60 resultados para Father

em Deakin Research Online - Australia


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Background Evidence on the relative influence of childhood vs adulthood socioeconomic conditions on obesity risk is limited and equivocal. The objective of this study was to investigate associations of several indicators of mothers', fathers', and own socioeconomic status, and intergenerational social mobility, with body mass index (BMI) and weight change in young women.

Methods This population-based cohort study used survey data provided by 8756 women in the young cohort (aged 18–23 years at baseline) of the Australian Longitudinal Study on Women's Health. In 1996 and 2000, women completed mailed surveys in which they reported their height and weight, and their own, mother's, and father's education and occupation.

Results Multiple linear regression models showed that both childhood and adulthood socioeconomic status were associated with women's BMI and weight change, generally in the hypothesized (inverse) direction, but the associations varied according to socioeconomic status and weight indicator. Social mobility was associated with BMI (based on father's socioeconomic status) and weight change (based on mother's socioeconomic status), but results were slightly less consistent.

Conclusions Results suggest lasting effects of childhood socioeconomic status on young women's weight status, independent of adult socioeconomic status, although the effect may be attenuated among those who are upwardly socially mobile. While the mechanisms underlying these associations require further investigation, public health strategies aimed at preventing obesity may need to target families of low socioeconomic status early in children's lives.


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This article is written to provide a case study example of a program developed to encourage fathers' engagement with their children in the primary school environment. C'mon Guys! was delivered in a Primary School in Victoria, Australia (unnamed to protect the privacy of the participants). The article begins by first describing the community in which C'mon Guys! was offered and goes on to outline the literature related to aspects pertinent to the program such as father involvement in the lives of children at school, and the role of the social worker in facilitating this type of groupwork in the school setting. Next, the aims of the program are discussed with particular reference to its design, social learning theory, systems theory and groupwork principles and processes. The outcomes of C'mon Guys! are then discussed noting the limitations of the program as well as identifying the extrinsic and intrinsic benefits for the children, their fathers and the community.

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[No Abstract]

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Aims To examine the importance of family management, family structure and father–adolescent relationships on early adolescent alcohol use.

Design Cross-sectional data was collected across 30 randomly selected Australian communities stratified to represent a range of socio-economic and regional variation.

Setting Data were collected during school time from adolescents attending a broad range of schools.

Participants The sample consisted of a combined 8256 students (aged 10–14 years).

Measurements Students completed a web-based survey as part of the Healthy Neighbourhoods project.

Findings Family management—which included practices such as parental monitoring and family rules about alcohol use—had the strongest and most consistent relationship with alcohol use in early adolescence. Adolescents reporting higher family management were less likely to have drunk alcohol in their life-time, less likely to drink alcohol in the preceding 30 days and less likely to have had an alcohol binge. Adolescents reporting emotionally close relationships with their fathers were less likely to have drunk alcohol in their life-time and less likely to have had an alcohol binge in the preceding fortnight.

Conclusions Findings indicate that family management practices may contribute to alcohol abstinence in adolescents. Furthermore, emotionally close father–adolescent relationships may also foster abstinence; however, fathers’ drinking behaviours need to be considered.

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This essay challenges the widespread notion that Lacanian psychoanalysis represents a 'Christianing' of psychoanalysis. It argues that Lacanian psychoanalysis brings to psychoanalysis a broadly "Averroist" attitude towards religion which develops out of and transcends Freud's position in Totem and Taboo. For Lacan, religious texts are an invaluable source of pre-psychoanalytic insight or another regal road into the champ Freudien: the dynamic of human beings' desire, in its co-conformity with language and Law. The text focuses on trying to decipher the missing content of the Names of the Father seminar: the seminar that "does not exist" (Miller, 2006) beyond its opening, esoteric and dramatic session. The force of doing this will be to show how much, and how fundamental, the things are that Lacan thinks the bible, and the first Abrahamic monotheism in particular, can teach us about human subjectivity and the instance of the Law that shapes it - insights which go to explain Freud's unmistakable attachment, despite himself, to the civilizational importance of his fathers.

