What Do the AMCD Multicultural and Social Justice Counseling Competencies Mean in the Context of Black Lives Matter?

In this article, the authors discuss how the legacy of hypersurveillance and egregious anti‐Black vigilante violence and police brutality helped foment the Black Lives Matter movement. The authors consider how the Multicultural and Social Justice Counseling Competencies (Ratts, Singh, Nassar‐McMillan, Butler, & McCullough, 2015) can operate as an ethical professional framework counselor educators can use with counselors‐in‐training to increase their awareness, knowledge, and skills in relation to the state‐sanctioned violence Black people routinely experience. En este artículo, los autores discuten cómo el legado de hipervigilancia y la violencia brutal ejercida contra personas negras por parte de la policía y patrullas urbanas ayudaron a fomentar el movimiento Black Lives Matter. Los autores consideran cómo las Competencias en Consejería Multicultural y Justicia Social (Singh, Nassar‐McMillan, Butler & McCullough, 2015) pueden funcionar como un marco ético profesional que los educadores de consejeros pueden usar con sus consejeros en formación para aumentar su conciencia, conocimientos, y habilidades en relación con la violencia autorizada por el Estado que sufren con frecuencia las personas negras.     

Do Parental Influences Matter? A Reply to Halverson

ABSTRACT Halverson (1988) raises many objections to the retrospective method, but only some of them are applicable to our study (McCrae & Costa, 1988), further, Halverson fails to distinguish between random error and bias in retrospective data We argue that retrospective accounts can provide one useful source of evidence when the probable effects of biases are taken into account The small associations between recalled parent-child relations and adult personality that we reported were probably exaggerated rather than masked by retrospective bias, we took this into account in reaching our conclusions Rather than dismiss the method, psychologists should question the entrenched belief that child-rearing is a major determinant of adult personality
Tram up a child in the way he should go, and when he is old, he will not depart from it—Proverbs 22 6     

How Do Fundamental Christians Deal With Depression?

Drawing from published sources and my own experience as a pastoral counselor with more recent specialization in spousal abuse and anger management, this article gives an explanation of developmental dynamics in the experience of fundamental Christians that provoke reactive depression. Depressant retardant defenses against depression that have been observed in the Christian fundamentalist subculture are described. Four interventions conclude this article.     

Black Women and White Women: Do Perceptions of Childhood Family Environment Differ?

INTRODUCTION: Few studies have examined racial differences in perceptions of childhood. Little is known about how Blacks perceive their own families, particularly the family environment that they experienced in childhood. METHODS: A community sample of 290 women (55% White, 45% Black) from two-parent families, heterogeneous in age and social class, was examined using a self-administered questionnaire, including the Family Environment Scale (FES), followed by a focused interview. Siblings were used as collateral informants. RESULTS: The psychometric properties of the FES showed remarkably little variation by race: The internal scale reliability, correlations between scales, and factor structures were quite similar. Although both White and Black women reported good childhood family environments, Black women when compared with White women rated their families of origin as more cohesive, organized, and expressive, and lower in conflict. Sibling responses corroborated these findings. DISCUSSION: This study addresses a gap in the research literature and provides important evidence of strengths in Black family relationships as reported by a community sample of women. The psychometric properties of the FES, found to be strong for families of both races, lends support to our findings and those of other researchers who have used this measure.     

Do Social Bonds Matter for Emerging Adults?

The extent to which social bonds and turning points influence criminal activity has been the focus of much empirical research. However, there have been few empirical studies exploring social bonds and turning points and offending for those who have experienced emerging adulthood, a recently identified stage of the life course. Using data from the National Longitudinal Study of Adolescent Health we examined if indicators of social bonds and turning points were predictors of criminal offending. Several of the turning points and social bonds included in these analyses were found to influence decreases in criminal offending for a cohort of emerging adults. We extend previous research by examining the influence of social bonds and turning points on patterns of criminal offending during emerging adulthood.     

What Do White Counselors and Psychotherapists Need to Know About Race? White Racial Socialization in Counseling and Psychotherapy Training Programs

Multicultural training in academic counseling and psychotherapy programs is often designed to address the needs of minority populations, and it rarely places Whiteness in the spotlight. Its structure, in fact, risks mirroring the very dynamics embedded in White privilege. Using the framework of feminist theory, we build on key findings on White racial socialization—which has a profound impact on the quality of communication and interaction within and across racial groups—to outline the skills and awareness needed for White counselors and psychotherapists to promote racial justice in both their individual/counseling and community/advocacy work.     

