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Contains fulltext : 63246.pdf (Publisher’s version ) (Open Access) In this study, we set out to answer questions related to the supposed decline of social capital in Dutch society over the period 1970-1998. We conceptualized informal aspects of social capital as pertaining to informal social relationships and mutual trust that may provide individuals with extra resources to produce various utilities. The operationalization referred to social contacts (with family, neighbours, and friends), voluntary help provision, participation in voluntary work, and level of trust. Using longitudinal data collected over the period 1970-1998, we tested hypotheses on the decline of social capital in the Dutch population in general as well as within specific social categories related to denomination, marital status, and cohort. We found that, in general, there is no sign of declining social capital over the period of investigation. The findings show that regular churchgoers, married people, the middle class, and particularly the cohort of baby boomers have high levels of social capital. 20 p.

Contains fulltext : 63078.pdf (Publisher’s version ) (Closed access)

Contains fulltext : 63129.pdf (Publisher’s version ) (Open Access)

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Item does not contain fulltext A process of secularisation can be observed in all European countries: church membership declines and religious institutions lose their monopoly. This is strongest among Dutch youngsters, but it does not automatically lead to a loss of religion. Instead it is a process of individualisation of religion. Youngsters nowadays construct a personal framework of meaning by choosing from available religious traditions in a process of bricolage, just as they do when they construct youth culture. Since 82% of Dutch youngsters pray at least sometimes, prayer seems to be the most persistent religious element. There is great similarity between the way the young pray: it is psychological by nature in that it gives strenght to accept the inevitable like the death of a relative, and the action of praying is meditational in that youngsters ponder and think. Prayer functions as a mechanism to make an inventory of daily life and as a therapeutic ritual to keep their life in balance. It is typically performed when they are alone, in bed, at night. Youngsters spontaneously mention God as the direction of their prayer, but they define God using impersonal and abstract terms.

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Contains fulltext : 55119.pdf (Publisher’s version ) (Closed access)

Contains fulltext : 99772.pdf (Publisher’s version ) (Closed access) This study was designed to explore the effect of authoritative parenting, over and above the effect of explicitly religious parenting practices, on the juvenile and adult church attendance of offspring. Data were collected as part of a panel study in which 474 Dutch respondents were questioned in 1983 as youths and in 2007 as adults. In 2007 the respondents retrospectively answered questions about how they were raised by their parents. Analyses revealed that juvenile church attendance depends mainly on parental and more specifically on maternal church attendance, whereas adult church attendance is largely an outcome of juvenile church attendance. No effects of an authoritative parenting style, that is, a simultaneous effect of responsiveness, strict control, and the granting of psychological autonomy as the three dimensions of authoritative parenting distinguished in this study, were observed. Only the dimension of strict control turned out to be a negative determinant of adult church attendance. 18 p.

Contains fulltext : 56561.pdf (Publisher’s version ) (Closed access) 144 p.

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Contains fulltext : 39314.pdf (Publisher’s version ) (Closed access)

Contains fulltext : 64098.pdf (Publisher’s version ) (Closed access)

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Item does not contain fulltext Centrale vraag Ook in een geseculariseerde samenleving zijn jongeren op zoek naar spiritualiteit, zoals blijkt uit diverse onderzoekingen. Emoties, met name opgedaan in groepsverband, spelen daarbij een belangrijke rol. De vraag is hoe en in welke mate de Taizé-ervaring bijdraagt aan de vorming van zelfbeeld en levensbeschouwing, en welke gevolgen dat heeft voor de deelname aan het onderwijsproces en de verdere toekomstverwachting.De volgende vragen staan centraal: Waarom gaat men mee naar Taizé? Wat beleeft men daar? Wat heeft men er aan, op de lange en korte termijn? Wat denkt men eraan te hebben? Belangrijkste conclusies Het bezoek aan Taizé draagt bij aan de ontwikkeling van bepaalde vaardigheden. Taizé heeft een bijdrage geleverd aan de interesse voor en de betrokkenheid bij levensbeschouwelijke vragen. De reis heeft positieve gevolgen voor de school als gemeenschap, de reis draagt bij aan gemeenschapszin en gemeenschapsbeleving. Er is genoeg reden voor een school om een reis naar Taizé te organiseren; zo’n reis levert zeker wat op en heeft een aanvullende functie in de ontwikkeling van de leerlingen. Gebruik van de brochure Scholen voor middelbaar onderwijs 13 p.

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Item does not contain fulltext In this contribution we set out to answer questions related to the supposed decline of social capital in Dutch society over the period 1970-1998. We conceptualise informal aspects of social capital as pertaining to informal social relationships and mutual trust that may provide individuals with extra resources to produce all kinds of utilities. The operationalisation refers to social contacts (with family, neighbours and friends), voluntary help provision, the participation in volunteer work and the level of trust. Using longitudinal data collected over the period 1970-1998, we test hypotheses on the decline of social capital in the Dutch population in general as well as within specific social categories related to denomination, marital status, and cohort. We find that, in general, there is no sign of declining social capital over the period of investigation. It turns out that regular church attenders, married people, the middle class, and, particularly, the cohort of baby-boomers have high levels of social capital. 19 p.

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Item does not contain fulltext Although in Europe as a whole and in the Netherlands in particular, church membership is in steady decline, most Dutch youth still pray. In this study, praying is interpreted as a ritual, composed of seven structural elements: need, action, effect, direction, time, place and method. On theoretical grounds, we distinguish four varieties of prayer. In our sample, petitionary prayer and religious prayer were found to coincide. In both, direction (mostly towards God) is central and so they are labeled as religious prayer. In meditative prayer the focus is on action (meditating or pondering). In psychological prayer need (concrete problems, especially the death of loved ones) is central. The importance of time and place was greater than expected. Every type of praying has a specific set of adjuncts. Psychological prayer is mostly said at night, lying in bed. Religious prayer takes place at fixed moments in church. Meditative prayer is performed anywhere and anytime. Young people who pray always combine these three types of prayer, with the core of praying being psychological in nature and functioning as a self-directing style of problem-solving. For most young people, praying is a way of coping cognitively and actively with problems of daily life and unresolvable negative events in order to gain secondary control and maintain balance in their life.

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