiswick, “Religion as a Determinant of Marital Stability,” 398.

Petts and Knoester, “Parents’ Religious Heterogamy and Children’s Well-Being,” 385.

Petts and Knoester, “Parents’ Religious Heterogamy and Children’s Well-Being,” 382.

Vaughn R. Call and Tim B. Heaton, “Religious Influence on Marital Stability,” Journal for the Scientific Study of Religion 36, no. 3 (1997): 386.

Daniel T. Lichter and Julie H. Carmalt, “Religion and Marital Quality among Low-Income Couples,” Social Science Research 38, no. 1 (2009): 176.

Glenn, “Interreligious Marriage in the United States: Patterns and Recent Trends,” 556.

Tim B. Heaton and Edith L. Pratt, “The Effects of Religious Homogamy on Marital Satisfaction and Stability,” Journal of Family Issues 11, no. 2 (1990): 195.

Brandt, “Religious Homogamy and Marital Satisfaction: Couples that Pray Together, Stay Together,” 14.

Harvey J. Locke and Karl M. Wallace, “Short Marital-Adjustment and Prediction Tests: Their Reliability and Validity,” Marriage and Family Living 21 (1959): 252.

D. G. Cross and C. F. Sharpley, “The Locke-Wallace Marital Adjustment Test Reconsidered: Some Psychometric Findings as Regards its Reliability and Factorial Validity,” Educational and Psychological Measurement 41, no. 4 (1981): 1305; Norman Fredman and Robert Sherman, Handbook of Measurements for Marriage and Family Therapy (New York: Brunner Mazel, 1987); Mark Freeston and Michel Plechaty, “Reconsideration of the Locke-Wallace Marital Adjustment Test: Is it Still Relevant for the 1990s?” Psychological Report 81, no. 2 (1997): 431; Brian T. Parks, D. Eugene Mead and Barry L. Johnson, “Validation of a Computer Administered Marital Adjustment Test,” Journal of Marital and Family Therapy 11, no. 2 (1985): 207; Tom G. Stevens and Sherry B. Stevens, “Independent Intimacy (Versus Obligation)—A Basis for Relationship Happiness,” Paper presented at the Western Psychological Association May 1995 Annual Meeting, Los Angeles.

Thomas G. Plante and Marcus T. Boccaccini, “The Santa Clara Strength of Religious Faith Questionnaire,” Pastoral Psychology 45, no. 5 (1997): 375.

Stacy R. Freiheit et al., “Religiosity and Spirituality: A Psychometric Evaluation of the Santa Clara Strength of Religious Faith Questionnaire,” Pastoral Psychology 55, no. 1 (2006): 30; Christopher A. Lewis et al., “The Santa Clara Strength of Religious Faith Questionnaire: Confirmatory Factor Analysis,” Pastoral Psychology 49, no. 5 (2001): 382; Thomas G. Plante and Marcus T. Boccaccini, “Reliability and Validity of the Santa Clara Strength of Religious Faith Questionnaire,” Pastoral Psychology 45, no. 6 (1997): 429; Thomas G. Plante et al., “Further Validation for the Santa Clara Strength of Religious Faith Questionnaire,” Pastoral Psychology 48, no. 1 (1999): 15; Allen Sherman et al., “Assessing Religious Faith in Medical Patients: Cross-Validation of the Santa Clara Strength of Religious Faith Questionnaire,” Pastoral Psychology 48, no. 2 (1999): 136; Allen Sherman et al., “Reliability and Construct Validity of the Santa Clara Strength of Religious Faith Questionnaire,” Psycho-Oncology 10, no. 5 (2001): 439; Eric A. Storch et al., “Strength of Religious Faith: A Comparison of Intercollegiate Athletes and Non-Athletes,” Pastoral Psychology 52, no. 6 (2004): 485.

Sherman et al., “Assessing Religious Faith in Medical Patients: Cross-Validation of the Santa Clara Strength of Religious Faith Questionnaire,” 130.

Charles Joanides, “A Systematic Conceptualization of Intermarriages in the Greek Orthodox Archdiocese of America,” Greek Orthodox Theological Review 48, no. 1-4 (2003): 206.

Larry R. Petersen, “Interfaith Marriage and Religious Commitment among Catholics,” Journal of Marriage and the Family 48, no. 4 (1986): 733.

Sidney Goldstein, Profile of American Jewry: Insights from the 1990 National Jewish Population Survey (New York: North American Jewish Data Bank, 1993.)

Fred Massarik, Bernard Lazerwitz, and Morris Axelrod, National Jewish Population Survey 1971 (Council of Jewish Federations), accessed July 30, 2014, www.jewishdatabank.org/Studies/details.cfm?StudyID=304; Uzi Rebhun, “Jewish Identification in Intermarriage: Does a Spouse’s Religion (Catholic vs. Protestant) Matter?” Sociology of Religion 60, no. 1 (1999): 72.

Goldstein, Profile of American Jewry: Insights from the 1990 National Jewish Population Survey.

Laurence Kotler-Berkowitz, et al., 2000-2001 National Jewish Population Survey (United Jewish Communities), accessed May 1, 2008, http://www.jewishfederations.org/local_includes/downloads/3905.pdf.

Egon Mayer, Barry A. Kosmin, and Ariela Keysar, American Jewish Identity Survey 2001 (New York: Graduate Center of the City University of New York, 2002.)

Pew Research Center, A Portrait of Jewish Americans: Findings from a Pew Research Center Survey of U.S. Jews (Religion and Public Life Project, 2013), accessed January 30, 2014, http://www.pewforum.org/files/2013/10/jewish-american-full-report-for-web.pdf.

Kieran T. Sullivan, “Understanding the Relationship between Religiosity and Marriage: An Investigation of the Immediate and Longitudinal Effects of Religiosity on Newlywed Couples,” Journal of Family Psychology 15, no. 4 (2001): 614.

June A. Horowitz, “Negotiating Couplehood: The Process of Resolving the December Dilemma Among Interfaith Couples,” Family Process 38, no. 3 (1999): 309.

Gladys Matta, “The Experience of Jewish-Christian Couples in Successful Marriages,” Dissertation Abstracts International 64 (2004): 4050.

John Corrigan and Winthrop Hudson, Religion in America: An Historical Account of the Development of American Religious Life (Upper Saddle River, NJ: Prentice-Hall, 2010.

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What is Yoga? Understand The History Behind the Practice

Learn how to pronounce yoga, what it is, and how to practice it.

How to Pronounce “Yoga” Correctly

The correct pronunciation of yoga is “yogh”.

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Yoga originated in India thousands of years ago. Sri Patanjali wrote the Yoga Sutra of Patanjali around the second century BCE and is said to have called himself simply a “compiler of yoga principles” from ancient Vedic texts. Sutras means threads, or philosophical guidelines. Patanjali describes yoga as chitta vritti nirodha, which roughly translates to “you are in a state of yoga when you can still the mind into presence.”

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How to Pronounce Sanskrit

The correct pronunciation is “sunskruth”.

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Sanskrit is one of the most ancient languages on Earth. It is a deeply meaningful, spiritual language that is often described as poetry in words and sounds. But like any language, just because something is written in Sanskrit does not make it a religion or immediately valuable. Opting to use Sanskrit should be an informed choice.

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Yoga is more than the physical practice.

Yoga in India versus Western Yoga

Yoga in Western society often misrepresents the physical practice, known as yogasana, as yoga itself. Jnana Yoga (studying spiritual texts as yoga), Bhakti Yoga (devotion as yoga), and Karma Yoga (community action as yoga) are more ancient forms of yoga with little or no physical posturing. Classical yoga, however, is a holistic practice comprising eight limbs—the physical postures being just one element of finding peace in oneself. My Aunt Vrinda in Mumbai has been practicing yoga throughout her life and describes it as the following:

“Yoga has been such an essential part of my life. My grandparents were so yogic in the way they lived their lives. I remember their simple, non-materialistic lives based on deep human values: love and compassion, helping others who were in need. So when I was ready, the Universe cooperated to send me a teacher who taught me to look at life from a very different perspective—beyond just a set of asanas (poses). The entire gamut of Patanjali’s teachings were slowly introduced to me and my fellow students so subtly and imperceptibly that we found ourselves living by the yogic precepts without any major effort on our part. I am truly grateful.”

See also Yoga Philosophy 101: Patanjali’s Yoga Sutra Wisdom for Everyday Life

It’s important to be aware of India’s residual suffering and reconstruction after colonization.

History of Yoga: British Colonization of India

In Western society, we benefit from yoga and its adaptations. There’s been a surge in studios with trainings, clothing, equipment, and retreats. Practices evolve naturally over time, but as we freely participate in yoga, it’s important to be aware of India’s residual suffering and reconstruction after colonization.

Recounted in the National Archives, the British formally took control of India in 1858 after hundreds of years of takeover of Indian lands and companies.

