Directionality of the Association Between Social Support and Posttraumatic Stress Disorder: A Longitudinal Investigation1

This study examined the nature of the association between social support and posttraumatic stress disorder (PTSD) symptomatology among 2,249 male veterans of the 1990‐1991 Gulf War. Using structural equation modeling, a cross‐lagged panel analysis indicated a strong negative relationship between PTSD at Time 1 and social support at Time 2, while social support at Time 1 did not predict PTSD at Time 2. Findings suggest that, over time, interpersonal problems associated with PTSD may have a detrimental influence on the quality and quantity of available social support resources. It is recommended that greater focus be placed on the interpersonal skills of those suffering from PTSD.     

Aboriginal perceptions of social and emotional wellbeing programs: A systematic review of literature assessing social and emotional wellbeing programs for Aboriginal and Torres Strait Islander Australians perspectives

Australian Aboriginal and Torres Strait Islander communities have been targets of social and emotional wellbeing programs for many years. However, the few health-care programs and services that are evaluated rarely provide insight into the participants' perspectives of program success or failure. This systematic review assessed 33 social and emotional wellbeing programs across Australia to better understand what Aboriginal community members think about the programs and how they could be improved. Results highlighted the interesting and valuable insights provided by Aboriginal participants, including what kinds of program activities and approaches are most suitable, what program characteristics are successful or desired, and their experiences of wellbeing change before and after program participation. They likewise voiced opinions about poorly received programs, culturally inappropriate services and negative experiences. This review highlighted how health and wellbeing programs must better engage Aboriginal and Torres Strait Islander clients to ensure that services are culturally safe, holistic, integrate appropriate staffing, include culturally relevant activities and value patient/participant experiences. These findings have significant implications for the health and wellbeing sector; specifically, research, policy, program design and implementation, evaluation methods, and self-determination.     

Effects of Intensive Behavioral Treatment for Children With Varying Levels of Conduct Problems and Callous-Unemotional Traits

The purpose of this study was to examine whether callous–unemotional (CU) traits moderated the effects of intensive behavior therapy in elementary school-age children with varying levels of conduct problems (CP). Both treatment response (magnitude of change between pre- and posttreatment) and treatment outcomes (likelihood of normalization from treatment) were examined. Participants were 67 children (n = 49 boys, M_age = 9.6 years) with varying levels of CP and CU who participated in an intensive 8-week summer treatment program (STP) in which behavior therapy was delivered to children in recreational and classroom settings and to parents via weekly parent training sessions. Effects of treatment were measured using parent and teacher ratings of oppositional defiant disorder (ODD), conduct disorder (CD), callous behavior, and impairment. Results showed that CU moderated treatment effects for CD and callous behavior but not ODD or impairment. The moderating effects showed some evidence that participants with high CP and high CU before treatment had better treatment responses (larger change between pre- and posttreatment) but worse treatment outcomes (lower likelihood of normalization after treatment). These results suggest that intensive treatment, such as the STP, may be necessary but not sufficient for children with CP and CU traits.     

Relational Spirituality,Mature Alterity,and Spiritual Service among Ministry Leaders: An Empirical Study

Christian communities in the United States increasingly are debating sociopolitical issues and the relevance of social justice and cultural diversity to Christian spirituality. The present study investigated connections between spiritual maturity, mature alterity, spiritual service, and spiritual leadership in a predominantly female and ethnically diverse sample of Christian ministry leaders (N = 115) in the United States. Spiritual maturity was operationalized based on a relational spirituality model using measures representing dwelling- and seeking-oriented dimensions. Spiritual service was assessed through (a) sanctification of service and (b) a differentiated posture of listening to the struggles of others. Results showed both measures of spiritual maturity were significantly and positively related to social justice commitment, differentiated listing, and intercultural competence (the latter among female but not male ministry leaders) over and above effects for age and spiritual impression management. A dwelling-oriented measure of spiritual maturity was positively associated with the sanctification of leadership service, whereas a seeking-oriented measure of spiritual maturity showed a modest positive association with spiritual leadership. Spiritual leadership was unrelated to measures of mature alterity. Findings are discussed with respect to limitations, future psychological research, and theological implications for postcolonial pastoral leadership and spirituality.