Explaining Black–White differences in homicide victimization

In recent decades, homicide has so truncated life expectancy in the United States that homicide victimization should be considered a public-health problem worthy of addressing via preventive programs and policies. Evidence in the literature roots homicide victimization deep within the social structure, in problematic social inequalities and disadvantages. The evidence suggests homicide victimization is associated with six demographic, social, and lifestyle factors: being male, African-American, young, of low socioeconomic status, without adequate social support, and mentally ill or a substance user. Taking an interdisciplinary approach, this paper outlines theoretical mechanisms leading to racial differences in homicide victimization. It hypothesizes that Black Americans (a) are likelier than Whites to become homicide victims and, if victimized, (b) are likelier to be younger than victimized Whites. To understand these racial differences, the paper examines whether and how multiple disadvantages—at both the macro and micro level—operate against Blacks disproportionately. The paper concludes by noting further research needs and policy implications.     

The Use of Prayer to Manage Anger: Do Characteristics of the Emotional Experience Matter?

Research has established that individuals use prayer to manage negative emotions, yet little is known about how the characteristics of individuals’ emotional experiences—such as how long the emotions last and the source of emotions—influence the use of this emotion management strategy. Using data from the 1996 General Social Survey emotion module (N = 1114), we evaluate the extent to which the use of prayer to manage anger is associated with: the intensity, source, and duration of negative emotions experienced; reflection on the negative emotion-inducing incident; and perceived appropriateness of emotional reaction. Estimated logistic regression models show that characteristics of emotional experiences (except perceived appropriateness) are significantly associated with the use of prayer to manage anger. The analyses reveal that the appropriateness of using prayer to manage negative emotions varies based on specific aspects of the emotional experience, carrying implications for interventions such as pastoral counseling or anger management programs.     

Is thought-action fusion related to religiosity? Differences between Christians and Jews

The purpose of this study was to evaluate the relationship between thought-action fusion (TAF) and religiosity in Christians and Jews (Orthodox, Conservative, and Reform). There is a growing body of evidence that suggests that religiosity is related to obsessive cognitions in Christian samples, but conceptual and empirical ambiguities complicate the interpretation of that literature and its application to non-Christian groups. As predicted on the basis of previous research, Christians scored higher than Jews on moral TAF. This effect was large and not explained by differences in self-reported religiosity. The Jewish groups did not differ from each other. Furthermore, religiosity was significantly associated with TAF only within the Christian group. These results qualify the presumed association between religiosity and obsessive cognitions. General religiosity is not associated with TAF; it rather depends on what religious group. Moreover, large group differences in a supposed maladaptive construct without evidence of corresponding differences in prevalence rates call into question the assumption that TAF is always a marker of pathology.     

Do Muscles Matter?—Women and Physical Strength: A Reply to Xinyan Jiang

In Hypatia's (1.5) 3, issue, Xinyan Jiang describes a failed experiment in sexual equality conducted during the Chinese Cultural Revolution. She believes the lesson to be drawn from it is that males will continue to have an advantage in societies requiring much physical strength. In contrast, I argue here that this failed experiment shows that the Maoist attempt to force women into men's roles was not feminist. American pioneers are cited as a counterexample.     

Belief in Supernatural Evil and Mental Health: Do Secure Attachment to God and Gender Matter?

This study examines whether belief in supernatural evil is associated with mental health. In addition, it assesses how secure attachment to God moderates this association and how gender conditions the moderating effect of secure attachment to God. Among a variety of mental health outcomes, this study focuses on general mental health problems as well as anxiety-related disorders (e.g., general anxiety, social anxiety, and paranoia). Using data from the 2010 Baylor Religion Survey (N = 1,627), the analyses reveal that belief in supernatural evil is positively associated with general anxiety and paranoia. In addition, secure attachment to God buffers the positive associations between belief in supernatural evil and social anxiety and paranoia. Yet, when general mental health problems and general anxiety serve as the outcome measures, secure attachment to God attenuates the positive associations of belief in supernatural evil with mental health only for women, but not men. These results underscore the ways that religious beliefs have both positive and negative implications for mental health. Furthermore, they highlight the importance of gender in the complex relationships between religious beliefs and mental health.