Shashi Tharoor, PhD, an Indian politician and former international diplomat serving as a Member of Parliament, underscores that “violence and racism were the reality of the colonial experience” in India. He notes that under British rule, India’s share of the world economy plummeted by 20 percent. Millions of Indians died of starvation. They were required to export their rice supply and the cloth they wove themselves, which they had no choice but to buy back at higher prices. Though India fought for and won back its independence on August 15, 1947, Tharoor reminds us that “racial and religious tensions were the direct result of the colonial experience.” We see this in the disdain for and prohibition of spiritual practices such as yoga, which India is slowly working to restore as a holistic way of living for all.

There is no exact amount that can make up for loss of loved ones and for the undermining of social traditions under colonialism, Tharoor says. “The principle is what counts. Not the fine points of what and how much. The question is, ‘Is there a debt?’”

As we engage in a practice that’s designed to connect us, let’s continue to ask ourselves and one another questions. The path to individual and collective healing is yoga itself.

Rina Deshande

About our author

Rina Deshpande is a teacher, writer, and researcher of yoga and mindfulness practices. Having grown up with Indian yoga philosophy, she rediscovered its profound value as a New York City public school teacher. For the past 15 years, she has practiced and shared the benefits of yoga across the globe. After studying yoga and mindfulness as self-regulation at the Harvard Graduate School of Education, she designs curriculum for science research and K–12 education. She is the author of Jars of Space, a new book of handwritten and illustrated yogic poetry. Learn more at @rinathepoet or rinadeshpande.com.

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swedna · 5 years

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What Donald Trump would give to have rallies like Narendra Modi’s: the adulation, the machismo, the beautiful bigness of it all. Indian democracy makes American democracy seem quaint, puny and rather un-great.

The Indian prime minister’s event in Bhadohi, one of three on a recent May day in the northern state of Uttar Pradesh, has started late and the heat is sweltering. But there are still more than 50,000 people in a field, most of them men. The event surges with testosterone: part open-air concert, part cup final (everyone is wearing saffron, like a stadium of Dutch soccer fans), and part religious ceremony.

“God has sent clouds to protect us,” announces one warm-up act. “Do not eat or drink on polling day until you have pressed the lotus button,” the faithful are told, referring to the symbol of the ruling Bharatiya Janata Party that will appear on ballots. Another speaker shifts straight to the point: “We will destroy Pakistan.” The crowd shouts back: “Long live Mother India.”

And everywhere there is Narendra Modi. Modi masks, Modi flags, Modi songs, mostly focusing on him as India’s chowkidar or watchman. Eventually he arrives, like a rock star, by helicopter. The crowd roars at the first glimpse of him. Then he is on the stage, telling them that he has made India great again. “Don’t you feel proud that countries respect India again?” he asks. “Don’t you feel proud that we carried out surgical strikes on Pakistan? Did you like it when we struck down a satellite in space? Did you feel like you did it? That is the power of India.” He pauses. “And what is the reason for this?” he asks.

“Modi,” the crowd yells back. “No. It is because of you and your support,” he responds.

There is a brief moment of (relative) personal impotence when the Watchman, like Mick Jagger at Altamont, pleads with his devotees, for their own safety, not to push toward the stage. But that is the only sign of vulnerability. The real weakness resides with those who stand in Modi’s way, many of whom are dismissed with Trumpian nicknames, starting with “the Dynast,” which is what Modi calls Rahul Gandhi, the leader of the opposition Congress Party.

Yet amid all this machismo, the subject about which you would expect the Watchman to be both most boastful and most watchful is largely absent: the economy. India is now the world’s fastest growing big economy. But Modi makes only a few references to Bhadohi’s carpet industry, one of the largest in South Asia. This may be because he knows the economy is still not growing quite fast enough to create the 1 million jobs a month India’s growing population needs; or it may be because he wants to concentrate his energies elsewhere in his next term.

Either of those explanations should scare the businesspeople and foreign investors who trust Modi. This year, overseas investors have bought about $10 billion of Indian equities, the most across emerging Asia after China, on optimism that the Watchman will retain power, without bothering to find out much about what he might do.

In fact, India’s long, rolling election, whose result will finally be announced on May 23, deserves far more attention than the West is giving it. Consider this: Even if Modi loses, he will still probably win 50 million more votes (the BJP got about 171 million votes in 2014) than US presidential candidates Donald Trump and Hillary Clinton garnered together in 2016. He will also, paradoxically, represent one of the world’s three largest Muslim populations (even if almost none of them vote for him). That this election is something of a battle for India’s soul — the inclusive, chaotic tradition that Congress and Gandhi represent versus Modi’s tougher Hindu nationalism — only adds to its importance.

And India matters — not just as the world’s other great engine of economic growth but also as the other rising power in Asia, with thousands of soldiers along its contested borders with China and Pakistan. Amid all the words printed and earnest cogitation in the West about the nationalist ambitions of Xi Jinping’s China, the Watchman has been given a pass. And his influence will only grow. According to the United Nations, India will overtake China as the world’s most populous country by 2024 — the year that could also mark the end of Modi’s second term.

It is worth acknowledging both the good things Modi has done and the bad things he has not done since he came to power in 2014. Back then, he swept aside a stale, corrupt Congress-led government on the promise of economic reform and a record as an efficient, business-friendly chief minister in the state of Gujarat. Indian voters, perhaps correctly, ignored critics, including this writer, who worried about Modi’s divisiveness, symbolized by a 2002 riot in Gujarat that left 1,000 Muslims dead.

Since then, Modi has run a much cleaner government than Congress did. He has ushered in a series of economic reforms, notably a simplification of its tax system. India’s infrastructure has improved: There are new roads and, crucially, many more toilets in villages. He has also been less divisive than many feared. True, 36 Muslims have been lynched (mainly for allegedly consuming beef or transporting cattle); the press has been bullied, with anti-Modi editors removed; and Pakistan remains vilified. But in the gruesome arithmetic of Indian sectarianism, none of these things seem especially exceptional.

However, elections are about the future not the past — and here Modi’s shift away from the economy seems part of a trend. Six of his nine main economic reforms were launched in the first half of his five-year reign; they have slowed in recent years. The BJP manifesto is short on new economic ideas while Congress’s is unusually dynamic, with some spotting the hand of Raghuram Rajan, the reformist former head of the central bank. The BJP campaign, like Modi’s speech, has focused on nationalism. The party is even running a candidate who is under indictment on terrorism charges relating to a 2008 bomb blast in a Muslim area that killed six people.

Modi’s supporters have their answers ready. Yes, he is stirring up Islamophobia, again — but what politician doesn’t? He doesn’t want to make a lot of promises about economic reform, because this time he will probably govern in a coalition with another party. Eventually, he will further simplify the national sales tax and push ahead with land acquisition reform. Despite what he says, the Watchman’s focus is really China, not Pakistan. All this leaves two questions. The first is: Will it work at the polls? Congress is certainly a more potent force than last time. Tactically, it has formed local alliances that should hurt Modi. (For instance, in 2014 the BJP swept the board in Uttar Pradesh, winning almost all 80 seats because the anti-Modi vote was split; this time around Congress is informally supporting local parties.) Rahul Gandhi has been joined on the campaign trail by his sister, Priyanka, who looks like their all-conquering grandmother Indira (any aspiring politician should watch a video where Priyanka calmly picks up a cobra). Congress’s manifesto shrewdly includes a basic income for the poor of 72,000 rupees (about $1,000) a year.

What’s more, Congress’s main pitch is that a second Modi term would be too extreme for a country that wants to remain secular and united. “India is like an ocean,” Gandhi argues. “It doesn't like big waves.” And there is some truth to this. The previous BJP government served only one full term, and Gandhi’s own father, Rajiv, was ejected in 1989 when he turned authoritarian. Plus, some businesspeople who backed Modi last time around privately think that a Congress alliance, with Rajan as finance minister or even prime minister, would be best.

The fact that these views are private reflects not just their fear of Modi, but also their assumption that he will win. The BJP has the superior organization, and it is outspending Congress by a large margin. It also has the more energized base. The best guess is that Modi will be back, but possibly forced to share power in a coalition with other nationalists.

At least this seems to be what markets and investors are hoping for: better the devil you know, goes the argument. But do the traders in New York and London really know Narendra Modi?

This leads to the second question: What would a second Modi term look like? It is likely to be more divisive. Across India, minorities are frightened — not just Muslims but Christians. Other liberties are at risk, too. If you want a gauge of India’s press freedom you need only open a newspaper: The BJP has banned maps that show where the actual border is; you can only show where India thinks it should be. That is fake geography of a sort that even autocracies like China spurn.

And there remains the economy. Under Modi, India has begun to catch up to China, but it is still years behind, in terms of jobs, education, health and, increasingly, the condition of the environment. Beijing is moving away from coal much quicker than Delhi. And there is the desperate demand of those millions flooding into the workforce. One study put the unemployment rate at a 45-year high. That is a little unfair because it does not include the millions of poor Indians who have livelihoods but not formal employment. Yet the pressure to create jobs is there, and so is the pressure to improve basic education — absenteeism is still rampant in state schools.

