Enhancing Capacity for Trauma‐informed Care in Child Welfare: Impact of a Statewide Systems Change Initiative

Youth involved in the child welfare system (CWS) are disproportionally impacted by the negative effects of exposure to trauma. While efforts to develop trauma‐informed CWSs are accelerating, little research is available about the effects of these efforts on system capacity to respond to the needs of youth exposed to trauma. No studies evaluate longer‐term effects of these efforts. In 2011, Connecticut implemented CONCEPT, a multi‐year initiative to enhance capacity of the state's CWS to provide trauma‐informed care. CONCEPT used a multi‐component approach including workforce development, deployment of trauma screening procedures, policy change, improved access to evidence‐based trauma‐focused treatments, and focused evaluation of program effects. Changes in system capacity to deliver trauma‐informed care were assessed using statewide stratified random samples of child welfare staff at three time points (Year 1: N = 223, Year 3: N = 231, Year 5: N = 188). Significant improvements across nearly all child welfare domains were observed during the first 3 years of implementation, demonstrating system‐wide improvements in capacity to provide trauma‐informed care. These gains were maintained through the final year of implementation, with continued improvements in ratings of collaboration between child welfare and behavioral health settings on trauma‐related issues observed. Responses documented familiarity with and involvement in many of the CONCEPT activities and initiatives. Staff reported greater familiarity with efforts to increase access to specific evidence‐based services (e.g., TF‐CBT) or to enhance trauma‐related policy and practice guidelines, but less familiarity with efforts to implement new practices (e.g., trauma screening) in various sectors. Staff also reflected on the contribution of these components to enhance system capacity for trauma‐informed care.     

EPIPHANY PHILOSOPHERS: AFTERWORD

Being a theist makes a difference, but not so much to what propositions we assent to, nor to an expanded ontology of spiritual entities. Rather, it is concerned with what commitments we enter into, and involves a participatory engagement with a broader reality then we might have supposed was possible. Embodied practices are a crucial part of the contemplative path, which draws on the wisdom of the body. This leads on to a “labor of culture.” Our present culture is not obviously as secular as supposed to be, but what has now become sacred is a strong sense of the individual ego, around which many ethical and political commitments are built, and which sits uneasily with our widely accepted mechanistic view of life. The crucial challenge to artificial intelligence is whether it can find ways of enhancing the mutual recognition that is crucial to the ethical life.     

Assessing the quality of child investigative interviewing in the Netherlands

Using evidence‐based guidelines to interview children is an important means to obtain complete and accurate accounts. In the current study, we examined the quality of child investigative interviewing in the Netherlands. To examine this, we compared the Dutch Scenario Model with the National Institute of Child Health and Human Development Protocol and interviews from countries that did not follow a specific protocol. Our principal result was that Dutch child interviewers rarely asked recommended open prompts that are known to elicit detailed and accurate testimonies from children. Furthermore, we found that the scenario model contained the highest number of directive questions compared with interviews from other countries. Our findings show that the Dutch Scenario Model is not well aligned with current research‐based recommendations for interviewing children.     

Response–response binding across effector-set switches

Psychonomic Bulletin & Review - A single encounter of a response together with a stimulus results in short-lived binding between the stimulus and the response. A repetition of any part of such...     

Psychosocial safety climate (PSC) and enacted PSC for workplace bullying and psychological health problem reduction

Bullying at work has profound effects on both the individual and organization. We aimed to determine if organizational psychosocial safety climate (PSC; a climate specific to worker psychological health) could reduce workplace bullying and associated psychological health problems (i.e., distress, emotional exhaustion, depression) if specific procedures were implemented (PSC enactment). We theorized that the PSC enactment mechanism works via psychosocial processes such as bullying mistreatment climate (anti-bullying procedures), work design (procedures reduce stress through work redesign), and conflict resolution (procedures to resolve conflict). We used two-wave national longitudinal interview data from 1,062 Australian employees (Australian Workplace Barometer project) and structural equation modelling to explore relationships over 4 years. PSC Time 1 predicted enacted PSC and reduced bullying 4 years later. PSC Time 1 was indirectly negatively related to poor psychological health Time 2 through enacted PSC and bullying. Bullying Time 1 also gave rise to procedures which in turn reduced bullying Time 2. Our findings suggest a multi-component approach to prevent or reduce bullying. Procedures (to reduce psychosocial hazards) that emerge in a high PSC context are more comprehensive than those triggered by bullying (reactive procedures), and can therefore be more effective in reducing worker mistreatment. Building PSC and a strong climate for psychological health, and enacting PSC is fundamental to bullying prevention.     

