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2. Introduction Intellectual Disability defined as IQ below 70 (McGaw & Newman, 2005) Neighborhood Services Organization (NSO) established 1955 in Detroit, MI Supporting Parents Individualized Needs developed in 2010 as a program with in Life Choices department at NSO. Life Choices services over 1400 consumers that have intellectual/ developmental disability (ID/D) from infancy to older adulthood

3. SPIN Practiced based research used to work with parents with ID/D Self-Directed learning (McConnell & Feldman, 2009) In-home programing and role playing cost effective support (Spencer, 2009) Clinicians integrate these models and bring in family support practice to create the SPIN model

4. Literature Review • History ID/D were forced to be sterilized (Pfeiffer,. D, 1994) • 1907 to 1963 over 60,000 Americans were sterilized without consent • 1960s states began to repeal sterilization laws • 1974 federally funded clinic sterilized a non-consenting ID/D woman which resulted in federal funds no longer being able to be utilized for sterilization to the non-consenting (Pfeiffer, D., 1994) • ID/D population was historically institutionalized and in 1990s most institutions were closed (Fischer, Geller, Pandiani, 2009)

5. Literature Review Continued • In mid-twentieth century a societal belief was that people with ID/D should not parent due to their capacity (Llwewllyn & Hindmarch, 2015) • There is no correlation between IQ and parenting capacity until IQ is below 50 (Feldman & Aunos, 2011) • IQ is not a good indicator of parenting capacity (lamont &Bromfield, 2009) • Research shows between 40%-80% of parents with ID/D permanently lose custody of their children (Getz, 2011; Hertz, 1979) • Those with ID/D are 60% more likely then parents that have mental illness or substance • Most common referral to child welfare for ID/D parents is neglect (McConnell & Feldman, 2009)

6. Literature Review Continued • SPIN utilizes recommended curriculum for parents with ID/D that address health/safety concerns • Both have visuals and handouts that are user friendly • The Health and Wellness Program: A parenting Curriculum for Families at Risk • Building Foundations: A Curriculum Guide for Supporting Parenting • Best Practice model for over 30 years (Alexander, 2006)

7. Literature Review Continued • Studies show parents with ID/D were not exposed to positive parenting role models • Higher levels of stress, depression, and poor mental health compared to non-IDD peers. (parents labelled with Intellectual Disability, 2008) • Studies show it to be less expensive to put in appropriate supports to maintain child in natural home (Feldman & Aunos, 2011)

8. Methodology • Does SPIN program decrease parents’ perceived level of stress and increases their level of parental confidence? • Survey created to determine satisfaction, parental perceived level of stress and parental confidence • Survey was offered to all participants and was voluntary • Treatment team facilitated surveys (reading questions, assisting with comprehension due to literacy levels)

9. Demographics • 45/51 consumers participated • 39 female, 6 male • 44 African American, 1 white • 10 high school diplomas, 22 certificates of completions • 13 less then high school • 40 less then $10,000, 5= $10,000-15,000 • 3 married, 42 single • 80 kids services • 7 in out of home placements • 4 mixed in/out of home placements • 34 in home placement • 32 single family homes • 12 multiple children homes • 30 have special needs

10. Demographics continued • Parents Diagnosis • 3 borderline intellectual functioning • 36 mild intellectual disability • 3 moderate intellectual disability • 3 no axis II diagnosis • 16 will medical Axis III diagnosis • 29 no Axis III diagnosis • 25 Axis I diagnosis • 20 no Axis I diagnosis

11. Results

12. Results

13. FINDINGS & CONCLUSIONS • RESULTS • Parent Satisfaction is high • Parents report improved skills • Still need to improve parents’ perceived stress • CONCLUSIONS • Need larger number of participants in further research • Need to educate community on the benefits of program and provide more access • Need more rigorous research, both qualitative and quantitative

14. References Alexander, T. (2006). The Health & Wellness Program: A Parenting Curriculum for Families at Risk (pp. V- 213). Baltimore, Maryland: Paul H Brookes Publishing Buell, M., Hallam, R., Gamel-McCornich, M., & Scheer, S. (1999). A survey of general and special education teacher's perceptions and in-service needs concerning inclusion. International Journal of Disability, Development, and Education, 46 (2), 143-156. Carter, P. L. (2003). "Black" cultural capital, status, positioning, and schooling conflicts for low-income African American youth. Social Problems, 50 (1), 136-155. Checkoway, B., Figueroa, L., & Richards-Schuster, K. (2003). Democracy multiplied in an urban neighborhood: Youth Force in the South Bronx. Children, Youth, and Environments, 13 (2).  Chinman, M., & Linney, J. A. (1998). Toward a model of adolescent empowerment: Theoretical and empirical evidence. The Journal of Primary Prevention, 18 (4), 393-413. Driskell, D. (2002). Creating Better Cities with Children and Youth: A Manual for Participation. Paris/London: Earthscan/Unesco Publishing.

15. References Feldman, M., & Aunos, M. (2011). Comprehensive Competence-Based Parenting Assessment for parents with learning difficulties and their children (p. X, 12, 15). Kingston, New York: NADD Fisher, W., Geller, J., & Pandiani, J. (2009). The Changing Role Of The State Psychiatric Hospital. Health Affairs, 676-684. Finn, J.L. (2001). Text and Turbulence: Representing Adolescence as Pathology in Services. Childhood, 8 (2), 167-191. Ford, D. Y., & Harris III, J. J. (1996). Perceptions and Attitudes of Black Students Toward School Acheivement and Oher Educational Variables. Child Development, 67 (3), 1141-1152. Freire, P. (1970). Pedagogy of the Oppressed. NewYork: Continuum International. Getz, L. (December, 2011). Parenting with Intellectual Disabilities-Changing Times. Social Work Today, 11 (6) 14. Gutierrez, L. (1995). Understanding the empowerment process: does consciousness make a difference? Social Work Research, 19 (4), 229-237. Gutierrez, L. M., Parsons, R. J., & Cox, E. O. (1998). Empowerment in Social Work Practice: A Sourcebook. Pacific Grove, CA: Brooks/Cole Publishing Company.