As the saffron-clad young men stream out of the dusty field in Bhadohi, some of them still chanting the Watchman’s name and yelling for Pakistan’s humiliation, the thought remains that they need something to do in between rallies. That means much more dynamic economic reform, not less. At the very least, foreigners should be praying that Modi picks up where he started in 2014, not where he left off in 2019.

#Trump

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africanimmigrationresearchp-blog · 5 years

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The African Immigrant Experience

By Micaela Leonarte

You can read my 1st post of The African Immigrant series “What Do You Know About African Refugees in the United States?: Looking at Patterns” here, and my second post “Where are the African Born the Immigrants in the Bay Area?” here.

California is one of the most welcoming state in US to refugees. Besides LA, San Diego and Sacramento, the Bay Area (specifically Alameda county) receives the most refugees in California. Besides understanding the statistics and historical context of their arrival, it is essential to understand the experience of this significant population that reside within the Bay. For this, and interview and survey were used to determine what the African immigrant experience is like.

Experiences vary from person to person.

Lugones & Spealman (1983) highlight the importance of narratives to inform research on experience and the importance of each person narrating their own experience. For these reasons, the interview to a former USF alumnus, who is both an African immigrant and a Eritrean refugee, provides in depth and accurate insight on the african immigrant experience.

Because the immigration experience tends to vary depending on a set of characteristics, a survey was additionally administered to 28 African immigrants who reside in Bay Area, in order to generalize the information from the interview. The areas of interest will be employment, education, housing, assimilation and welcome.

Part 1: Eritrean Refugees

Employment for a Refugee

The typical Eritrean refugee occupies “basic jobs”, such as working at 7/11, local stores or train to get a security guard license. As he mentions, refugees are “always evolving” and this is visible in their transition to “better” jobs, such as working for a delivery company and driving for Uber or Lyft (they require a year in the US in order to work for ride-sharing companies).

Prioritizing Work over Education

I asked him if many Eritrean refugees pursue higher education in the Bay Area just like he did. He said that most Eritreans refugees, like many immigrants, work immediately after arriving instead of attending school because of their parents demands to help their family back home financially. Some people do pursue education by attending school part time and working delivery for example. Others managed to get their education back in Eritrean while the only University there was still open, and are now able to work in tech or medical fields in the Bay Area.

How Political Issues Affect the Lives of African Refugees

Controversial political topics such as expensive housing, nationalist centric administrations, aid, and police brutality are, according to the interviewee issues African immigrants/refugees worry about.

Local Politics: The Housing Crisis and African Refugees

Housing in the Bay Area is an issue that has caused people to be pushed out of the city, causing gentrification and making it difficult for people who work here to make enough money to afford living close to their job and avoid commuting for hours. Similarly, refugees who are located in the Bay Area are recently leaving to “more affordable” areas such as Sacramento. According to the interviewee, he is frequently asked by organizations that help refugees to consult with his Eritrean networks to find housing for incoming refugees.

National Politics: How Police brutality Affects African Refugees

“The Burden of Being a Black Guy”

-Refugee Interviewed

Living in Oakland as a African refugee exposes the interviewee to potential police brutality. Even though African immigrants do not share the same identity or background as African Americans, due to physical appearance African immigrants are equally vulnerable to issues of racism while seeking refugee or a different life in the United States.

National Politics: African Refugees and Federal Policy

Politics affect the incoming refugees and services available to African refugees and immigrants. The current administration has made cuts on the number of refugees welcomed to the US as well as made statements on a negative perspective on African countries. This in return makes it more difficult for refugees or immigrants to enter the US. As less funding is allocated to aid and refugees, refugees and immigrants are affected through the decrease of resources available to immigrants and refugees living already in the US. Organizations such as the IRC rely on federal funding for the salaries of their staff and for the services they provide such as english classes and job training.

Part 2: African Immigrants (non-refugees)

To contrast the experience of Eritrean refugees, people who have escaped turmoil and threats by entering the US, it is important to contrast the experience with another type of african immigrant, South African immigrants (non refugees). Through an anonymous survey shared with mostly South African born immigrants, the following conclusion and observations were made:

Demographics of Immigrants in the Bay Area Surveyed

Most african immigrants we surveyed were for the most part highly educated (with college education or more), majority women, religious (mostly christian), not refugees, and coming from South Africa (three from Monzambique, Kenya and Zambia) , have been residing in the US an average of 19.3 years, and most have become a US citizen.

Results

Most people strongly agreed that it was difficult finding housing in the Bay Area, similarly to the eritrean refugee’ s account and general Bay Area residents. Housing appears to be an issue affecting everyone residing here, not isolated to african immigrants or refugees.

When performing a spearman’s rho correlational analysis via STATA, we find that having family or friends in the Bay Area before arriving negatively correlated/ did not help the african immigrant get a job in the Bay Area (r=-0.4880, t=0.0907). Many already had a job when entering the US, but as many of the participants (women) surveyed noted, their husbands had a job already lined up or were transferred to the Bay Area for work. Most jobs mentioned included lawyer, managers, VP in companies, secretary or assistant in marketing and sales. Similarly, there is almost no correlation between having family or friends in the Bay Area and finding it less difficult to find housing(r=-0.2522, t=0.4058) or finding the Bay Area more welcoming (r=0.1333, t=0.6641).The housing issue was mentioned to be attributed to the lack of credit history. Nonetheless, the Bay Area was ranked very welcoming by the african immigrants surveyed. This is also visible through the question asking if they feel inclined to become a U.S. citizen and by the fact that many of them have already chosen to become citizens.

Conclusions

The african eritrean and ethiopian refugee and South African immigrant experiences vary in aspect such as context of migration, educational/professional status and jobs performed once in the Bay Area, and maybe even gender of influx of african refugees versus non-refugees. Nonetheless, there is a serious commonality between these two groups, and that is the difficulty to find housing, which is the main reason, refugees, immigrants and anyone who lives in the Bay Area gravitates towards moving away from the city and from the Bay Area into more affordable places. Even though the Bay Area is a very welcoming place to cultural diversity, economic diversity is not one of its strengths.

References:

Lugones, M., & Spelman, E. (1983). Have We Got A Theory For You! Feminist Theory, Cultural Imperialism and The Demand For ‘the Woman's Voice’. Women's Studies International Forum, 6(6), 573-581.

Graphs made with R Studio

Survey done with Qualtrics

Statistical Analysis done with STATA

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bleed-for-privilege · 7 years

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I am also an atheist and I understand how easy it is to blame religions for so many things, but at the end of the day, I think I owe it to those who are religious to respect their beliefs and not to disrespect what they genuinely believe is the truth. I can't tell you to stop being anti-islam, that would be unrealistic, but I can ask you to at least educate yourself on the religion before you decide to hate upon it based off what the media tells you, or based off of what it's abusers say (2)

1) Okay, so I first just want to thank you for being respectful, and not jumping to insults. It’s rare these days.

2) I’ve realized that I never really talk about Islam, and just kind of reblog stuff about it and make fun of it. But to be fair, I make fun of all religions.

3) May I ask what post it was exactly? I understand how it can be taken as “anti-Islam” so I just want to make it clear how I feel about Islam first. I DO NOT hate all Muslims. Those who actually follow it peacefully (moderates) deserve respect, and I will not hate nor judge them. However, this doesn’t mean I have to respect their religion and what is stands for.

5) “… we cannot blame an entire religion for the doings of those who use it to give a meaning to their actions.”

No, but too many Muslims are using it the wrong way. This is a problem. Are the moderate Muslims speaking out against the ones who use the Qu’ran the “wrong” way?

6) You also said that they aren’t real Muslims and don’t understand the true meaning of Islam. But what is the true meaning of Islam? The Qu’ran is very violent, how are they supposed to follow the Qu’ran and still be peaceful?

Versus against non-Muslims:

Quran (3:56) - “As to those who reject faith, I will punish them with terrible agony in this world and in the Hereafter, nor will they have anyone to help.”

Quran (4:104) - “And be not weak hearted in pursuit of the enemy; if you suffer pain, then surely they (too) suffer pain as you suffer pain…”

Quran (8:12) - “I will cast terror into the hearts of those who disbelieve. Therefore strike off their heads and strike off every fingertip of them.”

Quran (9:123) - “O you who believe! fight those of the unbelievers who are near to you and let them find in you hardness.”

Quran (17:16) - “And when We wish to destroy a town, We send Our commandment to the people of it who lead easy lives, but they transgress therein; thus the word proves true against it, so We destroy it with utter destruction.”

Quran (66:9) - “O Prophet! Strive against the disbelievers and the hypocrites, and be stern with them. Hell will be their home, a hapless journey’s end.”

Sahih Bukhari (11:626) - [Muhammad said:] “I decided to order a man to lead the prayer and then take a flame to burn all those, who had not left their houses for the prayer, burning them alive inside their homes.”

