Artykuły w czasopismach na temat „Religious Education Coordinators”

<em>Archiving and reporting of the progress of the implementation of vocational programs have not been implemented properly so that the evaluation phase was not well coordinated. Pesantren in its development are not only religious education institutions but also functioned as non-formal education to educate and guide students to have vocational life skills that match their interests and talents. This study aims to uncover the processes of planning, organizing, implementing and monitoring life vocational programs at Baitul Hidayah Islamic Boarding School in Bandung. The research method used is qualitative. The results showed; first, planning is carried out at the beginning of the academic year of pesantren learning; secondly, organizing was divided into 3 coordinators: agriculture and animal husbandry, electricity and water engineering mechanics, buying and selling and trading; third, the implementation is carried out by giving field assignments directly by tutors to students consisting of 80% practice and 20% theory; fourth, supervision is carried out by the field coordinator through the achievement of field assignments and oral and written reports from each field by students.</em>

PurposePrincipals are considered central in initiating and mobilizing changes in schools; however, their political behaviors in the course of school changes are underexplored. The present research investigated the influence tactics used by school principals to induce teachers to join a process of second-order (deep and wide) change in the school teaching and culture. In specific, the authors were interested to know which influence tactics, principals and staff members considered to be efficient during such a second-order change process.Design/methodology/approachThe study was based on a case study method focusing on four Israeli Jewish state public religious schools participating in the “Routes” program aimed at strengthening religious values in schools. Data collection included semi-structured interviews with principals, teachers with program coordinators responsibilities and teachers in four schools.FindingsThe results indicate that school principals who are considered successful in leading changes display two key influence prototypes: a hybrid type that combines soft and hard influence tactics and a unitype that relies on soft influence tactics.Originality/valueThe research study contributed to the limited knowledge in educational administration on micropolitics and political behaviors in the course of school changes.

Patients suffering from end-stage diseases wait in expectation of life-saving organs that could improve their quality of life. However, there is widening gap between organ supply an demand. The intention of this study is to explore and evaluate marketing strategies in organ donation and transplantation. In an attempt to achieve the purpose of this study, a qualitative approach was employed. Phenomenology was used as the study&rsquo;s research design. The study used social marketing and the theory of social constructivism as the theoretical frameworks and data was collected through in-depths interviews. Qualitative data was analysed through thematic content analysis. Purposive sampling was used to select 30 organ donation coordinators. The study established that public education is the main vehicle through which organ donation and transplantation are promoted. Educational talks, distribution of information, media, social media, expos, awareness events, and corporate and educational talks are amongst the strategies used to promote organ donation. The study recommends that the Department of Education include the issue organ donation in school curricula, and that religious organisations, regular worksite campaigns, regular television advertisements should be used as vehicles through which to promote organ donation and transplantation. Furthermore, it is recommended that additional public awareness campaigns be held in black communities. It is respectfully recommended that the Organ Donor Foundation consider opening satellite offices in all nine South African provinces.

Abstrak Pare merupakan salah satu daerah koordinator kecamatan di Kabupaten Kediri. Pare termasuk daerah yang telah berkembang secara pesat, dan dikenal sebagai Kampung Bahasa, atau Pusat Pelatihan Bahasa Asing terbesar diIndonesia. Paper ini adalah kajian yang berbasis penelitian lapangan (field research) Paper ini bertujuan untuk mengetahui peranan keagamaan didalam pendidikan kursusan berbasis bahasa pada siswa di Kampung Inggris. Penelitian ini sangat menarik karena Pendidikan kursus berbasis bahasa dikaji dalam hubungan nya dengan ke agamaan, dimana peserta didik sebagai objek sentralnya. Selanjutnya, penelitian ini adalah jenis penelitian deskripstif kualitatif yang dilakukan selama 3 bulan pada tanggal 1 Juni 2015. Populasi dari penelitian ini adalah semua kursus lembaga yang ada di kampung Inggris Pare Kediri. Data penelitian diperoleh melalui wawancara, observasi dan dokumentasi. Pada paper ini terdapat tiga persoalan yang hendak di kaji pertama, sejauh mana proses belajar agama di Kampung Inggris setelah banyaknya warga pendatang?Kedua, sejauh mana proses belajar agama dikawasan yang wajib berbahasa Inggris? Ketiga, sejauh mana peranan lingkungan Kampung Inggris terhadap proses belajar agama di kampung Inggrs? Maka dihasilkan beberapa hal, yaitu pertama, mengetahui sejauh mana proses belajar agama di Kampung Inggris setelah banyaknya warga pendatang. Kedua, mengetahui sejauh mana proses belajar agama dikawasan yang wajib berbahasa Inggris, ketiga mengetahui peranan lingkungan Kampung Inggris terhadap proses belajar agama di kampung Inggris. Kata Kunci : Keagamaan, Pendidikan Bahasa, dan Kampung Inggris. Abstract Pare is one area in Kediri district coordinators. Pare including areas that had been growing rapidly, and is known as Kampung Language, Foreign Language Training Center or the largest companies . This paper is based on field research study (field research) This paper is based on field research study (field research) This paper aims to determine the role of religion in education kursusan language based on the student at Kampung Inggris. This research is very interesting because of the language -based education courses examined in its relations with all religious, where the learner as the central object. Furthermore, this study is the kind of qualitative research conducted deskripstif for 3 months on June 1, 2015. The population of this research is all of course agencies in the village Pare. Data were obtained through interviews, observation and documentation. In this paper, there are three issues to be investigated The first, the extent to which the process of religious learning in Kampung Inggris after the immigrant population? Secondly, how far has the area of religious study is required to speak English? Third, the extent to which the role of the British village environment to the learning process in the village Inggrs religion? Then produced a couple of things: first, determine the extent of religious learning process in Kampung Inggriss after the immigrant population. Second, determine the extent of religious learning process that must speak English region, three British Kampung know the role of the environment on the process of religious learning in the British village. Keywords: Religious, Language Education, and Kampung Inggris.

PurposeTaking ownership is considered vital for sustaining change in organizations, particularly when second-order changes are the goal. Yet, few studies explored psychological ownership of change agents in educational organizations. Moreover, no knowledge exists on how agents' individual psychological ownership augments psychological ownership in schools and on how collective psychological ownership of change relates to school culture. The present study aims to address these two lacunae.Design/methodology/approachA case study method was adopted to investigate the psychological ownership of teams of change agents in schools. Six Israeli secondary state religious schools adopting a new liberal curricular program were studied. Thirty one interviews were conducted with principals, program coordinators, mid-level teacher leaders and teachers who were active change agents in the promotion of the program. The interviews were complemented by quantitative data on students' perceptions of school discipline and tolerance of diversity based on the national school culture survey.FindingsThe analyses revealed the prevalence of three types of psychological ownership in the sample of schools. The analyses also showed how key components of psychological ownership, i.e. responsibility and territoriality in relation to change manifest in the schools that were explored. Institution-level analysis shed light on the different effects psychological ownership of the change team had on sharing within the faculty. In addition, analyses showed how the scope of agreement between two key change agents, the program initiator and the principal, on psychological ownership affected various psychological ownership aspects of the team. Last, the analysis shows that two types of collective psychological ownership emerged in the course of a liberal school change, and that types were differently related to school outcomes.Originality/valueThe study offers an innovative typology of collective psychological ownership during second-order change in schools, mapping two ideal types: cooperative and fragmented collective psychological ownership. The new types provide a better understanding of the dynamic of collective psychological ownership and its outcomes in organizations in general and schools in particular.

