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Young adults of the twenty-first century face a long path to adulthood marked by uncertainty and lack of stability. In response, young adults are heading back to or failing to leave their family homes in higher numbers than generations before (Jacobsen and Mather 2011; Qian 2012). These macro-level trends bring about questions about their impact on family relationships as well as how these relationships have evolved over time. My thesis investigates parent-child relationships during co-residence with a specific focus on generation and gender differences. Through secondary data analysis of the National Survey of Families and Households, I explore how parent-child relationships during co-residence differ between parents of Generation Xer young adults (born between 1965-1980) and Millennial young adults (born between 1981-1996). Additionally, I examine gender differences between these two generational cohorts. My findings offer support that intergenerational relationships are not necessary closer, but look different for parents of Millennials as compared to Generation Xers. I also find that there are significant gender differences between mothers and fathers of Generation Xers versus those of Millennials. I find that mothers of Generation Xers report more time shared with co-residing young adults and increased frequency of perceived emotional support from their child than fathers; yet, fathers of Millennials report more perceived support than mothers. I suggest these findings offer support for the notion that gendered roles play out into young adulthood and potentially have more flexibility for fathers across time. As the economic and social landscape continues to change and present more uncertainty, family relationships become a form of social security; thus it becomes increasingly important to understand these dynamics. My findings are significant as they contribute to a better understanding of parent-child relationships over time and offer discussion on the potential implications.

Learning relationships between intergenerational students in an after school art program provided mutual benefits for participants in Denton, Texas. This qualitative case study of older, active adults and elementary students involved in visual art experiences gives insight to a contextual learning environment that fosters lifelong learning and addresses the interpersonal issues of an aging society.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-09-03T12:59:03Z No. of bitstreams: 1 Daniela Pupo Barbosa Bianchi.pdf: 3174413 bytes, checksum: 8a6adc765c98288926ec9b5434cd353a (MD5) / Made available in DSpace on 2018-09-03T12:59:03Z (GMT). No. of bitstreams: 1 Daniela Pupo Barbosa Bianchi.pdf: 3174413 bytes, checksum: 8a6adc765c98288926ec9b5434cd353a (MD5) Previous issue date: 2018-08-15 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / In clinical psychotherapy we observe the frequent presence of secrets. Many of these contents interfere directly or indirectly in the life and constitution of subjectivity of the patient. From the point of view of the Family Therapy approach, secrets are considered systemic phenomena, being part of relationships and forming dyads, triangles, alliances, divisions and disruptions. It is a common finding that family secrets involve facts, events or actions that are considered socially shameful and whose disclosure would have bad consequences for the family. In view of the above, this study aimed at contributing to the understanding of the role of secrets within a family system from a trans-generational perspective. The overall goal was to understand how the participant perceived and attributed meaning to the secrets in his life trajectory. The specific objectives were to analyze how the participant perceived and attributed meaning to the transmission of secrets through the generations as well as to analyze how the relationship between secrets and family myths was established. To achieve the proposed objectives, a qualitative research was developed based on an instrumental case study. The instruments employed were a semi-structured interview, the family play genogram and the sandplay. The results, analyzed from a systemic perspective, indicate that the participant understands that the secrets interfered directly in his life and in the construction of his identity. He realizes that the transmission of these contents, throughout the generations, took place by oral transmission of beliefs and values, as well as by the observation of behaviors and attitudes. As for the family myths, it was possible to infer that they were directly related to the family secrets in a feedback mechanism, by which these phenomena sustained and fed each other. In the life history of the participant, there is a central axis also revealed by this study, that is, the uprooting. The diaspora and the experience of expatriation - that have caused such uprooting - activated the familiar mythology that has prompted the phenomenon of the secret in the search of system protection / Nos atendimentos clínicos em psicoterapia podemos observar a presença frequente de segredos. Muitos desses conteúdos interferem direta ou indiretamente na vida e na constituição da subjetividade da pessoa atendida. Sob o ponto de vista da abordagem da Terapia Familiar, os segredos são considerados fenômenos sistêmicos, uma vez que estão ligados aos relacionamentos, formando díades, triângulos, alianças, divisões e rompimentos. É comum perceber que os segredos familiares envolvem fatos, acontecimentos ou ações que são considerados socialmente vergonhosos e cuja revelação teria consequências ruins para aquela família. Diante do exposto, este trabalho visa contribuir para a compreensão do papel do segredo dentro de um sistema familiar a partir de um olhar transgeracional, por meio de um estudo de caso instrumental. O objetivo geral foi compreender como o participante percebeu e significou os segredos em sua trajetória de vida. Os objetivos específicos foram: analisar como o participante percebeu e significou a transmissão do segredo através das gerações bem como analisar como se estabeleceu, nesse caso, a relação entre segredos e mitos familiares. Para atingir os objetivos propostos, foi utilizada uma abordagem qualitativa de pesquisa, a partir da perspectiva sistêmica, desenvolvida com a utilização de entrevista semiestruturada, genograma lúdico e sandplay. Os resultados apontam que o participante percebe que os segredos interferiram diretamente em sua vida e na construção de sua identidade, sendo certo que, para ele, a transmissão desses conteúdos, ao longo das gerações, deu-se por transmissão oral de crenças e valores, bem como pela observação de comportamentos e atitudes. Quanto aos mitos familiares foi possível inferir que, na presente pesquisa, estão diretamente ligados aos segredos familiares em um mecanismo de retroalimentação, por meio do qual esses fenômenos se sustentam e se alimentam reciprocamente. Há, ainda, na história de vida do participante, um eixo central revelado pelo estudo, qual seja, o desenraizamento. A diáspora e a experiência de expatriação – promotores desse desenraizamento – ativaram a mitologia familiar que acabou por desencadear o fenômeno do segredo na busca de proteção do sistema

