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Journal articles on the topic 'Personal myths'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Bagarozzi, Dennis A., and Stephen A. Anderson. "Personal, Conjugal and Family Myths." Journal of Psychotherapy & The Family 4, no. 3-4 (1989): 167–94. http://dx.doi.org/10.1300/j287v04n03_09.

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2

Aguirre, Mercedes. "Classical Myths and American Abstract Expressionism: The Case of William Baziotes." Collectanea Philologica, no. 19 (December 30, 2016): 97–104. http://dx.doi.org/10.18778/1733-0319.19.08.

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Abstract Expressionism can be seen as a valid expression of the crisis of ‘Modern Man’ and, as a result, it assumed a central role in the cultural debate of its time. Within this crisis can be situated a new form of representing the ancient myths. William Baziotes, an artist who belongs to the New York School, becomes a modern ‘myth-maker’ who creates metaphors and symbols which refer to primitive cultures and primeval worlds. If a few of his paintings allude in their title to a particular Classical myth, others, without a specific title referring to a myth, have strong affinities with mytholo

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3

Watkins, Catherine. "Busting myths about personal care products." INFORM: International News on Fats, Oils, and Related Materials 26, no. 4 (2015): 251–54. http://dx.doi.org/10.21748/inform.04.2015.251.

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4

Feinstein, David, and Stanley Krippner. "Personal Myths – In the Family Way." Journal of Psychotherapy & The Family 4, no. 3-4 (1989): 111–40. http://dx.doi.org/10.1300/j287v04n03_07.

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5

Wilmers, Leila, and Dmitry Chernobrov. "Growing up with a long-awaited nation-state: Personal struggles with the homeland among young diasporic Armenians." Ethnicities 20, no. 3 (2019): 520–43. http://dx.doi.org/10.1177/1468796819866973.

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This paper explores identification with the nation-state as homeland among young diasporic Armenians in France, Russia and the United Kingdom (UK). For dispersed Armenian communities worldwide, the emergence of a fragile nation-state since 1991 has represented a form of collective goal fulfilment accompanied at times by disillusionment in the national myth of the homeland as a place of sanctuary. We argue that the resulting shift in understandings of homeland markedly differentiates the diasporic experiences of Armenians of diverse backgrounds growing up in the post-independence era from those

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6

Fligor, Brian, and Deanna Meinke. "Safe-Listening Myths for Personal Music Players." ASHA Leader 14, no. 7 (2009): 5–6. http://dx.doi.org/10.1044/leader.ftr5.14072009.5.

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7

Syson-Nibbs, Isabella. "Alzheimer’s Dispelling the myths (A personal view)." Nursing Older People 11, no. 10 (2000): 16–18. http://dx.doi.org/10.7748/nop.11.10.16.s11.

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Morris-Thompson, Trish, Smriti Singh, Karen Scarsbrook, and Di Marks-Maran. "Personal health budgets: common myths and misconceptions." British Journal of Nursing 22, no. 7 (2013): 395–99. http://dx.doi.org/10.12968/bjon.2013.22.7.395.

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9

Giner Gomis, Antonio, Marcos Jesús Iglesias Martínez, and Inés Lozano Cabezas. "Classical Myth in the University: A Contribution to Professional Teacher Development." International Education Studies 11, no. 12 (2018): 1. http://dx.doi.org/10.5539/ies.v11n12p1.

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The use of Classical Greek myth as a narrative and metaphorical tool can contribute to the construction of a professional teaching identity. Adopting a biographical narrative approach, the present study sought to assess this contribution in a group of teacher and researcher trainees undertaking a postgraduate university course. The construction of personal narratives used for collective interpretation by the participants that generated them was analysed and interpreted in relation to the development of teacher professionalism. Our findings show the effective activation of metacognitive process

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10

Prilutskiy, Aleksandr. "Vaccination vs Microchipping: Triggers of Eschatological Mythology in the Context of Anti-Epidemic Measures." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 3 (July 21, 2021): 108–18. http://dx.doi.org/10.37482/2687-1505-v107.

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The coronavirus epidemic and anti-epidemic measures, such as quarantine restrictions on social activity, wide use of disinfectants, requirements for the use of personal protective equipment, as well as changes in church liturgy, rituals and sacraments lead to the creation of medical conspiracy myths. This article analyses two most important conspiracy mythologemes that are formed as a result of a conspiracy interpretation of the epidemic: the vaccination mythologeme and the microchipping mythologeme. The author proceeds from the assumption that modern eschatological conspiracy myths are based

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11

Politsky, Rosalie H. "Penetrating our personal symbols: Discovering our guiding myths." Arts in Psychotherapy 22, no. 1 (1995): 9–20. http://dx.doi.org/10.1016/0197-4556(94)00070-8.

