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Journal articles on the topic 'Christian fundamentalism'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

van Geuns, Suzanne. "Mothers for a Christian Nation." Exchange 43, no. 2 (2014): 192–206. http://dx.doi.org/10.1163/1572543x-12341317.

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Abstract Believers of the American Quiverfull movement reject all forms of contraception. They promote having as many children as God is willing to give and raising these children to be righteous Christians, with the explicit purpose of creating a Christian nation. The movement has no central institutions: believers communicate online, through blogs and forums. This article investigates where the Quiverfull movement can be situated within the realm of American Christianity as well as its relation to modernity. By using Moojan Momen’s fundamentalism-liberalism spectrum to locate the movement on

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2

Ruotsila, Markku. "Christian Fundamentalism in Japan." International Journal of Asian Christianity 5, no. 1 (2022): 115–35. http://dx.doi.org/10.1163/25424246-05010007.

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Abstract This article examines the ultimately unfruitful attempts by U.S. Christian fundamentalists at establishing a presence within Japanese Protestantism. Almost unknown even to scholars in the field, this missionary effort was launched in 1949. It yielded several indigenous institutions, including the Tokyo Christian Theological Seminary, the Japan Bible Times, and the Christian Presbyterian Church of Japan. This uniquely American import of a fundamentalist defense of the “faith once received” is here put in regional, anti-communist and intercultural contexts.

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3

Homer, Michael W. "Anti-Christian Fundamentalism." Dialogue: A Journal of Mormon Thought 26, no. 4 (1993): 221–23. http://dx.doi.org/10.2307/45228719.

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Schumm, Walter R., Felix C. Obiorah, and Benjamin Silliman. "Marital Quality as a Function of Conservative Religious Identification in a Sample of Protestant and Catholic Wives from the Midwest." Psychological Reports 64, no. 1 (1989): 124–26. http://dx.doi.org/10.2466/pr0.1989.64.1.124.

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Chi and Houseknecht in 1985 reported a negative relationship between fundamentalism and marital adjustment when only one spouse was a fundamentalist and no relationship when both were fundamentalists. In this study of 174 Protestant and Catholic wives, frequency of church attendance and self-identification as a fundamentalist, evangelical, or charismatic Christian were used to predict nine measures of marital quality in a regression analysis, with controls for marital social desirability. No significant relationships were found between the independent and dependent measures. No relationship wa

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Crane, Richard. "Enslaved imaginations: The [Pelagian] heresy of market fundamentalism and Christian moral discernment." Review & Expositor 116, no. 1 (2019): 16–32. http://dx.doi.org/10.1177/0034637319831012.

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In many respects, the US economy bears little resemblance to a genuine free market system. The economic policy-making process has been captured by powerful interests, resulting in regressive arrangements that redistribute wealth upward. The inequality generated is sanctioned in popular discourse by a confusing of ideal free markets with real world markets. “Market fundamentalism” imagines the market as self-regulating, governed by economic laws inscribed into the natural order, and thus a free and fair system. This rhetoric disguises how the system’s structure favors some at the expense of oth

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Costa, Marcio Luis, and Alex Silva Messias. "FUNDAMENTALISMO RELIGIOSO CRISTÃO E ISLÂMICO: TENDÊNCIAS SOCIOPOLÍTICAS." PARALELLUS Revista de Estudos de Religião - UNICAP 10, no. 23 (2019): 073. http://dx.doi.org/10.25247/paralellus.2019.v10n23.p073-087.

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Nas últimas décadas se observa o retorno da religião sob forma de fundamentalismo religioso, utilizando a mídia e instrumentos de pressão política para fazer valer suas crenças, pois diante do receio ao questionamento, os fundamentalistas veem no “outro”, no diferente, uma ameaça a ser combatida e, em alguns casos, extirpada para preservar suas convicções. O presente estudo tem por objetivo discutir as tendências sócio-políticas do fundamentalismo religioso cristão. Para tanto, com método bibliográfico narrativo, visitamos alguns autores em nível nacional e internacional, que abordam as condiç

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7

Gibson, Harry M. "Personality and Christian Fundamentalism." Journal of Empirical Theology 8, no. 2 (1995): 58–81. http://dx.doi.org/10.1163/157092595x00043.