Universidade do Estado do Rio de Janeiro / Nas comunidades, a transmissão se dá via oral. No samba não é diferente. Desde a fundação das escolas de samba, crianças e adolescentes participam ativamente, junto com as suas famílias, das atividades dessas escolas, inclusive do desfile carnavalesco. Essas crianças e adolescentes têm, há décadas, espaços próprios nas escolas de samba: a ala das crianças e mais recentemente escolinhas de mestre-sala e porta-bandeira, e participação em baterias mirins, trazendo perspectiva de profissionalização e de renovação nas próprias escolas e por fim, a criação, a partir de 1980, das escolas de samba mirins, que atualmente abrem o carnaval do Rio de Janeiro. Hoje há 16 escolas, agregadas em uma associação específica, majoritariamente derivadas das escolas mães, que trazem nos desfiles mais de vinte e cinco mil crianças e adolescentes na sexta-feira que antecede o Carnaval. As Escolas de Samba Mirins tentam inserir-se nas políticas sociais para a juventude, principalmente a pobre, para a promoção da cidadania e a revitalização do sentido de comunidade. Fundadas nas áreas mais antigas do Rio de Janeiro, principalmente a área de planejamento três os subúrbios onde se concentram, estas escolas de samba mirins mantém estreito laço com sua vizinhança, estimulando a sociabilidade, as relações intergeracionais e a construção da confiança, fundamental para o surgimento da eficácia coletiva e do desenvolvimento do capital social nestes espaços. Além disso, suprem a ausência de áreas de lazer e equipamentos culturais destes espaços, fortalecendo os laços com os vizinhos e amigos e evitando, de alguma maneira, que o tráfico de drogas violento fragmente ainda mais a vida social e cultural da região. Nesse sentido, as escolas de samba mirins contribuem para a valorização da cultura carioca e se constituem enquanto proposta para promoção da saúde e prevenção da violência, principalmente a gerada pelo tráfico de drogas e a repressão policial contra este tráfico com um caráter desagregador nas vizinhanças onde essas escolas se organizaram originalmente. / In communities, the transmission occurs orally. Samba is no different. Since the founding of the samba schools, children and adolescents are actively involved, along with their families, the activities of these schools, including the carnival. These children and adolescents have, for decades, their own spaces in the schools of samba: the section for children and more recently small schools of feast and standard-bearer, and participation in junior batteries, bringing the perspective of professionalism and renewal in schools and Finally, the creation, from 1980, the samba school junior, who now open the carnival in Rio de Janeiro. Today there are 16 schools clustered in a specific association, mostly derived from the parent schools, bringing the shows over twenty-five thousand children and teenagers in the Friday preceding the Carnival. The Samba Schools Mirins try to insert themselves into the social policies for youth, especially the poor, for the promotion of citizenship and the revitalization of the sense of community. Founded in the oldest areas of Rio de Janeiro, especially the planning area 3 - the suburbs - where they are concentrated, these samba schools junior maintain close ties with your neighborhood, encouraging sociability, intergenerational relationships and building trust is vital to the emergence of collective efficacy and social capital development in these areas. In addition, supply the absence of recreational areas and cultural facilities such space, strengthening ties with neighbors and friends and avoiding in some way, that drug trafficking violent shred further social and cultural life of the region. In this sense, the samba schools junior contribute to the promotion of culture and Rio are as a proposal for health promotion and prevention of violence, mainly generated by drug trafficking and police repression against this scourge with a divisive character in the neighborhoods where these schools organized originally.

Title from second page of PDF document. Includes bibliographical references (p. 56-58).

Asian Indian Americans are a highly successful subset of Asian Americans. According to a 2012 Pew Center report, this population has the highest level of degree attainment among Asian Americans as well as the highest median income among Asian Americans ("The Rise of Asian Americans," 2012). However, there is a cloak of invisibility surrounding this population. There is little research on how second-generation Asian Indian Americans navigate the expectations of academic excellence and cultural adherence in their relationships with their first-generation parents. There is limited knowledge and understanding of this population that is burdened by family expectations, community expectations, institutional expectations, and their own self-expectations of academic excellence. The paucity of research on this population creates the invisible minority where students’ needs may be ignored based on unfounded assumptions on part of the community and the institution. This phenomenological study adds to the sparse literature on Asian Indian Americans by exploring the intergenerational relationships of Asian Indian American undergraduate students in a narrowly focused area of academic choices and academic performance. This study examined students’ perceptions of the communication between first-generation parents and second-generation children who are currently enrolled at Southern State University. Further, this study examined the stress generated by the intergenerational relationships and the coping strategies employed by the students for dealing with the aforementioned stress. Findings from this study indicate that first-generation parents stress academic excellence and enrollment in certain majors based on their own experiences as new immigrants as well as to uphold the honor and prestige of the family. While the expectations of academic excellence from parents create stress for the students, the students remain grateful to their parents for instilling such values in them. However, the findings reveal that students felt stress from the expectation of excellence from the community, family, and institution to perform well. The findings of varying levels of intergenerational issues suggest that the parent-child relationships in this population were complex and non-linear. / text

Diss. Göteborg : Göteborgs universitet, 2004. / Härtill 4 uppsatser.

Thesis (D. Min.)--Gordon-Conwell Theological Seminary, 2006. / Includes bibliographical references (leaves 260-274)

Source: Masters Abstracts International, Volume: 46-05, page: 2670. Adviser: Palmer Beasley. Includes bibliographical references.