Frontiers in Sociology最新文献

Introduction: Workplace mobbing and work-family conflict represent two significant risk factors for mental health in the general adult population. In an increasingly demanding work context, these issues affect workers' psychological well-being, impacting their productivity and quality of life.

Objective: To analyze the relationship between workplace mobbing, work-family conflict, and mental health in Peruvian adults employed in both the public and private sectors.

Materials and methods: A total of 345 adults participated, with a mean age of 33 years (SD = 9.4). A sociodemographic questionnaire and psychological instruments were applied. An unregularized network modeling and sex-based comparison were conducted.

Results: The nodes with the highest centrality and predictability values were depressive symptoms, generalized anxiety, work-family conflict, and family-work conflict. The strongest associations were found between work-family conflict and generalized anxiety, sleep quality, and family-work conflict; between depressive symptoms and generalized anxiety and sleep quality; and between workplace mobbing, family-work conflict, and depressive symptoms. No sex differences were observed.

Conclusion: The patterns of association that reflect how these factors coexist within the psychosocial environment of workers. Consequently, it is recommended that organizations implement network structure provides relevant information about the relationships between workplace mobbing, work-family conflict, and mental health. The findings highlight policies that address these associated dynamics, promote work-family balance, and offer psychological support to strengthen overall well-being in the workplace.

Indonesia is a majority Muslim country with a significant influence of religion in public and private life. Islam, alongside the five others officially recognized religions, serves as a crucial moral foundation within the country's diverse cultural and governmental frameworks. However, the role of religion has been subject to debate over the years up to the recent politico-religious polarization observed during the last three presidential elections (2014, 2019, and 2024). Drawing from contemporary secularization theory, this study aims to explore the continuity and change in the societal role of religion in Indonesia over the past two decades. It tests the potential decline of religiosity among the populace amidst the continuing strong state's regulation on religion in the country. The study collects and analyzes secondary data from Badan Pusat Statistik (BPS or the Office of Indonesian National Statistics) and the World Values Survey to investigate continuities and shifts in religious adherence and affiliation, levels of socio-religious participation, and individual religiosity-including belief in God and frequency of daily or weekly prayer. The findings indicate that religious adherence and affiliation remain relatively high, coupled with a decent level of socio-religious participation. However, there is a decline in personal religious belief among the population. The contradiction between those three forms of religiosity-affiliation, participation and belief-might suggest an early stage of long-term secularization. In the last two decades, religion is often viewed as a formal identity marker in Indonesian public life, with more nuanced correlation to individuals' personal religious beliefs and practices.

Recent discourse around decolonial praxis has given rise to an urgency to look again at African indigenous cultures, including Yoruba. Sadly, from the late 1600s [Ogilby's Africa (1670)] to the 1900s, Yoruba culture was described through an outsider, ethnographic, colonial lens as primitive, ungodly, and uncivilised. Furthermore, from the early 1900s to date, due to colonialism, the Yoruba language, classed as vernacular, was prohibited from being spoken at schools in Nigeria (Oluwole, 2016). The late Dr. Geraldine Connor (1952-2011) demonstrated decolonial praxis, expanding on Homi Bhabha's (1990) 'third space' and fostering a unique creative space where cultures, including Yoruba, freely mingled and equilibrated into her PhD creative output, Carnival Messiah. Theory can be bridged into Afropolitan praxis via a Practice as Research (PaR) methodology, a non-hierarchical, multimodal design that layers multiple qualitative research methods, including what the author calls 'decolonial autoethnography'. Yoruba scholars and writers such as Nike Lawal, Sophie Oluwole, Rowland Abiodun, and Babatunde Lawal advocate that one needs to let the Yoruba voice speak as a process of decolonising one's own mind. The aim in this decolonial praxis is to dispel negative narratives about Yoruba culture, curb anxiety about partaking in it, and experience it through the spectrum of Yoruba philosophy, in its multifaceted whole as movement, sound, sculpture, and more. Decolonial praxis, in this case, looks like observing Yoruba culture in situ through (vis-à-vis knowing-in-action) art practice as a process of conceptual enquiry. The main outcome of the author's PhD project was the retrieval and resurrection of Yoruba art aesthetics, including visual representation (Aworan) and sound (Oriki). This culminated in the author's creation of the first sculpture of a black woman in Leeds: the life-size ultramarine-blue Aworan statue of Dr. Geraldine Roxanne Connor.