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8

Gifford, Paul. "Christian fundamentalism and development." Review of African Political Economy 18, no. 52 (1991): 9–20. http://dx.doi.org/10.1080/03056249108703918.

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9

Shepard, William. "‘Fundamentalism’ Christian and Islamic." Religion 17, no. 4 (1987): 355–78. http://dx.doi.org/10.1016/0048-721x(87)90059-5.

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10

Fylypovych, Liudmyla O. "Religious fundamentalism in its Christian-confessional manifestations." Ukrainian Religious Studies, no. 65 (March 22, 2013): 269–80. http://dx.doi.org/10.32420/2013.65.234.

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Historically, the development of religions occurs according to the law of cyclic wave-like, where the maximal points of the sinusoid are represented by opposite states-markers. Thus, known periods in the history of religions, when dominated by internal or external signs of their development, when victory vulgar religion, in contrast to the elevation of theological revelations, when the teachings of modernity prevail, trying to get rid of orthodoxy anyway. In place of the newest trends in the understanding of God, man, their relationship comes fundamentalism as a decisive trend in their develop

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11

Wallis, Roy, Steve Bruce, and David Taylor. "Ethnicity and Evangelicalism: Ian Paisley and Protestant Politics in Ulster." Comparative Studies in Society and History 29, no. 2 (1987): 293–313. http://dx.doi.org/10.1017/s0010417500014511.

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The question of the conditions that must prevail before fundamentalist religion can play a significant part in politics has loomed large in recent years with the resurgence of Islamic fundamentalism in the Middle East. Protestant fundamentalism has drawn somewhat less attention, except for the case of the new Christian right in America. Nowhere in the contemporary world are the politics of conservative Protestantism more clearly visible than in Northern Ireland. Therefore, in this essay we seek to explain why Protestant fundamentalism has achieved such prominence and success in Ulster in recen

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12

Frącz, Stanisław. "Die theologischen Prämissen des interreligiösen Dialogs und der gegenseitigen Toleranz zwischen Islam und Christentum." Studia Oecumenica 16 (December 30, 2016): 359–74. http://dx.doi.org/10.25167/so.3280.

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The fundamental condition of the Christian-Islamic dialogue and of mutual tolerance represents the triumph over the exclusive fundamentalism that, in the Christian religion, found expression in an axiom accepted for centuries – that of extra ecclesiam nulla salus (outside the Church there is no salvation). The fundamentalist-exclusive interpretation of the Koran dogma extra islam nulla salus, still compulsory today, precludes any form of dialogue with and tolerance of people of other faiths. This is not because such an interpretation views Islam as the one true religion – every religion is ent

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13

Owen, Dennis E., Kenneth D. Wald, and Samuel S. Hill. "Authoritarian or Authority-Minded? The Cognitive Commitments of Fundamentalists and the Christian Right." Religion and American Culture: A Journal of Interpretation 1, no. 1 (1991): 73–100. http://dx.doi.org/10.1525/rac.1991.1.1.03a00050.

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One of the more consistent characterizations of both American Fundamentalism and other versions of conservative Evangelicalism is that these groups represent authoritarian religious and social systems. Such characterizations are not entirely without some basis in fact. Fundamentalism will almost always appear authoritarian, and so too will forms of Pentecostalism which, like Fundamentalism, place a heavy emphasis on correct thinking and combine a belief in the infallibility of scripture with a commitment to literal readings. Outsiders are sometimes disconcerted to find that “authoritarian” and

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Ruotsila, Markku. "Conservative American Protestantism in the League of Nations Controversy." Church History 72, no. 3 (2003): 593–616. http://dx.doi.org/10.1017/s000964070010037x.

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The emerging fundamentalist movement made its first foray into extra-ecclesiastical politics during the League of Nations controversy of 1919–20. Both of the two main wings of fundamentalism—dispensational premillennialists and conservative Calvinists—took part in this controversy because both of them regarded the proposed League as an important, inherently religious issue. Both kinds of fundamentalists opposed the League, and both used the ratification debate to articulate their own types of Christian anti-internationalism. In the process they lent much Christian rhetoric to the political opp

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15

Balode, Dace, and Ģirts Rozners. "Fundamentālisms kā kristīgās ticības fenomens Latvijā." Ceļš 71 (December 15, 2020): 20–36. http://dx.doi.org/10.22364/cl.71.02.

