まちづくり活動への参加と地域生活の変容に関する考察 : 高齢期における地域生活に関する研究 その2

Explaining the continuum of social participation among older adults in Singapore: from 'closed doors' to active ageing in multi-ethnic community settings

This research aims to analyze the social and spiritual meanings in the Cabur Bulung tradition of the Karo Ethnicity, as well as to understand its role and function in the context of the social and spiritual life of the Karo community. Based on Geertz's (1973) cultural theory, which suggests the importance of symbols and meanings in the interpretation of a community's social life, this research adopts an anthropological approach with qualitative methods. Techniques used include observation, in-depth interviews, and literature studies to explore the meaning dimensions of the Cabur Bulung tradition. The results show that the Cabur Bulung tradition has two main dimensions, namely social and spiritual. Socially, this tradition functions as a means to strengthen relationships between community members, strengthen Karo ethnic identity, and demonstrate the value of solidarity and togetherness in social life. On the other hand, the spiritual dimension of this tradition reveals the Karo people's efforts to communicate with the spirits of ancestors, ask for healing blessings, and maintain balance with the universe. The symbols contained in the Cabur Bulung procession contain deep social and religious values, describing human relationships with the spiritual world and nature. This research provides an understanding of the Cabur Bulung tradition as an inseparable part of Karo ethnic culture, and reveals its role in shaping social structures, cultural identity and practices. he spirituality of the Karo people. Thus, this tradition is not only a ritual, but also a reflection of life that involves harmonious social and spiritual relationships between humans, communities and the spirit world.

Chronic heart failure (CHF) is a progressive and disabling condition that significantly impacts patients' daily lives. One of its effects is decreased opportunities to participate in social life, leading to reduced social interaction, loneliness, social isolation and lack of social support to continue with their daily life activities. This study aimed to explore the causes, experiences, and consequences of the impact of CHF on the social dimension of the person. According to the Arksey & O'Malley method, a scoping review of the literature was conducted to examine existing knowledge in the area, summarise existing evidence and identify gaps in the literature. The search was conducted in the PubMed, CINAHL, PsychINFO, Scopus, and Web of Science databases from January 2010 to November 2021. Twenty-six articles were identified. The reasons why CHF influences the social dimension of the person were multifactorial and related to physical aspects, sociodemographics, lifestyle changes and the feelings experienced by these patients. Social relationships play a key role, and the benefits of good social relationships and the impact of poor or inadequate social support were identified. Furthermore, the influence of alterations in the social dimension on the CHF patient's clinical outcomes was described. This approach will help to detect and better understand the bidirectional influence that exists in each person between social isolation, relationships, and support life experiences, self-care activities, and morbi-mortality rates. These findings have shown the importance of detecting higher-risk groups and systematically assessing factors related to the social dimension in all patients with CHF.

Introduction: Ageing-related issues are one of the major problems facing our society. In the Spanish rural context, older people are suffering from growing social isolation due to depopulation, which can lead to problems of emotional loneliness. Aims: The text aims to analyze the discourses of loneliness experienced by older people in rural contexts in Extremadura (Spain). Methods: A qualitative methodology has been used, based on participant observation in different rural localities of Extremadura, with semi-structured interviews. Results: The loneliness of older people in rural contexts is related to the lack of companionship and reinforced by feelings of loss and sadness. Gender is not a differentiating element in the definition of loneliness, but there are different ways of feeling and experiencing it between men and women. Social loneliness appears as a social loss of spaces for rituals and social community life. Conclusions: In contrast to the biomedical approach that tends to medicalize this problem, the tools and methods of anthropology can present social and cultural visions when analyzing the phenomenon of loneliness.

Sense of community and social life are two key concepts related to social cohesion, which have been the subject of extensive studies in several disciplines including sociology, psychology and built environment. Social life studies have been mostly conducted in the built environment discipline focusing on city centres; while sense of community studies were mostly the target of sociologists and psychologists focusing on neighbourhoods. As a result, the role of the built environment on the sense of community and social life of neighbourhoods is considered as a missing gap in the literature. This paper, through defining the concepts of social life and sense of community, aims to develop a conceptual framework for further implementation in future research. Accurate implication and interpretation of the concepts show that neighbourhoods can include the sense of community in the residential environment and the social life in the commercial environment. This is because residential environments are where residents’ requirements can be met through their commitment to the community and commercial environments are the fulcrum of interaction and communication.

The aim of this article is to explore with a longitudinal research approach how young adults narrate their life course and build their agency in relation to societal expectations with the support of their social relations and societal awareness. The article leans on the ethnography-based life historical interview data produced in 2017–2020 with a small group of Finnish young adults who are regarded as having a migrant or special education background. The discursive–narrative analysis shows that the interviewees make sense of themselves and their agency within the individualised self-governing discourse, especially when narrating the future. They also, however, distance themselves from that discourse by attaching themselves to social and religious relations and societal inequalities, especially when narrating the present and the past. Based on the analysis, I claim that recognising their own position in the school system and in wider society helped the interviewees understand obstacles along the way and be understanding towards themselves and others.