(and plenty more)

Verses against homosexuality:

Quran (7:80-84) - “…For ye practice your lusts on men in preference to women: ye are indeed a people transgressing beyond bounds…. And we rained down on them a shower (of brimstone)” (executed for your sexuality)

Quran (26:165-166) - “Of all the creatures in the world, will ye approach males, "And leave those whom Allah has created for you to be your mates? Nay, ye are a people transgressing” (apparently, Allah is offended by homosexuality, because he had intended for women to be used by men, not for men to be used by other men)

Quran (4:16) - “If two men among you are guilty of lewdness, punish them both. If they repent and amend, Leave them alone” (apparently, you have to repent from being a homosexual)

Quran (76:19) bluntly states, “And immortal boys will circulate among them, when you see them you will count them as scattered pearls.” Technically, the mere presence of boys doesn’t necessarily mean sex, however it is strongly implied from the particular emphasis on the effeminacy, handsomeness and “freshness” of the boys. The female virgins of paradise are also compared to pearls (56:23). (another contradictory)

Abu Dawud (4448) - “If a man who is not married is seized committing sodomy, he will be stoned to death.” (Note the implicit approval of sodomizing one’s wife. Just more homophobia, more sexism…)

Sahih Bukhari (72:774) - “The Prophet cursed effeminate men (those men who are in the similitude (assume the manners of women) and those women who assume the manners of men, and he said, ‘Turn them out of your houses.’ (intolerant gender roles)

(and plenty more)

“… Homosexuals are demonized, banned, beaten, probed, forced into marriage, flogged, incarcerated, lashed, hanged, brutalized, stoned, thrown from roofs, tortured and shot.”

(source)

Versus about (or should I say against?) Women’s Rights:

Quran (4:11) - (Inheritance) "The male shall have the equal of the portion of two females”

Quran (2:282) - (Court testimony) “And call to witness, from among your men, two witnesses. And if two men be not found then a man and two women.” (Muslim apologists offer creative explanations to explain why Allah felt that a man’s testimony in court should be valued twice as highly as a woman’s, but studies consistently show that women are actually less likely to tell lies than men, meaning that they make more reliable witnesses. Just plain misogyny, no justifying that)

Quran (2:228) - “and the men are a degree above them [women]”

Quran (5:6) - “And if ye are unclean, purify yourselves. And if ye are sick or on a journey, or one of you cometh from the closet, or ye have had contact with women, and ye find not water, then go to clean, high ground and rub your faces and your hands with some of it” (Men are to rub dirt on their hands, if there is no water to purify them, following casual contact with a woman, such as shaking hands).

Quran (2:223) - “Your wives are as a tilth unto you; so approach your tilth when or how ye will…” (A man has dominion over his wives’ bodies as he does his land).

Quran (4:3) - (Wife-to-husband ratio) “Marry women of your choice, Two or three or four” (Inequality by numbers).

Quran (4:24) and Quran (33:50) - A man is permitted to take women as sex slaves outside of marriage. Note that the verse distinguishes wives from captives (those whom they right hand possesses) (what a feminist religion).

Sahih Bukhari (6:301) - “[Muhammad] said, 'Is not the evidence of two women equal to the witness of one man?’ They replied in the affirmative. He said, 'This is the deficiency in her intelligence.’” (more misogyny)

Sahih Bukhari (6:301) - continued - “[Muhammad said] 'Isn’t it true that a woman can neither pray nor fast during her menses?’ The women replied in the affirmative. He said, 'This is the deficiency in her religion.’” (Allah has made women deficient in the practice of their religion as well, by giving them menstrual cycles).

Sahih Bukhari (2:28) & Sahih Bukhari (54:464) - Women comprise the majority of Hell’s occupants. This is important because the only women in heaven mentioned explicitly by Muhammad are the virgins who serve the sexual desires of men. (A weak Hadith, Kanz al-`ummal, 22:10, even suggests that 99% of women go to Hell).

Sahih Bukhari (62:81) - “The Prophet said: ”'The stipulations most entitled to be abided by are those with which you are given the right to enjoy the (women’s) private parts (i.e. the stipulations of the marriage contract).’“ In other words, the most important thing a woman brings to marriage is between her legs.

Sahih Bukhari (62:58) - A woman presents herself in marriage to Muhammad, but he does not find her attractive, so he "donates” her on the spot to another man.

(I can’t use them all, but there are so much more found here.)

If the Qu’ran is not meant to be taken literally, then how are we supposed to interpret it? (I know some verses pertain to war, but that’s hardly peaceful isn’t it?). I am also aware of the fact that there are tolerant, peaceful, and loving versus in the Qu’ran, but the aforementioned versus contradict these good versus, right?

7) “… before you decide to hate upon it based off what the media tells you, or based off of what it’s abusers say.” You’re right, no one should listen to what the media says, but I’ve listened to what actual Muslims had to say.

Sarah Haider speaking about her experiences as a Muslim (Shia) woman, and why she left (video).

Main points she makes:

“Sharia Law tells you how inheritance with men and women is different. And it doesn’t really make sense why a daughter would get less inheritance as a son… it’s very clear that it’s not an egalitarian religion.” (2:51)

“… You have every right to believe [Islam], in the privacy of your own home. I have a problem when those beliefs start harming other people, when they start harming women, when they start harming children…” (3:47)

“… Because it is so difficult to leave [Islam], I think it is really important to have those support and community networks.” (4:10)

“Criticism of Islam can be construed to be ‘hate speech’ some people believe that. I don’t.” (4:33)

“I think anti-Muslim bigotry which is bigotry against Muslim as a people and criticism of Islam are two very different concepts. And it’s very important that we hold them apart as much as possible, so that our dialogue can be constructive.” (4:38)

8) Muhammad Syed another Ex-Muslim speaking about Islam (video).

Interviewer: “Is ISIS you think about the religion of Islam, or do you think ISIS is about something else?

Muhammad: “Um, it’s a bit of both… but what they’re doing, the way they are governing, is very very Islamic. If you read early Islamic texts, that’s exactly the way the governments were formed, and they’d operate. Um, there are a few discrepancies here and there, but for the vast majority, it is following Islamic scripture.” (1:10 - 1:45)

He also mentions that the root of violence in Islam comes from the Old Testament where violence was normal. So that justifies it, right? No. They are still following the Qu’ran violently, whereas other religions just ignore it. Which is hypocritical, yes, but they aren’t harming people.

9) I think since we’re both atheists, neither of us should pretend to know everything about Islam. We should listen to the ones who have actually experienced it.I also want to stress the fact that I don’t care what Muslims did in the past, I care about what they are doing now.

I also know that Sharia Law is different everywhere, there are different types of Islam, and some countries are worse than others, but I still find it funny how they are called the Religion of Peace, when they fought so many wars back then (and are still violent).

10) Once again, I have no issue with moderate Muslims. I have an issue with what their religion is causing other people to do. So when I make fun of Islam, I’m not really talking about the peaceful ones. I know they exist, and I respect them as people. I don’t (and never will) however, respect their religion and/or what it stands for. As an atheist, I will always be anti-religion. Not anti-human.

#ask #answered #islam #muslim #islamophobia #quran #koran #sjw #anti sjw #feminism #anti feminism

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hibahtariq-blog · 5 years

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800,000 To 2 Million Religious Minorities Detained In Chinese Internment Camps: US

Many people living in countries that embrace human rights often forget that there are people out there that do not share the same privileges as us. There are thousands of people who are struggling daily to live, they are being forced into labour without much pay, and are not allowed to practice their own religion. On December 6, 2018, an estimated 800, 000 to 2 million religious minorities are currently being detained in internment camps in China. These minorities include Uyghurs, ethnic Kazakhs and members of other Muslim minorities. The evident goal of the Chinese authorities is to force detainees to renounce Islam and embrace the Chinese Communist Party. In the beginning, China denied the existence of such camps, but now assert that they are “vocational education centres.” Chinese authorities say that they are providing free vocational training for these minorities to bring them into “a modern civilized” world and eliminate poverty in Xinjiang. Former detainees, who have reached safety, have mentioned relentless indoctrination and harsh condition - for example, praying and other religious practices are prohibited.