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Although in the modern age fundamentalism is sometimes considered a phenomenon that no longer has a place in it, it is not so. Fundamentalism is formed in the dialectic between the need of one part of society for change and the reaction of another part of society to it as undesirable and dangerous. The study examines the history of the formation of Christian fundamentalism, focussing on three characteristic features of the phenomenon in the context of the 21st century. Firstly, it is a fundamental abandonment of the historically critical method of researching the Bible, preferring instead a li

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16

Ozzano, Luca. "RELIGIOUS FUNDAMENTALISM AND DEMOCRACY." RELIGION AND POLITICS IN INDO-PAKISTANI CONTEXT 3, no. 1 (2009): 127–53. http://dx.doi.org/10.54561/prj0301127o.

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This essay deals with religious fundamentalist movements engaged in democratic politics: a phenomenon still not thoroughly analyzed by comparative political science. First of all, it proposes a definition of religious fundamentalism which can be suitable for political science research (connecting the existing theories about fundamentalism to the literature about collective identities and social movements: particularly the political opportunity structure and resource mobilization models). Later, it takes into account four cases of religious fundamentalist movements in democratic regimes: the Ch

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17

Strozier, Charles B., and Laura Simich. "Christian Fundamentalism and Nuclear Threat." Political Psychology 12, no. 1 (1991): 81. http://dx.doi.org/10.2307/3791347.

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18

Rouse, Steven V., Heather A. Haas, Brian C. Lammert, and Kyle D. Eastman. "Same Book, Different Bookmarks: The Development and Preliminary Validation of the Bible Verse Selection Task as a Measure of Christian Fundamentalism." Journal of Psychology and Theology 47, no. 4 (2018): 278–95. http://dx.doi.org/10.1177/0091647118810789.

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The development and preliminary validation of a new measure of Christian fundamentalism required a multi-stage process. In an initial exploratory study, participants indicated which of a set of Bible verses were most central to their faith, and factor analysis was used to identify verses that appeared to tap a latent dimension of religious fundamentalism (Study 1). These relationships were retested with a new method in a new sample (Study 2), and the items that predicted fundamentalism in both samples were incorporated into a new measure of Christian fundamentalism, the Bible Verse Selection T

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19

Soares, Judith. "Contending with Literalism and Dogma: Caribbean Theology in the Public Sphere." International Journal of Public Theology 7, no. 4 (2013): 377–88. http://dx.doi.org/10.1163/15697320-12341306.

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AbstractThis article argues that a liberating Caribbean theology must position itself to provide guidance and direction to the people of the Caribbean as an urgent task by contending, in the public sphere, with the literalism and dogma inherent in Christian fundamentalist theology. By engaging Christian fundamentalism at the level of ideology, Caribbean theology can offer an alternative consciousness through which Caribbean societies can be reshaped in the interest of the social well-being of the peoples of the region.

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20

Liu, Yan. "Understanding Chinese Christian Far-Right Narrative in the COVID-19 Context: A Cross-Disciplinary Perspective." Vienna Journal of East Asian Studies 14, no. 1 (2022): 109–45. http://dx.doi.org/10.2478/vjeas-2022-0005.

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Abstract This article introduces the controversy over the naming of COVID-19 as the “Chinese Virus” and the related hate crimes in the US. It focuses on a group of Chinese Christians in North America who devote themselves to defending and legitimising the concept of the “Chinese Virus” within various social media. This research analyses the content of the related texts and videos and defines the Christian far-right narrative and reviews the relationship between the Christian far-right narrative, Christian fundamentalism, and Christian nationalism. It explores the frame alignment process of Ame

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21

SILVA, MURILO LOPES DA. "O FUNDAMENTALISMO RELIGIOSO E SUA APROXIMAÇÃO DO MONOTEÍSMO." RCMOS - Revista Científica Multidisciplinar O Saber 3, no. 1 (2024): 1–5. http://dx.doi.org/10.51473/ed.al.v3i1.624.

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This research seeks tounderstand the approximation of fundamentalism to monotheism. Fundamentalism emerged as a rescue of the Christian tradition in themidst of sociocultural transformations. The modernity arising from the Enlightenment cause das plitw it hin fundamentalists that convergedin the formation of two theologicals trands. A liberal aspect that was associated with the humanists and the social sciences, becoming a liberal theology.Theo thers trandremained linked to conservatism and traditions of the early church. Fundamentalism lost its way when itcame across a cyclical society that w

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22

Fullerton, Ryan T. "“I Don’t Know About This Monkey Business”." Undergraduate Research Journal for the Humanities 2, no. 1 (2017): 94–108. http://dx.doi.org/10.17161/1808.23876.