Introduction: Italy faces a significant demographic decline, with Assisted Reproductive Technology (ART) becoming a critical response to infertility. Despite its medicalization, ART remains socially ambivalent, marked by stigma and emotional isolation. Online platforms provide spaces for navigating this complex experience. This study, part of the PRIN PNRR Fertility Over fortIES (FORTIES) project, explores how digital communities dedicated to ART serve as socio-technical environments for articulating and transforming reproductive desire, focusing on stigma, knowledge sharing, and emotional support.

Materials and methods: We conducted a netnographic study across three digital spaces: a public ForumFree forum, Facebook groups, and a Telegram chat. Data were collected via web scraping, manual archiving, and platform-specific data extraction tools. The analysis employed a grounded theory approach in Nvivo software, focusing on themes of medical knowledge, emotional support, and the performativity of parenthood.

Results: The netnographic analysis revealed discursive practices and relational strategies that shape the experience of ART pathways in online communities. A central theme was the female predominance on the platforms, driven by women's higher participation in seeking health information and the uneven medical burden in ART. Digital communities legitimize experiences by offering emotional support and validation, normalizing vulnerability and anxiety common in ART journeys. The sharing of clinical and personal experiences creates a hybrid form of situated knowledge, bridging technical language with lived experience. Parenthood is presented as a symbolic, uncertain process, anticipated before pregnancy. Platforms foster ritualized waiting practices, helping manage uncertainty. The analysis of affordances showed how platform features shape specific interaction dynamics.

Discussion: ART is a complex, multimodal experience involving clinical, emotional, and relational dimensions. In Italy, infertility and medicalized parenthood are often stigmatized, pushing these experiences into digital spaces where platforms such as Telegram, Facebook, and ForumFree provide crucial support and community. These platforms allow users to share personal and medical experiences, manage uncertainty, and create a sense of belonging. However, challenges such as access barriers, misinformation, and the reinforcement of normative expectations remain. The study highlights that ART is not just a medical process but is deeply shaped by digital storytelling and collective participation, influencing how reproductive subjectivities are constructed and understood.

This article conducts an exhaustive examination of the phenomenon of unemployment from an extensive sociological perspective, emphasizing its structural, cyclical, and multidimensional characteristics. It affirms that unemployment does not solely affect marginalized groups but permeates all social strata and has significant repercussions on social cohesion, mental health, and overall well-being. The ramifications of unemployment go beyond the economic realm and influence vital institutions such as family, education, commerce, and even national security, thereby reinforcing its role as a destabilizing element of social fabric. Methodologically, a non-experimental, interconnected quantitative approach based on the analysis of secondary data on national employment, specifically pertaining to February 2025, is adopted. The need for an integrated approach to understanding this phenomenon is emphasized, given its intricate nature that cannot be elucidated from a singular perspective. In this context, a series of sociological theories are incorporated to broaden the analysis. From Karl Marx's point of view, unemployment has a functional purpose within the capitalist framework, acting as a social regulation mechanism. Emile Durkheim, on the other hand, introduces the concept of anomie to explain the social disconnection caused by scarce opportunities. Pierre Bourdieu discusses the notion of capital (economic, social, and symbolic) to elucidate how structural inequalities limit access to employment. Ulrich Beck and Zygmunt Bauman, using contemporary frameworks, highlight job precariousness and unpredictability as characteristics of the risk society and liquid modernity. The discussion approaches unemployment as a multifactorial causal factor in society, linked to inequality, insecurity, and anomie. Ultimately, the article presents a comparative analysis of various theoretical propositions across different temporal contexts, constructing a solid framework that facilitates understanding unemployment as a structural phenomenon deeply rooted in the dynamics of contemporary society.

Background Since 2007, Kazakhstan has gradually modernized gambling regulation and in 2023-2024 enacted major reforms, including the creation of a specialized regulator, tighter advertising rules, expanded exclusion regimes, and stronger criminal enforcement. Objective: To assess how this evolving regulatory model aligns with international practice and to derive evidence-informed policy options, treating gambling law as a sociolegal regime for allocating gambling-related risks and fiscal rents. Methods: We use an exploratory sociolegal mixed-methods design that combines doctrinal and comparative legal analysis with a descriptive synthesis of 2019-2024 official statistics on market size, taxation, enforcement, and harm-reduction proxies. Results Kazakhstan's legal gambling market expanded further in 2024, recorded criminal cases for illegal gambling declined, and coverage of debtor-based and voluntary self-exclusion instruments increased sharply, while a large offshore online segment persisted. Situating these trends within a comparative coding of the United Kingdom, Spain, and Italy, we show that Kazakhstan combines strict advertising controls, extensive exclusion tools, and advanced enforcement technologies with a comparatively heavy and complex tax mix and a regulator located within a line ministry. Conclusion A public-health-oriented configuration of instruments appears normatively most consistent with the dual goals of channeling demand into the legal market and mitigating gambling-related harm, but the available data remain descriptive and the post-reform observation window is short. We discuss incremental policy options regarding taxation, regulator autonomy, harm reduction, and cross-border enforcement.

