The impact of the COVID-19 pandemic on the deterioration of the mental health of working mothers during and after the end of the pandemic

Največji restriktivni ukrepi, sprejeti s strani Vlade Republike Slovenije glede pandemije COVID-19, so bili implementirani med marcem in majem 2020 in so vključevali omejitve gibanja, začasno zaprtje izobraževalnih ustanov, kulturnih lokacij, športnih in drugih aktivnosti ter druge omejevalne ukrepe. Družine so morale tekom epidemičnih ukrepov gibanje omejiti na prostore svojega bivališča, delo in šolanje sta potekala od doma, druženje pa je bilo omejeno na najbližje svojce, sodelavce in občasno na prijatelje. Transformacija notranjedružinske dinamike je privedla do sprememb na področju delitve dela med družinskimi člani, prekinitve obstoječih vedenjskih vzorcev ter do spremembe družinskih odnosov kot celote. Znotraj nekaterih družin je tako hitro lahko prišlo do napetosti med družinskimi člani, saj so bile zaradi spolno asimetrične delitve domačega dela, navadno ženske bolj obremenjene, saj niso imele možnosti odmika od povečanega dnevnega bremena, imele so kronično pomanjkanje časa ne samo za opravljanje rednih delovnih obveznosti, temveč tudi za poučevanje otrok, nakupovanje hrane in za druge obveznosti, zaradi česar so bile preobremenjene in pod stresom. Nekatere ženske so doživljale notranji konflikt pri iskanju ravnovesja med plačanim in domačim delom, saj so po eni strani želele skrbeti za dom in družino, po drugi strani pa so pogrešale druženja s prijatelji in širšim sorodstvom, potovanja, spanje, prostočasne in rekreativne dejavnosti. Sčasoma je notranji konflikt lahko privedel do izgorelosti, stresa, izčrpanosti in preutrujenosti, kar je na dolgi rok lahko privedlo do poslabšanja duševnega zdravja zaposlenih mater.The most stringent restrictive measures adopted by the Government of the Republic of Slovenia in the context of the COVID-19 pandemic were implemented between March and May of 2020. These included restrictions of movement, temporary closure of educational institutions, cultural venues, and limitations on sports and other activities. During the course of the restrictive measures, families were required to limit their movement to the premises of their place of residence, work and school were carried out from home, while social contact was limited to immediate family members, co-workers, and occasionally friends. The transformation of intra-family dynamics led to changes in the division of labour among family members, disruption of existing behavioral patterns and a change in family relationships as a whole. Within some families, tensions could quickly arise as a result of the gender-asymmetric division of domestic labour. Women were usually burdened with more domestic work, as they were unable to physically distance themselves from the increased daily load. They had a chronic lack of time not only to carry out their regular work responsibilities, but also to help their children with schoolwork, shop for food and take care of other responsibilities, which left them overwhelmed and under stress. Some women experienced an internal conflict in trying to balance paid and domestic labour, on the one hand wanting to take care of their home and family, but on the other hand they missed time with friends and extended family, travels, sleep, leisure and recreational activities. Over time, this internal conflict led to burnout, stress, exhaustion and fatigue, which could in the long-term lead to the deterioration of the mental health of working mothers