On November 28-29, 1997, the first international scientific conference in the cycle of 4 international scientific conferences "Christianity: History and Present" was held in Kyiv, which was planned for 1997-2000. The conference was co-organized by the National Academy of Sciences of Ukraine (Department of History, Philosophy and the Law), the State Committee of Ukraine for Religious Affairs, the Ukrainian Association of Religious Studies, the Lviv Museum of the History of Religion. The coordinator of the conference was the Department of Religious Studies at the Institute of Philosophy named after G. Skovoroda of the National Academy of Sciences of Ukraine. Participation in the conference was attended by Ukrainian scholars - philosophers, historians, religious scholars from many Ukrainian cities who work in various fields - academic education, education, culture, government institutions, as well as foreign scholars from Canada, Poland, and the USA.

This research is intended to search and information about the strengthening of Islamic religious education (PAI) through the recitation of furudhul Ainiyah which is carried out in Nurul Jadid Paiton Junior High School. The method of this research is by qualitative method with case study method, to express. That is more intense and deep with the above phenomenon. Technique of completion of data and information is done through interview, observation, study study, and literature study. The findings of this research are 1). Students or students are required to complete the recitation of Furudhul Ainiyah as a condition to take the odd semester and even semester exam and become a requirement for class and graduation increase. 2). the implementation of the furudhul Ainiyah memorization is performed on Thursday and Friday nights and Tuesday nights, and can also be done during normal day breaks, 3). The responsible and recipient of the rote deposit are PAI teachers and their homeroom teachers, 4). For students and students who can not read written Al-qur'an is not subject to rote burden, but get special coaching related to Al-Qur'an reading written by the religious coordinator of students. 5). Memory materials include Aqidah, Fiqih or Amaliyah materials, and daily prayers for students of VII and VIII semerter 1 and 2, while for classes IX semesters 1 and 2 cover the material of the Qur'an and Fiqh. 6). (a). Principal, (b). Vice Principal of the curriculum section, (c). Coordinator of students' religious activities, (d). Teacher / teacher of PAI, (e). Homeroom, (e). Student religious coordinator, (f). Student.

This research is intended to search and information about the strengthening of Islamic religious education (PAI) through the recitation of furudhul Ainiyah which is carried out in Nurul Jadid Paiton Junior High School. The method of this research is by qualitative method with case study method, to express. That is more intense and deep with the above phenomenon. Technique of completion of data and information is done through interview, observation, study study, and literature study. The findings of this research are 1). Students or students are required to complete the recitation of Furudhul Ainiyah as a condition to take the odd semester and even semester exam and become a requirement for class and graduation increase. 2). the implementation of the furudhul Ainiyah memorization is performed on Thursday and Friday nights and Tuesday nights, and can also be done during normal day breaks, 3). The responsible and recipient of the rote deposit are PAI teachers and their homeroom teachers, 4). For students and students who can not read written Al-qur'an is not subject to rote burden, but get special coaching related to Al-Qur'an reading written by the religious coordinator of students. 5). Memory materials include Aqidah, Fiqih or Amaliyah materials, and daily prayers for students of VII and VIII semerter 1 and 2, while for classes IX semesters 1 and 2 cover the material of the Qur'an and Fiqh. 6). (a). Principal, (b). Vice Principal of the curriculum section, (c). Coordinator of students' religious activities, (d). Teacher / teacher of PAI, (e). Homeroom, (e). Student religious coordinator, (f). Student.

The article analyzes the definitions of "formal" and "non- formal" education as varieties of lifelong learning in the context of foreign and Ukrainian scholars. The meaningful field of "lifelong education" in the coordinates of interdisciplinary research and basic approaches and interpretations of scientists is outlined. The essential characteristics of formal, non-formal and informal education are determined; their priorities and key differences that distinguish them from one another: formal education from non-formal education (alternative to formal education). The difference between information education is that it is not institutionalized, but also in terms of: term of study, age, gender, regional, religious, as well as the right to choose an educational institution or educational institution, field of training and specialty, educational and educational - professional programs.

International ecumenical networking and the exchange of resources in theological education is an issue for many regions in World Christianity. This article written by the International Program Coordinator of the program on Ecumenical Theological Education (ETE) in the World Council of Churches, Geneva, introduces two innovative projects which contribute to these objectives in distinct ways: one is the global digital library for theology and ecumenism (GlobeTheoLib) which provides access to a great number of full-text resources for its registered individual users and is operating in a multilingual setting. The other project is the global survey on theological education which is an international research project, born out of the Edinburgh 2010 process and the desire to have more exact empirical data on recent trends, needs and challenges for theological education in the churches within and outside the membership of WCC.

The article discusses the definitions of «formal» and «non-formal» education as varieties of lifelong learning in the context of foreign and Ukrainian scholars. The author outlines the semantic field of «lifelong learning» in the coordinates of interdisciplinary research, basic approaches and interpretations of scientists. The author determines essential characteristics of formal, non-formal and informal education; identifies their priorities and key differences that identifies one type from another: formal education from non-formal – the difference lies in the fact that the latter is an addition or an alternative to the formal, as well as in the official recognition or non-recognition by the state or authorized non-state qualification bodies obtained on the basis of educational achievements. The distinctive feature of informal education is that it is not institutionalized and possesses such features as: a period of study, age, gender, regional, religious characteristics, the right to choose an educational institution or facility, training program or field of study, educational and professional programs.Key words: lifelong learning, non-formal education, formal education, informal education.

The article explores the constitutional practice of normative regulation of the right to freedom of thought and religion, enshrined in Art. 35 of the Constitution of Ukraine and in similar norms of the constitutions of the states of continental Europe. The necessity to state the stated norm in the new version is substantiated. It is determined that the right to freedom of worldview and religion, which is enshrined in Art. 35 of the Constitution of Ukraine, relates to civil rights of man and citizen and consists of three basic elements: freedom of thought, freedom of conscience and freedom of religion. This right includes the freedom to profess any religion or not to practice any religion, to freely send religious cults and rituals, as well as to conduct religious activities. It is noted that in the states of continental Europe the constitutional and legal regulation of the right to freedom of opinion and religion is implemented differently. Thus, in the constitutions of Andorra, Bulgaria, Bosnia and Herzegovina, Armenia, Georgia, Estonia, Lithuania, Macedonia, Romania, San Ma-rino, Serbia, Czech Republic and Montenegro, the analyzed law is enshrined along with other human rights. In other constitutions of European states, the law under study is formulated in a separate article. It is stated that the constitutions of European states use unequal verbal designations of this right. In particular, such terminological expressions as "freedom of conscience and religion", "freedom of cults", "freedom of conscience, religion and other beliefs", "freedom of conscience and religion", "freedom of conscience", "freedom of religion and worship", " freedom of religion ”,“ freedom of choice of religion ”,“ freedom of conscience, religion and worship ”,“ freedom of religion and conscience ”,“ freedom of religious beliefs ”, which differ but have much in common. The expediency of deleting the term “freedom of world outlook” from Part 1 of Art. 35 of the Constitution of Ukraine and the consolidation of the term "freedom of conscience", which in its content, first, covers a broad sphere of spiritual, world-view of human being, and second, acts as the freedom of choice and assertion of the individual in the system of religious coordinates. It is proposed taking into account the European experience of constitutional and legal regulation of the right to freedom of opinion and religion of the provision of Art. 35 of the Constitution of Ukraine shall be read as follows: “Everyone has the right to freedom of conscience and religion. This right includes the freedom to profess any religion or not to practice any religion, to freely send religious or ritual rites alone or collec-tively, to conduct religious activities. The exercise of this right may be restricted by law only in the interests of public order, the health and morals of the population, or the protection of the rights and freedoms of others. Churches and religious organizations in Ukraine are separated from the state and the state education system from the church. No religion can be recognized as binding by the state. Churches and religious organizations are equal before the law. It is forbidden to compel a person to choose and profess any religion or belief, to participate in re-ligious and ritual ceremonies or activities of a religious organization and to receive religious education.”

