Relevant bibliographies by topics / Peer-group church work with youth

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Academic literature on the topic 'Peer-group church work with youth'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Peer-group church work with youth"

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Gayatri, Erin. "Christian Torajan Youth in Perceiving Aluk To Dolo." Al-Albab 7, no. 1 (October 9, 2018): 91. http://dx.doi.org/10.24260/alalbab.v7i1.985.

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The fascinating influence of world religion has given important impact to the existence of indigenous religion such as Aluk To Dolo within the life of the Christian Torajan Youth who live in Yogyakarta. Aluk To Dolo as one of indigenous religions in Indonesia, in fact, is almost in the position of weak as its followers are decreasing in its region of origin, Tanah Toraja of Sulawesi. It is found that only one leader is still remaining in Toraja accompanied by the practice of Rambu Solo which is also still being maintained in the region. This work is based on the view of the youth toward Alok To Dolo as the youth play an important role to determine and negotiate the inheritance of their religion including indigenous religion within their life. This article examines how Christian Torajan Youth perceive Christianity and Aluk To Dolo. Data collection is conducted through depth interview and focused group discussion with a group of Christian Torajan Youth members who stay in Yogyakarta for their studies. They are affiliated to Torajan student organizations and Torajan tribal church in Yogyakarta. This work concludes that Torajan students perceive the Aluk To Dolo as pendamping agama or the companion of religion they practice (Christianity) besides perceiving it as their cultural home base. In other words, they mean the Aluk To Dolo for cultural practices supporting their Christianity practice in their life. It is also found that the decreasing of the practice of Alok To Dolo by the students is more caused by three factors including the distance to the origin land, the influence from the Toraja tribal church, and the literatures having influence in their believe. As student, although the Christian Torajan youth are close and more influenced by literatures in Christianity (church), they also practice the teachings of the local religion to keep their cultural identity.
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Maclure, Richard, and Melvin Sotelo. "Youth Social Capital Formation in Nicaragua." International Journal of Children’s Rights 22, no. 2 (June 5, 2014): 385–413. http://dx.doi.org/10.1163/15718182-02202003.

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In many Latin American countries, stringent crime control measures have failed to stem high levels of youth crime and violence. As a consequence, there is burgeoning interest in the notion of youth social capital as a basis for policies and programmes designed to enhance the rights of young people living in circumstances of poverty and risk. Yet there is little knowledge of existing sources of youth social capital in poor urban communities in Latin America. To address this gap, the authors conducted an inquiry into the sources and aspects of youth social capital in one low-income urban neighbourhood in Nicaragua. The study revealed that despite a local context fraught with the effects of poverty, youth experienced varying benefits from family and peer relationships, and from their differentiated associations with school, church, and places of work. In recognition of these existing sources of local support, we argue that youth social capital formation, particularly through family assistance and investments in schooling, has considerable merit as both a means and an end of community development strategies in low-income neighbourhoods. We acknowledge, however, that social capital formation as a basis of youth policies and programmes must be founded on a broad civic and political commitment to children’s rights which, as yet, is far from evident in Nicaragua.
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Pieterse, Hendrik J. C., Johannes A. Van Der Ven, and Jaco S. Dreyer. "Social Location of Transformative Orientations Among South African Youth." Religion and Theology 6, no. 1 (1999): 1–23. http://dx.doi.org/10.1163/157430199x00010.

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AbstractIn the previous article we asked the question of to what extent a group of 538 Grade 11 students from Anglican and Catholic church-affiliated schools in the Johannesburg/Pretoria region show transformative orientations in the fields of ecology, economics and politics. In this article we deal with the question of what the social location of these transformative orientations is. The more transformatively oriented students are to be found among female, ANCoriented, transethnically directed, postmaterialistic, self-controlling, non-religious, and sometimes Anglican (in each case non-Catholic) students who regard work as something interesting, participate in political communication and consensus building, and see politics and study as a value. Students who favour socio-economic equality more specifically are to be found among the more religiously inspired and motivated students.
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Nainggolan, Jhon Piter, and Yunardi Kristian Zega. "Konsep Kelompok Sel Sebagai Revitalisasi Pendidikan Agama Kristen Dalam Gereja." TELEIOS: Jurnal Teologi dan Pendidikan Agama Kristen 1, no. 1 (June 23, 2021): 15–29. http://dx.doi.org/10.53674/teleios.v1i1.24.

