Sense of community (SOC) is associated with the quality of community life and the building of social capital. While its linkage to informal social behavior, such as neighboring, is inherent in discussions regarding theory, empirical evidence remains scarce. Moreover, the degree to which neighboring behavior influences SOC over time is largely unknown. Using a latent transition analysis, the effect of neighboring on SOC was investigated over a 5-year span from 2006 to 2011 among a sample of adults (n?=?165) in Arizona. Initially, a latent class analysis identified two SOC subgroups: Low SOC and High SOC. The likelihood of shifts in SOC class membership over 5 years was generally stable, with most individuals staying in the same group (82.3% Low SOC; 92.4% High SOC). Neighboring behavior and socio-demographic covariates impacted the likelihood that individuals changed classes, with 25.3% of Low SOC individuals transitioning to High SOC in 2011 and 55.4% of High SOC individuals moving to Low SOC in 2011. Specifically, having an income greater than $60,000 and visiting with neighbors lessened the likelihood of being in the Low SOC class in 2006; and length of residence and exchanging favors with neighbors lessened the likelihood of being in the Low SOC class in 2011. These findings have implications for both community design and community development practice. Design and development interventions that promote greater social interaction may help build and sustain SOC over time.
An understanding of the current right‐wing national and transnational social movements can benefit from comparing them to the global and national conditions operating during their last appearance in the first half of the twentieth century and by carefully comparing twentieth‐century fascism with the neofascist and right‐wing populist movements that have been emerging in the twenty‐first century. This allows us to assess the similarities and differences, and to gain insights about what could be the consequences of the reemergence of populist nationalism and fascist movements. Our study uses the comparative evolutionary world‐systems perspective to study the Global Right from 1800 to the present. We see fascism as a form of capitalism that emerges when the capitalist project is in crisis. World historical waves of right‐wing populism and fascism are caused by the cycles of globalization and deglobalization, the rise and fall of hegemonic core powers, long business cycles (the Kondratieff wave), and interactions with both Centrist Liberalism and the Global Left. We consider how crises of the global capitalist system have produced right‐wing backlashes in the past, and how a future terminal crisis of capitalism could lead to a reemergence of a new form of authoritarian global governance or a reorganized global democracy in the future. 相似文献
This report evaluates the extent of perceived and enacted HIV/AIDS-related stigma in a rural setting in Zambia. Stigmatisation is abundant, ranging from subtle actions to the most extreme degradation, rejection and abandonment. Women with HIV and pregnant women assumed to be HIV positive are repeatedly subjected to extensive forms of stigma, particularly once they become sick or if their child dies. Despite increasing access to prevention of mother to child transmission initiatives, including anti-retroviral drugs, the perceived disincentives of HIV testing, particularly for women, largely outweigh the potential gains from available treatments. HIV/AIDS related stigma drives the epidemic underground and is one of the main reasons that people do not wish to know their HIV status. Unless efforts to reduce stigma are, as one peer educator put it, “written in large letters in any HIV/AIDS campaign rather than small”, stigma will remain a major barrier to curbing the HIV/AIDS pandemic. 相似文献
In this article I deal with transnational Hindu and Muslim movements. I reject the common assertion that migrant communities are conservative in religious and social matters by arguing that ‘traditionalism’ requires considerable ideological creativity and that this significantly transforms previous practices and discourses. I suggest that religious movements, active among migrants, develop cosmopolitan projects that can be viewed as alternatives to the cosmopolitanism of the European Enlightenment. This raises a number of challenges concerning citizenship, integration and political loyalty for governmentality in the nation‐states in which these cosmopolitan projects are carried out. I suggest that rather than looking at religious migrants as at best conservative and at worst terrorist one should perhaps pay some attention to the creative moments in human responses to new challenges and new environments. 相似文献