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Ks - Family Types

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Submitted By nathbri
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1. Redegør for hvordan overgangen fra det moderne samfund til det senmoderne samfund har påvirket familien og individet.
Det er svært at fastlægge et fast årstal for, hvornår vi gik fra det moderne samfund til det senmoderne samfund, da det foregår over en glidende overgang. Mange mener at skiftet skete omkring 1970’erne. I det moderne samfund – nærmere bestemt 1950’erne bliver kernefamilien med mor, far og børn et ideal. Grundet urbanisering bor der ikke længere flere generationer samlet, som man gjorde i det traditionelle samfund. Man flytter nu fra landet til byen. Overordnet var det moderne samfund præget af industrialiseringens gennembrud, urbanisering og sekularisering.
I det moderne samfund var der to familietyper: familien fra arbejderklassen og familien fra borgerskabet. En typisk familie fra arbejderklassen var bygget op således, at faderen arbejder ude fra hjemmet mens moderen tager sig af hjemmet, huslige pligter og børnene. I en typisk borgerskabsfamilie arbejder manden også ude, mens kvinden går hjemme og hygger om børnene mens tjenestepigerne sørger for det huslige. Hjemmet i en borgerskabsfamilie er delt op i en offentlig og en privat del. I det offentlige inviteres gæster på besøg. Her kommer tjenestefolkene ikke. I det private bor borgerskabsfamilien. Her er private rum som køkken og soveværelse. Kærlighedsægteskaber var sidst i det moderne samfund normale, men det var dog ikke velset at blive skilt.
Netop ægteskaber er et eksempel på en af de ting, der ændres fra det moderne til det senmoderne samfund. Her bliver ægteskaberne mindre og mindre stabile og skilsmisser bliver mere almindelige, hvilket fører til nye familietyper som f.eks. alenemor og alenefar. Idealet om kernefamilien dyrkes ikke i så stærk grad længere. Det senmoderne samfund er præget af teknologisk udvikling, der gør at der bliver mindre arbejde til de hjemmegående husmødre. Det mindre arbejde i hjemmet gjorde det muligt for kvinder at arbejde uden for hjemmet. Dog skulle de stadig tage sig af de huslige pligter der stadig var. I takt med kvinders arbejde udenfor hjemmet, begynder faderen i 1970’erne og frem at deltage i de hjemlige gøremål.

I 1960’erne indtager kvinderne i stor stil arbejdsmarkedet. Dette ses blandt andet ved bilag 3 figur 2.7. Tabellen viser børn i daginstitution eller dagpleje pr. 100 børn i aldersgrupperne 0-5 år. Overordnet stiger antallet af børn der er i dagsinstitution. Man begynder i takt med at både kvinder og mænd kommer ud og arbejde uden for hjemmet, at sende børnene i institution. Figuren viser også at børnene kommer tidligere og tidligere afsted.