Femininity in women with experience of living in an abusive relationship

Avtorica je v magistrskem delu raziskovala, kakšen pomen ima doživljanje ženstvenosti pri ženskah, ki so bile del nasilnega partnerskega odnosa. V teoretičnem delu se sprehodi skozi samo opredelitev ženstvenosti, kjer definira tako biološki kot družbeni spol in predstavi spolno identiteto ženske in splošno doživljanje ženstvenosti. V nadaljevanju nam v teoretičnem delu predstavi partnersko nasilje, ga opredeli, pojmuje in našteje njegove oblike. Poleg tega opiše še potek nasilja v partnerskem odnosu in sam izhod iz nasilja ter posledice partnerskega nasilja pri ženskah. V empiričnem delu je predstavljena raziskava, v kateri je sodelovalo 10 udeleženk. Udeleženke so bile v mlajšem oz. zrelem odraslem obdobju po Greenspanu, v starosti med 24 in 62 let, in imajo izkušnjo nasilnega partnerskega razmerja. Avtorica je uporabila vnaprej pripravljen polstrukturiran intervju, ki je pokrival naslednja področja: doživljanje sebe kot ženske, samo izkušnjo in doživljanje partnerskega nasilja ter izhod iz nasilnega partnerskega odnosa. Rezultati so pokazali, da ženske z izkušnjo nasilnega partnerskega odnosa svojo ženstvenost danes doživljajo bistveno drugače, kot so jo doživljale med samim nasiljem v partnerskem razmerju. Opaziti je močno željo po osebnostni rasti in spremembo pri doživljanju ženstvenosti po izhodu iz nasilnega partnerskega razmerja. Ob tem se soočajo predvsem z željo po samostojnosti in postavljanju osebnostnih meja, ki so bile v nasilnem partnerskem razmerju docela porušene. Opaziti je, da je sama izkušnja vplivala na njihovo samopodobo in samospoštovanje, ki pa ju danes krepijo. Za samo izkušnjo so sicer hvaležne in zaradi nje bolj pripravljene raziskati svoje doživljanje, svojo ženstvenost in izkušnjo nasilja. Zaključimo lahko, da nasilje, ki ga ženska doživlja v partnerskem odnosu, ki bi moral predstavljati najbolj varno točko posameznikovega življenja, bistveno vpliva na samo doživljanje sebe in njene ženstvenosti.In this master\u27s thesis, the author explored the importance of experiencing femininity in women who have been involved in a violent relationship. In the theoretical part, she describes the definition of femininity, by defining both biological and social genders and presents the sexual identity of women and the general experience of femininity. Then she focuses on intimate partner violence, defines it, attempts to understand it and specifies its forms. She also describes the course of intimate partner violence, the way out of violence and the consequences of partner violence in women. The empirical part presents a study involving 10 participants. The participants are classified as young or mature adults according to Greenspan, between the ages of 24 and 62, and have been a violent relationship. The author used a pre-prepared semi-structured interview that covered the following areas: experiencing yourself as a woman, experiencing intimate partner violence, and getting out of a violent partnership. The results showed that women with a violent relationship experience their femininity today significantly differently than they experienced the violence while still in the relationship. There is a strong desire for personal growth and change in the experience of femininity after leaving a violent partnership. At the same time, they are mainly faced with the desire for independence and setting personal boundaries, which have been completely destroyed in a violent partnership. It is noticeable that the experience itself influenced their self-esteem, but it has now evolved into a source of strength. They are grateful for the experience itself and as a result are more willing to explore their experience, their femininity and how they perceive violence. We can conclude that the violence a woman experiences in a relationship, which should be the safest space of every person\u27s life, significantly affects the experience of herself and her femininity

Perception of love in different periods of development

V diplomskem delu se je avtorica posvetila teološkemu ter psihološkemu pojmovanju ljubezni in teoretično raziskovala, kako človek v različnih stadijih svojega življenja dojema Boga in njegovo ljubezen. V prvem delu diplomske naloge avtorica raziskuje teološko pojmovanje ljubezni in opiše, kako se ljubezen človeku kaže kot temeljno počelo vsega, kjer se nasloni na besede prvega Janezovega pisma (1 Jn 4,16). V nadaljevanju avtorica opisuje ljubezen kot odnos, ki potrebuje bližino in išče drugega. V tretjem podpoglavju avtorica opisuje odnos Boga do človeka ter na kakšen način se njegova ljubezen človeku tudi daje. Kasneje avtorica razglablja tudi o učlovečeni Božji ljubezni, ki je za nas ljudi in zaradi našega zveličanja, prišel iz nebes, za nas umrl in nas odrešil. Tu se Božja ljubezen do človeka kaže v vsej razsežnosti, človek pa se preko te ljubezni notranje preoblikuje in začenja tudi spoznavati pravega Boga. V zadnjem delu prvega poglavja avtorica opisuje človekov odziv na Božjo ljubezen, ki mu je bila podarjena, in se posveti tudi Cerkvi, ki v tej ljubezni deluje. V drugem delu diplomskega dela se avtorica osredotoči na psihološko pojmovanje ljubezni in ob tem poudari, da je to pojmovanje precej ožje od teološkega, saj se tu ljubezen postavlja zgolj na raven medčloveških odnosov. V nadaljevanju avtorica povzame teorije ljubezni štirih pomembnejših psihologov, ki so: John Alan Lee, Robert Sternberg, Ellen Berscheid in Clive Staples Lewis. V zadnjem delu se avtorica konkretneje posveti razvoju dojemanja Boga in Božje ljubezni posameznika v različnih obdobjih njegovega življenja. Sprva na kratko povzame teorije o razvoju posameznikove vere in dojemanja Boga in poudari predvsem teorijo Piageta, Fowlerja in Oserja, opiše pa tudi pogled na razvoj vere sv. Terezije Avilske, prve cerkvene učiteljice, ki poudarja, da je prava molitev le ljubezen. V nadaljevanju avtorica opisuje dojemanje Božje ljubezni skozi različna razvojna obdobja, ki jih razdeli na: predšolsko obdobje, mlajše šolsko obdobje, zgodnje mladostništvo, pozno mladostništvo, zgodnja odraslost, zrela odraslost ter starost. Avtorica v vsakem obdobju opiše glavne psihološke značilnosti, Fowlerjevo in Oserjevo teorijo o dojemanju Božje ljubezni osebe vsakega obdobja ter ob tem navede tudi izsledke drugih raziskav. V zadnjem podpoglavju se avtorica posveti še sedmim stopnjam ljubezni, ki jih utemelji sv. Terezija Avilska, in njeno teorijo o duhovni poti duše temeljito opiše ter jo primerja s teorijo Fowlerja in Oserja, s čimer poudarja pomen duhovnih vrednot, s katerimi nam sv. Terezija daje zgled in kaže pot, na kateri se odpiramo Bogu in iščemo njegovo ljubezen.This thesis studies the theological and psychological perception of love and includes theoretical research on how humans perceive God and His love in various stages of their lives. The first part focuses on theological perceptions and describes how Love is the origin of everything by leaning of the words of the First Epistle of John (1 John 4:16). It then proceeds to describe Love as a relationship seeking and needing the presence of others. The third subchapter discusses God\u27s relationship towards Man and how His Love towards Man is expressed. Later the focus is placed on the Son of God who, for our Salvation, came from heaven, died for us and saved us. This is the ultimate expression of God\u27s love towards Man and it is this Love that allows Man to step onto the path of internal transformation and start finding the true nature of God. The last part of the first chapter contains a description of Man\u27s response to the gift of God\u27s love and also focuses on the Church as an agent of His Love. The second part of the thesis focuses on psychological theories of love and states that they treat love on a much narrower scale than theologists – love is treated only at a human-to-human level. The chapter contains a synthesis of the theories of four prominent authors: John Alan Lee, Robert Sternberg, Ellen Berscheid in Clive Staples Lewis. The last part contains a concrete description of the development of God and His Love by individuals in various stages of their lives. First, a short summary of several theories of individual faith and perception of God is made – focusing on the works of Piaget, Fowler and Oser as well as a description of the ideas of Teresa of Ávila who said that the only true form of prayer is love. The thesis then focuses on the perception of God\u27s love through various development stages: pre-school age, early school age, early adolescence, late adolescence, early adulthood, mature adulthood and old age. The main psychological characteristics are listed for each stage in addition to Fowler\u27s and Oser\u27s view of the perception of God\u27s Love and other research for the respective stage. The last subchapter contains a description of the seven stages of Love as presented by Teresa of Ávila and her description of the soul\u27s path to enlightenment. Her ideas are thoroughly compared to Fowler\u27s and Oser\u27s theory to stress the importance of spiritual values championed by Teresa which help us to accept God and find His Love

