From Mary Pipher, Ph.D., The Shelter of Each Other - Rebuilding Our Families (1996) at page 88:
As Clifford Stoll said in Silicon Snake Oil, We program computers but they also program us.”
From Mary Pipher, Ph.D., The Shelter of Each Other - Rebuilding Our Families (1996) at page 88:
As Clifford Stoll said in Silicon Snake Oil, We program computers but they also program us.”
1996
From Mary Pipher, Ph.D., The Shelter of Each Other - Rebuilding Our Families (1996) at pages 86-87:
Children are more frightened in electronic communities. They do not know the adults around them and have been taught that strangers may be dangerous. Most children think they are in danger. A study of children in Ohio found that 43 percent of them thought they were likely to be kidnapped. In the last few years, basic facts have escaped us. We’ve emphasized the perils of bad touch” and forgotten the importance to children of “good touch.” We’ve focused on the dangers of strange adults and ignored the danger to children of not having loving adults involved in their lives. Children need to believe that the world is an interesting and safe place. They need a tiospaye. Without it, they cannot grow and explore. When we rear our children to fear other adults we truncate their growth. Lev S. Vygotsky, the great developmental psychologist, taught us that learning is fundamentally social. The relationship between children and their teachers isn’t incidental, but rather is the central component of their learning. Human development occurs within the context of real relationships. We learn from whom we love.
1996
From Mary Pipher, Ph.D., The Shelter of Each Other - Rebuilding Our Families (1996) at page 84:
Real communities give people a sense that they are all in this place together. People who live together have something that is fragile and easily destroyed by a lack of civility. Everything you do matters. Protocol is important. Relationships are not disposable. People are careful what they say in real communities because they will live with their words until they die of old age.
From Mary Pipher, Ph.D., The Shelter of Each Other - Rebuilding Our Families (1996) at page 81:
In the 1930s we had an enormous economic crisis. Today we have the poverty of consumerism, which means never having enough. We’re impoverished in a different way – we are, to quote Peter Rowan, thirsty in the rain.” Many of us do work that we neither feel proud of nor enjoy. We are too rushed to do the things we really value. In the 1990s ironies abound. With more entertainment we are more bored. With more sex-culture focused on feelings, people grow emotionally numb. With more time-saving devices we have less time. With more books, we have fewer readers. With more mental health professionals, we have worse mental health. Today we’re in a more elusive crisis, a crisis of meaning, with emotional, spiritual and social aspects. We hunger for values, community and something greater than ourselves to dedicate our lives to. We wake in the night sorry for ourselves and our planet.
1996
From Mary Pipher, Ph.D., The Shelter of Each Other - Rebuilding Our Families (1996) at page 71:
Since the 1920s, expectations about what families need to be happy have changed. At one time, most families were content with small homes that kept out the rain and snow. People with a high school diploma could make a living. People felt reasonably prosperous if they could have chicken on Sundays and take their kids into town on Saturday night. Virtually no one expected to travel to Europe, eat in elegant restaurants or own two vehicles.
1996
From Mary Pipher, Ph.D., The Shelter of Each Other - Rebuilding Our Families (1996) at page 59:
When families get too busy, the first things that go are their rituals.
1996
From Mary Pipher, Ph.D., The Shelter of Each Other - Rebuilding Our Families (1996) at page 23:
Family need not be traditional or biological. But what family offers is not easily replicated. Let me share a Sioux word, tiospayre, which means the people with whom one lives. The tiospaye is probably closer to a kibutz than to any other Western institution. The tiospaye gives children multiple parents, aunts, auncles and grandparents. It offers children a corrective factor for problems in their nuclear families. If parents are difficult, there are other adults around to soften and diffuse the situation. Until the 1930s, when the tiospaye began to fall apart with the sale of land, migration and alcoholism, there was not much mental illness among the Sioux. When all adults were responsible for all children, people grew up healthy. What tiospaye offers and what biological family offers is a place that all members can belong to regardless of merit. Everyone is included regardless of health, likability or prestige. What’s most valuable about such institutions is that people are in by virtue of being born into the group. People are in even if they’ve committed a crime, been a difficult person, become physically or mentally disabled or are unemployed and broke. That ascribed status was what Robert Frost valued when he wrote that home was something you somehow hadn’t to deserve.”
From Don S. Browning, Work, Family, and Religion in Contemporary Society, ch. 7 Religion and Family Ethics, A New Strategy for the Church" (1995) at page 173:
Writings by Adorno, Mark Poster, the Bergers, and Emmanuel Todd are just a few examples of scholars showing how the family can shape society, as well as be shaped by society. Mutuality and equal-regard, as an ethic for the family, can be a guide for the family as it attempts to shape wider social issues in the area of work, education, taxation, the environment, and even foreign policy.
From Don S. Browning, Work, Family, and Religion in Contemporary Society, ch. 7 Religion and Family Ethics, A New Strategy for the Church" (1995) at page 172:
There are many typologies of family forms to choose from. One proposal distinguishes between families that are closed (highly scheduled and tight boundaries), open (flexible schedule and permeable boundaries), and random (no shared schedule and little boundary). Another economic typology distinguishes among seven types of families – living together, Dinks (dual income with no children), single-parent, two-career (with children), traditionals (working husband and wife at home caring for children), blended (parents and children from previous marriages), and sandwich (middle-aged parents caring for both their children and their parents).
From Don S. Browning, Work, Family, and Religion in Contemporary Society, ch. 7 Religion and Family Ethics, A New Strategy for the Church" (1995) at pages 171, 172:
This is the task that stretches before us. The tools of family systems therapy may be of help, but far more important is the development of powerful new rites of passage for young people that address them in their full reality as young men and women. Rather than our more tepid rituals of confirmation, we must discover ways of linking faith with powerful initiation rites. The task is not just to relate the young person to articles of faith, but also to evoke capacities for mutuality and equal-regard in relationships that will someday mature into lifelong commitments. We must have an adequate ethic to guide our ritual processes; that is what this paper has been about. But we also need powerful new ritual processes to implement our ethic of love.