Suchergebnisse

AbstractOver recent years, the issue of unidentified anomalous phenomena (UAP) has increasingly captivated attention and even concern, as reflected in the US military establishing a UAP Task Force in 2020. However, the discourse and debate around this important topic are beset with misunderstandings and a general lack of knowledge and information. One prominent point of contention is the claim or insinuation that this is a uniquely Western concern, and even one exclusively centred on North America. Crucially though, this is an incorrect assumption and perhaps reflects the Western‐centrism to which academia is liable. To redress this issue, this paper reviews the publicly available information on the prevalence of UAP sightings and reports worldwide, showing that, even if these are heavily biased towards the United States, this is nevertheless a global phenomenon. The discussion concludes though by noting that this is a very poorly understood topic – despite the dawning recognition of its importance – and much more work is needed to better ascertain its cross‐cultural dynamics.

Although theorists like Connell (1995) have emphasised diversity in men and masculinities, there remains a tendency to present masculinity in singular terms as an assemblage of toxic traits, constructing men as 'damaged and damage doing' (Mac an Ghaill & Haywood, 2012). However, an emergent body of work suggests men are able to resist or define traditional norms to negotiate a more 'positive' construction of masculinity, e.g., conducive to health. Thus the present article makes the case for introducing a new perspective within the study of men and masculinities: Critical Positive Masculinity. Influenced by the field of positive psychology, this perspective draws together work showing the potential for men to find more constructive ways of doing masculinity, including a series of articles on men adopting new masculine practices through involvement with meditation. However, drawing on the Critical Studies on Men approach, the new perspective still seeks to problematize men and gendered power relations, as even ostensibly 'positive' forms of masculinity can have deleterious consequences for marginalised groups. Critical positive masculinity offers a fresh perspective that is neither fatalistically negative nor naively optimistic about the possibility for positive change in men.

Preparing for the journey -- The mind -- The body and the brain -- Culture and society -- Childhood and development -- Occupations and organisations -- Religion and spirituality -- Ethical and reflective practice

Teenage boys are a source of considerable concern in society, with generally poorer health, educational, and social outcomes than their female counterparts. Of particular concern are "at-risk" adolescents, who by definition are liable to poorer outcomes than peers not deemed at-risk. However, there are indications that activities such as mindfulness may offer opportunities for such adolescents to negotiate more positive constructions of masculinity. This study piloted a new four-week mindfulness-based intervention, created specifically for a group of eight at-risk adolescent boys at a school in London. In-depth, semi-structured qualitative interviews were conducted with participants before and after the intervention and analyzed using grounded theory. The data revealed an overarching theme of "pressure control." Participants depicted themselves as facing multiple pressures, many of which related to making the difficult transition from childhood to adulthood. However, the context of the intervention enabled them to generate a masculine construction in which they were able to reclaim agency and self-control. Notably, such control was often exercised in the direction of facilitating emotional connection and agility, thus subverting traditional masculine expectations. The results show that at-risk adolescent boys are capable of more nuanced and skilled emotional competencies than they are often given credit for.

Connell's concept of hegemonic masculinity is often reduced to a singular construct, consisting of "toxic" traits viewed as detrimental to well-being. However, the concept allows for variation in hegemony, including the possibility of forms more conducive to well-being. Through in-depth interviews with thirty male meditators in the United Kingdom, we explored the social dimensions of meditation practice to examine its potential implications for well-being. Most participants became involved with "communities of practice" centered on meditation that promoted new local hegemonies, and these included ideals experienced as conducive to well-being, like abstinence. However, social processes associated with hegemony, like hierarchy and marginalization, were not overturned. Moreover, participants faced challenges enacting new practices in relation to the broader system of hegemonic masculinity—outside these communities—reporting censure. Our findings are cautionary for professionals seeking to encourage well-being behaviors: that is, there is potential for adaptation in men, yet complex social processes influence this change.

Francisco José Eiroa-Orosa has received funding from the European Union's Framework Programme for Research and Innovation Horizon 2020 (2014–2020) under the Marie Sklodowska-Curie Grant Agreement No 654808.

Given the demanding nature of many professions, efforts are ongoing to develop initiatives to improve occupational wellbeing, including mindfulness-based interventions (MBIs). To assess the efficacy of MBIs, meta-analytic procedures were conducted on 35 randomized controlled trials derived from an earlier inclusive systematic literature search (covering all occupations, MBIs, and wellbeing-related outcomes). Mindfulness had significant moderate effects on deficit-based out- comes such as stress (SMD = −0.57), anxiety (SMD = −0.57), distress (SMD = −0.56), depression (SMD = −0.48), and burnout (SMD = −0.36), and significant moderate to small effects on asset-based outcomes like health (SMD = 0.63), job performance (SMD = 0.43), compassion and empathy (SMD = 0.42), mindfulness (SMD = 0.39), and positive wellbeing (SMD = 0.36), while no significant effects were observed for depression or emotional regulation. However, the quality of the studies was inconsistent, suggesting more high-quality randomised controlled trials are needed. ; Francisco José Eiroa-Orosa has received funding from the European Union's Framework Programme for Research and Innovation Horizon 2020 (2014–2020) under the Marie Sklodowska-Curie Grant Agreement No 654808.