Advocating for Atheist Clients in the Counseling Profession

Atheism is a controversial topic, with individuals who identify as atheist reporting high rates of discrimination. Despite increasing literature discussing religious/spiritual views and beliefs, few scholarly discussions of atheism in the counseling field can be found. Counselors need to be made aware of the issues facing atheist clients and educated on the best interventions to use in collaborative work with clients. Counselors should also be prepared to advocate for atheist clients in multiple domains. This article aims to explore the relevant literature around atheism, identify implications for counselors, and provide a path to advocacy for counselors in their work with atheist clients.     

Cognitive organization of disease concepts in Singapore

Abstract

This research investigates illness cognition and its relationship to the use of different types of medicine in three ethnic groups in Singapore. Four hundred and twenty-nine Chinese, Malay, and Indian Singaporeans rated 24 diseases as to their similarity. Multidimensional scaling (MDS) indicated three dimensions. Regression of these dimensions against 17 disease attributes suggested that these dimensions represented spiritual/psychological causation, disease severity, and viral causation. When the dimensions were related to the use of, preference for and perceived effectiveness of different types of medicine it was found that Indian medicine tended to be used, preferred and perceived to be most effective for diseases low in severity whereas Chinese medicine was viewed most favourably for diseases perceived to be low in spiritual/psychological causation as well as those not seen as virally caused. Malay medicine tended to used, preferred and perceived as most effective for conditions believed to be non-serious and not caused by a virus. Western medicine was most likely to be used, preferred, and seen as most effective for diseases viewed as serious as well as those believed to be virally caused.     

Processing Illness Information: The Role of Disease Prototypes

Recently Bishop and Converse (1986) proposed that information about physical symptoms is interpreted by relating those symptoms to preexisting disease prototypes. The two present studies further examined this formulation by testing hypotheses concerning the speed of processing symptom information as well as associations made to sets of physical symptoms as a function of prototypicality. As predicted, Experiment 1 showed that response time to highly prototypical symptom sets was significantly shorter than that for symptom sets containing irrelevant symptoms. Also as predicted, the results of Experiment 2 showed significant differences in the associations made by experiment participants to symptom sets as a function of the prototypicality of the symptoms in those sets. Participants made more category-based associations to highly prototypical symptom sets than to those lower in prototypicality but made more associations to individual symptoms for symptom sets low in prototypicality. Implications for the prototype hypothesis and for understanding the processing of illness information are discussed.     

The Hindu World – Edited by Sushil Mittal and Gene Thursby (eds)

Book reviewed:
The Hindu World , Sushil Mittal and Gene Thursby (eds), Routledge 2004 (0-415-21527-7), xi + 657 pp., hb £120     

A cross-cultural study of family functioning

The Family Assessment Device (FAD) was used to compare patterns of family functioning in two cultural settings, North America and Hungary. The sample size consisted of 95 nonclinical North American families and 58 nonclinical Hungarian families. No cross-cultural differences were found in the families' general functioning nor in their affective involvement or affective responsiveness as measured by the FAD. Hungarian families, however, perceived their functioning as significantly better than the North American families in problem-solving and in communication. North American families rated themselves significantly better than the Hungarians in setting family rules and boundaries and in meeting their family responsibilities. Results from this study suggest that cultural values can affect a family's functioning and that differences in areas of family functioning can be captured using the FAD. A discussion of broad societal values of the two cultures was used to interpret the contrasting patterns of family functioning.Cross-cultural studies serve many purposes. In general they provide knowledge about the different cultures under investigation. As such, they broaden and enrich our perspectives of ourselves and the world around us. More specifically they highlight similarities and differences across cultures, information that can be helpful in further refining our understanding of the impact of diverse and varying socio-political forces.A topic of particular interest to family therapists and researchers is family functioning in different cultural settings. In spite of continuing research in this area, few studies examine cross-cultural patterns of family interactions and even fewer do so with instruments specifically designed to assess family functioning.From a family perspective, particularly looking at pathology in family functioning, cross-cultural comparisons can be used to highlight areas of dysfunction common to families irrespective of the cultural context. From a cross-cultural perspective, family comparisons can be used to point out the cultural effects and emphases given to different dimensions of functioning within a common system (i.e., the family unit).Both conceptual and methodological problems have contributed to shortcomings in previous cross-cultural studies (Fabrega, 1974; Kleinman, 1987; Flaherty et al., 1988; Rogler, 1989). A basic criticism of such studies has been the assumption that meanings and values in one culture are equivalent to those in another.Another issue, which is particularly pertinent to our study, is the use of an instrument which is developed in one culture and administered in another cultural setting. A potential problem this raises is inferring cultural differences between groups when the translated and the original instruments are not actually comparable in meaning. In fact, one objective of the study was to see whether our own self-report measure of family functioning, the Family Assessment Device (FAD, Epstein et al., 1978, 1983), could be successfully used in another cultural setting.The following report is part of a larger research project, conducted in 1986–87, that compared depressed and nonclinical families across two cultures. The findings presented here are comparisons between nonclinical Hungarian and nonclinical North American families. In our earlier study differences in family interactions between clinically depressed and nonclinical families were evident in both cultural settings (Keitner et al., in press). It was not clear, however, if significant cross-cultural differences in family functioning would be found for the normal group of families and, if so, how these would differ from their ill counterparts. Inclusion of the normal families thus served two purposes, as controls in the larger study to test within cultural differences and as comparison groups in a separate analysis to test between cultural differences.A specific objective of this study was to contrast patterns of perceived family functioning in nonclinical Hungarian families and North American families. Another objective was to determine if the Family Assessment Device (FAD), a self-report measure of family functioning, could be successfully used in different cultural contexts. Hungary was chosen as an appropriate country of study for several reasons. It is at the crossroads of East and West, sharing enough similarities with western culture to validate comparisons, yet different enough in both its cultural and sociopolitical system that some differences could be expected to emerge. Because it is likely that the Hungarian social system is less familiar to readers than that of North American, the results are discussed with particular reference to Hungary.We would like to thank Drs. J. Furedi and T. Kurimay for help in translating the Family Assessment Device and Professors J. Szilard and Muszong-Kovacs for their support of this study. This work was supported in part by the Firan Foundation.