Theology After the Scientific Revolution: The Significance of Nancey Murphy’s Contribution to Philosophy of Religion

This paper evaluates Nancey Murphy’s contribution to philosophy of religion paying special attention to epistemology and ethics. I argue that Murphy’s intellectual moves are motivated by a reflective and constructive engagement—around particular loci such as human knowledge, divine action, and the moral nature of the universe—with reductive materialism as a rival tradition of inquiry. At paper’s end, I suggest an amendment in Murphy’s contribution to ethics.     

The impact of familiarization strategies on the missing-letter effect

When reading a text and searching for a target letter, readers make more omissions of the target letter if it is embedded in frequent function words than if it is in rare content words. While word frequency effects are consistently found, few studies have examined the impacts of passage familiarity on the missing-letter effect and studies that have present conflicting evidence. The present study examines the effects of passage familiarity, as well as the impacts of passage familiarization strategy promoting surface or deep encoding, on the missing-letter effect. Participants were familiarized with a passage by retyping a text, replacing all common nouns with synonyms, or generating a text on the same topic as that of the original text, and then completed a letter search task on the familiar passage as well as an unfamiliar passage. In Experiment 1, when both familiar and unfamiliar passages use the same words, results revealed fewer omissions for the retyping and synonyms conditions. However, in Experiment 2, when different words are used in both types of texts, no effect of familiarization strategy was observed. Furthermore, the missing-letter effect is maintained in all conditions, adding support to the robustness of the effect regardless of familiarity with the text.     

Are intertemporal preferences contagious? Evidence from collaborative decision making

Prior research has provided substantial insight into individuals’ intertemporal preferences (i.e., preferences about delayed rewards). In the present study, we instead investigated the preferences of small groups of individuals asked to express collective intertemporal decisions. The paradigm consisted of three phases. During the precollaboration and postcollaboration phases, participants completed an intertemporal decision task individually. During the collaboration phase, participants completed a similar task in small groups, reaching mutually-agreed-upon decisions. The results suggest that group preferences were systematically related to the mean of the group members’ precollaboration preferences. In addition, collaborative decision making altered the group members’ intertemporal preferences. Specifically, individuals’ postcollaboration preferences converged toward the preferences of their respective groups. Furthermore, we found that individuals’ postcollaboration preferences were independently related to both their precollaboration preferences and the preferences of the other group members, suggesting that individuals’ postcollaboration preferences represented a revision of their precollaboration preferences based on the preferences observed in other group members. In Experiment 2, we demonstrated that similar patterns of results were found whether participants were making matching judgments or binary choices.     

PHILOSOPHICAL ANTHROPOLOGY,ETHICS, AND LOVE: TOWARD A NEW RELIGION AND SCIENCE DIALOGUE

Religion and science dialogues that orbit around rational method, knowledge, and truth are often, though not always, contentious. In this article, I suggest a different cluster of gravitational points around which religion and science dialogues might usefully travel: philosophical anthropology, ethics, and love. I propose seeing morality as a natural outgrowth of the human desire to establish and maintain social bonds so as not to experience the condition of being alone. Humans, of all animals, need to feel loved—defined as a compassionate present‐with in dynamic dyadic relation such that one experiences the sense of mattering—but that need has an equally natural tendency to be met by creating biased us‐and‐them distinctions. A “critical” natural ethics, then, is one in which we become aware of and work to undermine our tendency to reify in‐group distinctions between “us” and “them.” Religious communities that work intentionally on this can be seen, to some extent, as laboratories of love—or as sites for co‐creating knowledge in perilous times.