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AbstrakKelompok sel di gereja terhadap anak, remaja/pemuda, serta orangtua bertujuan untuk mengajar dan memperlengkapi pelayanan gereja sehingga terjadi multiplikasi. Kelompok sel harus diawali dengan melayani Tuhan, berdoa, dan berada dalam sebuah kesatuan. Kelompok sel merupakan kelompok kecil yang tidak lebih dari 12 orang untuk bertemu secara teratur sebagai sarana agar tiap anggota dapat mempelajari firman Tuhan dan membagikan pengalaman hidup dalam suasana persaudaraan yang akrab dan menyenangkan untuk bertumbuh pada pengenalan akan Yesus Kristus. Perlu adanya kegiatan kelompok sel di gereja karena ibadah yang dilaksanakan pada hari minggu, umumnya tidak akan dapat memenuhi kebutuhan tersebut karena ibadah hari minggu hanya komunikasi satu arah. Oleh karena itu, penulis dalam artikel ini bertujuan untuk menjelaskan bagaimana prinsip kelompok sel sebagai revitalisasi pendidikan agama Kristen di gereja kepada setiap anggota jemaat. Hasil dari penelitian ini adalah kelompok sel dapat menjadi salah satu metode yang ampuh bagi gereja untuk mencapai penyempurnaan orang-orang kudus dalam pekerjaan/pelayanan Tuhan (Ef. 4:13). Kata Kunci: Gereja; Kelompok Sel; Pendidikan Agama Kristen; Revitalisasi AbstractCell groups in the church for children, youth/youth, and parents aim to teach and equip church services so that multiplication occurs. The cell group must begin with serving God, praying, and being in oneness. Cell groups are small groups of no more than 12 people to meet regularly as a means so that each member can study God's word and share life experiences in a close and pleasant brotherly atmosphere to grow in the knowledge of Jesus Christ. There is a need for cell group activities in the church because worship held on Sundays, generally will not be able to meet these needs because Sunday worship is only one-way communication. Therefore, the author in this article aims to explain how the principle of cell groups as a revitalization of Christian religious education in the church to every member of the congregation. The result of this research is that cell groups can be a powerful method for the church to achieve the perfection of the saints in God's work/service (Eph. 4:13). Keywords: Church; Cell Groups; Christian education; Revitalization
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Van Der Ven, Johannes A., Hendrik J. C. Pieterse, and Jaco S. Dreyer. "Social Location of Attitudes Towards Human Rights Among South African Youth." Religion and Theology 7, no. 3 (2000): 249–83. http://dx.doi.org/10.1163/157430100x00180.

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AbstractIn the previous article we inquired into the attitudes towards human rights of a group of 538 Grade 11 students in Anglican and Catholic church-affiliated schools in the Johannesburg/Pretoria region. We distinguished between civil, political and judicial rights, socio-economic rights, and environmental rights. In this article we examine the social location of these attitudes. We arrived at the following profile of students who favour human rights: they are female, come from the official indigenous language groups, and have been raised by parents who have a relatively high educational and occupational level, and are not self-employed. They prefer the ANC to other political parties, and are transethnically and post-materialistically oriented. Their attitude towards work is interest-oriented, definitely not money-oriented. They participate in a political culture of communication. With regard to religious characteristics, which are particularly relevant to their attitudes towards socio-economic rights, they are religiously socialised, involved in religious praxis and have open religious communication with their parents; but they are not intensely tied to a particular denomination nor do they regularly attend church services. At the same time, those who display these last two characteristics reject civil rights. With regard to interreligious interactions, the students who favour human rights, display multireligious orientations and reject monoreligious ones.
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Pieterse, HENDRIK J. C., Jaco S. Dreyer, and Johannes A. Van Der Ven. "Social Location of Attitudes Towards Human Rights Among South African Youth." Religion and Theology 7, no. 4 (2000): 249–83. http://dx.doi.org/10.1163/157430100x00423.