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12

Tschudin, Verena. "Myths, Magic and Reality in Nursing Ethics: a personal perspective." Nursing Ethics 5, no. 1 (1998): 52–58. http://dx.doi.org/10.1177/096973309800500107.

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Ethics, especially in nursing, tends to be surrounded by myths and ideas that have more in common with magic than reality. This article argues from quotes of two medieval men, Thomas Aquinas and Meister Eckhart, that ethical behaviour among nurses is not something difficult or far-fetched, but something immediate, everyday, and often very simple. The more weighty ethical dilemmas are not diminished by this. Aspects of justice, compassion and courage are discussed from the point of view of relationships with clients and colleagues, and the need for (helpful) myths is stressed.

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13

Sobieraj, Sławomir. "KOHERENCJA MITÓW ODRODZENIA NATURY, CZŁOWIEKA I OJCZYZNY W PÓŹNYCH WIERSZACH TADEUSZA MICIŃSKIEGO (HYMN, WIDZENIE POLSKI)." Conversatoria Litteraria, no. 14 (July 10, 2020): 185–99. http://dx.doi.org/10.34739/clit.2020.14.16.

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The article presents interpretations of the little-known late poetry of Tadeusz Miciński from 1914-1915, where the myth of revival occurs. It has been shown that alongside with the myths of individual and national revival found in the writer’s earlier works, there appears the rite of renewal of nature, which functions in the close connection with them in the poems Hymn/Anthem and Widzenie Polski/Vision of Poland. This is the new formula of the author's lyrics. It has been proved that the coherence of the mentioned myths is subordinated to the idea of renouncing personal happiness in favor of t

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14

Poulichet, Sylvie Le. "Experience of traumatic events and personal myths of birth." Scandinavian Psychoanalytic Review 42, no. 1-2 (2019): 36–43. http://dx.doi.org/10.1080/01062301.2019.1682814.

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15

Ciernia, James R. "Myths about Male Midlife Crises." Psychological Reports 56, no. 3 (1985): 1003–7. http://dx.doi.org/10.2466/pr0.1985.56.3.1003.

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Authors writing on the subject of the male midlife crisis offer reference signs of increased personal disorganization which are attributed to a crisis. Three of the more commonly referenced problem areas are alcoholism, divorce, and suicide. Analysis of the known data indicates there is no quantitative basis for these contentions. The incidence of heavy drinking, divorce, and suicide go down at midlife rather than increase.

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16

Petrillo, Gay. "The Distant Mourner: An Examination of the American Gravedigger." OMEGA - Journal of Death and Dying 20, no. 2 (1990): 139–48. http://dx.doi.org/10.2190/pb5x-5xbx-qek0-b0qb.

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Despite innumerable thanatological research, little has been done concerning the gravedigger and his role in the mourning process. What is known about him, consequently, is based primarily on myths, superstitions, and prejudices. To examine the validity of these myths, a preliminary investigation was undertaken into the gravedigger's function. A mail survey and personal interviews were conducted, which focused on the psychological dimensions of the gravedigger in relation to his job. Of concern were the ways in which he views his job's positive and negative characteristics and the degree to wh

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17

Dunn, Dana S. "Identifying Imagoes: A Personality Exercise on Myth, Self, and Identity." Teaching of Psychology 24, no. 3 (1997): 193–95. http://dx.doi.org/10.1207/s15328023top2403_11.

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To make personality psychology personally involving, I developed an exercise based on imagoes, the characters that McAdams (1985, 1993) argued dominate life storks and personal myths. An imago is an idealized and personified self-concept we form in early or midadulthood. Broader than roles played in daily life, imagoes serve a unifying function: to make our stories and myths coherent. While keeping a journal, students identify individual myths and major life events, and then they write about the imagoes most frequently used to make sense out of their lives.

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18

Bell, Ella Louise. "Myths, Stereotypes, and Realities of Black Women: A Personal Reflection." Journal of Applied Behavioral Science 28, no. 3 (1992): 363–76. http://dx.doi.org/10.1177/0021886392283003.

