Using Clinicians’ Ideal Social Climate Ratings in Group Therapy Training: Staff Development,Supervision, and Teaching

A group’s norms are reflected in the group’s social climate, and social climate dimensions have been associated with treatment outcomes in group therapy. However, novice group therapists are often not clear about which norms to develop in a given group. We describe a procedure in which clinicians specify their ideal social climate for a therapy group or a treatment setting on the Group Environment Scale (Moos, 2002) or the Community-Oriented Program Environment Scale (Moos, 1988) and compare their ideals with various reference groups and with one another. Discrepancies in ideal social climate ratings between co-therapists or among clinical staff can be explored in order to enhance coordinated interventions. This procedure has been used with experienced clinicians, trainees, and graduate students in group therapy courses.     

Transformation of Adolescent Peer Relations in the Social Media Context: Part 2—Application to Peer Group Processes and Future Directions for Research

As social media use becomes increasingly widespread among adolescents, research in this area has accumulated rapidly. Researchers have shown a growing interest in the impact of social media on adolescents’ peer experiences, including the ways that the social media context shapes a variety of peer relations constructs. This paper represents Part 2 of a two-part theoretical review. In this review, we offer a new model for understanding the transformative role of social media in adolescents’ peer experiences, with the goal of stimulating future empirical work that is grounded in theory. The transformation framework suggests that the features of the social media context transform adolescents’ peer experiences by changing their frequency or immediacy, amplifying demands, altering their qualitative nature, and/or offering new opportunities for compensatory or novel behaviors. In the current paper, we consider the ways that social media may transform peer relations constructs that often occur at the group level. Our review focuses on three key constructs: peer victimization, peer status, and peer influence. We selectively review and highlight existing evidence for the transformation of these domains through social media. In addition, we discuss methodological considerations and key conceptual principles for future work. The current framework offers a new theoretical perspective through which peer relations researchers may consider adolescent social media use.     

Faith Moves Mountains—Mountains Move Faith: Two Opposite Epidemiological Forces in Research on Religion and Health

Research suggests opposite epidemiological forces in religion and health: (1). Faith seems to move mountains in the sense that religion is associated with positive health outcomes. (2). Mountains of bad health seem to move faith. We reflected on these forces in a population of 3000 young Danish twins in which all religiosity measures were associated with severe disease. We believe the reason for this novel finding is that the sample presents as a particularly secular population-based study and that the second epidemiological force has gained the upper hand in this sample. We suggest that all cross-sectional research on religion and health should be interpreted in light of such opposite epidemiological forces potentially diluting each other.

     

Expressive Art in Cross-Cultural Group Supervision: Applying the Mmogo-Method™

Academic mobility has increased the tendency of students to study in foreign countries, which poses various personal, interpersonal and contextual challenges to the cross-cultural supervision relationship. This study explored the themes that emerged in a cross-cultural supervision relationship through the application of expressive art, referred to as the Mmogo-Method?, in cross-cultural group supervision. Fourteen individuals participated in the research, thirteen Tswana-speaking women from Botswana and a Tshivenda-speaking man from Venda (age range: 25 to 45 years). Participants were asked to create visual representations illustrating any aspect of their growth since the beginning of the year. Thereafter, the participants engaged in focus group discussions. Data were analysed by means of semiotic data analysis. Central themes suggest that the transfer of culturally embedded values and norms takes place between environments. The data further elicited valuable information regarding aspects that could play an integral role in personal and professional development. It appears that expressive art such as the Mmogo-Method? could serve as a valuable tool in enhancing the quality of supervision.     

How to Fix Peer Review: Separating Its Two Functions—Improving Manuscripts and Judging Their Scientific Merit—Would Help

Adequate access to child and adolescent mental health services for young people in high need populations is an important concern of service systems researchers and program evaluators. We present results of a statewide study of access to community mental health services for eight populations of special concern. The analysis relied exclusively on existing databases in conjunction with innovative statistical techniques to provide comprehensive measures of access to care. Our findings indicate that access to care varied substantially across special populations, although children and adolescents in each of our eight “special populations” had greater access to public mental health services than members of the general population of the state. The interpretation of the findings and directions for future research are discussed.Reprinted with permission from The Scientist. Originally published in the June 6, 2005 issue of The Scientist (www.the-scientist.com).     

Lived Religion and Family Therapy: What Does Spirituality Have to Do with It?

This review examines fundamental and methodological issues concerning the cross-disciplinary efforts of family therapists to involve spirituality in their clinical practice. Training requirements, challenges, and limitations are discussed. It is suggested that the construct lived religion is the best starting point for this work. Lived religion is a term that addresses the real, lived, experiential, and intimate dimensions of our religious life. It is also tied to a variety of academic disciplines that can guide and deepen thought. Significant problems and limitations are identified with the term spirituality. It is suggested that if clinicians continue to prefer spirituality as a construct, that it be seen as a form or expression of lived religion. This way the links to various discipliines are maintained and idiosyncratic efforts will be minimized. Methods that attempt to integrate spirituality and family therpay are also found to be lacking. For nearly a half century American divinity schools have developed various co-relational methods which foster more respectful and productive discourse calling for the goals and objectives of mental health and religion to be equally value and maintained. In this way the piftalls of reductionism, or oversimplification, and anti-institutional bias can be lessened.     

