This thesis extends and refines a growing body of literature that has highlighted the impact of Catholic social principles on the development of welfare state provision. It suggests that Catholic social teaching is intent on preserving the role of the traditional family, and keeping power out of the hands of the state. Much of this literature, however, is concerned with European experience (Esping-Andersen, 1990; Castles, 1993; van Kersbergen, 1995). More recently Smyth (2003) has augmented this research through an examination of the influence of Catholic social thought on Australian welfare policy. He concludes that the Australian Church, at least up to the 1970s, preferred a �welfare society� over a �welfare state�, an outlook shared by the wider Australian community. Following the lead of Smyth, this thesis extends the insights of the European research through an examination of Catholic Church resistance to ALP proposals to introduce national health schemes in the 1940s and the 1970s. These appeared to satisfy the Church�s commitment to the poorest and most marginalised groups in the community. Why, then, did the Australian Church resist the proposals? The thesis concludes that there are at least two possible ways of interpreting Catholic social teaching � a preconciliar interpretation that minimises the role of the state, and a postconciliar interpretation that allows for an active, albeit limited, state. The adoption of either is informed by socio-political factors. The thesis, then, concludes that the response of the Church in the 1940s and the 1970s was conditioned by socio-political and historical factors that inclined the Australian Catholic Church towards a conservative view of welfare.

This thesis extends and refines a growing body of literature that has highlighted the impact of Catholic social principles on the development of welfare state provision. It suggests that Catholic social teaching is intent on preserving the role of the traditional family, and keeping power out of the hands of the state. Much of this literature, however, is concerned with European experience (Esping-Andersen, 1990; Castles, 1993; van Kersbergen, 1995). More recently Smyth (2003) has augmented this research through an examination of the influence of Catholic social thought on Australian welfare policy. He concludes that the Australian Church, at least up to the 1970s, preferred a �welfare society� over a �welfare state�, an outlook shared by the wider Australian community. Following the lead of Smyth, this thesis extends the insights of the European research through an examination of Catholic Church resistance to ALP proposals to introduce national health schemes in the 1940s and the 1970s. These appeared to satisfy the Church�s commitment to the poorest and most marginalised groups in the community. Why, then, did the Australian Church resist the proposals? The thesis concludes that there are at least two possible ways of interpreting Catholic social teaching � a preconciliar interpretation that minimises the role of the state, and a postconciliar interpretation that allows for an active, albeit limited, state. The adoption of either is informed by socio-political factors. The thesis, then, concludes that the response of the Church in the 1940s and the 1970s was conditioned by socio-political and historical factors that inclined the Australian Catholic Church towards a conservative view of welfare.

No description available.

There is evidence that individual spirituality positively impacts health behaviors and health status, as well as the ability to recover from illness. Among Latinos, spirituality and belief in God may serve as a cultural resource and a source of social support, as well as coping mechanism for disease-related stress. This article describes the results of a qualitative study investigating the role of the lay health worker, or promotora, in serving as a spiritual helper to Mexican Americans with diabetes. Results demonstrated the centrality of spirituality in the daily life of clients. Promotoras utilized the spiritual orientation of their clients to stress personal responsibility for self care in partnership with God, in communal sharing about how spiritual concepts can be applied to one’s life, and by serving as spiritual counselors in times of crisis. Findings have implications for programs serving Mexican American communities.

Proefschrift Radboud Universiteit Nijmegen.

