Dan P. McAdams0.0 Who are we as Americans? What is our deep identity? How do we make a good life? Renowned psychologist Dan P. McAdams suggests that the key to American identity lies in the stories we live by. And the most powerful life story in America today is the story of redemption. On a broad
societal scale and in our own private lives, we want first and foremost to transform our suffering into a positive emotional state, to move from pain and peril to redemption. American identity is the redemptive self.
Based on 10 years of research on the life stories of especially caring and productive American adults, The Redemptive Self explores the psychological and cultural dynamics of the stories Americans tell to make sense of who they are. Among the most eloquent tellers of redemptive stories are those
midlife adults who are especially committed to their careers, their families, and making a positive difference in the world. These highly generative men and women embrace the negative things that happen to them, for it is by transforming the bad into good that they are able to move forward in
life and ultimately leave something positive behind. Unconsciously, they find inspiration and sustenance in the rich store of redemptive tales that American culture offers - from the autobiographies of Massachusetts Puritans, Benjamin Franklin, and escaped African-American slaves to the stories of
upward mobility, recovery, fulfillment, and release that come to us today from Hollywood, 12-step programs, self-help experts, religious stories, political speeches, business gurus, and Oprah.
But can all American lives find redemption? Some people seem unable to make their lives into redemptive tales. Instead, their stories show contaminated plots and vicious cycles. Moreover, might there be a dark side to the redemptive stories Americans love? While these stories can sustain a
productive and caring approach to life, they can also suggest a peculiarly American kind of arrogance and self-righteousness. For all their strengths, redemptive stories sometimes fail, and sometimes suggest important failings in the way Americans see themselves and the world. The Redemptive Self
encourages us to examine our lives and our stories in full, to apprehend both the good and the bad in the stories we live by. By doing so, we may fashion better stories and better lives for the future.
Rami Benbenishty, Ron Avi Astor0.0 Drawing on one of the most comprehensive and representative studies of school violence ever conducted, Benbenishty and Astor explore and differentiate the many manifestations of victimization in schools, providing a new model for understanding school violence in context. The authors make
striking use of the geopolitical climate of the Middle East to model school violence in terms of its context within as well as outside of the school site. This pioneering new work is unique in that it uses empirical data to show which variables and factors are similar across different cultures and
which variables appear unique to different cultures. This empirical contrast of universal with culturally specific patterns is sorely needed in the school violence literature. The authors' innovative research maps the contours of verbal, social, physical, and sexual victimization and weapons
possession, as well as staff-initiated violence against students, presenting some startling findings along the way. When comparing schools in Israel with schools in California, the authors demonstrate for the first time that for most violent events the patterns of violent behaviors have the same
relationship for different age groups, genders, and nations. Conversely, they highlight specific kinds of violence that are strongly influenced by culture. They reveal, for example, how Arab boys encounter much more boy-to-boy sexual harassment than their Jewish peers, and that teacher-initiated
victimization of students constitutes a significant and often overlooked type of school violence, especially among certain cultural groups. Crucially, the authors expand the paradigm of understanding school violence to encompass the intersection of cultural, ethnic, neighborhood, and family
characteristics with intra-school factors such as teacher-student dynamics, anti-violence policies, student participation, grade level, and religious and gender divisions. It is only by understanding the multiple contexts of school violence, they argue, that truly effective prevention programs,
interventions, research agendas, and policies can be implemented. In an age of heightened concern over school security, this study has enormous implications for school violence theory, research, and policy throughout the world. The patterns that emerge from the authors' analysis form a blueprint
for the research agenda needed to address new and exciting theoretical and practical questions regarding the intersections of context and school victimization. The unique perspective on school violence will undoubtedly strike a chord with all readers, informing scholars and students across the
fields of social work, psychology, education, sociology, public health, and peace/conflict studies. Its clearly written and accessible style will appeal to teachers, principals, policy makers and parents interested in the authors' practical discussion of policy and intervention implications, making
this an invaluable tool for understanding, preventing, and handling violence in schools throughout the world.