Becoming Eastern Orthodox in diaspora: materializing Orthodox Russia and Holy Rus’

In this article, I draw on interviews and participant observation data from a two-year-long ethnographic study in a Russian Orthodox parish in the United States. I argue that both the Russian Orthodox immigrants and the Protestant converts to Orthodoxy attending this parish may be usefully thought of as diasporic groups. Seeking to construct their particular Orthodox identity, both groups deal with their own physical and symbolic displacements, and attempt to find their place of belonging. I demonstrate how in the process, through reliance on religious narratives, prayer, and Russian Orthodox icons, parishioners construct two overlapping, yet distinctive places of their origin: Holy Rus’ and Orthodox Russia. Finally, attending to how some Orthodox Christians were able to position themselves in two groups simultaneously, I suggest that we think of religious practitioners as able to inhabit two diasporas at once.     

Marriage and Family Therapy Graduate Students’ Satisfaction with Training Regarding Religion and Spirituality

Marriage and family therapists are likely to encounter religious or spiritual clients in their career and thus are encouraged to be aware of their clients’ religious and spirituality. This awareness is often fostered within graduate training programs. This study aims to examine graduate students’ incorporation of religion and spirituality in therapy and their satisfaction with the quality and amount of training programs’ adherence to religion and spirituality. A sample of 135 graduate students from American Association for Marriage and Family Therapy accredited programs completed the survey. Findings showed that graduate students with greater levels of religiosity and spirituality were more likely to perceive it important to address religion/spirituality in therapy and to perceive there is a need for religious/spiritual education. When controlling for religious and spiritual orientations, overall regression results revealed that not having a course on religion and spirituality and perceiving a need for religious/spirituality in education predicted lower satisfaction with the amount and quality of current training surrounding these dimensions. Implications demonstrate the need to address religious/spiritual concepts in the curriculum, supervision, and in marriage and family therapy training.     

One Mind or Two? How Psychiatrists and Psychologists Reconcile Faith and Science

Utilizing qualitative interviews, this study showed how, to what extent, and why psychiatrists and psychologists of Judeo-Christian religious orientations or nonaffiliated believers in Michigan were willing or reluctant to integrate religious paradigms in their mental health practices. Most of the study participants were found to believe that medical-scientific and religious paradigms are equally important and may coexist or even be integrated in psychotherapeutic practice. However, actual attempts to integrate them usually reflected the practitioners’ personal religious backgrounds and initiatives and/or were client driven. Yet these integration initiatives were found to face powerful institutional impediments such as politico-cultural norms of separation of religion from secular institutions and professional norms.     

Words in the Thorns: Marshall McLuhan,Testing—One,Two, Three

Marshall McLuhan was a medium with a message. According to McLuhan, technology was not merely a neutral means to a particular end but itself content, itself the stuff of moment and decision. Consequently for McLuhan the telephone, radio, television, and computer transmitted the same information in extremely different ways because of how each worked. To this add McLuhan's conclusion that in the technological age where information travels at the speed of light, the printed word on the paper page was dead, an antiquated way of telling the story.

In the following excerpt from the one-man play I Don't Necessarily Agree with Everything I Say: An Evening Imagined with Marshall McLuhan, writer Miles Beller reanimates the wily “Global Village” guru here puckishly explaining it all, from TV's subsuming part to advertising's Machiavellian heart, from human evolution to the thinking machine revolution. Mixing McLuhan's own words with invented dialogue, a portrait emerges of a whip-smart intellectual provocateur who envisioned our current world long before Steve Jobs or Bill Gates made computing personal, long before books went digital and mail traveled as invisible impulses through the Internet. So, please take your seat. The house lights are dimming, the show about to start. The curtains part and Marshall McLuhan takes center stage, arranges his papers and begins.     

Evaluating Supervision Models in Functional Family Therapy: Does Adding Observation Enhance Outcomes?

This study examined the effects of observation‐based supervision Building Outcomes with Observation‐Based Supervision of Therapy (BOOST therapists = 26, families = 105), versus supervision as usual (SAU therapists = 21, families = 59) on (a) youth externalizing behavior problems and (b) the moderating effects of changes in family functioning on youth externalizing behaviors for adolescents receiving Functional Family Therapy (FFT). Exploratory analyses examined the impact of supervision conditions on youth internalizing problems. In 8 community agencies, experienced FFT therapists (M = 1.4 years) received either BOOST or SAU supervision in a quasi‐experimental design. Male (59%) or female (41%) adolescents were referred for the treatment of behavior problems (e.g., delinquency, substance use). Clients were Hispanic (62%), African American (19%), Non‐Hispanic White (12%), or Other (7%) ethnic/racial origins. Therapists (female, 77%) were Hispanic 45%, African American (19%), White Non‐Hispanic (30%), or other (4%) ethnic/racial backgrounds. Analyses controlled for the presence or absence of clinically elevated symptoms on outcome variables. Clinical outcomes were measured at baseline, 5 months, and 12 months after treatment initiation. Clients with externalizing behavior above clinical thresholds had significantly greater reductions in problem behaviors in the BOOST versus the SAU conditions. Clients below thresholds did not respond differentially to conditions. Supervisors in BOOST had more experience with the FFT model; as such, the observed results may be a result of supervisor experience. The BOOST supervision was associated with improved outcomes on problem behaviors that were above clinical thresholds. The findings demonstrate the importance of addressing client case mix in implementation studies in natural environments.