The article illustrates the relations between the national diaspora in Canada and Ukraine during 1991–2014. It is emphasized that during the long-term presence of Ukrainians in the cities of Canada the Ukrainian diaspora has been growing and consolidating around the civic organizations and Ukrainian cultural centers with the biggest ones being located in Ontario and Alberta, which are the places with the largest Ukrainian population. It provides the analysis of influence of the Ukrainian diaspora on the cooperation between Ukraine and Canada through civic organizations, the most influential of which are the following: Ukrainian Canadian Congress — acts as the representative of the Ukrainian diaspora before the government and people of Canada, coordinates and promotes its involvement in the cultural and public life of the country, and unites 33 Ukrainian and all-Canadian organizations and their branches; Ukrainian Catholic Women’s League of Canada — supports the religious education and Ukrainian publishing houses, arranges religious seminars on the study of Bible, Ukrainian rituals and traditions; Plast — promotes the complex patriotic self-education of the Ukrainian youth based on the Christian ethics principles, as the conscientious, responsible and meaningful citizens of the local, national and global communities and the Ukrainian society leaders; they also hold the leading positions in the civic organizations — in student’s clubs or in the Ukrainian Canadian Congress. At the same time, in Ukraine the civic organizations, such as the “Ukraine-Svit” company and Ukrainian World Coordinating Council cooperate with the national diaspora in Canada. It is emphasized that the intensification of relations between the Ukrainian diaspora in Canada and Ukraine is the key component of the modern national ethnical policy. It is concluded that the Ukrainian diaspora in Canada created the positive image of Ukraine abroad that contributed to the recognition of its independence in 1991 and further establishment of connections between the countries. The article substantiates the perspectives for bilateral cooperation of countries in the field of politics, economics, trade, culture and education.

I argue that the crisis of identity Catholic schools are experiencing in the 21st century also presents an opportunity for a rediscovery and expanded conversation, both within and beyond the confines of the institutional Church, of what it means to exist separately from the mainstream without restricting internal diversity. I begin by presenting salient historical, theological, and sociological features Catholicism and Catholic Education during and since the Second Vatican Council (1962-5) to establish the context and substance of its modern identity crisis. I then provide a review of current controversies within Catholic schools to demonstrate how they are symptomatic of this crisis, but also potential catalysts for exploring new options. The next section argues both for the merits of recognizing multiple Catholic identities, and imagining the Catholic school as an institution that assembles and coordinates them. I propose that the fact of multiple Catholic identities should be interpreted as differences in kind, rather than by their degree of difference from a narrowly constructed idea of Catholicism. I also propose that the intersection of these identities at school should be encouraged as a way of nurturing both students’ own identities and their ability to encounter religious difference within their own tradition and community. The conclusion demonstrates how in practice this model presents a promising means of possibly deepening individual and institutional religious identit(y/ies) in today’s world, and for responding to controversial issues that arise within Catholic schools.

The expansion of global higher education is convincingly beginning to seep into higher education connections in Indonesia. Foreign universities access into Indonesia will be a kind of ‘contestational’ and ‘exotic’ journey heavenly for business profits of ‘global education capitalists’ networks which mainly focus on two main objectives: ‘teaching’ and ‘research’. On the contrary, it becomes a momentum for us to stimulate the development of domestic campuses in order to be more dynamic in welcoming opportunities and challenges to create and innovate relevantly to the demands and the needs of the people of Republic of Indonesia through solid coordinations and supervisions in encouraging and accelerating national development through the sense of Nusantara characters. Sooner or later, the expansive academic infiltration of global higher education is beginning to drive our higher educations to compete among the superiors. Thus, the government of Republic of Indonesia has to endorse the capability, credibility and accountability of higher education institutions through the common sense on the basic values of higher education as non-profit organization being mandated by our national constitutions and laws in intensifying community service and welfare. Make everything closer to the community, not by adopting randomly all commercial motives of global higher education which are capitalist and liberal sensed. To sum up, a set of pro-public rules, controls and policies must be strategically prepared with adequate supports based on scientific truths, benefits, reasonings, justice, virtue, affordability, honesty, sustainability, and religious responsibilities and social diversities. Keywords: Dynamics, Tri Dharma, Academic Community, Motivation and Academic Expansion, and Globalization of Higher Education Abstrak Perluasan pendidikan tinggi global secara meyakinkan mulai meresap ke dalam koneksi pendidikan tinggi di Indonesia. Akses universitas asing ke Indonesia akan menjadi semacam perjalanan 'kontroversial' dan 'eksotis' surgawi untuk keuntungan bisnis dari 'jaringan kapitalis pendidikan global' yang terutama berfokus pada dua tujuan utama: 'mengajar' dan 'penelitian'. Sebaliknya, itu menjadi momentum bagi kita untuk merangsang pengembangan kampus dalam negeri agar lebih dinamis dalam menyambut peluang dan tantangan untuk menciptakan dan berinovasi secara relevan dengan tuntutan dan kebutuhan masyarakat Republik Indonesia melalui koordinasi yang solid dan pengawasan dalam mendorong dan mempercepat pembangunan nasional melalui rasa karakter Nusantara. Cepat atau lambat, infiltrasi akademik yang luas dari pendidikan tinggi global mulai mendorong pendidikan tinggi kita untuk bersaing di antara para atasan. Dengan demikian, pemerintah Republik Indonesia harus mengesahkan kemampuan, kredibilitas dan akuntabilitas lembaga pendidikan tinggi melalui akal sehat pada nilai-nilai dasar pendidikan tinggi sebagai organisasi nirlaba yang diamanatkan oleh konstitusi dan undang-undang nasional kita dalam mengintensifkan pelayanan masyarakat dan kesejahteraan. Jadikan segalanya lebih dekat dengan komunitas, bukan dengan mengadopsi secara acak semua motif komersial pendidikan tinggi global yang bersifat kapitalis dan liberal. Singkatnya, seperangkat aturan, kontrol, dan kebijakan pro-publik harus dipersiapkan secara strategis dengan dukungan yang memadai berdasarkan pada kebenaran ilmiah, manfaat, pertimbangan, keadilan, kebajikan, keterjangkauan, kejujuran, keberlanjutan, dan tanggung jawab agama dan keragaman sosial.