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As Christian fundamentalism gained strength in American political culture at the beginning of the twentieth century, debate sparked over whether or not the theory of evolution should be taught in science classrooms. When John Thomas Scopes was indicted for teaching the theory in Tennessee in 1925 in violation of a recent fundamentalist law, the debate reached the national stage. Yet although the controversy included the voices of politicians, parents, pastors, and many others, the voices of students seemed unheard, even by historians who have since written about this debate. Primary documents

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23

Chalfant, H. Paul, Martin E. Marty, and R. Scott Appleby. "Fundamentalism in the Judeo-Christian Tradition." Review of Religious Research 35, no. 1 (1993): 64. http://dx.doi.org/10.2307/3511063.

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24

Wai Luen, Kwok. "The Christ-human and Jia Yuming's Doctrine of Sanctification: A Case Study in the Confucianisation of Chinese Fundamentalist Christianity." Studies in World Christianity 20, no. 2 (2014): 145–65. http://dx.doi.org/10.3366/swc.2014.0083.

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Cai Renhou, a prominent New Confucian scholar, has challenged the notion that Christianity can affirm that ‘everyone can be Christ’. This article will, however, explore the doctrine of sanctification of Jia Yuming (1880–1964), a Chinese fundamentalist theologian who constructed a Chinese Christian teaching of the self-cultivation of heart and mind with the objective of encouraging people to become ‘Christ-human’, thus having a life which is Christ. It argues that Jia's training and background, his natural theology and his belief in the possibility of a collaboration between Confucianism and Ch

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25

Davis, Walter A. "Bible Says: The Psychology of Christian Fundamentalism." Psychoanalytic Review 93, no. 2 (2006): 267–300. http://dx.doi.org/10.1521/prev.2006.93.2.267.

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26

Daniels, Tom D., Richard J. Jensen, and Allen Lichtenstein. "Resolving the paradox in politicized Christian fundamentalism." Western Journal of Speech Communication 49, no. 4 (1985): 248–66. http://dx.doi.org/10.1080/10570318509374201.

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27

Isaacson, Lynne, Steve Brouwer, Paul Gifford, and Susan D. Rose. "Exporting the American Gospel: Global Christian Fundamentalism." Sociology of Religion 58, no. 4 (1997): 395. http://dx.doi.org/10.2307/3711926.

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28

Gallagher, Sally K., and Richard T. Antoun. "Understanding Fundamentalism: Christian, Islamic and Jewish Movements." Sociology of Religion 64, no. 3 (2003): 411. http://dx.doi.org/10.2307/3712493.

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29

Pratt, Douglas. "Religion and Terrorism: Christian Fundamentalism and Extremism." Terrorism and Political Violence 22, no. 3 (2010): 438–56. http://dx.doi.org/10.1080/09546551003689399.

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30

Unnever, James D., and Francis T. Cullen. "Christian Fundamentalism and Support for Capital Punishment." Journal of Research in Crime and Delinquency 43, no. 2 (2006): 169–97. http://dx.doi.org/10.1177/0022427805280067.

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31

Milligan, Jeffrey Ayala. "Multiculturalism and Christian Fundamentalism: Strange Postmodern Bedfellows?" Religion & Education 24, no. 2 (1997): 28–35. http://dx.doi.org/10.1080/15507394.1997.11000865.

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32

Amarasingam, Amarnath. "Understanding fundamentalism: Christian, Islamic, and Jewish movements." Contemporary Islam 4, no. 3 (2009): 347–49. http://dx.doi.org/10.1007/s11562-009-0088-9.

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33

Mercado, SVD, Leonardo. "Muslim and Christian Fundamentalism in the Philippines." Philippiniana Sacra 33, no. 97 (1998): 5–20. http://dx.doi.org/10.55997/ps1001xxxiii97a1.

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34

Indrawan, Yudistira Fauzy, and Sampath Kumar. "Religious Fundamentalism among Christian and Islam Students of University." Shanlax International Journal of Arts, Science and Humanities 7, no. 1 (2019): 50–55. http://dx.doi.org/10.34293/sijash.v7i1.543.