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19

EMIROGLU BAKAY, Birgül, Eylem AYRANCI ORHON, Kadir BAKAY, et al. "The effect of myths about sexuality and the level of knowledge about sexuality on the marital satisfaction in married couples." Journal of Experimental and Clinical Medicine 38, no. 3 (2021): 340–44. http://dx.doi.org/10.52142/omujecm.38.3.26.

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To look into the effect of sexual myths and level of knowledge about sexuality on marital satisfaction in married couples. The study was carried on with 104 voluntary respondents; 57 of which are married women and 47 are married men. The data has been collected with Personal Information Questionnaire, Marital Adjustment Test, Sexual Myths Analysis Questionnaire and The Golombok Rust Inventory of Sexual Satisfaction (GRISS), data has been analyzed with SPSS 15.0 software package (Statistical Package for Social Sciences). According to these findings, as the belief in sexual myths increases, the

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20

Shoaa Kazemi, Mehrangiz, Seyyedeh Narjes Omrani, Zahra Mirzaei, and Narges Khatoon Sabuti. "Relationship Between Parenting Myths and Marital Satisfaction in Parents of Primary Schoolers." Journal of Social Sciences Research, SPI 1 (November 15, 2019): 291–96. http://dx.doi.org/10.32861/jssr.spi1.291.296.

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Purpose: Parents’ myths about parenting are among factors affecting couples’ marital satisfaction. The present study aimed to investigate the association of parenting myths with marital satisfaction. Method: Parents of primary school students (3rd–5th grade) in Tehran, Iran, (n = 150) were recruited for the study via convenience sampling. Research tools included Seidi’s Parenting Myths Scale (2016) With 50 questions (α = .94) and ENRICH marital satisfaction scale(1998) with 47 questions . Multiple regression was used for data analysis. Results: significant association was found between parenti

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21

McCracken, Ken. "Best practice myths and trusted advisers." Journal of Family Business Management 5, no. 2 (2015): 130–39. http://dx.doi.org/10.1108/jfbm-08-2015-0031.

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Purpose – The purpose of this paper is to consider, from a practitioner’s perspective, two phrases that are often used in the family enterprise field; “best practice” and “trusted adviser”. They are sometimes found together, a trusted adviser being one who has a meaningful relationship with a family and can offer advice based on best practice. The alternative view offered here is that the notion of best practice is flawed, while trust has much more to it than building personal relationships between and adviser and an enterprising family. Design/methodology/approach – This paper is a commentary

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22

Deepika Masurkar and Priyanka Jaiswal. "Myths about COVID-19." International Journal of Research in Pharmaceutical Sciences 11, SPL1 (2020): 907–12. http://dx.doi.org/10.26452/ijrps.v11ispl1.3124.

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Recently at the end of 2019, a new disease was found in Wuhan, China. This disease was diagnosed to be caused by a new type of coronavirus and affected almost the whole world. Chinese researchers named this novel virus as 2019-nCov or Wuhan-coronavirus. However, to avoid misunderstanding the World Health Organization noises it as COVID-19 virus when interacting with the media COVID-19 is new globally as well as in India. This has disturbed peoples mind. There are various rumours about the coronavirus in Indian society which causes panic in peoples mind. It is the need of society to know myths

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23

Nam, Youngwoo. "Pere Gimferrer: Overlapping of Memories and the Creation of Personal Myths." Estudios Hispánicos 89 (December 31, 2018): 73–100. http://dx.doi.org/10.21811/eh.89.73.

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24

H. Beijnen, Jos, and Jan H.M. Schellens. "Personalized Medicine in Oncology: A Personal View with Myths and Facts." Current Clinical Pharmacology 5, no. 3 (2010): 141–47. http://dx.doi.org/10.2174/157488410791498789.

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25

Savett, Laurence A. "A Personal Letter to an Aspiring Physician or Nurse (or Other Caring Professional)." Creative Nursing 20, no. 3 (2014): 174–78. http://dx.doi.org/10.1891/1078-4535.20.3.174.

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In a letter to an aspiring physician or nurse, the author describes some of the important dimensions and timeless values of a fulfilling career in health care, the importance of the professional–patient relationship, ways to make an informed career choice, the guidance provided by sound values, and his response to some of the myths about health care careers.

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26

Novitasari, Fifi, and Nurul Fitriyah. "Socio-Cultural Aspects and Knowledge of Pregnant Women about Pregnancy-Related Myths in the Village of Mojosarirejo, District of Driyorejo, Gresik Regency." Jurnal Biometrika dan Kependudukan 8, no. 1 (2019): 83. http://dx.doi.org/10.20473/jbk.v8i1.2019.77-86.