Research suggests father involvement in childcare can elevate maternal life satisfaction but has been undertaken almost exclusively in Western countries. This study investigates whether the association holds in countries where gender complementarity is normative, specifically testing the applicability of role theory and family systems theory on mothers' life satisfaction in under-studied South Asian contexts. We utilize data from Round 6 of UNICEF's Multiple Indicator Cluster Surveys (MICS), harmonized by IPUMS MICS, for Bangladesh and for three of Pakistan's provinces. The analytic sample was restricted to married women with 3-4-year-old children (N = 34,126). We ran multilevel, mixed-effects logistic regression models for both countries and for Pakistan's provinces to estimate the relationship between maternal life satisfaction and father's participation in six different activities (reading or looking at picture books, singing, playing, telling stories, taking child outside, and counting/naming/drawing things). Father reading with child was positively associated with maternal life satisfaction in Bangladesh, and both reading and counting were positively associated in Pakistan's Sindh province, while storytelling was negatively related in the Khyber Pakhtunkhwa province. Other father activities with children were not significantly associated with maternal life satisfaction. We theorize when fathers perform activities consistent with gender norms, mothers experience higher satisfaction, but when they perform activities that transgress dominant gender norms, women feel uneasy. In conclusion, father-child engagement is sometimes linked to higher maternal life satisfaction in Pakistan and Bangladesh, but this depends on the activity and the context.

Introduction: Gender Equity, Diversity, and Inclusivity (GEDI) have become essential components of higher education reform; however, their integration into Philippine higher education curricula remains inconsistent. Thus, this study explored GEDI faculty members' perspectives on integrating GEDI concepts into higher education. It proposes a responsive curriculum framework aligned with national mandates and global sustainable development goals.

Methodology: A descriptive qualitative case study was conducted involving 19 faculty members from various higher education institutions in the Philippines. Data were gathered through online Key Informant Interviews (KIIs) and relevant document reviews. Thematic analysis using Atlas.ti 25 guided the coding and interpretation processes, complemented by member checking, reflexivity through the COREQ checklist, and triangulation to strengthen the analytical rigor.

Results: The findings revealed that faculty members perceived GEDI integration as largely symbolic, with vague mentions in syllabi but insufficient curricular outcomes. Key gaps included (1) uneven implementation across disciplines (stronger in Social Sciences/Education vs. STEM), (2) non-standardized GEDI strategies, (3) faculty resistance and inadequate training, (4) marginalization of underrepresented identities in content, and (5) weak policy enforcement. A four-layer GEDI-Responsive Curriculum Framework (macro, meso, micro, nano) was proposed to embed intersectionality, contextual relevance, and accountability across all educational levels. This research bridges policy-practice gaps by aligning with the local and international higher education curriculum and emphasizing intersectionality, localized reforms, and measurable competencies (e.g., empathy, critical gender consciousness). The findings of the study are context-specific to selected Philippine regions, and broader applicability requires further validation. Underrepresented contexts (e.g., Indigenous Peoples and disability-specific programs) were minimally covered. Future research should broaden geographic coverage and pilot systematic feedback systems to evaluate the applicability and sustainability of the framework across diverse higher education contexts.

Introduction: Disaggregating the Asian American racial category is crucial to understanding ethnic differences in discrimination. However, few studies have qualitatively explored perceptions of whether ethnic discrimination differs from racial discrimination.

Methods: We conducted three focus groups with Korean American emerging adults (N = 13) to explore perceptions of racial discrimination. After COVID-19 pandemic and the Black Lives Matter protests, we conducted a follow-up focus group. We combined these findings with collective auto and insider ethnography.

Results: Participants described being stereotyped and conflated with other Asians, with some perceiving positive stereotypes as benign. They identified flaws in existing racism measures. Historic events appeared to heighten awareness of one's racial and ethnic identity and awareness of systemic racism impacting all people of color.

Discussion: Future studies may seek to revise discrimination measures to better capture ethnic-specific experiences and their implications for health.