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This study is aimed to revisit the previous one, which measures the level of religious fundamentalism (RF) among Christian and Islam. The socio-cultural background, such as national integration in Western Europe or the economic gap between Muslim in Europe and the U.S. is likely to give a different output of research. The difference of RF among Christian and Islam with the Indonesian background where religiosity of both religions is high, and they are not attached to the particular racial group become a novelty. A significant difference between Christian and Islam is revealed in this study. Is

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35

Watson, P. J., Benjamin S. Reagan, Zhuo Job Chen, and Ronald J. Morris. "Xenophilia and the Religious Openness Hypothesis: Love of the “Stranger” within Religious Fundamentalist and Biblical Foundationalist Ideological Surrounds." Journal of Psychology and Theology 47, no. 4 (2018): 243–58. http://dx.doi.org/10.1177/0091647118807184.

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While research documents conservative religious tendencies towards a fear (“phobia”) of the stranger (“xeno”), this investigation sought to evaluate possible additional potentials for a love (“philia”) of the stranger (“xeno”). Procedures explored a preliminary measure of religious xenophilia that defined xenophilic love and xenophilic grace factors in a sample of 279 American Christian university undergraduates. Xenophilic correlations with religious fundamentalism, biblical foundationalism, social dominance orientation, religious schema, and other religious and psychological constructs uncov

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Liu, Yan. "Culture Reproduction or Value Conflict? The Morally Fraught Experience of Chinese Christians in Virtual Communities." International Journal of Sino-Western Studies 20 (July 14, 2021): 43–60. http://dx.doi.org/10.37819/ijsws.20.108.

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Based on Robbins' understanding that both Durkhcimian and Weberian approaches could help the study of social morality, this paper explores the dynamics of cultural reproduction and value conflicts in Chinese Christians' communication on the WcChat platform. It evaluates ten religious WeChat groups' norms and activities and categorizes them into four typologies according to their group inclusiveness and interactivity. It collects group chats from the WeChat platform and reveals the forming dynamics of group verbal abuse, and further explores the Chinese Christians' morally fraught experience in

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Todd, Sarah, and Diana Coholic. "Christian Fundamentalism and Anti-Oppressive Social Work Pedagogy." Journal of Teaching in Social Work 27, no. 3-4 (2007): 5–25. http://dx.doi.org/10.1300/j067v27n03_02.

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38

Pestana, Álvaro César, and Faustino dos Santos. "Fundamentalismo." Fronteiras - Revista de Teologia da Unicap 6, no. 2 (2023): 287–96. http://dx.doi.org/10.25247/2595-3788.2023.v6n2.p287-296.

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This paper seeks to reflect on how fundamentalism hinders the process of actualizing divine Revelation in human history. Based on eminently bibliographical research, this work, after approaching the Schillebeeckxian understanding of divine Revelation realized in the person of Jesus of Nazareth, presents how the phenomenon of fundamentalism, which arises, among its functions, as a confrontation with secular culture and also as an element of resistance to the processes of historical-critical reading of the contents of faith, is configured as a challenge or obstacle to the actuality of Christian

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Maddux, Kristy. "The Foursquare Gospel of Aimee Semple McPherson." Rhetoric and Public Affairs 14, no. 2 (2011): 291–326. http://dx.doi.org/10.2307/41940541.

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Abstract Preaching across the United States and around the world, the evangelist Aimee Semple McPherson built an unprecedented ministry between 1915 and 1944, an era typically remembered for Christian discord. In the formative years of her ministry (1915 to 1926), McPherson resisted the divisiveness of fundamentalism and modernism, instead continuing to preach in the evangelical style popular within American Christianity since the Great Awakening Because fundamentalism and modernism prized science, rationality, and intellect, and tended to offerpropositional logic that articulated the nuances

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Pavlica, Drazen. "Ecumenism in the perspective of globalization and postmodernism." Sociologija 62, no. 3 (2020): 397–415. http://dx.doi.org/10.2298/soc2003397p.