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AbstractIn the previous article we inquired into the attitudes towards human rights of a group of 538 Grade 11 students in Anglican and Catholic church-affiliated schools in the Johannesburg/Pretoricz region. We distinguished between civil, political and judicial rights, socio-economic rights, and environmental rights. In this article we examine the social location of these attitudes. We arrived at the following profile of students who favour human rights: they are female, come from the official indigenous language groups, and have been raised by parents who have a relatively high educational and occupational level, and are not self-employed. They prefer the ANC to other political parties, and are transethnically and post-materialistically oriented. Their attitude towards work is interest-oriented, definitely not money-oriented. They participate in a political culture of communication. With regard to religious characteristics, which are particularly relevant to their attitudes towards socio-economic rights, they are religiously socialised, involved in religious praxis and have open religious communication with their parents; but they are not intensely tied to a particular denomination nor do they regularly attend church services. At the same time, those who display these last two characteristics reject civil rights. With regard to interreligious interactions, the students who favour human rights, display multireligious. orientations and reject monoreligious ones.
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Sriyanto, Bambang, and Thomy Sanggam Hasiholan Sihite. "Peran Gereja dalam Pembinaan Kerohanian Remaja di Gereja Pantekosta di Indonesia Kota Palangka Raya." KHARISMATA: Jurnal Teologi Pantekosta 2, no. 2 (May 3, 2020): 101–12. http://dx.doi.org/10.47167/kharis.v2i2.32.

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The general perception is that teenagers are a group of people who are often a bother to parents. The role of the church is very important to the formation of members of the congregation, including youth, both in worship, fellowship and service. The church environment must be a pleasant environment for adolescents, because if adolescents leave the church for various reasons, it becomes increasingly difficult to conduct spiritual formation to this group. This study uses a qualitative descriptive method by involving adolescents as respondents to find out how adolescents think about the role of the church in their spiritual formation, so that by getting data from adolescents, it can produce data analysis about whether the church has done its work and how the church can continue to conduct adolescent spiritual guidance. well. In conclusion, the church must continue to learn about what it likes, likes, and interests of adolescents, so that it can create an atmosphere and environment that brings, and invites them to love worship. Youth are accepted into fellowship in the church, get good service, so that they become part of the ministry, and can serve with responsibility.AbstrakPersepsi umum berpendapat bahwa remaja adalah kelompok orang-orang yang sering menyusahkan orang tua. Peran gereja sangat penting terhadap pembinaan warga jemaatnya, termasuk remaja, baik dalam ibadah, persekutuan dan pelayanan. Lingkungan gereja haruslah menjadi lingkungan yang menyenangkan untuk remaja, karena apabila remaja meninggalkan gereja oleh berbagai alasan, maka semakin sulit untuk melakukan pembinaan secara rohani kepada kelompok ini. Penelitian ini menggunakan metode deskriftif kualitatif dengan melibatkan remaja sebagai responden untuk mengetahui begaimana pendapat remaja tentang peranan gereja terhadap pembinaan kerohanian mereka, sehingga dengan didapatkannya data dari remaja maka dapat menghasilkan analisa data tentang apakah gereja sudah melakukan tugasnya dan bagaimana gereja dapat terus melakukan pembinaan kerohanian remaja dengan baik. Kesimpulannya, gereja harus terus mempelajari tentang apa yang disukai, digemari, diminati remaja, sehingga dapat menciptakan suasana dan lingkungan yang membawa, serta mengajak mereka mencintai ibadah. Remaja diterima dalam persekutuan di gereja, mendapatkan pelayanan yang baik, sehingga mereka menjadi bagian dalam pelayanan, dan dapat melayani dengan tanggung jawab.
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Borgmann, Cindy Bixler, and Stacy Peñalva. "Artful Spaces/Safe Places: A Gallery Provokes Voices that Interrogate Common Narratives of Latino Immigrant Children." ENGAGE! Co-created Knowledge Serving the City 1, no. 1 (May 23, 2019): 5–21. http://dx.doi.org/10.18060/22818.

