Predictors of Change in Self-Reported Social Networks among Homeless Young People

This research investigates changes in social network size and composition of 351 homeless adolescents over three years. Findings show that network size decreases over time. Homeless youth with a conduct disorder begin street life with small networks that remain small over time. Caregiver abuse is associated with smaller emotional networks due to fewer home ties, especially to parents, and a more rapid loss of emotional home ties over time. Homeless youth with major depression start out with small networks, but are more likely to maintain network ties. Youth with substance abuse problems are more likely to maintain instrumental home ties. Finally, homeless adolescents tend to reconnect with their parents for instrumental aid and form romantic relationship that provide emotional support.     

The closer the sportier? Children��s sports activity and their distance to sports facilities

We investigate whether the distance between the next sports facilities and children’s homes matter for their sports activities inside and outside of sports clubs. Our analysis is based on a large and informative cross-section of individual data on children and their families, the so-called German Health Interview and Examination Survey for Children and Adolescents data. We use a semiparametric econometric method to investigate this relationship empirically. Our results suggest that while the distance does not matter in larger towns and cities, it does matter in smaller towns and in particular on the countryside.     

Hochschule als Marke

This paper gives an overview of new developments in conceptualizing universities as brands. Brand development in this sense is not an externally-oriented marketing instrument, but an internal strategy. In this internal brand development process, a university sorts out its developmental resources and challenges and structures an identity. Ten steps in this process of brand development are outlined and a concept of brand positioning specific to universities is introduced.     

Nonlinear structural equation modeling: is partial least squares an alternative?

Nonlinear structural equation modeling provides many advantages over analyses based on manifest variables only. Several approaches for the analysis of latent interaction effects have been developed within the last 15 years, including the partial least squares product indicator approach (PLS-PI), the constrained product indicator approach using the LISREL software (LISREL-PI), and the distribution-analytic latent moderated structural equations approach (LMS) using the Mplus program. An assumed advantage of PLS-PI is that it is able to deal with very large numbers of indicators, while LISREL-PI and LMS have not been investigated under such conditions. In a Monte Carlo study, the performance of LISREL-PI and LMS was compared to PLS-PI results previously reported in Chin et al. (2003) and Goodhue et al. (2007) for identical conditions. The latent interaction model included six indicator variables for the measurement of each latent predictor variable and the latent criterion, and sample size was N=100. The results showed that PLS-PI’s linear and interaction parameter estimates were downward biased, while parameter estimates were unbiased for LISREL-PI and LMS. True standard errors were smallest for PLS-PI, while the power to detect the latent interaction effect was higher for LISREL-PI and LMS. Compared to the symmetric distributions of interaction parameter estimates for LISREL-PI and LMS, PLS-PI showed a distribution that was symmetric for positive values, but included outlying negative estimates. Possible explanations for these findings are discussed.     

Spirituality and the care of patients at the end-of-life: an essential component of care

Spirituality is an essential component of the care of patients with serious illness and those that are dying. Dame Cicely Saunders developed the hospice movement based on the biopsychosocialspiritual model of care, in which all four dimensions are important in the care of patients. Of all the models of care, hospice and palliative care recognize the importance of spiritual issues in the care of patients and their families. The National Consensus Project Guidelines for Quality Palliative Care, in the United States, provides specific recommendations about all domains of care including the spiritual domain, which is recognized as a critical component of care (The National Consensus Project for Quality Palliative Care www.nationalconsensusproject.org). Studies indicate that the majority of patients would like their spiritual issues addressed, yet find that their spiritual needs are not being met by the current system of care. Interestingly, spirituality is the one dimension that seems to get slightly less emphasis than the biopsychosocial dimensions of care. Some reasons may include the difficulty with definitions of spirituality for clinical and research purposes, the time constraints and financial burdens in the current healthcare system in the United States, and the lack of uniform training for all healthcare professionals. Yet, there are theoretical and ethical frameworks that support spiritual care as well as some educational models in spirituality and health that have been successful in medical education in the United States. Spirituality can be seen as the essential part of the humanity of all people. It is at its root, relational and thus forms the basis of the altruistic care healthcare professionals are committed to. Spirituality has to do with respecting the inherent value and dignity of all persons, regardless of their health status. It is the part of humans that seeks healing, particularly in the midst of suffering. Spiritual care models are based on an intrinsic aspect that calls for compassionate presence to patients as well as an extrinsic component where healthcare professionals address spiritual issues with patients and their loved ones. Currently in the healthcare system, evidence-base models are the criteria for practice recommendations. Yet, spirituality may not be amenable entirely to strict evidence-base criteria. As hospice and palliative care continues to develop as a field, healthcare professionals are challenged to think of ways to advocate for and include the spiritual dimension of care.     

AGAINST THE GRAIN: DECENTERING FAMILY THERAPY

This paper is an interpretive polemic. It has two aims: (a) to clarify the concept of "system" as it is employed in family therapy, and, by doing so, to undermine and call into question the practice that follows from, or is contained within, a systemic perspective,¹ (b) it will offer several suggestions towards the development of an alternative perspective which preserves the idea of system in a social network/diachronic framework. With respect to the first aim, an argument will be made that there are severe and insurmountable problems in attempting to maintain a systemic perspective, that the methodology of analysis is fatally flawed, and that the results of analysis imprisons the therapist in a framework, which though extremely powerful interpersonally, must be rejected as overly authoritarian and overly restrictive in the range of perceptions of social situations allowed. A position will be adopted advocating a move of decentering family therapy to a more peripheral space within a social network perspective. What immediately follows is a redefinition and repunctuation of what can only be considered as a highly problematic paradigm.     

The Importance of Authenticity for Self and Society

The transition from industrial to postindustrial society and from modern to postmodern culture has led to increased interest in authenticity. Such interest is widespread not only among those studying changes in social structure and culture but also among those who adhere to the social psychological tenet that self reflects society, and society, the self. In this article, I specify how issues of authenticity have become a pervasive part of our culture, our institutions, and our individual selves. Building on both Rosenberg and Turner, I conceptualize authenticity in terms of a commitment to self-values. The relevance of this conceptualization is illustrated, first by demonstrating its implications for identity theory and second through its implicit use by others writing about the contemporary experience of being oneself. I conclude with a discussion of how this approach to authenticity may be used by social scientists to better conceptualize self in a way that explicitly incorporates the cultural implications of today's postindustrial society.