Human Development and Political Violence presents an innovative approach to research and practice with young people growing up in the context of political violence. Based on developmental theory, this book explains and illustrates how children and youth interact with environments defined by war, armed conflict, and the aftermath of displacement, poverty, political instability, and personal loss. The case study for this inquiry is a research workshop in three countries and a refugee community of the former Yugoslavia, where youth aged 12 to 27 participated in activities designed to promote their development. The theory-based Dynamic Story-Telling by Youth workshop engaged participants as social historians and critics sharing their experiences via narratives, evaluations of society, letters to public officials, debates, and collaborative inquiries. Analyses of these youth perspectives augment archival materials and researcher field notes to offer insights about developmental strategies for dealing with the threats and opportunities of war and major political change. Findings indicate that young people interact with such situations in normative ways.
This study describes social aspects of the literacy learning process among young peers and synthesizes distinct strands of research on socially constructed literacy.Fourteen 7-to 9-year-old children in a third-grade urban classroom wrote four stories individually and three stories collaboratively with a partner over a 3-month period. Analyses of the children's individual and collaborative stories and transcripts of their collaboration processes as they composed together were done to identify children's expertises as writers and to trace any transfer of knowledge about the structure of stories between partners. Analyses of the 7,512 talk turns in the collaborative composing sessions showed that 95 % of the story elements added after collaboration had been the focus of children's talk as they composed together. Furthermore, children who demonstrated even minimal ability to write stories transferred basic aspects of story structure to each other. To learn more about the social nature of literacy development, we related these children's collaboration processes to those identified as important in teacher-student collaborations (Collins, Brown, & Newrnan, 1989). Like expert-novice pairs, young peers used generative processes and reflective processes, yet they also did considerable repeating, which seemed to serve them well. This study shows that the literacy learning process involves intense engagement among young peers who share their relative expertises as they focus intellectual and social energies on the text they create together.
Religion often creates cultural meaning for interpersonal relations as individuals and societies develop interactively (Etengoff & Daiute, 2013). Religious tools, such as God and texts, have reportedly been used in both relationally adaptive and maladaptive ways (Brelsford & Mahoney, 2009;Brelsford, 2011). Extant research regarding relational uses of religion largely focuses on Christian dyads' general conflicts, as opposed to conflicts related to religious prohibitions. This study expands the current research regarding theistic triangulation (i.e., God/faith positioned as an ally against other party) and mediation (i.e., God/faith invoked constructively to mediate conflict), by focusing on gay men and their Jewish and Christian relatives' accounts of relational religious tool use (Brelsford & Mahoney, 2009;Brelsford, 2011). 23 gay men (10 Jewish backgrounds, 13 Christian backgrounds) and 15 of their religious family allies (7 Jewish, 8 Christian) completed semistructured interviews focusing on the quality of their post-coming-out relationships and how they use religion to negotiate associated conflicts. Interviews were analyzed utilizing an applied cultural historical analysis (Etengoff & Daiute, 2013). 74% (17/23) of gay men reported that their religious relatives utilized theistic triangulation in post-coming-out conflicts. 65% (15/23) of gay participants reported that theistic triangulation negatively impacted their familial relationships. Alternatively, 69% (16/23) of gay participants also spoke highly of religious family allies that navigated post-coming-out issues and conflicts effectively. These findings illuminate the necessity of including socioreligious contexts in our study and treatment of gay men and their religious families.
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