1,721,097 research outputs found
WHO EviMaPS Evidence Mapping of psychological support: una ricerca internazionale
No full textL’impatto dei disastri sulla salute mentale e sul benessere continua a crescere a livello mondiale con conseguenze sulle relazioni sociali, sullo sviluppo infantile e sui percorsi di apprendimento e sull’occupazione.
Pertanto, si fa sempre più necessaria un’adeguata pianificazione, preparazione e offerta di sostegno psicosociale MHPSS (mental health and psychosocial support) al fine di ridurre il rischio e attenuarne i danni. Tale approccio prevede, assieme a misure efficaci di risposta e programmi di recupero post-disastro, anche azioni proattive atte a ridurre la vulnerabilità e a rafforzare la capacità di risposta dei territori per affrontare disastri futuri. In questo intervento si intende riportare i primi risultati dell’indagine WHO EviMaPS: Evidence Mapping of Psychosocial Supports, un progetto internazionale finanziato dall’OMS (Organizzazione Mondiale della Sanità) che si propone di mappare i cambiamenti nelle pratiche, nelle politiche, nei programmi e negli interventi di MHPSS in contesti di maxiemergenze al fine di raccoglierne le evidenze. L’intervento discuterà le tre fasi previste dal progetto: 1- raccolta dati sulle attuali politiche e sui programmi MHPSS per ottenere un quadro delle attività emergenti di sorveglianza, riduzione del rischio e tutela della salute mentale prima e dopo i disastri, promossi dalla sanità pubblica e da altri attori, a livello locale, nazionale e internazionale; 2- utilizzo dei dati per ideare un protocollo rapid review della letteratura scientifica e identificare gli studi già esistenti sull’impatto e sull’efficacia del sostegno psicosociale dopo i disastri e delle politiche e programmi di sviluppo; 3- sulla base dei risultati, revisione delle raccomandazioni IASC E OMS del settore
Religious institutions in Japan responding to Covid-19-Induced Risk and Uncertainty: Some preliminary considerations
No full textThis paper discusses adaptations and alternatives that religious institutions in Japan have formulated to help communities develop the capacity to cope with the crisis and perceived risk generated by Covid-19. Qualitative data and observations of online information were collected between February and June 2020. Guided by a crisis approach, the study explores inward and outward responses that some Japanese religious institutions and their members have enacted. The investigation uses Douglas' (1994) interpretative model of risk and explores those “thought-styles” that religious institutions have engendered that are conducive to cohesion and stability. Findings show that established and new religions alike swiftly responded to Covid-19-induced safety measures by embracing digital technology to continue their core function as cohesion-providers for their social and spiritual communities. The analysis shows that adjustments toward disembodied religious practices might hold potential to continue beyond current Covid-19-related social restrictions
Women between Religion and Spirituality: Observing Religious Experience in Everyday Japanese Life
Full text linkA large majority of Japanese people describe themselves as mushūkyō, ‘non-religious’, even though they participate in several religious-related cultural practices that socialize them to accept spiritual attitudes without the mediation of organized religion. This phenomenon fits well into the ‘spiritual but not religious’ formula of the contemporary Northern European and North American sociological debate, in which the ‘religion’ and ‘spiritual’ categories denote interdependent, although not always reciprocated, domains. Drawing upon two sets of qualitative data on women belonging to five religious organizations (Shinnyoen, Risshō kōseikai, the Roman Catholic Church in Japan, Sōga Gakkai, and God Light Association (GLA)), in this study, I argue that the religion–spirituality distinction not only fails to capture the empirical reality of contemporary Japanese religions, it also does not take into account new modalities of religious and spiritual experiences of people with such affiliations. Their experiences are expressed through the socio-cultural milieu and the language of religion and spirituality available to them in contiguous and complementary ways. In this respect, the aim of this article is to discuss such aspects of Japanese women’s religious and spiritual experiences that have often eluded scholars writing on Japanese religiosity in order to broaden the focus of reflection to include the mushūkyō aspect and the presumed religion–spirituality mismatch
Building Emotional Resilience: Japanese Women’s Religious and Spiritual Coping Strategies in the Time of COVID-19
Full text linkThis paper explores the moderating effect of religious and spiritual coping mechanisms on the COVID-19 pandemic-induced emotional distress among a group of Japanese women practising temple meditation and yoga. A growing body of literature identifies religion and spirituality as sources of coping mechanisms for emotional distress during the pandemic, in that they enable individuals to find ways to improve subjective well-being and quality of life. The study uses a descriptive phenomenological approach, drawing upon narratives collected between September 2020 and June 2021 from thirty-two respondents composed of a mix of religious-affiliated and self-identified non-religious women practising temple meditation and yoga. Findings indicate that more women, including religious affiliates, have favoured spiritual coping mechanisms in the forms of meditation and body–mind practices to build emotional resilience. This reflects a quest for greater subjective well-being to compensate for the increased burden of emotional care during the pandemic. Overall, while organised religions have come to appropriate more holistic forms of spirituality to respond to demands of emotional care, body–mind spiritual practices have become more appealing for younger religious and non-religious Japanese women alike, in that they downplay gender-conforming ideas of the care economy with its emphasis on dedication and dependency