The ideas in this article can be portrayed through two schools of thought, sociocultural psychology and humanistic psychology. Sociocultural psychology is a study on how and why a person acts the way based on social and cultural factors. This heavily relates to the issue expressed in the article because there is a possibility that there were sociocultural factors that led to the actions of the Chinese. They would have been taught and raised in a way that contrasted with the ideas and thoughts of the Muslims in their community. Their own actions could also be resulted from the attitude and ideas of other community members they were surrounded by, and thus adopted the same negative attitude. If attitudes in one area can influence and impact one whole society, could moving to another country help to resolve such thoughts? If people were to leave the community that did not accept differences and join one that did, would it help people to escape the idea of superiority? These ideas could also be linked to humanistic psychology. Humanistic psychology is a term that refers to studies done on all of a person and the uniqueness they have. This study emphasizes that people have free will, are born good, are motivated to self-actualize, and the subjective experiences of the individual are important. These subjective experiences could include attitudes that spread in a community, and thus eventually leading to the same mindset as others: that differences are not welcomed. Humanistic psychology emphasizes that individuals are born good, but their surroundings influence in their own thoughts and actions. Overall, sociocultural psychology and humanistic psychology relate well to each other and the article, and they help to explain the actions and behaviour of the Chinese authorities. The issues that are emphasized in this article can be viewed through the three social sciences: anthropology, sociology, and psychology. Anthropology is the study of humans, human behaviour and societies in the past and present. An anthropologist would focus on similar issues that arose in the past, for example how Hitler isolated and placed people of Jewish descent into concentration. Another example would be how the First Nations were stripped of their culture and language and were forced to adopt practices of the dominant culture. Anthropologists would study the common factors of discrimination and assimilation and why it still occurs. Sociology is a social science that studies human societies, their interactions, and the actions that preserve and change them. Sociologists would view this article by focusing on the reactions towards the issue, and how they may contrast. For example, they would pay close detail to how other countries react to the internment camps versus how the Chinese react. Not only would they focus on the reactions of different societies, but sociologists would also look into causes for the way China treated Muslims. They would investigate links between socio-cultural factors that could provide more insight into the actions and behaviour of the Chinese authorities. Psychology is the science of behaviour and mind, including one’s consciousness and unconsciousness, as well as one’s feelings and thoughts. A psychologist would focus on two things while they read about this issue: the causes of discrimination and the reasons for the behaviour and actions of China. The social science would focus on why people discriminate because of religion or any other factors, and why is it difficult for individuals to accept differences. Psychologists would study the background of individuals and question why it is easier for some individuals to accept differences and harder for others. They would also focus on why the Chinese think it is right to isolate the Muslims and place them in internment camps with the excuse of providing them guidance. They would study the behaviour and actions of the Chinese authorities and find factors that caused such ideas to develop in their mind. Therefore, the ideas in the article can be expressed through anthropology, sociology, and psychology.

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almmedj · 5 years

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The phenomenon of family cruelty

Family cruelty is a form of verbal, physical or sexual abuse by the stronger person in the family against a person or group of persons who are weaker than him, causing them psychological, physical and social harm, such as the severity of the husband versus his wife, and the violence of one parent Or both for boys, deprivation of all or some rights, or intentional neglect.

Factors of family cruelty:Family cruelty is an acquired and non-instinctive behavior, which leaves psychological effects that cause pain to people who are difficult to cope with in a short period of time, thus endangering the safety of society. Family violence has several motives and causes:

Social factors: It is considered one of the best factors, as the child's education and treatment are clearly reflected in his actions when he grows up. For this reason, cruelty in treatment and neglect, romantic rejection, segregation of children, intellectual repression of the child and approval of severe behaviors are among the most dangerous methods of education Child, and the most important effects that are shocking to the child, and promotes the behavior of severe and violent sense of family instability and frequent quarrels, and loss of tenderness of one of the parents.

Investment factors: One of the best results of the low level of investment, the inability of the family to meet the needs of its core members, studies have shown that the family consisting of many people are characterized by behaviors of severity more than others, as they tend to solve their problems through the use of methods of hardness heterogeneous, That the father kills his children as a result of poverty, so the harshness of the procedure for the bad investment situation incurred by the head of the family

Political factors: Political instability, rampant forms of oppression and tyranny, and families and torture of people in society, people feel unstable, and in a state of constant anxiety and anxiety about his life and the life of his family, making the behavior of some people in dealing with their families violent and severe.

Other factors:

- Lack of morality and weakness of religion.

- A sense of hate and hatred against one of the family members by another person.

- Jealousy and envy.

- Substance abuse and alcoholism.

Methods and methods of minimizing the neck of the family

- The creation of some form of self-censorship in people, it prevents them from committing any act outside the scope of public morality, and thus reduces the severity of the family, whatever the image.

- To go as far as possible about the factors that drive people to practice hardness, such as: non-interference of parents and relatives in marital affairs and raising children.

- Raising religious awareness and giving sermons that show the importance of compassion and family cohesion, and explaining that the purpose of guardianship is not domination and tyranny.

- Explain the devastating effects of domestic violence on the family in particular and on society in general, and provide psychological and social counseling to the victims.

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africanfilmny · 7 years

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The Way Of Grace: In Conversation With Playwright Tarell Alvin McCraney

By Natasha Nyanin

Read this article and other arts & culture pieces like these on her blog, The Ecstatic Flash.

Photo: Tarell McCraney, 2013 MacArthur Fellow

I had been waiting for thirty minutes, fidgeting with my phone in fear he would not show. I was seated in Joe, a coffee shop in downtown Manhattan, waiting to meet with the playwright that New York Time’s theatre critic, Ben Brantley, describes as “extravagantly gifted”, Tarell Alvin McCraney. Surely the man senses must have seized him and caused him to realize he can’t devote an hour to the three readers of The Ecstatic Flash in the melée of previews of the New York debut of his play, right?

McCraney may be a MacArthur-Genius-Grant-receiving, Doris-Duke-Award-winning tour de force, but he is above all a gracious and graceful human being: he was simply running late because he’d gone the wrong way. It says a lot about his temperament that he carved almost an hour to sit and chat with me about his life while the production of his play, Head of Passes, starring Phylicia Rashad was in the throes of previews. Show up he did, if a fitted maroon sweater, with chambray collar peaking out just so from beneath the crew-neck, topped with a pristine pea coat in very civilized navy.

Head of Passes, directed by frequent McCraney collaborator, Tina Landau, is currently running at The Public Theatre in New York (March 28th – April 24th, 2016). NYT’s Brantley rightly raved about the production and the “surprises [it has] in store — and not just of plot but of tone and structure that make the patience-taxing conventions of the first act worth sitting through”. The play, inspired by the book of Job, is a rumination on tribulation as lived through a matriarch, Shelah (played by with impassioned yet meditative vivacity by Rashad), and her gallant grappling with grace as life literally caves in around her.

McCraney is himself no stranger to trial or to grace. Initially laconic in his responses, the immaculately-dressed gentleman’s paucity of words at the beginning of our interaction gave way to a flow of inspiring personal truths and stories about art, creativity, self-doubt, faith and the way of grace.

TEF: So tell me, who is Tarell Alvin McCraney

Tarrell Alvin Mcraney: [Laughs]. I have no idea. All I know is that I was born in Miami. I grew up in New York, sometimes LA, sometimes in Chicago, a few times in London. Yea. I write plays. I do that, and I teach at the university of Miami

What do you teach at the university of Miami?

Playwriting. It’s mad simple. Acting too sometimes.

Do you act at all?

Not anymore.

What’s your educational background?

I went to a performing arts high school and I then went to undergrad at [The Theatre School at] DePaul University. I majored in acting.

Was performing arts high school your parents idea?

No, no: it was my idea.

Really? So have you always existed in a creative space and identified as a creative person?

Oh yea, yea, yea. Someone asked me the other day, when did you start working? When did you start performing?” I was like “That’s a really tricky question!” My earliest memories are of performing, since 5 years old. Even though I did not grow up in wealthy family —in fact I grew up in the opposite of a wealthy family; I grew up in a pretty impoverished family (particularly on my mothers side)—somehow I was still able to eke out a really practical education in the arts.

That’s particularly interesting given that notion that the arts— the classical arts— are indulged in and enjoyed by people of privilege.

It is, and understandably so. Although, it’s a privilege that we all need to be afforded, it is a privilege. In terms of what parents think of as necessary for children, we know [the arts don’t] provide any needs: it doesn’t feed your kids, it doesn’t make sure that they have shelter. But, it’s a need in terms of their imagination and their growth as human beings: its necessary. Somehow, I got a really great education in the arts. Mostly because there were a lot of social contracts that I sort of wandered myself into as a kid.

Given your great education it the arts, I imagined you dabbled in more than theatre in your youth. What other modalities of art were you involved in growing up?

We had all kinds of classes. I was acting always. At about 14, my mother was in rehab, and in the rehabilitation center there was a new director of prevention for students and in that program they wanted to do theatre outreach. So, this new director who had studied avant-garde theatre started a guerilla theatre group of students who would go into the community and do agitprop or preventative theatre. And it was a crazy experience because he was teaching us things he had just learned. He was showing us Augusto Boal, and Peter Brook, and Jerzy Grotowsky. It doesn’t sound profound but when you are teaching it to 13 or 14 year olds who come from the inner city…

By the time I got to undergrad, they were like, here is this thing you’ve probably never heard of”and I was like, oh I’ve done this! I’ve heard this! “ [This exposure] coupled with the fact that I did go to a performing arts high school where I was learning Stanislavsky and Chekov, it was just really well-versed education. I also started learning dance there. I had to take singing unfortunately. We had to take visual arts courses. By the time I got to undergrad, I had had a really solid base. And in undergrad I would still take dance classes outside of school, learn religious arts, and then take the conservatory program at the Goodwin School of Theatre at Depaul. And then when I left DePaul, I decided I wanted to focus on playwriting specifically. It was the one thing I felt like I didn’t have a formal enough education in. In the summers I would come here [to New York] and study at the Ailey School, dancing.

Are you still dancing at all?