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Pregnancy is a thing that cannot be separated from myths, especially in a developing country like Indonesia. There are cultural traditions in Indonesia, especially those related to myths which are still populer in the society and are not accordance with the health principles which eventually will affect the wellbeings of pregnant women and the fetuses. In Mojosarirejo, there are still many pregnant women who believe in myths and their parents’ superstitious suggestions about pregnancy. The purpose of this study is to find out the knowledge of pregnant woman about pregnancy related myths in the

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Novitasari, Fifi, and Nurul Fitriyah. "Socio-Cultural Aspects and Knowledge of Pregnant Women about Pregnancy-Related Myths in the Village of Mojosarirejo, District of Driyorejo, Gresik Regency." Jurnal Biometrika dan Kependudukan 8, no. 1 (2019): 83. http://dx.doi.org/10.20473/jbk.v8i1.2019.83-92.

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Pregnancy is a thing that cannot be separated from myths, especially in a developing country like Indonesia. There are cultural traditions in Indonesia, especially those related to myths which are still populer in the society and are not accordance with the health principles which eventually will affect the wellbeings of pregnant women and the fetuses. In Mojosarirejo, there are still many pregnant women who believe in myths and their parents’ superstitious suggestions about pregnancy. The purpose of this study is to find out the knowledge of pregnant woman about pregnancy related myths in the

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28

Nallagatla, Shakuntala, Navya Nallagatla, Nagendra Kamichetty, and Nallagatla Rao. "Personal concept of chronic illness in rural population-identifying myths and beliefs." International Journal of Research in Medical Sciences 3, no. 5 (2015): 1102. http://dx.doi.org/10.5455/2320-6012.ijrms20150514.

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29

Goedicke, Hans. "Religion in Ancient Egypt: Gods, Myths, and Personal Practice. Byron E. Shafer." Journal of Near Eastern Studies 54, no. 1 (1995): 57–58. http://dx.doi.org/10.1086/373726.

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30

Pieracci, Michael. "Review of Personal, marital, and family myths: Theoretical formulations and clinical strategies." Humanistic Psychologist 18, no. 2 (1990): 240–49. http://dx.doi.org/10.1037/h0101424.

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31

Bebout, Richard R., and Maxine Harris. "Personal Myths about Work and Mental Illness: Response to Lysaker and Bell." Psychiatry 58, no. 4 (1995): 401–4. http://dx.doi.org/10.1080/00332747.1995.11024744.

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32

Wu, Xiaodong. "Carrots and Sticks in Online Education." World Journal of Education and Humanities 3, no. 2 (2021): p85. http://dx.doi.org/10.22158/wjeh.v3n2p85.

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This paper examines the key characteristics of online education versus the traditional ground or on-campus education. The paper aims to clarify several myths about both online and on-campus programs. By comparison, this paper provides an objective approach to help potential students to make an informative yet subjective decision on whether online or on-campus is more suitable. This personal decision would depend on one’s own circumstances, preferences, and personal strength and weakness.

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33

Campbell, Ewan. "Were the Scots Irish?" Antiquity 75, no. 288 (2001): 285–92. http://dx.doi.org/10.1017/s0003598x00060920.

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The author attributes the claimed migrations of the Irish into Argyll to a set of élite origin myths, finding no support in archaeological evidence. He goes on to ask how the Iron Age populations of Argyll established and changed their personal and group identity.

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34

Kirschenbaum, Lisa. "Gender, Memory, and National Myths: Ol'ga Berggol'ts and the Siege of Leningrad." Nationalities Papers 28, no. 3 (2000): 551–64. http://dx.doi.org/10.1080/009059900750021427.

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In Russia, the memory of the Second World War has been at once deeply personal and profoundly political. Largely erased from official memory until Stalin's death, the story of the war became, in the 1960s, a key means of legitimizing the Soviet state. The mythic “20 million”—more recent estimates are closer to 30 million war dead—became the heart of a lasting and state-sanctioned collective memory of shared suffering, patriotism, and redemption. As historian Nina Tumarkin has argued, the official “cult” of the war began to crumble in the mid-1980s, and what she calls “raw human memory,” person

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35

Wack, Daniel. "Medium and the End of Myths." Conversations: The Journal of Cavellian Studies, no. 1 (December 2, 2013): 39–58. http://dx.doi.org/10.18192/cjcs.v0i1.951.