The article analyzes the value orientations of modern student youth in Kazakhstan that influence the formation of their identity. Based on the analysis of this social group’s value alignments, the article attempts to determine the vital problem areas in the formation of the character of young people as those capable of taking responsibility for their own destiny and the destiny of their country. Special attention is heeded to ethnic, religious and civic identities. The ratio of civil and ethnic identities among Kazakhstani student youth is assessed. A growth tendency in the norms of individualism and indifference to traditional forms of identity is revealed. Particular attention is paid to the influence of traditional and modernization values ​​on the self-awareness of Kazakhstani youth. This research perspective was selected deliberately. The current state of public relations—both global, and Kazakhstani in particular—is determined by active ambiguous, multi-directional transformation processes. Under these circumstances, the issue of identity becomes especially acute for young people, and a search for sources of worldviews ensues to help young people formulate and self-actualize their own essence and to construct their own view of the world. In the course of this search, it is crucial to avoid becoming an object of various kinds of ideological, spiritual, ideological manipulation and recruiting. The modern contemporary social reality engenders a wide variety of spiritual practices, ideological revelations and political modules. It is essential for a young person to make the right choice based on objective knowledge and understanding. Under the circumstances, a special responsibility is imposed on the education system. Unfortunately, the modern higher education system in Kazakhstan pays special attention to the rigid specialization of graduates as part of the current vigorous reforms. Purely professional training is becoming a priority, while the issues of socio-humanitarian, ideological training of our future specialists remain on the margins of the educational system, which, in turn, impedes their successful socialization. It is in these epistemological coordinates that this article was prepared. The article is based on the data obtained through a sociological study conducted in 2019 as part of the project “Formation of the Concept of Religious Tolerance and Ethnic Consolidation in Educational Formats of Modern Kazakhstan.”

An unprecedented cholera outbreak affected Zimbabwe from August 2008 to July 2009 with 98,592 cases and 4,288 deaths, in 54 out of 62 districts. The main strategy used to overcome the outbreak was an integrated community-based interventions package. The present work is a case study to describe the strategy and lessons learned for future humanitarian crises and preparedness. The methodology was based on the review of epidemiological reports, assessment and surveys' reports, minutes of joint Health and Water Sanitation and Hygiene (WASH) Clusters' meetings, and direct observation as Health Cluster Coordinator. Epidemiological data showed an increasing number of cases in rural areas with community deaths representing 66% of the 1,948 deaths from 61,304 cases on 31 January 2009. Risk factors identified in communities were: lack of awareness about the disease, cultural and religious behaviors, lack of potable water with weak sanitation, lack and inappropriate use of water purification tablets, and lack of soap and water containers for effective behavior change. There also was late arrival to cholera to the few treatment centers by rural populations. In addition to treatment centers, a package of interventions was implemented by multi-sectoral stakeholders. The package included: health and WASH education tools and practice sessions for healthy and hygienic behavior change and for an effective use of oral rehydration salt as first aid measure; community-based surveillance with an early warning system and response teams; and distribution of containers and water purification tablets with drilling of water points. Epidemiological data showed a significant decrease of cholera cases where the full package was implemented. This work showed that an integrated package of interventions jointly targeting risk factors can be effective on public health threats in rural communities. Community-based preparedness and response should then take into account an integrated joint intervention package to mitigate public health threats.

<p class="0abstract"><em>Dewata Nawa Sanga</em> in Hinduism has an important role as the foundation of the religious concept implemented by Hindus in Bali, Indonesia. It has the meaning of nine deities or manifestations of Ida Sang Hyang Widhi Wasa (God Almighty) that guard or control the nine wind direction. <em>Dewata Nawa Sanga</em> in terms of education in Bali has been learned by the elementary school students. However, in social life the concept of <em>Dewata Nawa Sanga</em> itself has not been attached and understood by all Balinese Hinduism yet. Based on the problem in social life, there is an idea to develop Markerless Augmented Reality Utilizing Gyroscope to Demonstrate the Position of <em>Dewata Nawa Sanga</em>. This application is designed to know, recognize, and understand the characteristics of <em>Dewata Nawa Sanga</em> using gyroscope. This sensor serves to fulfill the object of the deities in the coordinates to be determined. Furthermore, it serves to provide information about <em>Dewata Nawa Sanga</em> along with the innovative and informative 3D animation. The result of usefulness questionnaire of this application percentage value average is 88.4%. It can be concluded that AR <em>Dewata Nawa Sanga</em> is very useful and helpful for learners in exploring the <em>Dewata Nawa Sanga</em> position in a real-world environment. The result of usability and satisfaction questionnaire of this application percentage value average is 84.8%. It shows that the application is very useful for the participants to learn <em>Dewata Nawa Sanga</em> and very satisfied to use.</p>

One of the functions of the mosque in Rasulullah period was as a place to study or as an education place of Muslims. Masjid Ar-Rahmah is one of the mosques that have implemented the function with the presence of several institutions and activities such as Madinah, Makkah, AQSHA, and MQM. The researcher has a desire for what has been implemented by Ar-rahmah, which other mosques can imitate it. So that, the mosque can return to being the centre of education as it was in the Rasulullah period. This research used a case study qualitative approach which the data collection techniques were obtained from observation, interview, and document analysis. The respondent in this research was the leader of Takmir, program manager, Madinah coordinator and lecturer,MQM committee, Student guardian of Madinah and MQM, and students of Madinah and MQM. Besides, in this study, the researcher used the theory of religious marketing which measures developed by A.V. Angheluta, et al. That conducted and modified with social marketing concept by Kolter in Principle of marketing consist of five steps.In the end, the result of this study used the strategy which carried out by the Ar-Rahmah Mosque; first, by analysing the state of the environment and society needs. Secondly, designing a strategy that suits the circumstances of the consumer. Thirdly, building an integrated marketing program for consumers. Fourth, building beneficial and pleasant relationships with society. And fifth, benefiting from society.Salah satu fungsi masjid yang ada di masa Rasululloh adalah sebagai tempat menuntut ilmu, atau masjid berfungsi sebagai tempat pendidikan kaum muslimin. Masjid Ar-Rahmah adalah salah satu masjid yang sudah menerapkan fungsi ini dengan adanya beberapa lembaga dan kegiatan seperti Madinah, Makkah, AQSHA, dan MQM. Peneliti mempunyai keinginan agar apa yang sudah dilakukan Masjid Ar-Rahmah ini bisa ditiru oleh masjid-masjid lainnya sehingga masjid bisa kembali menjadi pusat pendidikan sebagaimana yang ada pada masa Rasululloh. Penelitian ini menggunakan metode kualitatif dengan pendekatan studi kasus. Teknik pengumpulan data yang digunakan adalah wawancara, observasi dan dokumentasi. Informan dalam penelitian ini adalah Ketua Takmir, Manajer Program, Koordinator dan Pengajar Madinah, Panitia MQM, Wali Santri Madinah dan MQM, Santri Madinah dan MQM. Dalam penelitian ini peneliti menggunakan teori langkah-langkah pemasaran agama yang dikembangkan oleh A. V. Angheluta, dkk yang mengadopsi dan memodifikasi konsep pemasaran sosial yang dikembangkan oleh Kotler dalam bukunya principle of marketing yang terdiri dari lima langkah. Strategi yang dilakukan Masjid Ar-Rahmah adalah pertama dengan menganalisa keadaan lingkungan dan kebutuhan masyarakat, kedua merancang strategi yang sesuai dengan keadaan konsumen, ketiga membangun program pemasaran yang terpadu untuk konsumen, keempat membangun hubungan yang menguntungkan dan menyenangkan dengan masyarakat dan kelima meraih manfaat dari masyarakat.

