The Experts below are selected from a list of 17439 Experts worldwide ranked by ideXlab platform
Rhys William Andrews - One of the best experts on this subject based on the ideXlab platform.
-
Religious Communities immigration and social cohesion in rural areas evidence from england
Rural Sociology, 2011Co-Authors: Rhys William AndrewsAbstract:Religious Communities are important sources of bridging and bonding social capital that have varying implications for perceptions of social cohesion in rural areas. In particular, as well as cultivating cohesiveness more broadly, the bridging social capital associated within mainline Religious Communities may represent an especially important source of support for the social integration of new immigrant groups. Although the bonding social capital associated with evangelical Communities is arguably less conducive to wider social cohesion, it may prompt outreach work by those Communities, which can enhance immigrant integration. This article examines these assumptions by exploring the relationship between mainline and evangelical Religious Communities, immigration, and residents' perceptions of social cohesion in rural areas in England. I model the separate and combined effects of Religious Communities and economic in-migration on social cohesion using multivariate statistical techniques. The analysis suggests that mainline Protestant Communities enhance social cohesion in rural England, while evangelical Communities do not. The social integration of immigrants appears to be more likely where mainline Protestant and Catholic Communities are strong, but is unaffected by the strength of evangelical ones.
-
Religious Communities immigration and social cohesion in rural areas evidence from england
COCOPS - (COordinating for COhesion in the Public Sector of the Future), 2011Co-Authors: Rhys William AndrewsAbstract:textabstractReligious Communities are important sources of bridging and bonding social capital that have varying implications for perceptions of social cohesion in rural areas. In particular, as well as cultivating cohesiveness more broadly, the bridging social capital associated within mainline Religious Communities may represent an especially important source of support for the social integration of new immigrant groups. Although the bonding social capital associated with evangelical Communities is arguably less conducive to wider social cohesion, it may prompt outreach work by those Communities, which can enhance immigrant integration. This article examines these assumptions by exploring the relationship between mainline and evangelical Religious Communities, immigration, and residents' perceptions of social cohesion in rural areas in England. I model the separate and combined effects of Religious Communities and economic in-migration on social cohesion using multivariate statistical techniques. The analysis suggests that mainline Protestant Communities enhance social cohesion in rural Englwhile evangelical Communities do not. The social integration of immigrants appears to be more likely where mainline Protestant and Catholic Communities are strong, but is unaffected by the strength of evangelical ones.
Tyler J Vanderweele - One of the best experts on this subject based on the ideXlab platform.
-
Religious Communities and human flourishing
Current Directions in Psychological Science, 2017Co-Authors: Tyler J VanderweeleAbstract:Participation in Religious services is associated with numerous aspects of human flourishing, including happiness and life satisfaction, mental and physical health, meaning and purpose, character and virtue, and close social relationships. Evidence for the effects of Religious Communities on these flourishing outcomes now comes from rigorous longitudinal study designs with extensive confounding control. The associations with flourishing are much stronger for communal Religious participation than for spiritual-Religious identity or for private practices. While the social support is an important mechanism relating religion to health, this only explains a small portion of the associations. Numerous other mechanisms appear to be operative as well. It may be the confluence of the Religious values and practices, reinforced by social ties and norms, that give Religious Communities their powerful effects on so many aspects of human flourishing.
-
provision of spiritual support to patients with advanced cancer by Religious Communities and associations with medical care at the end of life
JAMA Internal Medicine, 2013Co-Authors: Tracy A Balboni, Tyler J Vanderweele, Michael J Balboni, Andrea C Enzinger, Kathleen Gallivan, Elizabeth M Paulk, Alexi A Wright, Karen E Steinhauser, Holly G PrigersonAbstract:Importance Previous studies report associations between medical utilization at the end-of-life (EoL) and Religious coping and spiritual support from the medical team. However, the influence of clergy and Religious Communities on EoL outcomes is unclear. Objective To determine whether spiritual support from Religious Communities influences terminally ill patients' medical care and quality of life (QoL) near death. Design, Setting, and Participants A US-based, multisite cohort study of 343 patients with advanced cancer enrolled from September 2002 through August 2008 and followed up (median duration, 116 days) until death. Baseline interviews assessed support of patients' spiritual needs by Religious Communities. End-of-life medical care in the final week included the following: hospice, aggressive EoL measures (care in an intensive care unit [ICU], resuscitation, or ventilation), and ICU death. Main Outcomes and Measures End-of-life QoL was assessed by caregiver ratings of patient QoL in the last week of life. Multivariable regression analyses were performed on EoL care outcomes in relation to Religious community spiritual support, controlling for confounding variables, and were repeated among high Religious coping and racial/ethnic minority patients. Results Patients reporting high spiritual support from Religious Communities (43%) were less likely to receive hospice (adjusted odds ratio [AOR], 0.37; 95% CI, 0.20-0.70 [P = .002]), more likely to receive aggressive EoL measures (AOR, 2.62; 95% CI, 1.14-6.06 [P = .02]), and more likely to die in an ICU (AOR, 5.22; 95% CI, 1.71-15.60 [P = .004]). Risks of receiving aggressive EoL interventions and ICU deaths were greater among high Religious coping (AOR, 11.02; 95% CI, 2.83-42.89 [P Conclusions and Relevance Terminally ill patients who are well supported by Religious Communities access hospice care less and aggressive medical interventions more near death. Spiritual care and EoL discussions by the medical team may reduce aggressive treatment, highlighting spiritual care as a key component of EoL medical care guidelines.