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This article views ecumenism both from the perspective of globalization and postmodernism. Introduction defines Christian ecumenism. The first segment of this article deals with the relationship between ecumenism and globalization, primarily with the help of essential categories like identity and strangeness (xenosociology). The second segment questions this: if postmodernism fosters and produces differences and ecumenism wants to achieve the unity of all Christians, is it possible that they have similarities. This work shed lights on the relationship between ecumenism and religious fundamenta

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Buchma, Oleg Vasyliovych. "Fundamentalism and Liberalism in Contemporary Christianity." Ukrainian Religious Studies, no. 35 (September 9, 2005): 69–86. http://dx.doi.org/10.32420/2005.35.1597.

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Christian modernism ends with neoclassical nihilism, which, unlike classical nihilism, which denied life in the name of the highest values, denies these values, replacing them with human values - "too human, because morality replaces religion, and progress, history itself, divine values "(J. Deleuze). This is Nietzschean nihilism of the "death of God" and the otherworldly

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Tharamangalam, Joseph. "Whose Swadeshi? Contending Nationalisms among Indian Christians." Asian Journal of Social Science 32, no. 2 (2004): 232–46. http://dx.doi.org/10.1163/1568531041705068.

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AbstractThe current resurgence of Hindu fundamentalism in India is broadly situated in the search for a pan-Indian Hindu identity, and in the assertion of a pan-Indian "Hindutva" (Hindu-ness) that is claimed to be the true heritage of Indians. This discourse inevitably involves the demarcation of the "Hindu" from the "other" — minorities defined as less Indian, if not foreign. Historical grievances are constructed against them and used to justify attacks on them. These "others", however, have their own discourses, their own constructions of identities, and their own articulations of historical

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43

Poewe, Karla. "Exporting the American Gospel: Global Christian Fundamentalism:Exporting the American Gospel: Global Christian Fundamentalism." American Anthropologist 100, no. 2 (1998): 548. http://dx.doi.org/10.1525/aa.1998.100.2.548.1.

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44

Wilson, H. S. "Salvation in World Religions." Mission Studies 19, no. 1 (2002): 108–35. http://dx.doi.org/10.1163/157338302x00071.

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AbstractThis article is a plea for a sympathetic and empathetic understanding of salvation in the major faith traditions of the world. There is no such thing as Christian, Buddhist, Hindu, Muslim or Jewish salvation, H. S. Wilson insists--only human salvation. After discussing the biblical roots of the word "salvation," Wilson reflects on what Christians would call salvation in Judaism, Islam,, Hinduism, Buddhism, Sikhism, Confucianism and Taoism. Here he finds many similarities to the Christian notion, but also significant differences. Then, in the context of today's changing Christian attitu

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45

Harefa, Julitinus. "Studi Kritis Terhadap Konsep Suhento Liauw Tentang Keterpisahan Pribadi Tritunggal Secara Lokal." Journal KERUSSO 8, no. 1 (2023): 44–52. http://dx.doi.org/10.33856/kerusso.v8i1.275.

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In this 21st century, deviations from the doctrine of the Trinity have again been echoed by Christian splinters, as previously the teaching of the separation of the person of the Trinity had been anathematized by the church fathers. The most serious danger is the emergence of Independent Baptist fundamentalism (FBI) teachers who camouflage themselves to show the face and motives of the Trinity doctrine in a different packaging, namely: the local separation of the person of the Trinity. This article aims to find the motives for teaching the personal Trinitarian God locally as meant by Suhento L

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46

Pelin, A. A. "Islamic and Christian Fundamentalism in the Post-Secular Society." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 24 (2018): 87–98. http://dx.doi.org/10.26516/2073-3380.2018.24.87.

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47

Perliger, Arie. "Comparative Framework for Understanding Jewish and Christian Violent Fundamentalism." Religions 6, no. 3 (2015): 1033–47. http://dx.doi.org/10.3390/rel6031033.

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48

Bruce, Steve. "Modernity and Fundamentalism: The New Christian Right in America." British Journal of Sociology 41, no. 4 (1990): 477. http://dx.doi.org/10.2307/590663.

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49

Irvin, Dale T. "Book Review: Exporting the American Gospel: Global Christian Fundamentalism." International Bulletin of Missionary Research 21, no. 3 (1997): 137. http://dx.doi.org/10.1177/239693939702100322.

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50

Denemark, Robert A. "Book review: Understanding Fundamentalism: Christian, Islamic, and Jewish Movements." Anthropological Theory 4, no. 4 (2004): 487–89. http://dx.doi.org/10.1177/146349960400400411.

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