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What do Latino immigrant children’s voices say as they are provided a safe community space to be heard and soft clay through which to speak? Through art work, focus groups, gallery exhibitions, and filtering data (Author, 2018) this critical ethnographic research (Madison, 2012; Merriam & Tissdell, 2016; Wolcott, 2008; Thomas, 1993) exposes the complex political nature of linguistic, cultural, and national negotiations in which Latino children and their families in this study engage daily. This work troubles stereotypic mainstream narratives (Dillard, 2012; hooks, 1990, 1994; Janks, 2010) and points out the need for strong community/university collaborations to impact the excavation of deeper understandings of people in our neighborhoods. This ethnographic portrait of families, part of a larger study, involved the community director in an urban Spanish speaking church and faculty from literacy education and visual art at IUPUI. In this study children created clay objects called “hanging journals” during a summer program. These clay artworks acted as semiotic mediators (Kress, 2010; Pahl & Rowsell, 2012) for voices of this group—voices which routinely go unheard, or are devalued. Using theoretical frameworks from the fields of literacy and art, layered with multiplex ethnographic research tools, the volume on these important and complicated voices was turned up to hear buried stories and to interrogate commonly accepted narratives that swirl around Latino immigrants and their families. This study provides a peek into the authentic narratives of children as they share the daily navigation of a transnational existence, and shows the power of the arts to communicate across contested spaces. This study embraces the necessity of authentic university/community collaborations as a two-way street to understand and empower Latino youth, to better prepare future teachers as agents of change, and to expose versions of immigrant ways of being and knowing that are misconstrued.
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Chmielewski, Witold. "W trosce o polskość dzieci i młodzieży z okresu drugiej wojny światowej w Nowej Zelandii." Kwartalnik Pedagogiczny 64, no. 4 (254 (February 13, 2020): 272–90. http://dx.doi.org/10.5604/01.3001.0013.8473.

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The aim of the article is to present the issue of retaining the national identity among the youngest Polish exiles living in New Zealand. To present that issue, methods appropriate for the history of education were applied. The basis of the research were the materials stored in the Polish Institute and Sikorski Museum in London. As a result of the archival research, at the invitation of the Prime Minister Peter Fraser, a group of Polish children arrived in the settlement of Pahiatua in New Zealand. They were mainly orphans with their carers. The exiles were provided with good living conditions. School children were prepared to return to free Poland after the war, they attended Polish schools in the settlement and the older ones attended New Zealand schools run mainly by the Catholic Church. The moment Poland found itself under the Soviet influence and the power was taken by the communists, the exiles from Pahiatua did not want to return to the enslaved country. They decided to stay in the friendly New Zealand. In that situation, the issue of retaining their national identity arose, along with the need to provide them with education, profession and work. The concept of resisting the policy of depriving the young generation of their national identity was in the focus of the Polish authority in London. It was also a matter of great concern of the teachers and carers in the settlement of Pahaiatua. Many initiatives were taken which aimed at retaining the Polish identity among children and youth living in New Zealand, who gradually started work in the unknown environment. The conducted activities to retain the Polish identity bore positive results. The Polish identity wasretained not only by the exiles but also by their children and grandchildren, who, not knowing the language of their ancestors, cultivate national traditions and remember their roots. As a result of the presented deliberations, we may draw a conclusion that the conduct of the Polish authority in exile in the analysed issue was appropriate. In such a situation one should act similarly and always consistently.
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Holt, Nicholas L., Danielle E. Black, Katherine A. Tamminen, Kenneth R. Fox, and James L. Mandigo. "Levels of Social Complexity and Dimensions of Peer Experiences in Youth Sport." Journal of Sport and Exercise Psychology 30, no. 4 (August 2008): 411–31. http://dx.doi.org/10.1123/jsep.30.4.411.

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We assessed young adolescent female soccer players’ perceptions of their peer group experiences. Data were collected via interviews with 34 girls from two youth soccer teams (M age = 13.0 years). Following inductive discovery analysis, data were subjected to an interpretive theoretical analysis guided by a model of peer experiences (Rubin, Bukowski, & Parker, 2006). Five categories of peer experiences were identified across three levels of social complexity. At the interaction level players integrated new members into the team and learned to interact with different types of people. At the relationship level players learned about managing peer conflict. At the group level a structure of leadership emerged and players learned to work together. Findings demonstrated interfaces between peer interactions, relationships, and group processes while also simplifying some apparently complex systems that characterized peer experiences on the teams studied.
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Dissertations / Theses on the topic "Peer-group church work with youth"

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Fischer, Robert Warren. "A manual to instruct teenagers in how to teach their peers." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Joiner, Steven Craig. "A comparative history of youth ministry in the churches of Christ." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Wager, Richard P. "Hearing with their eyes and seeing with their hearts ministry to the senior high Bridger generation /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Abma, Rick. "A study of Canadian Christian Reformed young people's participation in their youth group and how that reflects on their spirituality." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Coram, David W. "An attempt at equipping church leadership teams from two congregations to create a shared children and youth ministry in Oak Grove, Kentucky." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p054-0273.