The research analyzes the ability of the economic assessment to promote local development. At this stage, we try to shed more light on the importance of this matter, proposing a study on the one hand can highlight the features and the most important aspects of the evaluation and the other is able to demonstrate the operational validity of the latter in promote local development. Local development becomes an important tool for the exploitation of resources of a territory , which takes an active role , offering more and more exploitable resources over time . Finally, it is exposed to the concept of " cultural system " as a model of spatial development can promote the economy of the area and the redevelopment and improvement of the overall livability of a given territory. The culture thus becomes an increasingly important role for the marketi ! ng land , in order to improve the quality of life and promote the attractiveness and competitiveness of the territory, in order to activate the factors necessary for its development . The second part is exposed to the project concerning the creation of the cultural system as a process of planning for the future development of the city. A project that involves many actors, especially citizens increasingly seen as behind the choices of a city more efficient. In the context of the current localization economies , in fact , cities are having to compete with each other in pursuit of a development in the long term through investment in the territory and citizens , as an impetus to innovation and research . The three assets to be followed in order to enhance the city will be the ones to make it more welcoming and attractive , with a strong relational identity , sustainable and innovative . Understand, then , as Reggio Calabria to respond to the characteristics of " cultural system " is the goal of this work. Understand what are the reasons that lead a reality, such as that in question, as if to better integrate , to make a place more innovative, both in terms of territorial and cultural , without losing sight of the centrality of the person, respect and protection of human dignity , freedom, and the promotion of interpersonal relationships. Not far away are the days when any attempt to associate the terms " culture " and "economy" - when not even irreverent - seemed no doubt risky. Yet the idea that culture can be an engine of growth for the economy of a country is today widely demonstrated and shared by the scientific community. This is a significant mutation of trend that is gradually shifting the meaning of the function and use of the cultural property - until recent years reduced to a conceptual category in which the assets were intended as a memory of a cultural identity and therefore a vehicle for education and training - towards a vision that has enriched the profile of a conservative approach much more dynamic and economically productive . If you add to this the picture that is emerging in the era of globalization of markets and which tends , paradoxically, to strengthen the role and significance of territory in its specificity and cultural identity , it is not difficult to imagine how any policy intervention in the sector cultural , if on the one hand can not be separated from the concept of preservation , another must necessarily be open to an interpretation of the territory as a resource , developing planning skills with a strong innovative content. It requires, in this context, the need to "system" and to understand the change as the result of multiple and highly coordinated actions . If the strategies adopted to date , especially in Italy , have failed to ensure a real and sustainable economic development is compatible because, in reality, have segmented the field and separate the processes of development of cultural heritage from the local context in which they gravitate [ 1 ] . The advantage of the cultural consumption of a resource may induce socialized through its reuse by means of enhancement and management is a goal that can be checked with the help of different disciplines. The enhancement projects are a particular case within the realm of architectural design , but the economic evaluation together with the estimation disciplines continues to be a substantial contribution to the development of design processes . It presupposes , in the case of conservation projects , the presence of value judgments Quantitative alongside qualitative judgments , most often related to the historical interpretation of existing artifacts and building complexes . The transition from the formal model , which refers to private assets in the current market environment, the model which refers to the Economy substantial public goods with coordinates outside the market , in effect, shifts the focus from consumer use of resources: assets whose value is tied to the exchange and to the prevalence of the logic of the market, but rather resources whose value depends on the use, directly and indirectly from the use and non-use . The fact that we consider public goods as an economic resource , even if not placed in a context of market rules, raises complex issues , which are not exhausted by simple considerations on the scheme owner of the goods . On the one hand , as I said before, because of the difficulties to attribute a value in the monetary sense , and second, for the different meanings of technical feasibility , economic and financial continue to be a key stage in the planning of interventions on public resources . The territory has always been considered an integral part of our lives, recognized as a place of personal identity , cultural and religious . The desire to tradition, the rediscovery of ancient crafts and the production of typical signs are evident that without a strong local roots there is no significant experience in personal and social life . Among the main human needs is precisely the discovery of the territory, the sense of belonging to someone, even before something. The human being is always looking for a place that satisfies both environmentally and culturally, without which it would live dispersed. Precisely for this reason, in every historical moment has expressed a willingness to change the place where he lived apportandone valid media changes and trying to make it better and appropriate to meet his needs . In an increasingly globalized society , however , many regions are competing with each other and then it is even more difficult to enhance and encourage entrepreneurship in an area, and that is why we need rules and tools , able to promote the product area, also through a communication that is capable of enhancing the development potential and the socio-economic and environmental issues, whilst promoting local entrepreneurship . The territories , in fact, have to fit in the global market , using a fast market and explanatory , communicating the wealth of an area, its entrepreneurial vocations , the location opportunities , business opportunities . These are the tools that support the creation of local businesses and attracting capital from outside the territory , allow you to stimulate economic development . Through the challenges of globalization has been given a new role in the region , from a competition between economic actors in a competition between local systems. The territory is rediscovered as a complex system, hidden in a highly competitive global dimension : in this step to adopt a strategy of cultural system is critical to the necessity of dealing with homogeneous systems . A strategy that is able to exploit the opportunities offered by new communications technologies and extend business opportunities. This work is divided into two parts: the first part will present the concept of cultural and conceptual tools of economic evaluation applied to the product area. In particular, it analyzes the ability of this discipline to promote local development. At this stage, we try to shed more light on the importance of this matter, proposing a study on the one hand can highlight the features and the most important aspects of the evaluation and the other is able to demonstrate the operational validity of the latter in promote local development. The local development , in fact, becomes an important tool for the exploitation of resources of a territory , which takes an active role , offering more and more exploitable resources over time . Finally, it is exposed to the concept of " cultural system " as a model of spatial development can promote the economy of the area and the redevelopment and improvement of the overall livability of a given territory. The pattern of the district, in fact, is a reality for a long time active and dynamic in the industrial sector which today begins to be considered a great potential in the field of culture and urban development. The culture thus becomes an increasingly important role for territorial marketing in order to improve the quality of life and promote the attractiveness and competitiveness of the territory, in order to activate the factors necessary for its development . Concepts such as empowerment , innovation and creativity are , today , conditions that characterize the social, institutional , environmental and demographic constraints to economic growth of the post-industrialized countries . The Cultural District Evolved is based precisely on this assumption , for which this model aspires to become an important development trend in America, Europe and Italy . An example of a city that has been able to use culture as supporting its growth is Linz , a country capable of putting together a social progress , cultural and economic , as to be rated as one of the best achievements of the cultural district . The second part is exposed to the project concerning the creation of the cultural system as a process of planning for the future development of the city. A project that involves many actors, especially citizens increasingly seen as behind the choices of a city more efficient. In the context of the current localization economies , in fact , cities are having to compete with each other in pursuit of a development in the long term through investment in the territory and citizens , as an impetus to innovation and research . The three assets to be followed in order to enhance the city will be the ones to make it more welcoming and attractive , with a strong relational identity , sustainable and innovative . Understand, then , as Reggio Calabria to respond to the characteristics of " cultural system " is the goal of this work. Understand what are the reasons that lead a reality, such as that in question, as if to better integrate , to make a place more innovative, both in terms of territorial and cultural , without losing sight of the centrality of the person, respect and protection of human dignity , freedom, and the promotion of interpersonal relationships.

