Adolescents engagement is fundamental to develop dedicated educational interventions. We piloted non-standard sociological methodology to assess risk perception, information sources and perceived educational needs of a group of Italian adolescents focusing on three infectious diseases. Three high-school classes students participated in a World Café event. A thematic analysis was performed. Participants showed lack of knowledge on diseases prevention. Family and school were key health information sources and social media considered unreliable. Future interventions preferences included interactive and informal sessions. We showed the utility of non-standard sociological methods to assess health knowledge among adolescents and enhance the design of dedicated interventions.
The object of this essay is to trace a «conceptual map» of voluntarism, approaching its many features, its multiple definitions and analysis perspectives, in order to comprehend this phenomenon in light of its transformations over the recent years. For this purpose, the main «concepts», are considered at a micro, meso and macro level. Among the elements analyzed are: volunteer actions, «classic voluntarism», «new voluntarism», the role of the social network and its actors, solidarity, gift, reciprocity, identity, volunteer organizations, legislation and governance.
This chapter aims to discuss how symbolic interactionism can take the opportunity to draw on its conceptual corpus to shed light on the new forms of religiosity expressed in contemporary social processes. This goal will be pursued in four stages: in the first stage the extreme importance that religion has had in the social sciences will be underlined, assuming the sociological perspective as the main point of reference; the second will describe the position of the symbolic interactionist perspective in relation to this theme; the third will focus on the richness that emerges from the most recent empirical research carried out by interactionist-oriented scholars related to religious phenomena; the fourth, recovering the reflections and exemplifications set out in the previous three parts, aims to argue the need for symbolic interactionism to invest in the study of religion and religiosity as a strategic means to the understanding of more complex social phenomena, such as those of identity construction and cultural changes in our contemporary times.
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