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Epps, Reggie LeRoy. "Shepherding and discipling young people." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Smith, Stephen B. "Leading a select group of sports instructors from the First Baptist Church of Neuquen to develop a program for evangelizing young athletes in Neuquen, Argentina." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Thesis (D. Min.)--New Orleans Baptist Theological Seminary, 1992.
Questionnaires and other appendices are in Spanish and English. Includes abstract and vita. Includes bibliographical references (leaves 147-150).
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Simpson, James Dawson. "Equipping a select group of adult student leaders from the Hub-City Network in Hattiesburg, Mississippi to implement secondary campus evangelism." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Scott, Frank H. (Frank Hooper). "A Study of Relationships Between Moral Development and Empathy in a Church's Peer Ministry Training Program for Adolescents." Thesis, University of North Texas, 1990. https://digital.library.unt.edu/ark:/67531/metadc332774/.

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This study was designed to assess the effects of a peer ministry training course upon adolescents' ability to respond empathetically and upon their level of moral development. Volunteers from a church's high school group were blocked by gender and randomly divided into two groups . Adolescents in the treatment group were trained in thirteen sessions basic helping skills (emphasizing empathy) and measured before and after training on variables of empathy, moral development, and internality - externality. Adolescents in the second group were used as a control and were measured with the same assessment devices.
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Jenkins, Lorna R. "Children's ministry in the whole church and in small groups." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Books on the topic "Peer-group church work with youth"

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Youth group trust builders. Loveland, Colo: Group, 1993.

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Varenhorst, Barbara. Training teenagers for peer ministry. Loveland, Colo: Group Books, 1988.

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Unitarian Universalist Association. Youth Office. Youth group handbook. Boston: Unitarian Universalist Association of Congregations, 2006.

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Small group ministry with youth. Wheaton, Ill: Victor Books, 1992.

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Clair, Barry St. Taking your campus for Christ. Wheaton, Ill: Victor Books, 1993.

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Case, Steve L. Youth ministry. Cleveland: Pilgrim Press, 2012.

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Small church youth ministry programming ideas. Loveland, Colo: Group, 1994.

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O, Cook Jerry, ed. Youth workers handbook. 3rd ed. Elgin, Ill: faithQuest, 1992.

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55 group-building activities for youth. Nashville: Abingdon Press, 1996.

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Youth ministry. Cleveland: Pilgrim Press, 2012.

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Book chapters on the topic "Peer-group church work with youth"

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Ray, Ranita. "Sibling Ties." In Making of a Teenage Service Class. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520292055.003.0003.