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Stanley Cavell opens The World Viewed with an autobiographical note about a recent transformation in his own movie-watching habits. Over the course of the 1960s, he has noticed a loss of interest in attending and attending to newly released movies. It is not too strong to say that The World Viewed functions as an account of Cavell’s personal transformation as a movie-goer, from a passionate and engaged regular attendee into someone who has lost a deep sense of urgency for contemporary Hollywood film. This moment of autobiography functions, as such autobiographical moments do generally in Cavel

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36

Gentili, Andrea. "The Archetypal and Transpersonal Dimension in Modern Narratives: Watching the Lion King as a Process of the Self Realization." Integral Transpersonal Journal 15, no. 15 (2020): 86–103. http://dx.doi.org/10.32031/itibte_itj_15-ga5.

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Reworked and taken from a thesis work in Transpersonal Counseling (Integral Transpersonal Institute, Milan 2020), this paper starts from archetypical and trans-personal dimension in psychology and mythology. With the eye of the integral and transpersonal vision of the Biotransenergetics discipline, we will look at the story of The Lion King illustrating the imaginative, symbolic and archetypal processes as the expression and structure of the journey of realization of the Self. In the stories of myths, ancient and contemporary, the plots and evolutionary keys of our lives are revealed. A deep h

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37

Lisenkova, A. A., and S. V. Ryazanova. "MYTHOLOGIZATION OF THE VIRTUAL AND HEROIZATION OF THE ORDINARY IN DIGITAL SPACE." Pedagogicheskiy Zhurnal Bashkortostana 86, no. 1 (2020): 81–89. http://dx.doi.org/10.21510/1817-3292-2020-86-1-81-89.

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The article analyzes the influence of digital technologies and means of everyday experience virtualization on the mythogenesis of the modern world. The transformation of approaches to creating ideal images, to heroization and mythologization has allowed to change the approaches to the narrative of the personal experience of each virtual space member. Myth becomes a means of escape from the constant variability, fragmentation and illogicality of the surrounding world. It offers simple ways of cognitive exploration of the surrounding reality allowing people to adapt to it. This way the virtual s

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38

Nuthall, Graham. "The Cultural Myths and Realities of Classroom Teaching and Learning: A Personal Journey." Teachers College Record 107, no. 5 (2005): 895–934. http://dx.doi.org/10.1111/j.1467-9620.2005.00498.x.

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39

Ündar, Akif. "Facts and Myths Surrounding Pediatric Mechanical Cardiovascular Circulatory Support Research: A Personal Perspective." Artificial Organs 36, no. 5 (2012): 467–69. http://dx.doi.org/10.1111/j.1525-1594.2011.01379.x.

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40

Stefanova, Ana. "Riddles as a Community Psychological Phenomenon in Folklore: Myths, Fairytales, Personal Literature Art." Folklore: Electronic Journal of Folklore 35 (2007): 131–42. http://dx.doi.org/10.7592/fejf2007.35.stefanova.

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41

Carrico, Amanda R., Paul Padgett, Michael P. Vandenbergh, Jonathan Gilligan, and Kenneth A. Wallston. "Costly myths: An analysis of idling beliefs and behavior in personal motor vehicles." Energy Policy 37, no. 8 (2009): 2881–88. http://dx.doi.org/10.1016/j.enpol.2009.03.031.

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42

Glausser, Wayne. "Psychedelic Drugs and Atheism: Debunking the Myths." Religions 12, no. 8 (2021): 614. http://dx.doi.org/10.3390/rel12080614.

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Two recent surveys of people who took psychedelic drugs and reported “God experience encounters”, along with successful clinical trials using psychedelic therapy for depression, have given rise to public misconceptions about psychedelics and atheism. Specifically, three inferences have been drawn: (1) that the psychedelic experience tends to dissolve atheist convictions; (2) that atheist convictions, once dissolved, are replaced with traditional monotheist beliefs; and (3) that atheism and depression somehow correlate as afflictions for which psychedelic drugs offer relief. This paper argues,

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43

Carpenter, Bruce, and Stanley Krippner. "The interplay of cultural and personal myths in the dreams of a Balinese artist." Humanistic Psychologist 18, no. 2 (1990): 151–61. http://dx.doi.org/10.1080/08873267.1990.9976886.