The field of linguistic anthropology looks at human uniqueness and diversity through the lens of language, our species' special combination of art and instinct. Human language both shapes, and is shaped by, our minds, societies, and cultural worlds. This state-of-the-field survey covers a wide range of topics, approaches and theories, such as the nature and function of language systems, the relationship between language and social interaction, and the place of language in the social life of communities. Promoting a broad vision of the subject, spanning a range of disciplines from linguistics to biology, from psychology to sociology and philosophy, this authoritative handbook is an essential reference guide for students and researchers working on language and culture across the social sciences.

Over the last decade, new questions have emerged with regard to the complex temporal patterns often seen in Iberian prehistoric monuments. A number of megalithic chamber tombs, menhirs, stelae or rock-art panels have been found to show that, as occurs in other European regions, their lives were not restricted to the period of time in which they were built or manufactured, but, on the contrary, they extended well into later (or even much later) prehistoric, protohistoric and subsequent historical periods. Evidence for this includes successive physical transformations through the incorporation of new architectural or graphic elements and/or through the reorganization of previously existing ones, the accumulation of mnemonic artefacts, as well as layouts and orientations in special landscape settings (Díaz-Guardamino 2006; 2008; 2010; 2012; 2015; García Sanjuán et al. 2008; Lillios 2008; García Sanjuán and Wheatley 2010; García Sanjuán 2011; Aranda Jiménez 2013). In this chapter we attempt to show that some prehistoric monuments built or made in the Neolithic, Copper Age and Bronze Age played active roles in the social life of communities considered ‘protohistoric’ or ‘historic’. To achieve this, we first examine a series of monuments with ‘outstanding biographies’, which document single reuse or repeated and/or persistent use during the Iron Age, Antiquity and/or the Middle Age. We will then try to establish some conclusions in relation to the social practices that may have led to such uses or reuses of prehistoric monuments that were thousands of years old by the time they were reinterpreted, rediscovered or reinvented. Although this is a subject that has only been seriously researched over the last decade, the list of Iberian megalithic chamber tombs used in the Iron Age, in Antiquity and in the Middle Ages is now quite substantial (e.g. Caamaño Gesto and Criado Boado 1992; Lorrio Alvarado and Montero Ruiz 2004; García Sanjuán 2005a; 2005b; García Sanjuán et al. 2008; Álvarez Vidaurre 2011). There is varied evidence supporting these cases of reuse.

Critics point to 12-step fellowships as being a negative influence on active involvement of members in mainstream society. This article summarizes that criticism and contrasts experiences of community-involved members from Alcoholics Anonymous (AA) with those of members of Narcotics Anonymous (NA). We asked these participants to reflect on how their non-fellowship community service had been influenced by their recovery in a 12-step fellowship. Few from either fellowship experienced discouragement of community activity outside the fellowship. The NA sample differed from the AA sample in some ways. NA members had less time in their fellowship and perceived their activity as relating to skills and encouragement they found in it. AA members were very long-term participants who saw their community work as one way of giving back what they had been given by their 12-step recovery. These findings suggest that long-term participation in a 12-step fellowship can lead members to wider participation in the community.

Sociology of the life course is a sophisticated theoretical paradigm designed to understand human lives. Four key assumptions guide life course scholars’ theoretical and empirical work: (1) lives are embedded in and shaped by historical context; (2) individuals construct their own lives through their choices and actions, yet within the constraints of historical and social circumstance; (3) lives are intertwined through social relationships; and (4) the meaning and impact of a life transition is contingent on when it occurs. Life course scholars also rely on rigorous research methods and data sources—including national censuses, sample surveys, in-depth interviews, and historical records—to document human lives. Because a key question of life course research is “how does historical time and place shape lives?” researchers often compare data obtained at different points in time, from different birth cohorts (i.e., individuals born at different points in history), and from different national and cultural contexts. Researchers also rely heavily on longitudinal data, or data obtained from the same person at multiple points in time, so they can track individual-level continuity and change. Life course research is interdisciplinary, incorporating concepts from sociology, history, psychology, demography, gerontology, child development, and—in recent years—behavioral genetics. The specific foci of life course studies range from social psychological outcomes such as stress, self-esteem, occupational values, and cognitive complexity to family roles, marital and fertility patterns, educational and occupational attainment, retirement, and deviance. Although many life course scholars typically specialize in one developmental stage, such as childhood, adolescence, midlife, or older adulthood, most also consider ways that one life course stage influences subsequent experiences. Most life course research has focused on the U.S. context, yet in recent years the collection of longitudinal data—especially in the United Kingdom and western Europe—has fostered a flourishing of life course research in Europe.