Field placement in addictions treatment offers social work students several diverse and rich opportunities for learning. Addictions practice exposes students to spirituality as a domain of health and well-being foundational to many recovery programs. For practicum students, learning to manage personal religious beliefs and spirituality can be a significant need in field supervision. Based on the supervisory experiences of a field instructor and field coordinator who have collaborated in field education for 10 years (as well as were colleagues on a family drug court team prior), this article presents strategies for helping students manage their personal beliefs about faith and spirituality in addictions practice. Supervision strategies presented include: (a) separating spirituality from religion, (b) reframing addiction viewed as sin, (c) offering reflective feedback, (d) self-reflecting through journaling, process recording, and other assignments, and (e) promoting experiential activities to connect personally with people of different backgrounds.

The relationship between private and state power in a pluralist liberal democracy raises complex issues that this article explores, focusing on control over children’s education. While rights are the default vocabulary of liberal theory and practice, they do not suffice to characterize either the claims of children or the responsibilities of adults. While many theorists have followed Joel Feinberg in proposing that children have the right to an “open future,” there are good reasons to doubt that they do. Within limits, parents’ convictions appropriately enter into the content of their children’s education and instruction, and the integrity of civil associations supplements (without supplanting) the discourse of individual rights. John Stuart Mill points toward a triadic understanding of educational authority that coordinates three sets of interests—the developmental interests of children, the civil interests of the state, and the expressive interests of parents. To explicate expressive interests, the Article lays out a theory of “expressive liberty”—the value of being able to live in a manner consistent with our deepest understanding of what gives meaning and value to our lives. While raising children is an important aspect of parents’ expressive liberty, it is limited by the separateness of each child’s existence, the fact of human diversity, and the requisites of civil order. Nonetheless, in societies characterized by a deep diversity of moral and religious views, the requirements of both practicality and legitimacy point toward a social order that offers maximum feasible scope for different ways of life to find expression in the choices of parents and civil associations. The Article explores this thesis with particular reference to U.S. history and law.

Draper, Sharon M. PANIC. New York: Atheneum Books for Young Readers, 2013. Print.Imagine ... waking up, tied to a bed, groggy, naked, and alone. What would you do?PANIC is a gripping tale of two teenage girls and their experience with manipulation, abduction, and abuse. After meeting Thane, the handsome Hollywood movie director, 15-year-old Diamond is easily persuaded to accompany him back to his family's home to audition for an exciting part in upcoming movie. It's a dream come true for the aspiring dancer! Diamond ignores everything she's been taught since she was a little girl, and willingly gets into a car with the stranger. Still unaware of the looming danger, Diamond is lured into Thane's house, accepts a drink, and then pays the unthinkable price for the promise of starring in a Hollywood movie. She is now being held captive and forced to "play her part" in Thane's horrifying production, all while her family and friends, who are desperately waiting for news of her safety, live through their own horrors and traumas. While each girl fights for escape from their own personal prison, they desperately search for an inner strength they hope is there. From the award-winning, New York Times bestselling author, Sharon M. Draper, this is a heart-breaking story that quickly turns into an exhilarating examination of power and loss, and the inspiring fight to take it all back.Sharon M. Draper's PANIC is a heart-pounding saga that will easily appeal to a wide age and range of readers. Defined as hi-lo contemporary fiction, it is a novel originally written for a young adult audience, and is a story that addresses important issues like abduction, sexual abuse, and bullying. It is a book that teaches valuable lessons, and so, may also appeal to parents and caregivers, and act as an important discussion piece for families. While offering insightful symbolism and the opportunity to dig deep into heavy themes (like the objectification of women and abusive teen relationships), it will work well for strong and inquisitive readers, however, with its short chapters, sobering plot, and strong young characters, this novel will attract many reluctant readers who are looking for a quick yet interesting read. Although the action is intense, emotional, and distressing at times the ease of dialogue and growth of the characters draws the reader in and forces them to think about their own risky behaviour, and the potential for resulting danger. Be aware that the trivial language used too often by the young characters can become tedious and annoying, and with a religious element to the book, some readers may feel uncomfortable at certain points. Yet, it is Draper's ability to so vividly capture the mind and heart of the adolescent, and the important and powerful life lessons the story delivers, that makes PANIC a must-have addition to any collection.Highly Recommended: 4 out of 4 StarsReviewer: Kimberley K. MortonKim Morton is a secondary History teacher and Learning Coordinator with the Saskatoon Public School Division. She is currently working toward her Masters of Education, specializing in Teacher-Librarianship, through the University of Alberta. She strives to make research and inquiry meaningful, relevant, and fun for her students, and is looking to gain more experience with current technology, trends, and tools. She enjoys sports, is an avid reader of historical novels, and loves going to the movies.

