The expression “It’s not what you know, it’s who you know” is a core summary of the established knowledge about social capital (Woolcock & Narayan, 2000, s.225).   Since social capital has been shown to provide benefits for both the individual and community, this study aims to examine how young people in Sweden relate to friendships and civic engagement. The study is carried out through quantitative analyses of a survey from 2014, that was published in the book "Unga och religion: Troende, ointresserade eller neutrala" (Klingenberg & Lövheim, 2019, s.203-213). Groups of young people are divided first based on how they describe their upbringing conditions from a social perspective, second based on the young people's approach to religion and religiosity. Furthermore, the study examines possible connections between the respondents’ social background, friendship, social commitment, and non-profit involvement. The theoretical concepts of social capital and religious capital will be described, and then used in order to shed light on the connections that are discovered. The aim of the study is to nuance the knowledge about young people's community involvement and the connections that can be defined with the help of the concepts of social capital and religious capital.   In the results of this study, social capital is revealed in the relationships between young people’s friendships and their descriptions of upbringing conditions from a social perspective. Religious capital is revealed in the relationships between personal approach to religion and non-profit work, as well as between religious commitment and non-profit work. At the same time, there were no statistical connections either between social capital and non-profit work, or between religious capital and developed friendships, which was unexpected based on previous research and is a possible subject for further studies.

This research explores the concept of positive and negative behaviour in a Malaysian context and strategies used by secondary school teachers to promote positive behaviour. It also examines strategies that are perceived to be effective and possible factors that have influenced professionals’ attitudes towards positive behaviour. Mixed-method research design was used to complete three different stages. Stage 1 analysed 91 government circulars using content analysis; Stage 2 involved administering a survey to a total of 319 professionals including principals, counsellors and teachers and 494 pupils aged 16 years from 15 selected national secondary schools; Stage 3 focused on two case studies in two selected schools where classroom observations, individual interviews with professionals, and focus groups with pupils were the focal point. Statistical analysis included descriptive and inferential analysis (a chi squared test), while narrative data was analysed by using a thematic approach. Observational data was analysed manually by focusing on the frequency of target behaviour. This study proposes a Socio-ecological Model suggesting that interaction within and between ecological layers constructs the concept of positive and negative behaviour. This study also suggests that bonding and bridging social capital would improve pupil behaviour and develop school community. Findings also suggest that socio-cultural factors and professional experience have influenced professionals’ attitudes towards positive behaviour enhancement strategies. Implications for policy making, practitioners, and future research are also discussed. The research also offers recommendations which could inform policy formulation and further longitudinal research activity.

Au Royaume-Uni, les politiques d’intégration ont fait l’objet de redéfinitions successives depuis les émeutes urbaines de 2001 en Angleterre. Ces événements et les attaques terroristes de Londres de 2005, qui ont largement été décrits comme les résultats de la ségrégation ethnique de la société britannique, ont conduit à une remise en question des politiques multiculturalistes mises en œuvre depuis les années 1980, et à un réexamen des politiques d’intégration. L’objet de cette recherche est de déterminer les ruptures et les continuités dans les nouvelles définitions des politiques d’intégration, tant au niveau du discours politique que dans les modalités de mise en œuvre des politiques publiques, et de déterminer dans quelle mesure une véritable rupture avec le multiculturalisme s’est opérée entre 2001 et 2014. L’analyse des discours, des rapports officiels ainsi que notre enquête de terrain sur les réformes et les nouvelles modalités de la procédure de naturalisation ont abouti à plusieurs conclusions : d’un côté, on observe la cristallisation progressive d’une approche assimilationniste de l’intégration, particulièrement visible avec l’arrivée des conservateurs au pouvoir depuis 2010 ; de l’autre, on s’aperçoit que le discours et les politiques multiculturalistes persistent sous diverses formes. Ainsi, une vision nouvelle de l’intégration comme la « community cohesion » peut être interprétée comme ayant reconduit ce paradigme sous diverses formes. Quant à la reconnaissance continue du pluralisme religieux dans l’action publique, elle procède de ce que nous pouvons appeler une « confessionnalisation » du multiculturalisme britannique. / In the United Kingdom, integration policies have undergone a constant process of redefinition since the urban riots in northern England in 2001. These events, and the London bombings of 2005, which were widely described as resulting from the ethnic segregation of British society, have led to a questioning of the multiculturalist policies implemented since the 1980s and to a review of integration policies. The objective of this research is to determine the ruptures and the continuities in the new political definitions of integration, both at the level of political discourse and of the actual implementation of policy guidelines, and to determine whether there has been indeed a break with multiculturalism between 2001 and 2014. Analysis of speeches and official reports, as well as a field survey on the reforms and on the new arrangements for naturalization lead to several conclusions: On the one hand, it is possible to observe the gradual crystallization of an assimilationist approach to integration that has become more visible since the Conservatives came to power in 2010. On the other hand, however, multiculturalist discourses and policies subsist in various guises; in fact, innovative visions of integration such as ‘community cohesion’ can be understood to have renewed this paradigm in new ways. Likewise, the increasing recognition of religious pluralism in public action suggests what we call a ‘confessionalisation’ of British multiculturalism.