2. Undersøg religions betydning for familien i det senmoderne samfund.
I forhold til religion ser man også en ændring fra det moderne samfund til senmoderne samfund. I det moderne samfund ser vi en begyndende sekularisering. I det moderne samfund har man et antropocentrisk samfund, hvor mennesket kommer i fokus, hvilket medfører, at kirken ændrer sin plads i forhold til det enkelte menneskes liv. I det traditionelle samfund hentede man normer og værdier fra kirken, men nu får man normer og værdier inden for familien. Gud er ikke længere i centrum. Det er individets udvikling. I det senmoderne samfund træder sekulariseringen for alvor i kraft. Her går man fra et antropocentriske samfund til et polycentrisk samfund, hvor mennesket selv kan ”designe” sin identitet. Sekulariseringen ses tydeligt i takt med at religion bliver en mere privat sag. På trods af adskillelsen mellem kirke og stat er hele det danske samfund stadig bygget op på kristne værdier. Det ses f.eks. ved de kristne traditioner, vi stadig holder ved - dåb, konfirmation og bryllup.
I det senmoderne samfund ses det ikke kun at mennesket ”designer” sin egen identitet. Nyopståede religioner og bevægelser har også vist, at mennesket i det senmoderne samfund i stor grad ”designer” sin egen religion. En af disse bevægelser er New Age bevægelsen, der skrives om i bilag 1. Teksten er skrevet af Søren Hauge, der er spirituel underviser – teksten er skrevet indefra. I teksten betegner Søren Hauge New Age således:
”..New Age er simpelthen en fællesbetegnelse for alle de mange holistiske og alternative strømninger i vor tid, som lægger vægten på nye livsværdier, sundhed, åndelige perspektiver, nytænkning og helhedsforståelser indenfor alle samfundslivets områder”. Man kan sige at New Age er et religiøst ”tag-selv-bord”, hvor man shopper de ting, man kan lide fra de forskellige religioner og undlader de ting, man ikke bryder sig om.
Hauge laver en kobling mellem en af de mange familietyper, vi har i dag (skilsmisse familie) og New Age. I teksten beskriver han kristendommen som moderen i familien, videnskaben som faderen og New Age som deres fællesbarn. Gennem opvæksten støder New Age på en række udfordringer i forbindelse med at finde sin identitet og ender til sidst med at skabe sin egen identitet med værdier fra både mor kristendom og far videnskab. Med denne kobling understreger Hauge individets rettighed til selv at designe sin identitet og trosretning (typisk for det senmoderne).
En anden måde hvorpå vi kan se det senmoderne menneskes måde at dyrke sig selv og religion på beskrives i bilag 2. Her beskrives det, hvordan man dyrker sig selv, karrieren og familien på samme måde, som man før dyrkede religionen. Mange mennesker oplever at den stressende hverdag med familie, arbejde og fritidsaktiviteter tager pladsen fra religion. Der er ganske enkelt ikke tid og plads til at dyrke sin religion på samme måde, som man før har gjort det. Bilag 2 stiller sågar spørgsmålet om hvorvidt der er tid til en selv, når man er en del af en familie og samtidig har job. ”..Og spørgsmålet er, om der i det hele taget er plads til ”egen tid”, når man er en del af en familie?”. Anne Kollberg siger desuden, at mange har den opfattelse, at man udelukkende kan udvikle sig igennem troen på Gud, men at dette langt fra er sandheden ”Men det kan man faktisk også i en familie, skulle jeg lige hilse og sige.” siger hun.
I artiklen ”Religion definerer ikke længere familielivet” skriver Brian Arly Jacobsen at det er svært at lave undersøgelser på om en hel familie er religiøs, da de undersøgelser der er blevet lavet i højere grad er lavet ud fra svar fra enkelte individer. Det kan være svært at konkludere om en hel familie er religiøs ud fra svaret fra et enkelt familiemedlem, da individet i det senmoderne samfund i højere grad selv vælger sin religiøse overbevisning og ikke nødvendigvis er tilhænger af samme religion som resten af familien. Han skriver dog også, at familien stadig spiller en vigtig rolle i forhold til religiøs opdragelse og overdragelse af traditioner. Men blot fordi man er blevet opdraget i én religion er det ikke ensbetydende med at man hele livet er tilhænger af denne, da individet har fri ret til selv at vælge.