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The article presents the author's views on the research by Henny Bos, professor on the planned families by gay fathers kinship arrangements. It states that according to Bos, gay fathers are more likely top be attacked by the society. It mentions that with reference to the book "The Transformation of Intimacy:Sexuality, Love and Eroticism in Modern Societies," by A. Giddens, the formulation of freely chosen roles and relationship is more easy.

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Background:
While alcohol consumption and heavy episodic (binge) drinking are well-established predictors of male-to-male alcohol-related aggression (MMARA), the role of the father-son relationship in MMARA has yet to be explored.
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This study therefore examined whether fathering by the biological father rather than another father figure, negative fathering, and gender role modeled by the father figure were significant predictors of involvement in MMARA, once drinking frequency and quantity and heavy episodic drinking were controlled for. A total of 121 university students aged 18 to 25 years (M = 20.63, SD = 1.77 years) voluntarily completed the online questionnaire.
Results:
The only significant predictors of perpetration of MMARA were a more abusive paternal relationship and drinking quantity (number of standard drinks usually consumed when drinking).
Conclusions:
Negative father-son relationships may play a role in fostering young men's perpetration of MMARA in the barroom context. © 2013 by the Research Society on Alcoholism.

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Background
To investigate the effect of an early childhood obesity prevention intervention, incorporating a parent modelling component, on fathers’ obesity risk-related behaviours.

Methods

Cluster randomized-controlled trial in the setting of pre-existing first-time parents groups organised by Maternal and Child Health Nurses in Victoria, Australia. Participants were 460 first-time fathers mean age = 34.2 (s.d.4.90) years. Dietary pattern scores of fathers were derived using principal component analysis, total physical activity and total television viewing time were assessed at baseline (infant aged three to four months) and after 15 months.

Results
No significant beneficial intervention effect was observed on fathers’ dietary pattern scores, total physical activity or total television viewing time.

Conclusion

Despite a strong focus on parent modelling (targeting parents own diet, physical activity and television viewing behaviours), and beneficial impact on mothers’ obesity risk behaviours, this intervention, with mothers as the point of contact, had no effect on fathers’ obesity risk-related behaviours. Based on the established links between children’s obesity risk-related behaviors and that of their fathers, a need exists for research testing the effectiveness of interventions with a stronger engagement of fathers.

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 This qualitative study explored adult men's experiences of father absence. Interviews with 21 men between the ages of 24 and 70 explored narratives of father absence and how the men perceived this influenced their life trajectory. Thematic analysis revealed that these men experienced a range of difficulties and challenges, including episodes of sadness and depression associated with loss and grief for the paternal relationship, self-esteem issues, feelings of anger and rejection, and difficulty forming trusting relationships particularly with other men. This study contributes to understanding mental health issues that can be associated with paternal absence for men.

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This paper examines the historical claims about philosophy, dating back to Parmenides, that we argue underlie Jacques Lacan’s polemical provocations in the mid-1970s that his position was an “anti-philosophie”. Following an introduction surveying the existing literature on the subject, in part ii, we systematically present the account of classical philosophy Lacan has in mind when he declares psychoanalysis to be an antiphilosophy after 1975, assembling his claims about the history of ideas in Seminars XVII and XX in ways earlier contributions of this subject have not systematically done. In part iii, focusing upon Lacan’s remarkable reading of Descartes’ break with premodern philosophy—but touching on Lacan’s readings of Hegel and (in a remarkable confirmation of Lacan’s “Parmenidean” conception of philosophy) the early Wittgenstein—we examine Lacan’s positioning of psychoanalysis as a legatee of the Cartesian moment in the history of western ideas, nearly-contemporary with Galileo’s mathematization of physics and carried forwards by Kant’s critical philosophy and account of the substanceless subject of apperception. In different terms than Slavoj Žižek, we propose that it is Lacan’s famous avowal that the subject of the psychoanalysis is the subject first essayed by Descartes in The Meditations on First Philosophy as confronting an other capable of deceit (as against mere illusion or falsity) that decisively measures the distance between Lacan’s unique “antiphilosophy” and the forms of later modern linguistic and cultural relativism whose hegemony Alain Badiou has decried, at the same time as it sets Lacan’s antiphilosophy apart from the Parmenidean legacy for which thinking and being could be the same.