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44

Feinstein, David. "At Play in the Fields of the Mind: Personal Myths as Fields of Information." Journal of Humanistic Psychology 38, no. 3 (1998): 71–109. http://dx.doi.org/10.1177/00221678980383004.

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45

Vangolu, Yeliz Biber. "Exploding the Cancer Myths: Brian Lobel’s Narrative Performance Ball." European Journal of Language and Literature 8, no. 1 (2017): 147. http://dx.doi.org/10.26417/ejls.v8i1.p147-152.

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In his personal account of cancer, Ball (2003), the performance artist, Brian Lobel, intently refuses to succumb to the myths about the illness, challenging the cancer narratives that have traditionally been based on a discourse of heroism or martyrdom. While his performance is, at times, sensational with a keen focus on sexuality and a determination to produce humour out of a grave matter, they invite criticism for the way cancer has been perceived and presented as a medical condition and for the social stigma attached to the disease. This paper addresses the numerous ways in which Lobel chal

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46

Shanafelt, Tait, Harold Chung, Heather White, and Laurie Jean Lyckholm. "Shaping Your Career to Maximize Personal Satisfaction in the Practice of Oncology." Journal of Clinical Oncology 24, no. 24 (2006): 4020–26. http://dx.doi.org/10.1200/jco.2006.05.8248.

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The practice of oncology can be a source of both great satisfaction and great stress. Although many oncologists experience burnout, depression, and dissatisfaction with work, others experience tremendous career satisfaction and achieve a high overall quality of life. Identifying professional goals, optimizing career fit, identifying and managing stressors specific to practice type, and achieving the optimal personal work–life balance can increase the likelihood of individual oncologists' achieving personal and professional satisfaction. In this article, we will explore how oncologists can acco

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47

Shinners, Keely. "My Dear White Sister: Self-examining White Privilege and the Myth of America." James Baldwin Review 4, no. 1 (2018): 92–103. http://dx.doi.org/10.7227/jbr.4.7.

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James Baldwin, in his landmark essay “My Dungeon Shook,” says that white Americans are “still trapped in a history which they do not understand; and until they understand it, they cannot be released from it.” This open letter explores this history on a personal level. Taking notes from Baldwin’s indictments of whiteness in Another Country and The Fire Next Time, this essay explores how white people, despite claims of deniability, become culpable, complicit, and ensnared in their racial privilege. By reading Baldwin’s work through a personal lens, it implores fellow white readers and scholars o

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48

Ardèvol, Elisenda, Sandra Martorell, and Gemma San-Cornelio. "Myths in visual environmental activism narratives on Instagram." Comunicar 29, no. 68 (2021): 59–70. http://dx.doi.org/10.3916/c68-2021-05.

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Images are part of the communication strategies of both the hegemonic powers and political activism. Images have recently been the focus of studies on social movements, highlighting the importance of visual activism in social media. However, the relationship between these visual narratives and mythological structures and how they operate to mobilize social change has not been significantly explored. This study analyses the role of environmental activism memes on social media and how, in anthropological terms, they can be understood as myths or narratives that offer a model for perceiving, unde

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49

Heck, Joel D. "The Liberal Arts, Antidote for Atheism." Linguaculture 2014, no. 2 (2014): 67–78. http://dx.doi.org/10.1515/lincu-2015-0025.

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Abstract C. S. Lewis once stated that the decline of classical learning was a contributory cause of atheism. This article explores why he made this very unusual statement, describing how Lewis saw the Classics as a literature full of gods and goddesses, providing hints of truth, giving us things to write about, and preparing for the Christian faith. Using some remarkable quotations from Virgil and Plato, Lewis demonstrated how those writers anticipated both the birth and the death of Christ. Lewis’s concept of myth, powerfully present in the Classics, shows how the Gospel story itself is a “tr

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Stevenson, Michelle L., Tammy L. Henderson, and Eboni Baugh. "Vital Defenses." Journal of Family Issues 28, no. 2 (2007): 182–211. http://dx.doi.org/10.1177/0192513x06293852.

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Abstract:

Guided by the conceptual frameworks of social support appraisal mechanisms and cultural variant perspectives, the reported experiences of 23 Black grandmothers parenting grandchildren who receive cash assistance under the current welfare program, Temporary Assistance to Needy Families (TANF), were used to integrate macro- and micro-level perspectives by exploring mechanisms used to appraise social support resources within a historical context. Mechanisms of social support appraisals included personal esteem (i.e., adaptive pride, self-reliance, and personal resources) and social penetration (i

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