An Investigation into the Usefulness of a Coaching Approach along the Engel Scale to Assist People on Their Faith Journey at Cedar Park Church

The transmission of the gospel relies heavily on the continuous and faithful proclamation of the gospel and on the positive response of the hearers to enter a life-changing relationship with Jesus Christ. Preaching serves as a primary means by which the gospel of Jesus moves forward. While the bulk of gospel proclamation is one-way communication, the ultimate result focuses on moving the hearer to accept the gospel message. This could take place in large rallies, small gatherings, or in one-on-one conversations. This project examines the possibility of increased receptivity to the gospel by connecting with a spiritual coach to assist a person on his or her journey to understanding and positively responding to the gospel. It also pursues the biblical precedent of incorporating questions into the spiritual seekers’ discovery process. This project sees the message of salvation as something the person must uncover, discover, understand, and then respond to. Coupling a spiritual seeker with a spiritual life coach can help guide the seeker to pursue and positively respond to Christ. Four Christians and three non-Christians participated in six, one-on-one coaching sessions with me. The knowledge and awareness of their spiritual life was tracked and assessed. The goal was to test and measure how the coaching approach enabled the spiritual seeker to grow in understanding, accepting and advancing the gospel

The Global Open Research Commons International Model Report, Version 1

<p><i>In response to the global movement to implement national and cross-national or</i></p><p><i>global commons, a Research Data Alliance (RDA) Interest Group was formed to work</i></p><p><i>towards a community-developed typology for describing research commons. This Interest</i></p><p><i>Group created a Working Group to develop an International Model describing the attributes</i></p><p><i>of Global Open Research Commons. This document supports the release of this RDA Global Open</i></p><p><i>Research Commons (GORC) International Model (IM) v. 1.0, presented as a spreadsheet. This</i></p><p><i>accompanying narrative document provides background information about the initiative, describes</i></p><p><i>its intent and intended audience, the method used to create it, its structure and content. It also</i></p><p><i>provides brief descriptions of communities and activities that have proposed to, or are currently,</i></p><p><i>utilising the model in different contexts, as well as next steps for work in this area. It is important to</i></p><p><i>recognise that the model is aspirational in nature and not prescriptive, drawing on existing good</i></p><p><i>practice and promoting inclusive approaches. It is important to recognise that the model is</i></p><p><i>aspirational in nature and not prescriptive, drawing on existing good practice and promoting</i></p><p><i>inclusive approaches.</i></p&gt