16. References Haarstad, C. (2002). Supporting Families when Parents have Intellectual Disabilities (pp. 8-9, 17- 18). Minot, North Dakota: North Dakota Center for Persons with Disabilities a University Center for Excellence for Persons with Developmental Disabilities at Minot State University Hertz, R. (1979). Retarded Parents in Neglect Proceedings: The Erroneous Assumption of Parenting Inadequacy. Stanford Law Review, 31, 785-805. How Are the Children April 2013. (n.d.). Great Start Collaborative- Wayne. Johnson, H., & Fullwood, H. (2006). Disturbing behaviors in the secondary classroom: How do general educators perceive problem behaviors? Journal of Instructional Psychology, 33 (1), 20-37. Kieffer, C. (1981). The emergence of empowerment: The development of participatory competence among individuals in citizen organizations. Ann Arbor: University of Michigan. Krajewski-Jaime, E.R., Wiencek, P., Brady, S., Trapp, E., Rice, P. (August 2010). Teaching Employable Skills to Special Education Youth: An Empowerment Approach. The International Journal of Interdisciplinary Social Sciences, 5 (1) 167-176.

17. References Lamont, A., & Bromfield, L. (2009). Parental Intellectual Disability and Child Protection: Key Issues. NCPC, (31), 17.  Llewellyn, G. & Hindmarsh, G. (2015). Parents with Intellectual Disability in a Population Context. Curriculum Development Disorders Report, 2 (2) 119-126. Michigan Department of Education. (April 2005-2006). Dropout Rates. Michigan’s State Performance Plan. Indicator 2. Special Education Facts. Office of Special Education and Early Intervention Services. Annual Performance Report. Retrieved November, 2009, www.michigan.gov/ose-eis  McConnell, D., & Feldman, M. (2009). Child welfare process and outcomes: Caregiver cognitive Impairment: Secondary analysis: Canadian incidence study of reported child abuse and neglect (CIS-2003). Alberta: Family and Disability Studies Initiative University of Alberta  McCusker, B., & Irwin, B. (1992). Building Foundations: A Curriculum Guide for Supported Parenting. Baltimore, Maryland: PACT: Helping Children with Special Needs.  McGaw, S. & Newman, T. (2005). What works for parents with learning difficulties. (2nd. Ed.). Ilford: Barnardo’s.

18. References Midon, R., Matthews, J., & Gavidia-Payne, S. (2003). Understanding and supporting parents with learning difficulties. Melbourne: Victorian Parenting Centre. Nitcy Hope, L. (2010). Providing Support to Parents who have Developmental Disabilities. AADD (All About Developmental Disabilities), 1-7. Parents labelled with Intellectual Disability (2008). Position of the IASSID SIRG on Parents and Parenting with Intellectual Disabilities. Journal of Applied Research in Intellectual Disabilities, 296-307.  Perry, J., & Katula, M. L. (2001). Does service affect citizenship? Administration and Society, 33 (3) 330-365. Person Centered Plan. (n.d.). How do I work with a Parent with Learning Difficulties. Primary Times, 13 (1) 21-23.  Pfeiffer, D. (n.d.). Eugenics and Disability Discrimination. Disability & Society, 481-499. 

19. References Random House Dictionary (2005). Eugenics 1880-1885. New York: Random House, Inc. Rappaport, J., & Hess, R. (Eds.). (1984). Studies in empowerment: Steps toward understanding and action. New York: Hawthorne Press. Spencer, M. (2009). Understanding and Planning Support Assessment and Planning Approach. Australian Supported Parenting Consortium, 3-3. The Risk and Prevention of Maltreatment of Children With Disabilities. (n.d.). PsycEXTRA Dataset. Wagner, M. M. (1995). Outcomes for youths with serious emotional disturbance in secondary school and early adulthood. Future of Children , 5 (2) 90-112.

20. Life Choices and SPIN: A Practice Model To Provide Support To Parents with Intellectual And Developmental Disabilities Dr. Elvia R. Krajewski-Jaime, School of Social Work, Eastern Michigan University, Brighton, USAJessica Holmes, NSO Life Choices Program, Neighborhood Service Organization, Detroit, USADr. Linda Cobb-McClain, Life Choices Program, Neighborhood Service Organization, Detroit, USAJacqueline Raxter, Life Choices Program, Neighborhood Service Organization, Detroit, USATamara Taylor, Life Choices, Neighborhood Services Organization, Detroit, USA Contact: jhausler14@gmail.com

21. Construction of Alternative Sexuality/Intimacy: the Japanese Manga Culture Yuri in Chinese Fandom Community Yeung Ka Yi ,MaggieMPhil candidate Department of Sociology and Social Policy, Lingnan University Email: kayiyeung2@ln.edu.hk Facebook:Academia: https://ln.academia.edu/virginiayura Ref: I16P0683