'Discourse of Tradition and Modernity among the Paite'

This study reveals the worth of spirituality at workplace by considering its factors (inner life, meaningful work and sense of community) in the context of Islamic work ethics for investigating employees’ performance. The data was collected from 347 serving middle line managers of Islamic banks across major cities of Pakistan. SPSS 21 was used to analyze the data through correlation, multiple regression and moderated regression analysis with appropriate data normality and independence. The results revealed that two determinants of spirituality at workplace (meaningful work and sense of community) create significant positive impact on employees’ performance. On the contrary, the third determinant (inner life) exhibits insignificant effect on employees’ performance. It is also established that Islamic work ethics do not moderate the relationship between inner life and employees’ performance; however, a moderation effect of Islamic work ethics is found in the relationship between meaningful work and employees’ performance as well as sense of community and employees’ performance. Thus, implications for Islamic banks have been discussed in particular and other organizations in general to uphold spirituality at workplace and Islamic work ethics for sustaining performance standards across all quarters.

Drawing on both the author's personal experience and critical theory, this book illuminates the dynamic complexity of Caribbean culture and traces its migratory patterns throughout the Americas. Both a memoir and a scholarly study, the book explores the multivalent meanings of Caribbean space and community in a cross-cultural and transdisciplinary perspective. From the author's childhood in Trinidad and Tobago to life and work in communities and universities in Nigeria, Brazil, England, and the United States, the author portrays a rich and fluid set of personal experiences. The book reflects on these movements to understand the interrelated dynamics of race, gender, and sexuality embedded in Caribbean spaces, as well as many Caribbean people's traumatic and transformative stories of displacement, migration, exile, and sometimes return. Ultimately, the book re-establishes the connections between theory and practice, intellectual work and activism, and personal and private space.

For more than 30 years, I have followed the 300 families of Roadville, a working-class white community, and Trackton, a working-class black community, both in the southeastern United States. As a linguistic anthropologist, I began studying these families in 1969. I reported in Ways With Words: Language, Life, and Work in Communities and Classrooms and subsequent follow-up publications (Heath, 1983, 1990) the changing nature of language socialization in the lives of the original families I studied and their children and grandchildren. Through their economic setbacks and breaks of good luck, geographic relocations across the country, and numerous crises of health and natural disasters, I have followed these families and their descendants in the course of their changing patterns of socializing the young through and into oral and written language uses. What follows in this chapter is a brief general overview of what I learned about the realities of changing family life across more than three decades. Some families have lived just on the cusp of disaster and economic wipe-out, while others have flourished. Others have little left in their lives that might be called “family.” The patterns of oral and written language uses that emerge from their lives tell us much about changes in the values surrounding family literacy— reading and writing carried out jointly between adults and children in the home (Heath, in press).

Introduction Idiopathic hypersomnia (IH) is a rare and debilitating neurologic disorder characterized by hypersomnolence, often beginning in adolescence. As IH has significant impacts on quality of life and may have greater social impact than narcolepsy, we studied how IH impacts social, romantic, and sexual relationships in young adults. Methods Young adults (18-39 years; N=106) with a self-reported IH diagnosis were recruited through national patient organizations. Participants completed an online survey to evaluate social, romantic, and sexual relationships, and communication with medical providers. Results Participants (mean=29.6 years; SD=5.2) were primarily female (90%), White/Caucasian (90%) and employed (80%). Almost all participants indicated that IH made social life or entering relationships more difficult (98% and 92%, respectively). Eighty-nine percent of participants indicated that IH had affected their sex life (“Too tired to engage in sexual activities or to feel aroused. …I want to sleep if I am in bed …”). IH symptoms impacted relationships in majority of participants (84%) and contributed to the breakup of a romantic relationship for almost 1 in 3 (32%). Rates of cohabitation and marriage were comparable to nationally representative samples. On the Multidimensional Scale of Perceived Social Support, participants reported receiving significantly more support from their significant others (mean=4.3; SD=1.8) compared to their family (mean=3.9; SD=1.6; p<.05) or friends (mean=4.0; SD=1.6; p<.05). There was no difference between the level of support received from family or friends (V = 2154; p =.77). Medical providers rarely asked about the social (34%) or sex lives (9%) of participants. In contrast, many participants wanted clinicians to ask about the impact of IH symptoms on social life (70%) and sex life (35%). Conclusion IH substantially impacts social and romantic health in young adults. Similar to findings in narcolepsy, individuals with IH appear to prioritize romantic partnerships over other personal relationships. Many participants were interested in discussing their social and sexual relationships with their medical providers. However, only a small proportion of clinicians ask about these relationships. To provide effective treatment for the whole patient, clinicians should be prepared to evaluate and provide further support for the social health of young adults with IH. Support (If Any) Jazz Pharmaceuticals.