Similarities in body image in sisters: the role of sociocultural internalization and social comparison

The sociocultural theory of body image disturbance states that Western women experience pressure from sources such as parents, peers, and the media to maintain thinness. Social comparison theory emphasises the role of comparing one's appearance to others. Body image disturbance; awareness and Internalization of sociocultural messages regarding thinness; and sibling social comparisons were examined in 41 closest-in-age sisters through self-report questionnaires. Sisters showed similar levels of body image disturbance and sociocultural awareness and internalization. Sibling comparisons were negative for younger sisters but neutral or positive for older sisters. Sociocultural internalization predicted body dissatisfaction in both sisters, and body size distortion in younger sisters. Negative sibling comparisons during teenage years predicted body size distortion and body dissatisfaction in younger sisters, and preference for thinness in older sisters.

Islam and political violence : Muslim diaspora and radicalism in the West

How do we engage with the pressing challenges of xenophobia, radicalism and security in the age of the "war on terror"? The widely felt sense of insecurity in the West is shared by Muslims both within and outside Western societies. Growing Islamic militancy and resulting increased security measures by Western powers have contributed to a pervasive sense among Muslims of being under attack (both physically and culturally). Islam and Political Violence brings together the current debate on the uneasy and potentially mutually destructive relationship between the Muslim world and the West and argues we are on a dangerous trajectory, strengthening dichotomous notions of the divide between the West and the Muslim world.

Realizing the dream of R.A. Kartini : her sisters' letters from colonial Java

1. List of Illustrations -- 2. Notes on Text -- 3. Introduction -- 4. ONE Letters from Rockmini -- 5. TWO Letters from Kardinah -- 6. THREE Letters from Kardinah --7. FOUR Letters from Soematri -- 8. Appendix Documents Relating to the Establishment of the Wismo Pranowo School

The role of sisters in body image dissatisfaction and disordered eating

The Tripartite Influence Model (TIM) argues sociocultural agents affect body image dissatisfaction (BID) via the mediators of social comparison and internalization. BID subsequently influences disordered eating. Forty-seven Australian sister pairs (18–25 years) provided self-reports of perceived familial modeling and pressure by the sociocultural agents of mother, father and sister, social comparison, internalization, BID, bulimic behaviors, and dietary restriction. Sisters were correlated on internalization, BID, disordered eating, and parental modeling and pressure. Mothers and sisters were equally important modeling agents. Sisters were an equivalent social comparison target to peers. Consistent with the TIM, internalization and social comparison mediated familial pressure on BID. Contrary to the model, sister modeling directly affected bulimic behaviors and dietary restriction.

Strength of faith and body image in Muslim and non-Muslim women

A questionnaire was completed by 98 Muslim and 91 non-Muslim Australian  women to examine the relationship between Islam and body image. Path analyses revealed that for Muslim women (but not non-Muslim women) strength of religious faith was inversely related to body dissatisfaction, body self-objectification, and dietary restraint. These relationships were mediated by increased use of modest clothing and by reduced media consumption. These results are consistent with the proposition that adherence to Islam can indirectly protect women's body image from appearance-based public scrutiny and from exposure to Western media.

Are youth mentoring programs good value-for-money? An evaluation of the Big Brothers Big Sisters Melbourne program

Background : The Big Brothers Big Sisters (BBBS) program matches vulnerable young people with a trained, supervised adult volunteer as mentor. The young people are typically seriously disadvantaged, with multiple psychosocial problems.

Methods : Threshold analysis was undertaken to determine whether investment in the program was a worthwhile use of limited public funds. The potential cost savings were based on US estimates of life-time costs associated with high-risk youth who drop out-of-school and become adult criminals. The intervention was modelled for children aged 10–14 years residing in Melbourne in 2004.

Results : If the program serviced 2,208 of the most vulnerable young people, it would cost AUD 39.5 M. Assuming 50% were high-risk, the associated costs of their adult criminality would be AUD 3.3 billion. To break even, the program would need to avert high-risk behaviours in only 1.3% (14/1,104) of participants.

Conclusion : This indicative evaluation suggests that the BBBS program represents excellent 'value for money'.

Muslim - Christian relations and the third crusade : medievalist imaginings

This article takes as its starting-point the responsiveness of children's literature to socio-political events, considering how contemporary anxieties about relationships between Muslim and Christian individuals and cultures inform three historical novels set in the period of the Third Crusade (1189-92): Karleen Bradford's Lionheart's Scribe (1999), K. M. Grant's Blood Red Horse (2004), and Elizabeth Laird's Crusade (2008). In these novels, encounters between young Christian and Muslim protagonists are represented through language and representational modes which owe a good deal to the habits of thought and expression which typify orientalist discourses in Western fiction. In effect, the novels produce two versions of medievalism: a Muslim medieval world which is irretrievably pre-modern, locked into rigid pracices and beliefs against which individuals are powerless; and a Christian medieval world which offers individuals the possibility of progressing to an enhanced state of personal fulfilment. The article argues that the narratives of all three novels incorporate particularly telling moments when Christian protagonists return to England, regretfully leaving Muslim friends. The impossibility of  enduring friendships between Muslims and Christians is based on the novels' assumptions about the incommensurability of cultures and religions; specifically, that there exists
an unbridgeable gulf between Islam and Christianity.