I take class. I wouldn’t consider myself a dancer but yea, I do take class.

It’s brilliant that you make time to take class with your hectic schedule.

It rarely happens. It happened more so when I first started rehearsal [for Head of Passes].

Do you find that there is in any crossover between your dance education and your work as a playwright?

Absolutely. Absolutely. I am only interested in what the bodies can do in space and sometimes…my plays are more structured like ballets than they are plays. I probably see more dance than I do theatre. I am sure some people are like “I wish he would see more plays.”

Is that shade to yourself?

I just know people who feel that the structure of plays should be in a very well made a b c order but something about dance feels more organic in storytelling. There is a something more naked in it.

I suppose in any art form there is the technique and structure right? One of the most profound things I recall one of my dance professors saying is you study technique so you can break free of it. So that you have that backbone that you can do whatever you want…

Yes that! But also, form and content crossover. What’s interesting is that we often try and silo what works in [one art form versus another]. So, you would, say, never try to make a Pointillism play. But that is not true. If you look at Brecht’s work or any other playwrights that wants to take moments that are really small and intimate and pick them apart so that when you stand back from them, [it is evident that form can crossover] and that it a worthy practice. So, just because the divertissement is [a feature of] ballet doesn’t mean it can’t exist in other forms [of art].

What inspires you to create?

It is very difficult to pinpoint. Inspiration is all around. You walk down the street and the way the sunlight hits a tree… The important thing about inspiration to is to grab it, feed it, and grow it. It’s difficult with busy schedules. Sometimes you are like, “Wait! Wait! Wait! I have to finish this first”

I know, rright? You want to scream “Holllllld! Why are you coming now? Where were you last week when I had nothing going on?

Exactly! [Laughs]. “Hollld” is a very good way to put it.

What is a your process like when you are writing a play?

I am always writing a play. It may not be on the page but I am always writing a play. You kind of just let things build around it—at least I do—I let things build about in my mind until I am like, “ok, I have to get this out. “ That normally happens when I know what the ending of the play is. You’ll just keep writing and writing and looking for it and I know won’t find it unless I already know it. Maybe I am just lazy, because it is exhausting in my head to seek where the piece is going, so the best way to get there is to know that’s what we are after so I can just fill in the blanks. When the imagination has filled the world , I can put it down; its difficult for me to fill the world on the page. My hand is not faster than the world that is being created at the same time.

What’s your favourite part about the playwriting process?

Collaboration. Its also the most nauseating [aspect] because you never know who you are actually collaborating with until its too late sometimes. You don’t know if someone is as eager to give in to process as you are or in what way they give in. People come to the table differently. It is thrilling. I am working with Phylicia Rashad now and I have never worked with someone who is just so generous and so hungry. In terms of how quickly she takes the information and runs with it, its just stunning.

I have worked with Tina Landau, [the director of Head of Passes], for a long time. We come from different backgrounds in terms of theatre,. She will tell you she grew up seeing Broadway shows with her family (her parents were in the industry). What is interesting is that we have very similar ways of working around the work. We are very courteous and kind of all in. But I’m also very much like oh, Tina is working so I can sit back now,” There’s a certain kind of protocol —a protocol that is organic — between us. We understand how we each need to work and have room for that. So that’s my favourite part: I like working with people

What’s your least favourite part?

My least favourite part is people trying to fix something about the work but not having any idea [how to fix it]. You are more than welcome not to like something, but if you are coming to me as the writer to say, “oh I didn’t like that”or “you need to fix it”, then let’s talk it through but people just sort of walk away. And so now what was the point? My feelings are hurt and nothing constructive came of this.

Do you think there is any such thing as constructive criticism?

Absolutely. Absolutely. I believe in it completely because. When people love something or have found their way into something, even if they don’t enjoy it per se, there is a way to say I wanted to be invited into this work like this or like that. One of my weak areas is visual art, I would say. I have a very crude understanding of visual art. I would see something and say “oh that’s nice” and move on. I am still learning how to take pieces in and how the gaze of visual art works but in that, even when I am not understanding something, I am there for the learning experience. I am there for “oh you are not taking this piece in correctly”, or “you walked away too fast. No, no, no stand here”. I am interested in that conversation. I think all art—especially by living artists—is living and so it is important that we live in it , that we handle it in different ways and that it affects us in different ways.

Switching gears a bit, let’s talk about Writer’s Block. Do you believe in it?

Sure. I believe writers get it. I certainly believe that there are times where you don’t know the answer to something. I have never had a paralyzing moment where I didn’t have anything to write: that I have never experienced. I am sure it happens but again, even if it may not be good, there is always something to write about. But I understand more the fear of people. There is a gripping fear people nurse, trying to write the best next something or other and I get that fear totally, but again, I’ve never had a moment where I have never had anything to write.

I find that to be really admirable advice. Another writer friend of mine mentioned a story about Dr. Dre. It was something to the effect of his secret to success is that he works everyday. It’s not always good work, but he works everyday nonetheless. And I believe it’s Isabelle Allende who said show up, show up, show up and eventually the muse shows up too.”…

Yea. Suzan Lori Parks says the same thing: just write until the end. I can’t remember the exact quote but Athol Fugard says the biggest censor in his life was not any government trying to stop his work but the time he had a fear of putting the pen to the page. He just stopped himself and he lost volumes of work that way.

Story of my life.

We all live there, don’t worry. We all are in that terrible, terrible state together

Do you ever have feelings of self-doubt?

All the time. I have to go to therapy. I am extraordinary self-deprecating.; I doubt myself constantly. What I don’t doubt is that these stories are compelling, because I didn’t make them. There are no new stories anywhere. We have just been telling the same 26,32,28 stories all over the world in varying degrees. I also know that I usually don’t get to sit down to the page unless it feels like this is necessary. And I know that even if I get it out and it doesn’t work out in the way that I wanted it to, that’s not the point, the point is to get it out. And as I have seen with all of my work, somebody always doesn’t like it.

Speaking of not being able to please everybody, do you believe that how good something is can be measured by a set of codified parameters (i.e. that beauty is not a subjective determination.)

It’s complicated. We see it all the time with people’s idea of beauty and shifting what they find beautiful with time. I do think that there is a universality in the human condition that opens people’s understanding just a crack and as such they are able to let in more experiences; you know, that saying about making the familiar foreign or the foreign familiar. I am a Libra so unfortunately I’m ruled by Venus so beauty is a thing [I can separate from liking]. My friends get mad at me all the time because we will notice somebody who is really a not niece person. And I’m like “Yeah, they are not nice. They are beautiful, but they are not nice.” And they are like, ”Why do you keep saying that? They are not beautiful if they are not nice,” and I’m like “that doesn’t make any difference. They are physically appealing…I can’t turn that off. I’ve seen some really gorgeous or incredible pieces that I felt were not really great but found something about it that is appealing. So I don’t have that filter but I know some people do.

Do you have any favourite playwrights or plays?

I like the red letter plays but Suzan-Lori Parkes: Fucking A, In the blood . I don’t now if I have a favourite. If you go through the canons of people’s works, there are lots where I can go, I love that play, I love that play, I love that play. I don’t know if there is one I return to over and over again. I am sort of obsessed wit the Scottish play at present and Julius Caesar. I don’t know why.

I was very much obsessed with Julius Ceasar when I was in the 9th grade. I don’t know why either. I am always obsessed with the Scottish Play. You worked with the Royal Shakespeare Company, did you not? What was that experience like?

It was an experience. I learned a lot. I was happy a lot. I was sad a lot. I was mad a lot. It was a life. It really does feel like a life, but one I would not trade for anything. I wish I had…gotten to know more people. I walked away with a few relationships there or from there. This guy named Tunji Kasim is one of my close friends and I love him to death. Michael Boyd: he was the former artistic director and I still adore him. Otherwise, I don’t have a lot of relationships there, mostly because many of those people left to be fair. For instance Jeanie O’hare became the head of Yale playwriting and then a guy named Jeremy who was producer there actually came to the Public [Theatre]. Anyway, the relationships there weren’t as strong as I would like or as I have had at other theatres but as for the impact of it, I can only pretend to guess what it will do and what it has done. I still think about moments and think, “ohhh now I know what that means.

And now your play, Head of Passes, is opening on the 28th of April at The Public. Tell me a bit about that.

Head of Passes was a commission from the Steppenwolf [theatre] and this production is a co-production between Berkley and The Public theatre, which has supported my work since before I was out of grad school, which has been incredible. It is a play that was inspired by the book of job. It takes place in the Head of Passes which as an area just south of Louisiana where the Mississippi river pours out in to the Golf of Mexico, on a slice of land which is shifting as we speak. It takes place on the night of Shelah’s birthday. She is not doing well and wants to gather her family to talk it through. A storm hits and the events of the night unfold. The play is dedicated to my grandmothers because it is a portrait—for lack of a better word—of how I have seen them engaged in faith especially when life’s perils hit. Its an and hour and forty minute piece and we are doing the best we can with it. I am really proud of it in a lot of ways; its terrifying in a lot of a ways. There are questions I don’t know the answer to.