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This chapter focuses on the complexities of sibling ties of the urban poor and highlights the relationship between exchange and intimacy under the constraints of poverty. It argues that located at the nexus of family and peer group, siblings play a unique role compared to peers, parents, extended family, teachers, or romantic partners. Sibling relations are a particularly important family arrangement within socioeconomically marginalized families: in such families, brothers and sisters regularly take on adult responsibilities and make contributions to the household. Older siblings help younger ones navigate school, work, neighborhood, and interactions with the police. Regular and obligatory exchange between siblings, however, often makes families unstable. The close analysis of kinship ties among Port City youth provided in this chapter challenges the simplistic preoccupation with exchange of resources (or absence thereof) within kinship systems by recognizing the costs of exchange on intimate relations, as well as accompanying emotional work. The exchange of resources within kinship networks often strain kinship ties, making them simultaneously resourceful and hostile. The family, thus, acts in paradoxical ways in the lives of the poor, providing support for upward mobility and acting as a place of hostility and conflict.
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"withdrawn, aggressive-antisocial, impulsive conduct, anxious-depressed, autism). Difficulty in making friends and getting along with peers was confirmed to be a very large problem for most of these children. One respondent noted that it was unclear whether difficulties with peers were a primary caus e or simply an effect of the other problems. Others stated that, along with other difficulties, their children lack social skills. Some component of the child's treatment plan, therefore, included the objectiv e of helping to enhance social skills toward more positive peer relating, while the child would be involved in therapy (individual or family) at the same time. In consultant work with children in schools, the author has ofte n found that a child who was in outside psychological therapy still needed direct help in the school setting to establish or maintain positiv e peer group relationships. Amon g the procedures utilized within the professional settings sampled, coaching and similar social skills instruction methods wer e well represented as were social problem solving (e.g.. Spivack & Shurc. 1974). The social problem solving procedure basically in-cludes instruction and practice in identifyin g a problem focus, generating alternative strategies, and considering the consequences of strategies. Both types of approaches often were combined with social or concrete reinforcers and a general supportive atmosphere t o enhance children's feelings of acceptance as the children were ac-quiring skills. A more typical approach, however, was to combine all oí the above methods to tailor a program considering the variety of difficulties in these children's social learning. This approach of diverse methods also included a focus on social skills that appeared to present particularly strong difficulties for children in these set-tings. The social skills goals included learning to assert oneself in orde r to be included, listened to and cooperated with; learning to cooperate and communicate more effectively, particularly in group situations: gaining control of impulsive lack of attention and of an-tisocial aggression: responding positively to peers: and participating more in activities. Direct instruction of these skills appeared to be more similar to the Oden and Asher or Ladd models, or Bornstein. Bellack. and Hersen (1977). especially with older children. Many programs also included direct cognitive training of the problem solving process, whereas perspective taking and consideration of consequences were originally more indirectly included in the coaching procedures. Role playing and use of cooperative activities (e.g.. Johnson. 1980) were also employed to enhance concrete." In Social Skills Training for Children and Youth, 93–98. Routledge, 2014. http://dx.doi.org/10.4324/9781315059167-10.

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Wilson, Dawn K., and Sarah F. Griffin. "Health Promotion and Primary Prevention of Cancer." In Comprehensive Handbook of Childhood Cancer and Sickle Cell Disease. Oxford University Press, 2006. http://dx.doi.org/10.1093/oso/9780195169850.003.0030.

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There are a number of important preventable risk factors that have been associated with the prevalence and incidence of various types of cancers. These risk factors include sedentary lifestyle, poor diet, obesity, sun exposure, and tobacco use (Friedenreich & Orenstein, 2002; Healthy People 2010, 1998; Pappo, 2003; Slattery, Schumacher, West, Robison, & French, 1990). These risk factors are modifiable, and early prevention in childhood may reduce the likelihood of developing cancers such as melanoma and lung, colon, breast, prostate, and endometrial cancers (IARC Working Group, 2002). For example, according to the International Agency for Research on Cancer, between one fourth and one third of cancer cases may be attributed to the combined effects of obesity and physical inactivity (IARC Working Group, 2002), thus promoting both weight control and physical activity in youths may be beneficial for preventing cancer. Therefore, the identification of multiple risk factors that may be linked to cancer prevention that could be incorporated into prevention programs may be an effective approach for cancer prevention in youth. A social ecological model is presented in this chapter as a framework for understanding multilevel strategies for promoting healthy lifestyles to prevent cancer in youths (Bronfenbrenner, 1979, 1992; Wilson & Evans, 2003). According to the ecological model, health behavior is affected by intrapersonal, social, cultural, and physical environmental variables. A social ecological framework (McLeroy, Bibeau, Steckler, & Glanz, 1988) conceptualizes health behavior (e.g., physical activity) as affected by multiple levels of influence. Based on this social ecological model, five levels of influence are specified: (a) individual influences (e.g., biological and psychosocial); (b) interpersonal influences (e.g., family, peers); (c) institutional factors (e.g., school, work sites); (d) community factors (e.g., relationship among organizations, institutions, and social networks); and (e) public policy (e.g., laws and policies at the local, state, national, and international levels). In this model, health behaviors such as physical activity, nutrition, sun exposure, and tobacco use are conceptualized as a function of the interaction of individual, family, and peer influences and school, community, mass media, and public policy influences.
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