22. Introduction :Manga and Yuri Culture ★ This is a research which still in progress Japanese manga - Not only for kids, for adult too- Include wide variety of gender expression : gender transitioning , same-sex love (Yaoi, Yuri)-Challenge assumption on gender and sexuality including gender-role expectation, compulsory heterosexuality Yuri - Japanese manga and animation culture, then absorbed by Chinese fandom (with Yamibo forum as the largest fans forum)- A comparative genre to BL(Boy’s love)Every Yuri fans have their own definition of Yuri There is no absolute definition of Yuri Terms and descriptions that shape Yuri :- Indicating the attraction between 2 girls among manga, anime, games or other entertaining media love tension/intimacy- The vague ,subtle romance ,the beauty and innocent within relationship of 2 girls- It is sentimental, delicate and a veiled relationship - “Above friendship , Below lovers”(友達以上,恋人未満)(Yang,2012) Yuri and Lesbian Yuri : 2D medium(manga and anime.) Lesbian : 3D medium (reality)Yuri : A form of Love Lesbian : An identity Yuri reader sexuality and Lesbian -They share some similarities but not totally identical What is lesbian definition ? Lesbian basic definition: Girl loves girl Yuri: √ Lesbian Whole lesbian culture : i.e. Tomboy culture Yuri : not fully agree on it Resist tomboy culture : consider them not totally embrace female identityProblem that Yuri fans face: difficult to explain their sexuality and how its differ from lesbian the problem of coming out of the closet

23. Relevant Theories • Queer theory - Consideration of a wide group of sexual practice and minorities (bisexual, drag queen, lesbian who have sex with gay man)- A resistance against regime of normal - Experience of marginalization to produce critique of prevailing social system- Knowledge as a social force- Sexual fluidity Yuri -Yuri bear the features of queer that it counters the prevailing social norms-Minority in sexuality which against the regime of normal by their unique marginal experience. • Lesbian continuum - Adrienne Rich (1980) ,Compulsory Heterosexuality- Extended the identity of “lesbian” to range of female interaction(intimacy among women and the sharing of inner life within females)- Genital sexual experience less important - Interaction and intimacy bonding among females matters  women identified experience - Phallus culture in the patriarchal society Put sexual experience that important when concerning relationship- Lesbian(under Richs’ conception) : not erotic relationship but women friendship.Yuri- Their priority is not to counter patriarchy although this may be an unintended consequence. but it is also true that Yuri is seeking alternative form of relationship which could other than heterosexuality. Besides, -Great admiration and worship to the female bonding which build on their shared experience , intimacy and understanding to each other. • Feminist standpoint theory-It has long been claimed that knowledge is objective oppressed group being ignored during the process-Highlights : woman could have the subjectivity in knowledge-Our knowledge do not come from nowhere but precondition-“Knowledge is always situated”(Donna Haraway,1988)Via adopting the feminist standpoint theory, -Hear the voice of minorityThe unique experience of Yuri fan is significant in the production of homosexuality knowledge Aims:- Marriage resistance To violate the male domination & its compulsory heterosexuality - To Against the “male tyranny”.

24. Methodology ★ This is a research which still in progress • Research Questions:1) What are their values /attitude in romantic love ? 2) What are the implications of Yuri fans’ sexual subjectivity for homonormativity and heteronormativity? • Data collection: Forum Threads & Online individual interviews • Forum ThreadsField :Yamibo Forum Targeted board: “General Discussion board”(灌水區/海域)Time Frame: From 2016 and backwards until theoretical saturationTargeted threads and posts:Discussions revealing their attitude towards romantic love & sexuality identity would be included. Key words : “Reality”(現實), ”Sexuality”(性向), ”Yuri”(百合), “Les”, “T”(abbreviation of tomboy), “Love”(愛) and “sex” (性). • Online interview- Snowball sampling ,15-20 female Yuri fans until saturationInterview questions : 3 aspects1) Yuri (What Yuri is?)2) Yamibo Forum (What Yamibo forum means to them??What attracts them to go Yamibo forum?)3) Love values(What are their ideal form of relationship? Is there any influence of Yuri to their ideal form of love? What are their sexuality? Where did they find their potential spouse? Any love experience? What is the role of sex in a relationship ?)

25. Reference • Haraway, D. (1988). Situated knowledges: The science question in feminism and the privilege of partial perspective. Feminist studies, 14(3), 575-599. • Hartsock, N. C. (1983). The feminist standpoint: Developing the ground for a specifically feminist historical materialism (pp. 283-310). Springer Netherlands. • Kinsey, A. C., Pomeroy, W. B., & Martin, C. E. (1948). Sexual behavior in the human male. • Maser, V. 2013. Beautiful and Innocent: Female Same-Sex Intimacy in the Japanese Yuri Genre Schön und unschuldig: Weibliche gleichgeschlechtliche Intimität im japanischen yuri Genre. • Rich, A. (1980). Compulsory heterosexuality and lesbian existence. Signs, 631-660. • Rubin, G. (1984). Thinking sex: Notes for a radical theory of the politics of sexuality. Social Perspectives in Lesbian and Gay Studies; A Reader. • Sedgwick, E. K. (2007). Epistemology of the Closet. Cadernos Pagu, (28), 19-54. • Seidman, S. (1996). Queer theory/sociology. • 楊若暉. (2012). 台灣ACG 界百合迷文化發展史研究(1992-2011).Yang, Jo-Hui. (2012.) The Development History of Yuri Fan Culture in Taiwan’s ACG Field (1992-2011) The End. Thank you for watching.Welcome all kinds of questions on Yuri and please feel free to contact me via Email: kayiyeung2@ln.edu.hk or Academia: https://ln.academia.edu/virginiayura Academia

26. Responding to the Refugee Crisis in Europe: The Case of Latvia Vadims Murasovs, Valerijs Dombrovskis, Aleksejs Ruza, Vitalijs Rascevskis Daugavpils University, Latvia Contact: vadims.murasovs@gmail.com

27. Topicality: • Refugee crisis in Europe • Asylum in Latvia • Negative attitudes towards refugees • Theoretical model integrates psychology and nationalism • Intergroup theories: • Social dominance theory • Social identity theory • Integrated threat theory • Nationalism studies • Prejudice model: realistic and symbolic threats + negative stereotyping + intergroup anxiety • Empirical study