IntroductionThe existential question today is not whether to be or not to be, but how one can become what one truly is. (Golomb 200)In contemporary Western culture the ideal of living authentically, of being “true to yourself,” is ubiquitous. Authenticity is “taken for granted” as an absolute value in a multitude of areas, from music, to travel to identity (Lindholm 1). A core component of authentic selfhood is to find an occupation that is a “passion:” work that is “really you.” This article draws on recent qualitative interviews with Australians from a range of occupations about work, identity and meaning (James). It will demonstrate that for these contemporary individuals, occupation is often closely linked to perceptions of authentic selfhood. I begin by overviewing the significance and presence of authenticity as a value in contemporary culture through discussions of reality television and self-help literature focussed on careers. This is followed by a discussion of sociological theories of authenticity, drawing out the connections between the authentic self, modernity and work. The final section uses examples from the interviews to argue that the ideal of work being an extension of the authentic self is compelling because in providing direction and purpose, it helps the individual avoid anomie, disenchantment and other modern malaises (Taylor).The Authentic Self and Career Guidance in Contemporary Popular CultureThe prevalence of authenticity in contemporary Western popular culture can be seen in reality television programs like Master Chef (a cooking competition) and The Voice (a singing competition). Generally, contestants take part in the show in order to “follow their dreams” and pursue the career they feel they were “destined” for. When elimination is immanent, those at risk of departure are given one last chance to tell the judges what being in the competition means to them. This usually takes the form of a tearful monologue in which the contestant explains that the past few weeks have been the best of their life, that they finally feel “alive” and that they have found their “passion.” In these shows, finding work that is “really you”—that is an extension of your authentic-self—is portrayed as being a fundamental component of fulfillment and self-actualization.The same message is delivered in self-help media and texts. Since the 1970s, “finding your passion” and “finding yourself” have been popular subjects for the genre. The best known of these books is perhaps Richard Bolles’s What Color is Your Parachute?: a job-hunting manual aimed primarily at people looking for a career change. First published in 1970, a new edition has been released every year and there are over 10 million copies in print. In 1995 it was included in the Library of Congress’s Center for the Book’s 25 Books That Have Shaped Readers’ Lives, placing Bolles in the company of Cervantes and Tolstoy (Bolles).Bolles’s book and similar career guidance titles generally follow a pattern of providing exercises for the reader to help them discover the “real you,” which then becomes the basis for choosing the “right” occupation, or as Bolles puts it, “first deciding who you are before deciding the kind of work you want to pursue.” Another best-selling self-help writer is Phil McGraw or “Dr. Phil,” better known for his television program than his books. In his Self Matters—Creating Your Life from the Inside Out, McGraw begins bytelling the story of his own search for his authentic “passion.” Before moving into television, McGraw spent ten years working as a practicing psychiatrist. He recalls:So much of what I did—while totally okay if it had been what I had a passion for—was as unnatural for me as it would be for a dog. It didn’t come from the heart. It wasn’t something that sprang from who I really was ... I wasn’t doing what was meaningful for me. I wasn’t doing what I was good at and therefore was not pursuing my mission in life, my purpose for being here … You and everyone else has a mission, a purpose in life that cannot be denied if you are to live fully. If you have no purpose, you have no passion. If you have no passion, you have sold yourself out (7–12).McGraw connects living authentically with living meaningfully. Working in an occupation that is in accordance with the authentic self gives one’s life purpose. This is the same message Oprah Winfrey chose to deliver in the final episode of the The Oprah Winfrey Show, which was watched by more than 16 million viewers in the U.S. alone. Rather than following the usual pattern of the show and interview celebrity guests, Winfrey chose to talk directly to her viewers about what matters in life:Everybody has a calling, and your real job in life is to figure out what that is and get about the business of doing it. Every time we have seen a person on this stage who is a success in their life, they spoke of the job, and they spoke of the juice that they receive from doing what they knew they were meant to be doing [...] Because that is what a calling is. It lights you up and it lets you know that you are exactly where you're supposed to be, doing exactly what you're supposed to be doing. And that is what I want for all of you and hope that you will take from this show. To live from the heart of yourself.Like McGraw, Winfrey draws a link between living authentically—living “from the heart”—and finding a “calling.” The message here is that the person whose career is in accordance with their authentic self can live with certainty, direction and purpose. Authenticity may act as a buffer against the anomie and disenchantment that arguably plague individuals in late modernity (Elliott & du Gay).Disenchantment, Modernity and Authenticity For many sociologists, most famously Max Weber, finding something that gives life purpose is the great challenge for individuals in the modern West. In a disenchanted society, without religion or other “mysterious incalculable forces” to provide direction, individuals may struggle to work out what they should do with their lives (149). For Weber the answer is to find your calling. Each individual must discover the “demon who holds the fibers of his very life” and obey its demands (156).Following Weber, John Carroll has argued that in modern secular societies, individuals must draw on their inner resources to find answers to life’s “fundamental questions” (Ego 3–4). As Carroll stresses, it is not that the religious impulse has disappeared from contemporary society, but it is expressed in new ways. Individuals still yearn for a sense of purpose but they are “more likely to pursue their quests for meaning on their own, in experimental ways and with their main resource being their ontological qualities” (Carroll, Beauty 221).Other Australian academics, like Gary Bouma and David Tacey, argue that rather than a decline in religiosity in Australia, what we are seeing is a change in the way people pursue the spiritual. Tacey suggests that while many Australians may “slink away” from the idea of God as something external to our lives, they may find more resonance with a conception of God as a “core dimension” of the person (167). Contemporary Australians continue to yearn for guidance, but they are more likely to look within to find it.There is a clear link between this process of turning inward to pursue the spiritual, the prevalence of authenticity in contemporary Western culture, and modernity. With the breakdown of traditional structures, individuals become more “free to self-create” (Bauman, Identity 3). As Charles Lindholm describes it: “The inclination toward a spontaneous mode of expressive self-revelation correlates with the collapse of reliable and sacralised institutional frameworks that once offered meaning and succour” (65–66).For Charles Taylor, the origins of this “massive subjective turn of modern culture” (26) lie in the 18th-century romantic period with the idea that each individual has an intuitive moral sense. To determine what is right, the individual must be in touch with their “inner voice” and act in accordance with it. It is in this notion that Taylor identifies the background to the belief, which is so prominent today, that “There is a certain way of being human that is my way. I am called upon to live my life in this way, and not in imitation of anyone else’s” (28–29). Lindholm points to Rousseau as the “inventor” of this ideal, with his revelatory Confessions becoming “the harbinger of a new ideal in which exploring and revealing one’s essential nature was taken as an absolute good” (8). According to Rousseau, social norms suppress the individual’s true nature, and so it is only possible for one to be authentic if they break these chains and act in accordance with their inner depths. For employees in today’s service-oriented knowledge economy, there are significant risks involved in following Rousseau’s advice and expressing one’s “true feelings.” As many researchers have noted, in the new capitalism, workers are increasingly required to regulate their emotions and present themselves as calm, agreeable and above all positive (Hochschild; Sennett; Ehrenreich). To offer criticism or express frustration, to drop the “mask of cooperativeness” (Sennett 112), may mean risking one’s employment.Nevertheless, while it is arguably becoming more difficult to express authentic feeling at work, for contemporary workers, choice of occupation is still often closely linked to perceptions of authentic selfhood. In fact, in a time of increasingly fragmented careers and short-term, episodic work, it becomes more necessary to create a meaningful narrative to link numerous and varied jobs to a core sense of self. As Richard Sennett argues, today’s flexible employees—frequently moving from one workplace to the next—are at risk of “drift:” a sensation of aimless movement (30). To counter this, individuals must create a convincing story that provides a rationale for career changes and can thereby “form their characters into sustained narratives” (31).In the next section, drawing on recent empirical research, I argue that linking authentic selfhood to work provides individuals with a way to make sense of the trajectory of their work lives and to accept change. Today’s employees are able to interpret even the most unexpected career changes as a beneficial occurrence—something that was “meant to be”—by rationalising that such changes are part of a process of finding