McCraney’s Head of Passes, directed by Tina Landau & starring Phylicia Rashad

Are you a man of faith yourself?

I am. I wrestle with faith. I don’t know how faith can be a stagnant thing. Life is changing in all the time. Your belief in things and the world around you has to shift a little. You try to be steadfast on something and then the ground underneath you slips and goes and then what do you believe in?

Is faith a constant theme in your work?

Yes.

Both your grandmothers are named Grace. It’s a beautiful coincidence.

It’s amazng. Also both my grandfathers are named Alvin. So I carry the name Alvin because it’s a family name from both sides. So there is Grace and Grace and there is Alvin and Alvin, which is strange.

How would you define grace?

When I was taught the word grace it was the notion of grace of god: this ability to, no matter what, give to people to be generous to people, to have love for them no matter what . [Grace may] translate differently when we think about stature and physical presence. I have been called graceful all my life but I don’t find anything generous about my movement. I am shy so I constrict myself most of the time. But there is a pervading grace that we find within ourselves that is about space…I don’t know how to describe it…but allowing people into space. I was on the train coming down here and someone was taking up a lot of space and realized that they were doing so and so they moved in this way that was not perceptible, but they just moved so that people could come around them. That to me is graceful. That’s full of grace: the ability to just sort of allow and be and understand that I have my space but I am also going to allow us to be here together. I am not finding a clear definition

That is quite clear. The word “allowing” is quite poignant. In the film The Book of Life there is the line where he says there is “the way of nature and the way of grace.” I think of grace as accepting and allowing things, especially adversity, to also have their space.

Right. Because we have this ability to consciously fight and go against. In a way Consciousness in itself can be a way of going against. The fact that you know that there is sugar there already is identifying it, trying to hold it, trying to put parameters around it. But then, there is a way to use that consciousness to just allow the sugar to be there.

Precisely. “There is nothing either good or bad, but thinking makes it so,” right? (Alluding to Hamlet)

Yea. Absolutely. That’s great. That’s exactly it.

You are in previews now with Head of Passes, you open next week and then what’s next in your world?

Oh my god. I am going home. I am going back to my students. I am starting a summer program for young women of colour in the neighbourhood I grew up in my city. It’s a leadership program where they can come and do a 10 week course in theatre arts, experiencing what it is like to run their own theatre company . We have a terrible inequitable situation in the arts where there are not a lot of women, especially women of colour, in leadership positions and because of that, we don’t see a lot of representation of women of colour in the arts and so for me its about using my position to provide them with the accessibility and the experience to be able to practice so that when they do go off to college and out into the world they will have this under their belt.

Do you have any advice for up and coming playwrights or people interested in a careers in the arts?

Invest in your craft. have a friend who says all the time that if he could just put a little stage in the back of his house and do plays for 10 people or 5 people to come in and sustain that life, he would be very happy. I believe that you have to know what your little stage is. You have to know what your base minimum happy is in the arts because if you don’t, people will snatch it from you all the time. If your happiness is “I would like to be the next Will Smith, then do that. But, if its also, “I would also like to make a sculpture and put it on the corner and have people look at it, “ then know that, and invest in that because that is what is going to feed you…nothing else will.

Do you believe that as an artist you have to sell out–even a little– in order to be successful?

No. No because you define your own success. When my friend talks about putting up a little platform up in his backyard, I’m like, “dude I totally want to write plays for that space. Let’s DO IT.”I enjoy working with people in various ways. When I was 14, we were doing plays for people in halfway houses and I was like: THIS IS SUCCESS. Those were and are some of the best times of my life and I felt successful.

What is the proudest moment of your career?

There are many: working with the young people that I worked with in Choir Boy; seeing some of the people I have taught come see and my plays and be moved in certain ways; the collaborations…as well as many disappointments. But the disappointments always felt like learning opportunities whereas when you get too congratulatory sometimes you forget what you were supposed to learn from the experience. I am always like, “where is the growth in this?

A Production of McCraney’s “Choir Boy”

As my yoga teacher, Kquvien, puts it don’t exist too much in the euphoria or in the sadness and fear. Be aware but don’t cling to it.

For sure. If you hold on to something, nothing can get in our out. Your hand is tight so even if you want more, you couldn’t get it. You have to let go first.

And so it is that Tarell continues to carve space for himself among the pantheon of American playwrights of our time: like Rumi’s “Birdwings”, with an unclenched fist, he is gracefully giving of his talents, accepting grace from the universe and allowing the dynamic equilibrium of existence in general (and creativity specifically) to sort itself out.

#tarell alvin mccraney #moonlight #phylicia rashad

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michellelewis7162 · 4 years

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Yet when it pertains to various other places of lifestyle these guidelines acquire disposed of when they still could possibly possess a valuable treatment spiri. Take spirituality for example. Lots of folks have not analyzed faith or even spirituality widely and carry out certainly not possess excessive knowledge of religious concerns. When speaking about metaphysical beliefs people state traits like that's FINE for you but it is actually certainly not for me. But if I possess a tooth pain and I mention "I am actually going to the dental practitioner "no-one claims that "the dental practitioner is actually ALRIGHT for you however I am actually going to the car auto mechanics to acquire my teeth repaired" as well as no-one states "that is actually FINE for you but I care for all my own oral issues". Along with spirituality that's so often specifically what our company do. Why is actually that? What are the end results? This post will seek to offer some solutions to those questions.

To answer the initial concern, there can easily be a great deal of sarcasm in the direction of planned religion. Typically faith is condemned for all kind of social wickedness. This type of sarcasm is commonly pervasive in various other areas of life as well, significantly towards national politics. For lots of folks this cynicism is a fast and easy reaction which is actually alternatived to a true involvement along with metaphysical issues. For all the miseries executed by faith, the race extermination led to in the 20th century through regimes intent on exterminating faith, resulted in tens of countless fatalities, even more than the variety for which religious beliefs is called to account. Having said that, it would be actually unethical, and definitely silly, to label all agnostics, as well as definitely atheism on its own, as being actually related in these race exterminations. It is just as ridiculous to point the finger at faith for many social ills. The condition religion includes a panoply of different social and faith strategies maintained over centuries through extensive swathes of humanity.

Huge amounts of social really good have additionally originated coming from faith. A popular instance is the revocation of enslavement was actually a campaign led by Christians. And the modern campaign versus people-trafficking for the sexual activity industry, slavery of the twenty-first century is also highly supported through Christians. Undoubtedly terrible traits have been actually carried out in the name of religion, however it is evident that individuals may exploit a faith for their personal edges similar to individuals abuse political events or even companies for their own private benefit. Christianity as an example, is started on the person Jesus Christ. Jesus educated that folks need to adore their enemies. Anyone trying to eliminate their enemies in the title of Christianity will therefore certainly not as a result be actually featuring any kind of form of genuine Christian faith or spirituality.

To mention that religious beliefs needs to be actually turned down for all the wickedness it has actually dedicated need to call for stating that atheism must likewise be turned down for all the miseries it has dedicated. As reviewed nevertheless, this is actually an extremely superficial method of considering the matter. The mentors and also lives of the owners of various religious beliefs must be examined and after that one need to look for genuine followers of those mentors practicing today to absolutely examine an offered religion, and also by ramification, how that faith can determine your devoutness.

The second concern is a little closer to home. What performs it suggest emotionally for me if I determine to forge out on my very own as well as create my personal religious road? To care about devoutness calls for a view that I am a soul. As a religious being I identify the presence of other religious creatures namely various other individuals as effectively as very potentially some or all of the observing; God, angels, and also darker souls. As a religious creature, just how am I to act towards other souls? Just how do I recognise other souls and describe what they are? What is my ultimate purpose or even fate? Counting on devoutness is actually usually translated in strongly believing that there is "even more to life" but what carries out that really imply for you and me?

spiri app People have spent profoundly religious as well as wise lifestyles very seriously duke it outing these questions and processing their solutions via their experiences of life's victories, tragedies and the ordinary in-between. There may be a particular conceit in refusing all the knowledge and also devoutness of the past times to build your own course. To perform this is actually to practically say "I am going to locate a way or even an honest truth that no-one has actually ever found prior to." If no-one has ever before found it, why do you presume that you will? Meanwhile, if there is a great spiritual method or reality or even experience that an individual possesses discovered in the past, why not see whether you can know and expand coming from that?

spiri - Jesus Christ recognised that there is a factor of spirituality as well as faith that you must find on your own. He pointed out "Seek and you will certainly find", certainly not "discover your spiritual direction by memorizing and also certainly never inquiry of think on your own." However, the spirituality you find in using up this obstacle may certainly not go to all what you might expect. Jesus is not speaking about a shallow looking for however a profound seeking of the entire person, maybe over an extended period of your time. Because finding it is actually important to think about the viewpoints of others, to see if our company may benefit or even learn from the know-how and experience of others. Sometimes it assists to become inquired concerns concerning our spiritual ideas as well as exactly how our team form all of them. Being actually tested on those views and also how they are actually developed is typically an impulse to spiritual development.