28. The current study is aimed to examine Latvian residents’ attitudes towards refugees, attitudes’ structure and content, and determine factors influencing these attitudes • Research method: • Perceived realistic threat questionnaire • Perceived symbolic threat questionnaire • Prejudicial attitude survey • Intergroup anxiety questionnaire • Research participants (1000) • Age: 16-94 (Mean=42,81, SD=16,64) • Gender: 55,1% females, 44,9% males • Residence: 34,2% Riga, 65,8% the rest of Latvia • Mother tongue: 43,5% Latvian, 56,5% other

29. Preliminary results (1) • All participants assess the level of symbolic threats as high • The strongest symbolic threats: disregard for Latvian societal rules and norms, differences in values and beliefs regarding moral and religious issues (50% rated these items with maximum score) • The majority of respondents assess the level of realistic threats as rather high • The strongest realistic threats: refugees will get more than they will contribute, refugees will increase tax burden on Latvians • The weakest realistic threat: refugees will displace Latvian workers from their jobs

30. Preliminary results (2) • Negative attitudes prevail in the sample • Hatred, disdain and superiority are the most typical emotions, which reflect reactions of Latvians to the arrival of refugees • Carefulness and impatience are the most typical emotions, which Latvians feel or would have felt when interacting with refugees • Regression analysis has detected the variables, which have predictive effect on various components of prejudicial attitudes towards refugees in Latvia • Five variables (language of media content, political orientation, level of education, level of loyalty to the state, false consensus) have predictive effect on all the components of the prejudice

31. Responding to the Refugee Crisis in Europe: The Case of Latvia Vadims Murasovs, Valerijs Dombrovskis, Aleksejs Ruza, Vitalijs Rascevskis Daugavpils University, Latvia Contact: vadims.murasovs@gmail.com

33. The Effect of Individual Development Accounts on Life Satisfaction Soyeon Kim (Dept. of Social Welfare, Seoul National University) Seoul, South Korea 1 02 04 Abstract Purpose: To explore possible impact of IDA on participants' life satisfaction (Satisfaction on basic needs, relationship, self, and social life) Method: Difference-in-difference estimation Result: The average values of the control group showed higher scores in 2011 compared to 2009 for every life satisfaction index. On the other hand, the average life satisfaction score of the test group was lower in 2011 than 2009. Among the categories, ‘satisfaction with relationships’ and ‘satisfaction with the self’ were weakly significant, which can be interpreted as the impact of the IDA program. However, IDA did not have a significant effect on ‘’satisfaction with basic needs’ or ‘satisfaction with social life’. In short, participating in IDA significantly impacted ‘satisfaction with relationships’ and ‘satisfaction with self’ in negative direction. Background • Individual Development Account • IDA is a special saving program for low income people, which was proposed in the US in early 90s; it has main purpose to address poverty through asset accumulation (Sherraden, 1991). Participants are assisted to build asset with 'matched saving': which provide 1:1 or higher ratio matches to low income family's saving. Along with other supports such as financial education, support groups, case management, IDA helps low income family to accumulate assets, so that they can buy house, pay for education or start a small business (CFED, 2009). Some of positive outcome that can be expected from possessing asset includes household stability, an orientation towards the future, development of other assets, focus and specialization, risk taking, personal efficacy, social influence, political participation, and well-being of the household. IDA is implemented in many part of globe, such as Canada, HK, Taiwan, Uganda, Australia, including South Korea. • 2) Hope saving program • Hope saving program is a IDA for low income family that was implemented in Seoul City, South Korea in 2009. About 45 thousand participants are enrolled in HSP. Figure 1 represents the detail structure of the HPS. • Figure 1. Hope Plus Saving • 3) Effect of IDA • There is much literature related to IDA and its impact on participants. However, studies on the effects of IDA is highly concentrated on changes in assets, home ownership, or savings (Zhan, Sherraden & Schreiner, 2004; Sanders, 2010; Stegman, Faris & Gonzalez, 2001; Mills et al, 2007; Huang, 2009; Clancy, Grinstein-Weiss, Schreiner, 2001; Rothwell, 2011; Grinstein-Weiss et al., 2011; Grinstein-Weiss et al., 2007). • Life satisfaction is one of the traits that is significantly related to household well-being, and also proven to have a close relationship with householdassets (Schimmack et al., 2002; Scanlon & Adams, 2009; Gray, 2014, OFNS, 2015). It is a reasonable to expect IDA's impact on participants' life satisfaction. • There are a few empirical studies on IDA and household well-being - such as change in one's future orientation and self-view etc (Shobe & Page-Adams, 2001; Christy-McMullin, Shobe & Wills, 2009) - but there is no study related on IDA's effect on participants' life satisfaction so far. • The purpose of this study if to examine the impact of IDA on participants' different aspects of life satisfaction. • Research Question • Does participating in IDA program effect one's life satisfaction? Financial Education Other Supports HPS participants Save $30, $50 or $100 every month 3 years of participation $2160, $3600 or $7200 + interest 1:1 matched saving Support Group