     

Psychopathic traits,gender, and motivations for sex: Putative paths to sexual coercion

Evidence suggests that both men and women perpetrate sexual coercion. Psychological factors, including psychopathic traits and power motivations, have been proposed to characterize male-perpetrated sexual coercion; however, it is unclear whether these factors play a similar role in female-perpetrated coercion or whether other motivations (e.g., intimacy, affect regulation) should be considered. To improve our understanding in this area, the current study first examined relationships between psychopathic traits and sexual coercion in a sample of 1199 undergraduate students (756 women), with gender as a potential moderator of these relationships. Second, the role of motivations for sex (e.g., power, affect regulation) in accounting for the psychopathy-coercion relationship was examined in men and women. Data were collected using an online survey and analyzed using multigroup path analysis. Results implicated impulsive-antisocial traits as particularly important to male-perpetrated verbal (e.g., manipulative) and nonverbal (e.g., physical) coercion, and that this relationship was partially explained by motives for sex involving power. In contrast, psychopathic traits did not appear to play a major role in female perpetrated coercion; instead, emotional value (i.e., intimacy-related) motivations for sex were associated with verbal (e.g., manipulation) coercion in women. In sum, our results support a conceptual model of male perpetration where men who are high in impulsive-antisocial traits may engage in sexual coercion in an attempt to feel powerful. Further, the findings in the female sample suggest that factors other than psychopathy, such as gender role beliefs in regard to sexual encounters, may be particularly important to female perpetrated sexually coercive behavior.     

SCIENCE AND RELIGION AS LANGUAGES: UNDERSTANDING THE SCIENCE–RELIGION RELATIONSHIP USING METAPHORS,ANALOGIES, AND MODELS

Many scholars often use the terms “metaphors,” “analogies,” and “models” interchangeably and inadvertently overlook the uniqueness of each word. According to recent cognitive studies, the three terms involve distinct cognitive processes using features from a familiar concept and applying them to an abstract, complicated concept. In the field of science and religion, there have been various objects or ideas used as metaphors, analogies, or models to describe the science–religion relationship. Although these heuristic tools provided some understanding of the complex interaction, they failed to address the broad nature of science and religion as well as the multifarious relationship between the two in a sociocultural context. Unlike the previous candidates, the concept of language, including the notions of linguistic worldview, linguistic identity, dialects, power, and bilingualism, offers a unique and comprehensive window through which science, religion, and the relationship between the two are seen with clarity.     

Peer Effects in the Individual and Group Literacy Achievement of High-School Students in a Bi-dialectal Context

The theory of peer effect posits that students who find themselves in the company of high or low performing peers tend to exhibit better academic performance than what is solely attributable to their own individual characteristics. In this study, we investigate peer effects within literacy achievement among Trinidadian and Tobagonian youth, using a nationally representative sample of 15-year-old students. Findings indicate the presence of a strong literacy-based peer effect in mathematics, reading, and science even after controlling for individual demographic differences. Peer effect alone explained between 30% and 67% of the total variation in literacy. Implications are discussed.     

Groundwork for Transfeminist Care Ethics: Sara Ruddick,Trans Children,and Solidarity in Dependency

This essay considers the dependency of trans youth by bridging transgender studies with feminist care ethics to emphasize a trans wisdom about solidarity through dependency. The first major section of the essay argues for reworking Sara Ruddick's philosophy of mothering in the context of trans and gender‐creative youth. This requires, first, stressing a more robust interaction among her divisions of preservative love, nurturance for growth, and training for acceptability, and second, creating a more nuanced account of “nature” in relation to nurturance for growth to avoid casting transition as contrary to a trans youth's healthy development. In the second major section of the essay, I depart from Ruddick's framework to emphasize the difference of care for trans youth by trans and/or queer communities and through mutual caregiving, stressing a trans wisdom about dependency and solidarity found in the work of Sylvia Rivera and Marsha P. Johnson. Turning to Eva Feder Kittay's links between dependency work and equality, I argue that Rivera and Johnson's work contains a distinct knowledge derived from practice necessitating the connection between solidarity and dependency in particular communities. I then call for more work on trans care ethics, trans ethics, and trans wisdom more broadly.