-
contrasting effects of Religious spiritual support from Religious Communities versus medical teams on advanced cancer patient end of life care
Journal of Clinical Oncology, 2010Co-Authors: Tracy A Balboni, Tyler J Vanderweele, Michael J Balboni, Alexi A Wright, Mary Elizabeth Paulk, Andrea C Phelps, Susan D Block, Holly G PrigersonAbstract:9012 Background: It is unclear how Religious/spiritual (R/S) support from Religious Communities and medical teams compare in their relationship to advance cancer patients' medical care at the end o...
Holly G Prigerson - One of the best experts on this subject based on the ideXlab platform.
-
provision of spiritual support to patients with advanced cancer by Religious Communities and associations with medical care at the end of life
JAMA Internal Medicine, 2013Co-Authors: Tracy A Balboni, Tyler J Vanderweele, Michael J Balboni, Andrea C Enzinger, Kathleen Gallivan, Elizabeth M Paulk, Alexi A Wright, Karen E Steinhauser, Holly G PrigersonAbstract:Importance Previous studies report associations between medical utilization at the end-of-life (EoL) and Religious coping and spiritual support from the medical team. However, the influence of clergy and Religious Communities on EoL outcomes is unclear. Objective To determine whether spiritual support from Religious Communities influences terminally ill patients' medical care and quality of life (QoL) near death. Design, Setting, and Participants A US-based, multisite cohort study of 343 patients with advanced cancer enrolled from September 2002 through August 2008 and followed up (median duration, 116 days) until death. Baseline interviews assessed support of patients' spiritual needs by Religious Communities. End-of-life medical care in the final week included the following: hospice, aggressive EoL measures (care in an intensive care unit [ICU], resuscitation, or ventilation), and ICU death. Main Outcomes and Measures End-of-life QoL was assessed by caregiver ratings of patient QoL in the last week of life. Multivariable regression analyses were performed on EoL care outcomes in relation to Religious community spiritual support, controlling for confounding variables, and were repeated among high Religious coping and racial/ethnic minority patients. Results Patients reporting high spiritual support from Religious Communities (43%) were less likely to receive hospice (adjusted odds ratio [AOR], 0.37; 95% CI, 0.20-0.70 [P = .002]), more likely to receive aggressive EoL measures (AOR, 2.62; 95% CI, 1.14-6.06 [P = .02]), and more likely to die in an ICU (AOR, 5.22; 95% CI, 1.71-15.60 [P = .004]). Risks of receiving aggressive EoL interventions and ICU deaths were greater among high Religious coping (AOR, 11.02; 95% CI, 2.83-42.89 [P Conclusions and Relevance Terminally ill patients who are well supported by Religious Communities access hospice care less and aggressive medical interventions more near death. Spiritual care and EoL discussions by the medical team may reduce aggressive treatment, highlighting spiritual care as a key component of EoL medical care guidelines.
-
contrasting effects of Religious spiritual support from Religious Communities versus medical teams on advanced cancer patient end of life care
Journal of Clinical Oncology, 2010Co-Authors: Tracy A Balboni, Tyler J Vanderweele, Michael J Balboni, Alexi A Wright, Mary Elizabeth Paulk, Andrea C Phelps, Susan D Block, Holly G PrigersonAbstract:9012 Background: It is unclear how Religious/spiritual (R/S) support from Religious Communities and medical teams compare in their relationship to advance cancer patients' medical care at the end o...
Samuel S. Thomas - One of the best experts on this subject based on the ideXlab platform.
-
Creating Communities in Restoration England - Introduction: Religious Communities in Restoration England
Creating Communities in Restoration England, 2013Co-Authors: Samuel S. ThomasAbstract:Through the extensive diaries of Presbyterian minister Oliver Heywood, this book explores the role that individuals played in fashioning their Religious Communities during the Restoration, as England stumbled from persecution towards a limited toleration of Protestant dissenters.
Shosh Turjeman - One of the best experts on this subject based on the ideXlab platform.
-
disclosing sexual abuse in Religious Communities in israel lessons learned by the research group on child sexual abuse
2020Co-Authors: Dafna Tener, Amitai Marmor, Efrat Lusky Weisrose, Aya Almogzaken, Tsofnat Melamed Filtser, Shosh TurjemanAbstract:The complexity of the disclosure of sexual abuse has been widely presented in the empirical literature. However, there are still many layers which need to be examined thoroughly. The purpose of this chapter is to share some unique approaches to disclosure in the context of Religious Communities in Israel. This plays a major role in our research and field experience as a research group including lecturers, doctoral and masters students, and field workers, all involved in child sexual abuse research and treatment, aiming to advance unique knowledge of the complexity of child sexual abuse phenomena. The chapter deals with several aspects of disclosure: the disclosure of the abuse story; the important role of the parents in the process; the process of disclosure that takes place between the researcher and the research participants; the meaning of social and personal child sexual abuse disclosure online and the public social dimensions of the story of disclosure, emphasized by the story of child sexual abuse within a Religious cult. All of these aspects become nuanced and at times are even more complicated in cases of closed Religious societies.