34. The Effect of Individual Development Accounts on Life Satisfaction Soyeon Kim (Dept. of Social Welfare, Seoul National University) Seoul, South Korea • Method • Difference-in-difference(DID) is used for the analysis. This is an useful method evaluating the pure causal effect of policy. A DID estimate can be retrieved by differentiating the average of the test and the control groups of two period of time. • Sample • The data used for analysis is 'Panel survey for Hope plus saving participants' 2009 and 2011, which was collected by the host agency of the Hope Plus saving program. Among 569 respondents, 391 belonged to the test group (IDA participants) and 178 were in the control group (non-participants)1. • Variables • Dependent Variable: Life Satisfaction Index • Each question is ranked on a of 1-4, with 1 being not satisfied at all and 4 being very satisfied. The sum of the answers to each question was used as a the dependent variables. • Independent Variables: Time (change from 2009 to 2011), Test (difference between test and the control), and Interaction of the two (impact of the policy). • Result • In each life satisfaction index, the average value of the control group showed higher scores in 2011 compared to 2009. On the other hand, the average score of the test group was lower in 2011 than 2009 [Table 1]. • [Table 1] Average value of life satisfaction index • Among the categories, sat_2 (satisfaction with relationships) and sat_3 (satisfaction with the self) were weakly significant, which can be interpreted as the impact of the IDA program. Participating in IDA caused significant 'decrease' in sat2 and sat3 for the participants. • However, IDA did not have a significant sat_1(effect on satisfaction with basic needs) or sat_4 (satisfaction with social life) [Table2]. • [Table 2] DID estimates • *** p<0.001 ** p<0.05 * p<0.10 • The result is somewhat confusing, but several things can be considered as explanation: non-significance of sat_1 is not a surprise in the sense that participating in IDA would not cause dramatic change in the level of basic needs (cloth, food, or housing). Sat_2 and sat_3 were significantly negative and this might partially explained by the 'time' of the second survey collection, which occurred during the participants' enrollment in the IDA program. Even though saving must be encouraged for low-income families, it cannot be ignored that regularly saving can be a heavy burden for them. 2011 was the second year of enrollment for IDA participants, which means that institutionalized saving had persisted for two years. This could have acted as a type of pressure and stress to the participants that might have led to a decrease in life satisfaction, especially with relationship and the self. However, this is only speculation; in order to find out why this result was arrived at, there should be in-depth interviews with the participants. A qualitative piece must follow for better and richer interpretation. • Reference • Christy-McMullin, K., Shobe, M. A., & Wills, J. (2008). Arkansas IDA programs: Examining asset retention and perceptions of well-being. Journal of Social Service Research, 35(1), 65-76. • Clancy, M., Grinstein-Weiss, M., & Schreiner, M. (2001). Financial education and savings outcomes in individual development accounts. Working Paper 01-2. St. Louis, MO: Center for Social Development, Washington University. • Gray, D. (2014). Financial concerns and overall life satisfaction: a joint modelling approach. • Grinstein-Weiss, M., Curley, J., & Pajarita, C. (2007). Asset building in rural communities: The experience of Individual Development Accounts. Rural Sociology, 72(1), 25. • Grinstein-Weiss, M., Sherraden, M. W., Gale, W. G., Rohe, W., Schreiner, M., & Key, C. (2011). The ten-year impacts of Individual Development Accounts on homeownership: Evidence from a randomized experiment. Available at SSRN 1782018. • Mills, G., Gale, W. G., Patterson, R., Engelhardt, G. V., Eriksen, M. D., & Apostolov, E. (2008). Effects of individual development accounts on asset purchases and saving behavior: Evidence from a controlled experiment. Journal of Public Economics, 92(5), 1509-1530. • OFNS(2012). Relationship between wealth, income and personal well-bing, Office of National Statistics. • Rothwell, D. W. (2010). The case for asset-based interventions with Indigenous Peoples: Evidence from Hawai ‘i. International Social Work. • Sanders, C. (2010). Saving Outcomes of an IDA program for Survivors of Domestic Violence. CSD Research Report 10(42). • Scanlon, E., & Adams, D. (2008). Do assets affect well-being? Perceptions of youth in a matched savings program. Journal of Social Service Research, 35(1), 33-46. • Schimmack, U., Radhakrishnan, P., Oishi, S., Dzokoto, V., & Ahadi, S. (2002). Culture, personality, and subjective well-being: integrating process models of life satisfaction. Journal of personality and social psychology, 82(4), 582. • Sherraden, M. W. (1991). Assets and the Poor. ME Sharpe. • CFED (2009). IDA Fact Sheet. Corporation for Enterprise Development. • Shobe, M., & Page-Adams, D. (2001). Assets, future orientation, and well-being: Exploring and extending Sherraden's framework. J. Soc. & Soc. Welfare, 28, 109. • Stegman, M. A., Faris, R., & Urdapilleta Gonzalez, O. (2001). The impacts of IDA programs on family savings and asset-holdings. Chapel Hill, NC: Center for Community Capitalism, University of North Carolina at Chapel Hill. • Zhan, M., Sherraden, M., & Schreiner, M. (2004). Welfare recipiency and savings outcomes in individual development accounts. Social Work Research, 28(3), 165-181. • Total 803 of people participated in first wave of panel (2009), but only 569 respondents were followed up in 2011. • The rise of control group's average value can be explained by change in economic situation of Korea. The first survey was in 2009, which is right after impact of economic crisis in 2008, but the second survey (2011) took place where the economy was recovered from the crisis in certain level. Better off in finance might have affected the life satisfaction of the Koreans.