work that is an expression of the authentic self.The Authentic Self at Work: Being True to Your EssenceThe following discussion focuses on how authenticity as an ideal influences individuals’s work identity and career aspirations. It draws examples from recent qualitative interviews with Australian workers from a range of occupations (James 2012). A number of interviewees described a search for an occupation that was authentically “them,” a task that was well-suited to their capabilities and came “naturally:”I have a feeling that I was sort of a natural teacher. (Teacher, 60)Medical is what I like, that’s me. (Paramedic, 49)I found my thing, I stick to it. (Farrier, 27) These beliefs are quite clearly influenced by the idea of vocation, in that there is a particular task the individual is most suited to, but they do not invoke the sense of duty that a religious “calling” entails. Often, the interviewees had discovered the occupation that was “really them” by working in other jobs that were not their “true passion.” Realising that performing a particular role felt inauthentic helped them to define their authentic self and encouraged them to pursue more fulfilling work. This process often required experimentation, since “one knows what one is only after realising what one is not” (Golomb 201).For instance, Olivia, a 33-year old lawyer had begun her career in a corporate law firm. She had never felt comfortable in the corporate environment: “I always thought, ‘They know I don’t belong here’.” Her performance at work felt inauthentic: “I was never good at smiling and saying yes.” This experience led her to move into human rights, which she found more fulfilling. Similarly Hazel, a 50 year-old social worker, had started her career in what she described as “boring administration jobs.” Although she had “always wanted” to work in the “caring sector” her family’s expectations and her low self-confidence had stopped her from applying for university. When she finally quit the administration work and began to study it was liberating: “a weight had come out off my shoulders.” In her occupation as a social worker she felt that her work fitted with her authentic self: “the kind of person I am,” and for the first time in her life she looked forward to going to work. Both of these women, and many of the other interviewees, rationalised their decision to work in a particular field by appealing to narratives of authentic selfhood.Similarly, in explaining why they enjoyed their work, a number of interviewees looked back to their childhood for signs of what was “meant to be.” For instance, Tim, a 27 year-old farrier, justified his work with horses: “Mum came from a farming background, every school holidays I was up there…I followed my grandpa around like a little dog, annoyed and pestered him and asked him ‘Why’ and How?’ I’ve always been like that … So I think from an early age I was destined to do something like this.” Ken, a 50 year-old electrician, had a similar explanation for his choice of occupation: “Even as a little kid I was always mucking around with batteries and getting lights to work and things like that, so I think it was just a natural progression.”This tendency to associate childhood interests with authentic selfhood is perhaps due to the belief that childhood is a time of innocence and freedom, where the individual had not yet been moulded by society. As Duschinsky argues, childhood is often connected with an “originary natural essence.” We are close here to Rousseau’s “sentiment of being,” or its contemporary manifestation the “real you.” Of course, the idea that the child is free from external influence is problematised by ideas of socialisation. From birth the infant learns by copying “significant others” and self-conception is formed through interaction (Cooley; Mead). Therefore, from the very beginning, an individual’s interests, dispositions and tastes are influenced by family and culture.Shane, a 29 year-old real estate agent, had resisted working in property because it was the family business and he “didn’t want to be as boring as to follow in Dad’s footsteps.” He saw himself as “academic” and “creative” and for a number of years worked as a writer. Eventually though he decided that writing was not his calling: it was “not actually me … I categorise myself as someone who has the ability to write but not naturally.” When Shane began working in real-estate however, it felt almost automatic. Like the other members of his family he had the right skills and traits to thrive in the business and was immediately successful. Interestingly, Shane’s conception of his authenticity includes both a belief in an essential, pre-social “true” self and at the same time an understanding of the importance of the influence of family in the formation of the self.Regardless of whether the idea of a natural, inner-essence discernable in childhood pastimes can be disproven, it is clear that the understanding of authentic selfhood as an “immediate expression of our essence” continues to influence how individuals conceive of their work identities. However, at the same time, the interviewees’ accounts of authenticity also acknowledged the role of parents in influencing traits and dispositions. In these narratives of the self, authenticity encompasses opposing understandings of childhood as being both free from social influences and highly influenced by primary agents of socialisation. That individuals are willing to do the necessary mental and emotional work to maintain these contradictory beliefs suggests that there is a strong incentive to frame work identity as an expression of authentic selfhood.Authenticity Provides PurposeThe great benefit of being able to convincingly rationalise one’s work as a manifestation of the true self is that it gives the individual direction and purpose. Work then provides answers to Carroll’s fundamental questions: “who am I?” and “What should I do with my life?” A number of the interviewees recalled their attempts to secure a sense of purpose by linking their current occupation to their inner essence. As Greg, a 36-year-old fitness consultant described it:You just gotta think ‘What do you really wanna do, what makes you happy, what are you about?’ … I guess the strengthening and conditioning work, the fitness, has been the constant right the way through. It’s probably the core of what I’ve done over the years, seeing individuals and teams get fit. It’s what I do. That’s my role, if you put it in a nutshell. That’s what I’m about … I was sort of floating around a little bit … I need to go ‘This is what I am.’ By identifying his authentic self and linking it to his work, Greg was able to make sense of his past. He had once been a professional runner and after an injury was forced to redefine himself. He now rationalised that his ability to run had led him into the fitness field: You look at what is your life mission and basically what are you out here for … with athletics it’s allowed me to deal with any sport, made me flexible in my career … if I was, therefore born to run? Yeah, quite possibly, there had to be a reason. Like many of the interviewees, Greg had been forced to change his plans, but he was able to rationalise that this change was positive by forming a narrative that connected both his current and previous occupations to his perception of his authentic self. As Sennett describes it, he is able to from his character into a “sustained narrative” (31). Similarly, Trish, a 42 year-old retail coordinator, connected both her work as a chef and her job in a hardware store back to her sense of authentic self. Both occupations, she thought, were “down and dirty” and she linked this to her family “roots” and her identity as a “country girl.” In interpreting these two substantially different occupations as an expression of her true self, Trish is able to create a narrative in which unexpected career changes are as seen as something beneficial that was “meant to be.” These accounts of career trajectories suggest that linking authenticity to work identity is a strategy individuals employ to cope with the disorienting effects of fragmented work lives. Even jobs that are unfulfilling and feel inauthentic can be made meaningful by interpreting them as necessary steps leading towards the discovery of one’s “ true passion”. This is quite different to the ideal of a life-long calling in one occupation, which as Bauman has noted, has become a “privilege of the few” in late-modernity (Work 34). In an era of insecure and fragmented work, the narrative of an authentic self becomes particularly appealing as it allows the individual to create a meaningful work-narrative that can accommodate the numerous twists and turns of contemporary “liquid” existence (Bauman, Identity 5) and avoid “drift” (Sennett). Conclusion Drawing on qualitative research, this paper has analysed the connections between authenticity, work and modern selfhood. I have shown that in an era of flexible and fragmented working lives, work-identities are often closely tied to understandings of authentic selfhood. Interpreting particular kinds of work as being expressions of the authentic self provides individuals with a sense of purpose and in some cases assists them in coming to terms with unexpected career changes. A meaningful career narrative acts as a buffer against disorientation, disenchantment and anomie. It is therefore no wonder that authentic selfhood is such a prominent theme in reality television, self-help and other forms of popular culture, since it is taps into an existential need for a sense of purpose that becomes increasingly elusive in late-modernity. It is clear from the accounts presented in this paper that the pursuit of authenticity is not merely a narcissistic endeavor, and is employed by individuals to work through fundamental existential questions. Future work in this area should continue to make use of empirical research to add depth and complexity to theoretical accounts of authentic selfhood. References Bauman, Zygmunt. “Identity in the Globalizing World.” Identity in Question. Ed. Anthony Elliott and Paul du Gay. London: Sage, 2009. 1–12. Bauman, Zygmunt. Work, Consumerism and the New Poor. Buckingham: Open UP, 1998. Bolles, Richard. What Colour Is Your Parachute 2015. 23 Jan. 2015 ‹http://www.jobhuntersbible.com/books/view/what-color-is-your-parachute-2015›. 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