Usually is can easily be tough to locate a person who will honestly challenge our team in these means to aid us to develop by asking our company the important and also often tough concerns about our devoutness and also religions. This is where an active online spirituality test could be actually a true help. Via addressing a variety of numerous option concerns regarding their devoutness an individual can properly speak with their digital manual. Through analyzing the answers provided and the way that they get in touch with one another, the spirituality test can give the individual taking the examination a personal devoutness profile page.

Interested in discovering exactly how to develop your intuitive skill-sets, decipher goals for social remodeling, or even boost your health and wellness via holistic ways? If your local area neighborhood university or learning annex doesn't give the appropriate workshops, look at taking an on-line workshop with the Association For Research and Enlightenment. Started by Edgar Cayce in 1931, the A.R.E. serves to educate folks worldwide on transpersonal subject matters like reincarnation, desire analysis, all natural health, as well as historical puzzle as well as revelation.

In current years, the A.R.E. has stretched its academic chances with on the web "eGroups" developed to combine aficionados all over the world to learn and also review certain topics. eGroups are held throughout the year in four-week increases and also are led by specialists in a variety of industries. A four-week eGroup may generally be composed of a regular session and physical exercise, with or even without audio/visual materials to download, observed through discussion by means of notification board amongst attendees. Fascinated events may look at to sign up with an eGroup on a variety of subject matters, which might feature:

Routing Your Higher Self: Learn to transport much higher support as well as take advantage of spiritual assistant to assist enhance your conceivable lifestyle. You'll find out the finer aspects of reflection and interior awareness to locate your own calmness.

Making the Life Of Your Dreams by means of spiritual assistant: Apply the doctrines of good destination to reveal your very own fate. Just before "The Secret" became not so secret, the Edgar Cayce analyses discussed identical subjects. This eGroup will certainly reveal you how.

Remote control Viewing: Would you like to observe events taking place midway all over the world, coming from your very own property, without switching on the TV? Remote control watching is the mystic practice of "finding" into the past, existing, as well as future. This eGroup will help you establish the capabilities you require.

Making Harmony at home With Feng Shui: Utilize the early craft of Feng Shui, or things positioning, to produce a lot more effective job environments and also good home lifestyle.

It is actually obvious that keeping metaphysical calmness or balance in these tough economic opportunities can easily be actually challenging. Concern, anxiousness, and worry are prevalent feelings in those around our company, in those our experts function with, in those our team join. However there is actually a method to keep your metaphysical equilibrium.

Having the funds to examine as well as engage in does make always keeping a spiritual perspective simpler. Reviewing books aids make the metaphysical a normal component of your lifestyle. Obtaining publications or magazines that you are enticed to and also going through the material maintains the spiritual focus, along with permits your unconscious to lead your choices. Taking a doing yoga training class, a meditation class, or mosting likely to metaphysical workshops can aid in maintaining the focus needed for religious calmness and also to inspire you on your course. Yet they are not important; you may do it without them. In an economic condition enjoy this, these sorts of expenses are likely a few of the 1st to go. And this is actually to be anticipated. But it carries out not need to be actually the beginning of the end of your individual metaphysical mission.

In several view systems, a lack of funds is really advantageous to a religious way of thinking. For instance, in several Native American cultures you must clear room (eliminate some belongings) prior to the spirit globe are going to honor you along with new. In Eastern profound views connecting your own self to material things (or individuals, or expectations) is actually against religious information. So, in these tough economical times, you might really possess a crown start.

Many of the points I discussed earlier that assist in maintaining religious equilibrium, featuring mind-calming exercise, doing yoga, and reading, do not must be costly. Meditating, shrouded in every its secret, is actually definitely merely changing your understanding, being conscious, and also focusing on the breathing spell. One of the most favorable technique to perform reflection is actually via just sitting gently, and monitoring your thought and feelings. Certainly it is actually typical for the mind to question, and to drift in to ideas regarding the day, concerning individuals, or pretty much every other distraction. The objective is to record the thoughts questioning, as well as go back to the position of awareness as well as separateness from your ideas. Obviously there are various other ways to being in meditation, featuring shouting as well as merely monitoring the breath. Our company 'd all be actually better off, as well as much more psychologically and emotionally well balanced, if we simply took the opportunity regular to perform mind-calming exercise.

In add-on to sitting mind-calming exercise, which was just explained briefly, in Zen approach, any activity could be meditation. Being actually entirely knowledgeable about your surroundings as well as concentrated on all of them as well as the activity at hand is actually mindful meditation. For instance, in walking mind-calming exercise, one focuses on the feeling of the feet on the ground, the sense and give off the sky, the audios that come as well as discolor, the sigh as you walk, the sensation of the sunshine on your face, and every other present activity occurring throughout the training course of the walk. This kind of mind-calming exercise could be generalised to any kind of activity, from washing the meals, to throwing snow, to steering to work. Of training course, yoga exercise is often this kind of mind-calming exercise.

When it comes to reading through to keep the religious focus, I use the questions: how several spiritual located publications do you currently possess on your rack? Are there any kind of you can review? Frequently a second analysis gives numerous brand new insights. If this is actually certainly not a practical choice, there are actually previously owned publication retail stores and journals in addition to online internet sites that deliver religious guidance.

Naturally, there are actually many various other points that can easily support in maintaining spiritual equilibrium. These are actually usually of an emotional attributes. Allow's address stress, which is straight resisted to spiritual peace. I believe it is actually a conveniently created presumption that these are anxiety generating times. Folks have dropped a few of their cost savings in the supply market. Lack of employment is actually climbing, and also services are actually having a hard time and closing down. People are actually thought about their future.

When and why do people panic or end up being restless? Generally, our experts stress over the future, whether distant or even around. In psychology it is actually thought every behavior or even activity possesses a perks. When it comes to worrying, the reward is actually to foresee a trouble as well as do something about it. This is actually why people consult with psychics, or attempt to build or even depend on in their own telepathic potential. Fear is typically an attempt to manage, or a want to manage, what is actually irrepressible. When worrying or stress fulfills the purpose of aiding prep work, it is actually a worthwhile search. However none people are actually in command of these bumpy rides. Separately, our experts can easily perform little to modify the economic environment.

A number of articles I have actually reviewed go over secrets to happiness. These posts, which differed in some respects, had a typical theme: confidence. According to these articles, those that hope, faith activities occur for a main reason, belief that traits will certainly function out as they are meant to, belief that a greater electrical power is actually following up on their behalf, are actually more pleased than those who carry out not share these views. I perform certainly not think that the function of faith must be actually lessened in respect to religious calmness. If you strongly believe factors will exercise, there is actually no requirement to fret, the healthier you will definitely be and also the closer you will certainly be to spiritual equilibrium. The current incorporation of Eastern thought and also ideas right into psychotherapy is evidence of its own proven performance. There are lots of specialists that educate mind-calming exercise methods, advise yoga exercise, or even who recommend religious reading for their clients.

Metaphysical equilibrium may be even more a necessity than a high-end. In these bumpy rides, it might be actually the absolute most important factor an individual may do to help themselves and others surmount the psychological distress bordering all of them. Perform your part to carry love to your lifestyle as well as the likes you care approximately through maintaining your personal metaphysical harmony. This post supplies some ideas to obtain you on your technique.

You could have been aware of a life instructor. Likewise, there is actually a metaphysical trainer. These two trains perform not just contrast in their titles, they likewise have variations in conditions of their features.

Initially, a lifestyle trainer is associated with directing a person in regards to components of his or even her personal in addition to professional lifestyle. A religious train, as its title suggests, helps the individual along with his/her devoutness.

There are actually different areas where a lifestyle coach could be valuable. Among the best well-known is a job train. He or she aids you identify what job will be best for you to expanded in. As in some other mentoring activity, you will definitely be performing an examination of your own self. You will definitely establish what points you desire in lifestyle. Additionally, you will discover the important things that you would instead reside without. Your durabilities as well as functionalities will likewise be very important determinants of what career you are actually heading to select.

One more style of life trainer is a company coach. This especially satisfies those who are disquieted along with their organisation or are just intending to begin a service. Your business coach are going to guide you along with the trivialities of your task and ideally assist you develop a tough institution that is going to help you earn and help make incomes.

For those who need aid in developing their skill-sets and their task performance, there are trains that are actually trained to support all of them. A person may end up being even more motivated at the office, he might also become a lot more successful as well as can easily discover to offer even more relevance to his/her project.

For top-level supervisors, there is executive training. These trainers are actually specialists in regards to control and various other functionalities of the executive representative. Leadership trains are actually nearly the like corporate trains but rather than concentrating on administration, they concentrate on leadership like on how fans or even staffs could be influenced due to the leader.

A lifestyle train is actually additionally readily available for those that are possessing complications with their partnerships. This be actually additional called a train for the problems of the center. What this life train performs is that it assists the person look at specific concerns that relate to the emotional states. Though a metaphysical train's functionalities are near to this one, a life instructor for this field is still various.

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