35. The Effect of Individual Development Accounts on Life Satisfaction Soyeon Kim, School of Social Work, Seoul National University, Seoul, South Korea Contact: slk2126@snu.ac.kr

36. Essentialism, Stereotype, and Distortion:On the Orientalist Misunderstanding of the Dynamics of the Islamic Context Mohsen Abbaszadeh Marzbali PhD. Political Science, University of Tehran, Tehran, Iran Farzad Souri PhD Student. Political Science, Allameh Tabataba’i University, Tehran, Iran

37. Introduction, Abstract and background Reframing the Muslims as irrational, non-democrat, and anti-modernity, the revival of Orientalisms would definitely distort the recognition of the “contextual dynamics” and the constitutive diversity within the Islamic World. From this perspective, the present paper aims to analyze the orientalist representations of the East and Muslims critically, Heavily influenced by the “discourse approach” in the sense of Foucault and Derrida`s vision of “deconstruction”, and to highlight the internal developments within the “Shia political jurisprudence” in Iran as a main example of the possibility of the emergence of “democratic Islam”- or as a “contextual possibility” in the process of democratization - which would weaken the stereotypical Orientalist representation of Islamic societies. Thus, the paper addresses the Shia reforms ranging from “the Constitutionalism Movement” in the early 20th century to current “academic efforts” of the compatibility of Islam and Democracy. Background: This research is at a crossroad with its four sides being related to various fields of study concerning the relationship between Islam and the West, tradition and modernity, religion and democracy, universalism and particularism. Therefore, it relies on the findings of the literature on Orientalism, Islamism, Shia political jurisprudence, and Post-secularism and links them in a scheme of "measuring the correspondence between the static pre-assumptions of orientalism with the dynamic realities of the Islamic context". Introduction: The paper addresses that to gain reach knowledge of the Islamic World and Muslim communities the social Science should avoid the historical stereotypes, essentialist representations constructed by a coalition of orientalist academic circles, Neo-Con policy-makers, and radical media. Abstract: The rise of the radical Islamic non-states actors, like al-Qaida and ISIS, has captured the epicenter of the Middle Eastern Politics and has given a space for the western media to represent the Islamic World as a homogenous totality. This totality has reapproved the main claims of the Orientalisms that had been heavily criticized by Edward Saeed.

38. Research question, hypothesis and Methodology Research question: What will be the relationship between classic Orientalist pre-suppositions with common conception regarding the relationship between Islamic communities and democracy? To what extent does this perception correspond with the fact? hypothesis: This paper hypothesizes that holistic pre-suppositions derived from essentialist stereotypes in classic Orientalist discourse about Islamic communities, in combination with linear theories of development, ultimately lead to consider the Islamic context as democratically sterile and prevent factual knowledge of the diversity of interpretation and internal dynamism of such communities in the path of democratization. In this regard, the inner transformation of Shia political jurisprudence in contemporary Iran toward highlighting the democratic denotations of sharia can be considered as a fact that challenges the above essentialist speculations. Methodology: Since this study considers the root of the above analytical misunderstanding with respect to the dynamism within Muslim communities in the 'closure of discourse' in orientalist attitude toward it, it is founded based on the "critical discourse analysis". Discourse – referring to Foucauldian sense of word – is a cognitive system in which the phenomena are articulated and represented on the basis of its particular interpretation framework. According to Derrida, since the process is founded on "Game of difference" (in the sense of excluding some signifiers as the cohesion requisites for the above- mentioned discourse analysis system), the representation of an object by a subject (or, as Edward Said pointed out, East represented by the orientalism discourse) is naturally along with neglecting some signifiers and facts.

39. Results In contrast, the object (or the excluded Other placed in a subordinate position in the post-colonial sense of word) lacks the possibility to speak and represent itself. Therefore, along with the "representative" (the West) hegemonic discourse, its representation as the characteristics of the "represented" (i.e. the Islamic communities) becomes common as a "standard definition". The "critical discourse analysis" approach with deconstructing the essentialist pre-assumptions derived from the orientalism discourse (such as assuming the impossibility of democracy in the Islamic context), allows the recognition of "counter-discourses" or other articulations / representations of the object (e.g. the contextual democratic possibilities). Orientalism discourse, in the sense being criticized by Edward Saeed, with the construction of "binary opposites" (on concepts such as West / East, modern / traditional, dynamic / static, peaceful / violent, rational / irrational, and democratic / undemocratic) provides a stereotypical image of non-Western societies (including Muslims) under the general title "East", being characterized by the negative side of this binary. These can be interpreted as "ontological other-making" with their identity-formatting function attracting more attention than their scientific / sociological credibility. In other words, the construction of borders being defined based on the duality of interior/exterior distinction was indispensable for the imaginary societies which were formed through the development of literature and nationalist strategies.

40. Although the twentieth century has been a "transformation era" as a result of changes in the humanities (under headings such as postmodernity, post-positivism, post-colonialism, etc.), it has also been the century of the retrieval of essentialist stereotypes about Muslims in the form of "Neo-orientalism“ which, in its radical form, with generalizing the violent acts performed by terrorist groups (such as al-Qaeda and ISIS), has propagated a kind of "Islamophobia “. This stereotype in combination with the linear theories of development and democratization may lead to a rigidity on the "universal secular liberal democracy" as "the only possible model" and ignore the possibilities driven from "Heritage"," episteme" and "Erlebnis/ lived experience" of Muslim societies as catalyzing factors of shaping a “contextual social contract" in order to deepen the process of democratization. The internal developments of the Shia political jurisprudence in Contemporary Iran can be an example of the democratic possibilities implicit in the Islamic context. The transformation point of such developments can be traced back to the efforts of Naeeni the jurisconsult in the early 20th century to prove the compatibility between Islam and constitutionalism. Based on Islamic juristic arguments, he provides the equivalents between the religious values ​​(the particular) and the modern norms (the universal). For example: Horriyat as equivalent to freedom, Mosaavaat as equivalent to equality, and so on. More prominently, academic efforts in post-revolutionary era for reading the religious texts using with modern and postmodern methodologies to extract progressive denotations and democratic possibilities of Islamic episteme can be, in turn, regarded as a reflection of the possibility of jurisprudent-based extraction and justification for democracy. These efforts in fact assume a "mutual flexibility"; democracy's flexibility (meaning that as a "procedure" has the possibility to adjust to different contexts) and religion’s flexibility (in the sense that as a "source of religious injunction" has the possibility of interpretation when faced with new issues).