Made available in DSpace on 2016-03-15T19:48:35Z (GMT). No. of bitstreams: 1 Mirtes Amaral Domingos Ribeiro.pdf: 1029323 bytes, checksum: 659a50ee60fe1a8324cb836f152f201b (MD5) Previous issue date: 2006-08-01 / Fundo Mackenzie de Pesquisa / This research intended to enable us to deepen our knowledge of the identity of the Adventist being. The general objective of this work was to organize a field of knowledge related to the Seventh-day Adventist Church, through its health standard which is a reflex of its cosmogony, aiming to the depth of the Adventist identity. To this end, it describes the rising of the church among the social reform and American religious revivals of the eighteen century. Introduces Ellen G. White, the charismatic character accept by the emerging group as having the Gift of Prophecy, co-founder of the church and defender of a peculiar health standard, based on her explicit visions. Health is discussed within the Adventist cosmogony: its therapeutic values and theological basis; compared to the holistic standard defended by Capra to the Adventist White s standard. Finally, the analysis was based on the anthropological theory of illness, by François Laplantine, answering the questions related the identity of being Adventist which is recognized by a number of health related advises, that guide not only the practical life, but also the religious life of its followers. Such guidelines form the Adventist religiosity, together with the eminent religious elements which base the daily behavior of the individuals. This work was built on bibliographic research enclosing the areas of health, religion, sociology and anthropology, through which were studied the concept of health, illness and cosmogony. / O objetivo desta pesquisa foi compreender como os estudos da saúde no Adventismo permitem aprofundamentos na identidade do ser Adventista. O objetivo geral deste trabalho foi organizar um campo de conhecimento que se refere à Igreja Adventista do Sétimo Dia, através de seu modelo de saúde que é reflexo de sua cosmovisão. Assim, o trabalho descreveu o surgimento da Igreja em meio às reformas sociais e reavivamentos religiosos americanos do século dezoito. Apresentou Ellen White, a personagem carismática aceita pelo grupo em formação e detentora do Dom da profecia, co-fundadora da Igreja e defensora de um modelo de saúde peculiar, a partir de suas declaradas visões. Discutiu, também, a saúde na cosmovisão Adventista: seus valores terapêuticos e fundamentos teológicos; comparou os modelos holístico defendido por Capra e o Adventista whiteano. Finalmente, fundamentou-se na teoria da Antropologia da Doença de François Laplantine respondendo as questões relacionadas à identidade do ser Adventista que se reconhece a partir de um conjunto de orientações relativas à saúde, que guia não só a vida prática como também religiosa dos seus seguidores. Tais orientações compõem a religiosidade Adventista, junto com os elementos eminentemente religiosos que embasam a prática cotidiana dos indivíduos. Este trabalho se constituiu por pesquisa bibliográfica, abrangendo as áreas de Saúde, Religião, História, Sociologia e Antropologia, através das quais se abordou os conceitos de saúde, doença e cosmovisão.

Syftet med studien har varit att belysa fenomenet hälsoism utifrån personliga tränares perspektiv. Tidigare forskning har påvisat att hälsoism är ett starkt växande fenomen i västvärlden. Utifrån syftet skapades tre frågeställningar; Hur diskuterar personliga tränare synen på sig som en förebild inom hälsa? Hur framträder hälsomedvetenhet i vardagen för personliga tränare? Vad innebär en hälsosam livsstil för personliga tränare? Undersökningen använde kvalitativ metod och bestod av fyra intervjuer. Informanterna var utbildade och arbetade med någon form med personlig träning. En del av resultatet visade att personliga tränare anser sig själv som förebilder och representanter för hälsa. Detta leder till att rätt beteende måste ske i en omgivning där kunder eller potentiella kunder kan hålla koll på en. Att inte ha rätt beteende i sådana situationer kan resultera i att man anses som en opålitlig personlig tränare. Ett annat resultat visar på att en hälsosam livsstil är viktigt för personliga tränare men att det är lika viktigt att inte ha för hälsosam beteende heller. Ett för hälsosamt beteende eller att ha hälsa som religion kan anses som osunt beteende. Slutsatsen i uppsatsen tyder på att personliga tränare är en del av hälsoismen och uppfyller en del krav på att ha hälsa som religion. Men det finns fortfarande en negativ inställning mot att ha hälsa som religion och att prioritera hälsa först. Detta kan förklaras utifrån att det inte är socialt accepterat än att ha hälsa som en religion kanske eftersom det är ett så pass nytt fenomen. / The aim of the study was to shed light on the phenomenon healthism based on personal trainers’ perspective. Previous research has shown that healthism is a rapidly growing phenomenon in the western world. Based on the purpose, three issues were created; How do personal trainers discuss their view as a role model in health? How does health awareness appear in everyday life for personal trainer? What does a healthy lifestyle for personal trainer mean? The study used the qualitative method and consisted of four interviews. The informants were educated and worked in some form of personal training. A part of the the results show that personal trainers consider themselves as role models and representatives of health. This leads to the proper behavior must occur in an environment where clients or potential clients can keep track of one. Not having the right behavior in such situations can result in being considered as an extremely unreliable personal trainer. Another result shows that a healthy lifestyle is important for personal trainers but it is equally important not to have too healthy behavior either. A too healthy behavior or to have health as a religion can be regarded as unhealthy behavior. The conclusion in the paper suggest that the personal trainer is part of the healthism and fulfill some requirements to have health as a religion. But there is still a negative attitude towards taking health as a religion and prioritize health first. This can be explained on the basis that it is not socially acceptable yet to have health as a religion perhaps because it is such a new phenomenon.