Tenrikyo
No full textTenrikyō is a religious organization located in Tenri city, Nara Prefecure. It bases its doctrine on the revelations its foundress, Nakayama Miki (1798–1887), had over the years between 1838 and 1887. Nakayama experienced spirit possessions by a male kami (deity) who called himself Tsukihi (‘Sun and Moon’), a name suggesting the union of genders that the heavenly spheres symbolize. The deity proclaimed himself as the ‘true and original god’ (Tenri Ō no Mikoto) and decided Nakayama Miki’s mission, which was to relieve people from suffering in preparation for the coming of a perfect divine kingdom (kanrondai sekai), in which all human beings would enjoy joyous and blissful life (yoki-gurashi) in union with Tenri Ō no Mikoto. The deity made continuous revelations to Nakayama, later recorded in the Mikagurauta (1866-1875) and the Ofudesaki (1868-1882). She came to be called Oyasama, ‘the beloved parent’ as well as the hinagata (‘divine model’)
Il mercato europeo del gas naturale: un obiettivo ancora da raggiungere
No full textL’articolo analizza la normativa europea tesa a realizzare un mercato integrato del gas naturale ed in particolare esamina i vincoli fissati dalle direttive EC/30/1998 e EC/55/2003, che sollecitano i legislatori dei Paesi UE a uniformare le normative nazionali agli standards europei, con specifico riferimento all'umbundling societario, ai modelli regolatori di Third Party Access alle reti, agli obblighi di servizio pubblico
Effect of Sc and Zr additions on the microstructure and fatigue properties of AA6106 produced by equal-channel-angular-pressing
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Biografia di Yamada Mumon 山田無文 (1900-1988)
No full textYamada Chōjirō, known by his Buddhist name of Yamada Mumon, was
born on 16 July 1900 in Busetsu, a mountain village located in a valley
northeast of Toyota city, Aichi Prefecture. The fourth of five siblings, Mu-
mon was born into a family of transporters in the Ōaza Chōji Yashiki district,
“the residence in the main part of the village”. The name of the location re-
minded of the country’s feudal past when samurai used to live there to guard
the border between the adjacent provinces of Minō and Shimano. As Yam-
ada Mumon recounts in his autobiography Wa ga kokoro no furusato (“My
Spiritual Home”), life in Busetsu was quite vibrant in his childhood: the
village provided hospitality to travellers passing along the Iida High Road
that connected Nagoya to Nagano Prefecture via the mountains. In warmer
seasons, pilgrims typically wearing white clothes and adorned with bells also
passed through the village on their way to the sacred Mount Ontake, the second-highest volcano in Japan
Articulating the neoliberal motherhood discourse
No full textMost doctrinal understandings of gender in Japanese new religions consist of a tolerant approach that sacralizes motherhood and family while acknowledging the need for a women-friendly society where women can become more involved in the economy. This is not unrelated to government discourses blending neoliberal ideals of work-life balance with a rooted family ideology that still assigns women to the home and men to the workplace. As it happens, in order to generate economic growth amid a trend of falling childbirth and a hyper-ageing society, Japanese women are now facing the mutually contradictory pressure to take active roles in the labour market while also being subjected to the urgent demand to fulfill their role as mothers. With Japanese women trapped in what I call the ‘neoliberal motherhood’ discourse, Japanese new religions become places where moral conversations on how to achieve both goals can take place. The purpose of this study is to present examples from three Japanese new religions (Risshō kōseikai, Sōka Gakkai and God Light Association) that operate against the background of contemporary post-secular Japan where the majority of the Japanese claim to be ‘non-religious.’ This paper will discuss how women adherents both legitimate and subvert traditional practices and discourses about femininity by articulating the neoliberal motherhood discourse through the teachings, practices and social contribution activities of their sponsoring organization. The results of this narrative inquire shows that while contemporary Japanese new religious organizations give women a place to discuss their motherhood and carry out work-like activities without challenging power structures and the existing gender order, by valuing their subjective self-awareness and offering opportunities to examine their life-choices those groups provide women with alternatives to live more affirmatively, while also cultivating an attitude to resist such social pressure. This realization constitutes a maturation of the individual accompanied by some level of emancipation from normative and pressing social expectations
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