41. Conclusion and References Conclusion: - Contemporary Islamic communities politically consist of a variety of trends (including fundamentalist-violent, traditionalist-conservative, and reformist-democratic) in both theoretical and practical aspects. Therefore, regarding them as a homogeneous totality leads to a distorted understanding of their diversity and internal dynamism. - One of the main epistemological consequences of stereotypes constructed by some orientalist circles is to neglect the perception and analysis of the discourse of “democratic Islam" as "contextual possibility" which can be a challenge to essentialist pre-suppositions about the relationship between Muslims and fundamentalism. - In particular, the above failure prevents a factual analysis from being run with regard to the role of democratic readings of Shia political jurisprudence on the internal developments of Iranian society, readings which have been actively functioning toward democratization. References: - Esposito, John; Voll, John Obert (1996). Islam and Democracy, Oxford University Press. - Lewis, Bernard (2002). What Went Wrong? Western Impact and Middle Eastern Response, London: Weidenfeld & Nicholson. - Sadowski, Yahya (1993), “The New Orientalism and the Democracy Debate”,Middle East Report, No. 183, Political Islam. (Jul. - Aug., 1993), pp. 14-21+40. - Sayyid, Bobby. S (2003). A Fundamental Fear: Eurocentrism and the Emergence of Islamism, London: Zed Books, 2003, 2d ed. - Saeed, Edward (1979). Orientalism, pantheon books. - Saeed, Edward (1993). Culture and Imperialism, New York: Vintage Books (RandomHouse). - Tuastad, Dag (2003)." Neo-Orientalism and the New Barbarism Thesis: Aspects of Symbolic Violence in the Middle East Conflict(s)", Third Word Quarterly.Vol:24,No.4, - Turner, Brayan.S (2000)."Outline of a Theory of Orientalism", Orientalism: Early Sources, Vol.1, Reading in Orientalism, Ed: B.S.Turner, Routledge. Persian References: - Firahi, Davood (2011) Jurisprudence and Politics in Contemporary Iran: Political Jurisprudence and Constitutionalist Jurisprudence, Tehran: Ney press. - Naieni, Mirza Mohammad Hosein (2003), Tanbiho L-omma va Tanziho L-mella [An Analysis of the Islamic Social and Political Principles], researched by Sayyed Javad Vare`i, Qom: Bustan-e Ketab-e Qom Press. - Tababayi, Sayyed Javad (2007). A Reflection on Iran; The Theory of Rule of Law in Iran: The Foundations of Constitutionalism Theory, Tabriz: Sotodeh press.

42. Essentialism, Stereotype, and Distortion:On the Orientalist Misunderstanding of the Dynamics of the Islamic Context Mohsen Abbaszadeh Marzbali PhD. Political Science, University of Tehran, Tehran, Iran Farzad Souri PhD Student. Political Science, Allameh Tabataba’i University, Tehran, Iran Contact: mohsen_abaszadeh64@yahoo.com

43. The Politics of Myth under theBanner of Religion:Onthe Islamic Fundamentalist Thinking Mohsen Abbaszadeh Marzbali PhD. Political Science, University of Tehran, Tehran, Iran

44. Introduction, Abstract and background light on the rise of fundamentalism with a focus on a certain mode of thinking, called as “Mythical Thinking” that manifests in a specific “character structure” and, in following, a specific political action. Such a significant mythical thinking reaches its zenith on "criminalizing of the politics". From this perspective, the paper argues that Islamic terrorists radical actions are less derived from Islam than a specific narrative of Truth that can be also viewed in other modern ideologies, like Communism and Fascism. In this vein, and to explore the roots of Islamists' political violence, the present research addresses the mythical encountering with the religion that culminates in mass slaughtering. Heavily built on Roland Barthes's theoretical framework, the paper analyzes Fundamentalists' specific interpretation of religious texts and argues that the floating signifiers of the discourse of Islamic radicalism is framed around Jihad as the central signifier to frame violence as an example of the sacred. Relevance: The phenomenon of Islamic terrorism in the Middle East has been analyzed based on a variety of approaches, such as Islamic studies, sociology, development studies, geopolitics theories, and foreign policy. The present paper seeks to investigate the intellectual framework dominating the phenomenon, and focuses on the “mode of thinking” of the trend and its relation with violence. Introduction: It seems that the recent Islamic fundamentalists` political crimes might be traced back to a certain mode of thinking, the “Mythical” one, which potentially may emanate from any religion or Ideology rather than being rooted in Islam as such. Abstract: Of the many specters that have haunted western civilization from time to time, none is so perplexing strange as the Islamic Fundamentalism. Attracting many eyes and thoughts, the rise of Islamic fundamentalism has been referred to either sociological-religious issues or international global politics. Though significant, the present research aims to shed

45. Research question, hypothesis and Methodology Research question: Is there a relation between Islamists' political violence and their way of encountering with the religion? Hypothesis: The violence of Islamic fundamentalism might be traced back to a certain mode of thinking, i.e. “Mythical Thinking”, which manifests in a specific “character structure” and, in following, a specific political action. Therefore Islamic terrorists’ radicalism seems less derived from Islam than a “specific narrative of Truth” that can be also viewed in other modern ideologies, like Communism and Fascism. Methodology: According to Roland Barthes’ mythological analysis, the myth is a “type of speech”, “form” or “way of denotation.” So, any subject or content (including religious ones) becomes a myth when fits into its form; in other words, a myth is distinguished not by “the message”, but through the “way of expression” of the message; a way that consists of “fixing the meaning” or purging the meaning of its “historic concreteness;” that is, a myth separates the thing from its context related to a certain time and place, and makes it eternal. In this sense, a myth is a “fictional speech” that claims to relate to the truth at the same time: it both demonstrates and informs, both convinces and imposes.” It is intuitive truth that does not tolerate deliberation and logical argument. However, the mystery of its attraction to its believers lies in the very property, since the user of a myth regards its message as truth, not because it is in line with his reasoning, but because it responds to his “feeling of need” for that truth (See: Barthes, 1984).