3. Er kernefamilien lig med lykke?
I det senmoderne samfund har vi stadig nogle idealer fra det moderne samfund. F.eks. har vi idealet om kernefamilien som værende den perfekte familie. Men er kernefamilien i virkeligheden det samme som lykke? I bilag 2 står der således: ”Man behøver ikke længere at få børn for at overleve – eller at få børn overhovedet for at være lykkelig. Den moderne familie er i stedet basseret på et følelsesfællesskab, som er med til at genskabe familiens indre dynamik fundamentalt.” Ifølge bilag 2 er det tydeligt, at kernefamilien ikke er lig med lykke. Kritikken af kernefamilien ser man igen i bilag 4, hvor Karen fortæller om sit liv i kollektiv. Kollektiverne opstod sidst i 1960’erne og især i 70’erne, og opstod som en kritik af kernefamiliens faste rolle for far, mor og børn. Karen fortæller, at hun i starten havde det dårligt i kollektivet. Hun syntes, at det var svært, at leve op til de nye normer og værdier der var i kollektivet, og følte ikke, at hun passede ind. Om de andre siger hun, at de var smarte og at de vidste, hvorfor de var i kollektivet. En af de kollektive normer, som Karen havde svært ved at forholde sig til, var det, at man skulle deltage i fællesaktiviteter og ikke isolere sig. Man var sammen om alt, lige fra pasning af børn til madlavning.
Karen kritiserer ikke kernefamilien direkte, men selve kollektivlivet, som er et oprør mod kernefamilien. Karen er splittet omkring kernefamilien og kollektivlivet, da hun gerne vil bo med sin mand og deres børn, men samtidig ønsker hun også at bo i kollektiv. ”... forudsat vi kan finde en form som ikke er ligeså belastende som de store gamle kollektiver. Det orker jeg ikke igen. Og jeg kender ingen nye former. Vi vil gerne flytte vores kærester ind, og så skal vi have nogle børn…” Hun kritiserer her kollektivet og kommer lidt ind på det vi kender som kernefamilien.
På bilag 5, billede 2 ser vi en kernefamilie med mor, far og to børn. Børnene står i den ene side, hvor faderen holder om dem, og moderen sidder passivt i den anden side. Familien viser en patriarkalsk familien, hvor faderen er familiens overhoved, mens moderen passivt ser til. Den patriarkalske familie stemmer overens med den måde man levede på i kernefamilien. Der er ingen på billedet, der ser lykkelige ud, men drømmen om den perfekte kernefamilie lever stadigvæk i dem. På bilag 5, billede 1 ser vi idealet af den perfekte kernefamilie, hvor alt ser lyst og godt ud. Vi tror ikke det er virkeligheden der ses på billedet. Vi tror familien på billedet er ophævet til noget større end det egentlig er. Mange drømmer om kernefamilien, som den ses på billede 1, men virkeligheden er for mange som på billede 2.
Bilag 3, figur 2,2 viser ægteskaber opløst ved skilsmisse efter et vis antal år. Generelt viser den en stigende grad af skilsmisser fra 1950 til 2000. Den viser også at jo flere år man har været gift, jo større er andelen af dem der bliver skilt. Ud fra grafen kan vi se, at stigningen mellem 1960 og 1970 er størst. Dette stemmer overens med at kvinderne i denne periode kommer på arbejdsmarkedet og generelt får mere at skulle have sagt. I takt med at kvinderne kommer på arbejdsmarkedet begynder de nu at kunne forsørge sig selv og ikke længere har brug for en mand til at forsørge sig. Grafen viser også, at andelen af skilsmisser ikke stiger så meget i dag, som den gjorde førhen. Det kan vise, at vi måske stadig har drømmen om kernefamilien.
Bilag 3, figur 67 viser antallet af skilsmisser fra 1901 til 1993. Generelt om tabellen kan man se, at antallet er skilsmisser er steget markant. Den største stigning finder sted fra 1970 til 1975, hvor der sker en fordobling. Tabellen stemmer overens med figur 2,2, som viste, at den største stigning sker fra 1960 til 1970. Generelt for tiden kan man se at det er blevet mere almindeligt at blive skilt, fordi kvinderne finder ud af, at de godt kan klare sig uden en mand.

Overordnet problem: Hvordan har det senmoderne samfunds udvikling påvirket familieformerne? På grund af religionens mindre betydning i samfundet og i takt med at kvinderne kommer på arbejdsmarkedet og generelt får flere rettigheder opstår nye familieformer. Kernefamilien er stadig et ideal for mange, men måske er kernefamilien ikke lig med lykke.

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...Cover Letter Women Empowering Women Health Center Po Box 7234 Lexington, SC 29073 December 6, 2011 Arnold School of Public Health Department of Health Promotion, Education, and Behavior Columbia, SC 29210 re: HPV & Cervical Cancer: A Health Promotion Plan to Promote Awareness and Prevention of HPV & Cervical Cancer Dear Dr. Brandt: I am writing to request funding for a program that is designed to bring awareness and prevention to Human Papillomavirus (HPV), which causes virtually all cases of cervical cancer and genital warts, while encouraging a healthier lifestyle among young minority girls ages 10-18 in the state of South Carolina. Many young girls are at risk of getting the HPV virus due to lack of education and awareness about the virus. The program that we are launching is relatively simple. WEWHC is a non-profit organization that prides itself on educating the public about sexually transmitted infections/diseases. We are dedicated to empowering the public and proving them with the necessary tools and resources to make sound and educated judgments. Our staff is compiled of volunteers to include nurses, social workers, administrative assistants, health care physicians, and psychologists. Our motto is, “It takes a village.” With this concept in mind, the staff at WEWHC knows and understands the importance of having more than one person involved in helping the community. After one year the program will be evaluated by an independent source to determine...

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