Children's and adolescents’ conversations with mothers about offenders’ and victims’ responsibility for harm in their experiences of being hurt by a peer

This study investigated mothers’ and children's constructions of meaning about responsibility for harm in conversations about two experiences when children were hurt by a peer and felt they had either contributed or not contributed to the situation. The sample included 105 Canadian mothers (75% White) and their children (53 girls, 52 boys) across three age groups (M ages = 6.92, 11.14, 15.89 years). Overall, mothers and children emphasized different aspects of responsibility; mothers made more evaluations of acts and discussed the avoidability of harm whereas children referred more to hurtful acts, consequences, reasons, and subsequent responses. Discussions of the child's and peer's responsibility were responsive to the child's perspective on events. The child's responsibility for self-protection was particularly emphasized by mothers and when the child felt they had not contributed to the situation. Children more often mitigated their responsibility as compared to their mothers, and older children referred more to their own and their peer's responsibility for harm. Findings illuminate how conversations with mothers may inform children's judgments of their own and others’ roles in peer conflict.     

“I'm going to do battle… I'm going to do some good”. Biographical trajectories,moral politics,and public engagement among highly religious young Catholics in Spain and Mexico

Public debates and controversies on moral issues have gained visibility in recent decades in both Spain and Mexico. Conservative Catholic groups and networks are increasingly playing a crucial role in raising and framing highly morally charged themes in the public arena, especially on intimacy-related policies, including sexual and reproductive freedoms. A new generation of young Catholic leaders becoming key political agents has emerged in this scenario. They are fostering new mobilisation repertoires in the public sphere (e.g., digital activism and public performances) and promoting new political narratives merging moral, cultural, and religious elements. These highly religious and conservative young Catholics consider themselves part of a cultural/cognitive minority and feel entitled to become what Howard Becker termed “moral entrepreneurs.” Most have been educated in Catholic schools and belong to Catholic movements. Still, they can also navigate secular politics and strategically use different regimes of justification and action. Within this context, the article aims to examine and compare the intersection of historical trends and the relevance of individual biographies to understand the role of these young Catholics in the public space in both countries.