46. Results As Roland Robertson puts it, the emergence of fundamentalism can be considered as the radical uprising of “particularism” against the “threat” felt from the “universalizing” processes of modernity, where, as a reaction, retrieval of identity and preservation of cultural integrity is nostalgically regarded as depending on “return to foundations.” Accordingly, return to the -so called- “primeval Islam” is promoted by Islamic fundamentalists; the pure /authentic Islam which has not been perverted by philosophical, juristic, and mystical exegeses. This type of encountering with religion hits Bart’s definition of myth to one`s mind, that is, a way of denotation that freezes (fixes) meaning; instead of dealing with “complexity and logical reasoning” to explore the referent of injunctions (the signified), they turn to “simplicity and belief-driven practice” based on the appearance of the injunctions (the signifier). Therefore, they regard historical / concrete issues from the perspective of the super-historical / abstract. In other words, instead of focusing on the purpose or contemporary referents of the sharia`s injunction, they practice rigidity with regard to the “form” (appearance of injunctions) - as the only correct form of “religiousness,” and thus, they reduce it into just obeying the rituals. Furthermore, they regard an exegesis common in a specific era in history (the period of primeval Islam or righteous predecessors) as a criteria and absolute truth that must be followed in all subsequent eras as well without modification.

47. Focal point: An instance of mythical reduction can be observed in the fundamentalist conception of “Jihad,” eventually resulting in “legitimization of the terror” (while the terror is condemned in many Islamic sects, and as for Jihad, the Sunnite and Shiite political jurisprudences have subjected it to conditions). By considering the status qua as “decadent” as well as by excommunicating the conventional mechanisms organizing it (jurisprudence systems), fundamentalists regard realization of the “obligation” of “revitalizing” sharia as depending upon a decisive “determination”, which will result from faith in myth (which is actually their own perception of sharia): “Jihad.” In this discourse, politics is regarded as a scene for stabilization and realization of the principles rather than one for prioritization, consensus, and relations (or, in the words of the jurisprudence, deals), where it can be negotiated or discussed. Therefore, it introduces only one way: “judging issues and people and then practicing Jihad based on the judgment”. Sayyid Qutb’s political thought, in Ma’alim fi al-Tariq (Milestones) (1964) can be regarded as an instance of the above “mode of thinking,” which summarizes faith in Islam as Jihad and fight by rejecting dialogue and compromise, and promotes the terror by addressing other communities as ignorant. Actually, violence is one of unavoidable consequence of such “mode of thinking.” The mythical truth resulting from fundamentalist perception of religion leads to training of a particular “character” holding that he commits acts of violence according to the “sublime right” as the agent of that truth (say, “Islamic Caliphate” for the ISIS and “the superior race” for Nazism). Here, slaughter is not an exception, but something ordinary rooted in the heart of the mythical truth.

48. Conclusion and References • Nostalgia (resulting from the feeling of decadence), mythmaking (imagination of the past as ideal), and Jihad as sacred violence (in order to transition to the mythical sublime destination) are three relevant concepts that can prove effective in understanding the worldview of the radical fundamentalism. • Yet, from a more political perspective, It seems to depend more on critical analysis of “a particular mode of thinking” (mythical thinking) and the “character” resulting from it than on emphasizing their claim of “return to the pure Islam” to obtain an understanding of the “criminalizing of the politics” by the ISIS. • Actually, sanctifying the past, seems more like an “strategy of hegemony” aiming at constructing of an Ideology out of “political religion” to com on power than an attempt to “purify religion of superstitions.” For this purpose, they vitalize the historical experiences of the primeval Islam and Quranic concepts in a mythical form to plot a society beyond man’s imagination deserving its followers’ sacrifice. • This method of analysis cuts off the direct, Presupposed stereotypical link between Islam and terrorism (as if there is an “anthropological species” known as “homo-Islamicus” that is violent), and, instead, regards the issue as resulting from a “type of violence” likely to emerge -potentially-in any society rife with “radical other-making.” The bloody game of the opponent political strategies and the conflict between sectarian religious exegeses has given today’s Middle East the potential to let it show off. References: - Barthes, Roland (1984). “Myth Today”, Mythology, trans. Annette Lavers, New York: Hill and Wang. - Cavanaugh, William .T (2009).The Myth of Religious Violence: Secular Ideology and the Roots of Modern Conflict. Oxford university press. - Neocleous, Mark (1997). Fascism, Perseus Publishing. - Robertson, Roland (1992). Globalization: Social Theory and Global Culture, London: Sage. - Theweleit, Klaus (2015). Das Lachen der Tater: Breivik u.a; Psychogramm der Torungslust, Residenz Verlag. Persian Refrences: - Ali, Bakhtiar (2015). ISIS: the Eastern Violence and Criticizing Fascist Rationality, trans. Sardar Mohamadi, Tehran: Markaz press. - Rajaee, Farhang (2002). The Contemporary Political Thought in Arab World, Tehran: Center for Scientific Researches and Middle East Strategic Studies.

49. The Politics of Myth under theBanner of Religion:Onthe Islamic Fundamentalist Thinking Mohsen Abbaszadeh Marzbali PhD. Political Science, University of Tehran, Tehran, Iran Contact: mohsen_abaszadeh64@yahoo.com

50. The Covert Governance of Dissent: UndercoverPolice Infiltration of Canadian Political Activism By Mariful AlamPhD Candidate, Department of Social Sciences, Socio-Legal Studies, York University (Toronto, Canada)