The Future of Training and Credentialing in Group Psychotherapy

High-quality group psychotherapy training is seen as more important than ever in the current health care environment. The training opportunities available at present are assessed. It is argued that there is a body of knowledge about generic group psychotherapy that can and should be taught, and that there are appropriate people to teach it. Credentialing is discussed, and it is suggested that the assessment of actual work in clinical situations must be emphasized if such efforts are to be meaningful.     

Imitation of Gestures in Children is Goal-directed

The view that the motor program activated during imitation is organized by goals was investigated by asking pre-school children to imitate a set of hand gestures of varying complexity that were made by an experimenter sitting in front of them. In Experiments 1 and 3, children reached for the correct object (one of their own ears or one of two dots on a table) but preferred to use the ipsilateral hand. This ipsilateral preference was not observed when hand movements were made to only one ear (Experiment 2), or when movements were diercted at space rather than physical objects (Experiment 3). The results are consistent with the notion that imitation is guided by goals and provide insights about how these goals are organized.     

Relationship of religiosity to mental health literacy,stigma, social distance,and occupational restrictiveness in Ningxia Province,China

Little research has assessed the relationship between religiosity and mental health awareness in low- and middle-income countries. This study identified a representative sample of 2,425 community-dwelling adults in Ningxia, China and administered the Duke University Religion Index, the Mental Health Knowledge Questionnaire, the Mental Health Attitude Questionnaire, the Social Distance – Personal Questionnaire and the Social Restrictiveness – Occupational Questionnaire. Religious affiliation per se was not associated with mental health literacy or attitudes, but higher levels of religiosity were associated with better awareness of mental health issues and less social distance and occupational restrictiveness of those with mental health conditions. However, these relationships were substantially different in Hui ethnicity respondents (85% of whom were practicing Islam) and Han ethnicity respondents (15% of whom practiced Buddhism, Taoism or Confucianism).     

Does impaired socioemotional functioning account for behavioral dysexecutive disorders? Evidence from a transnosological study

Behavioral dysexecutive disorders are highly prevalent in patients with neurological diseases but cannot be explained by cognitive dysexecutive impairments. In fact, the underlying mechanisms are poorly understood. Given that socioemotional functioning underlies appropriate behavior, socioemotional impairments may contribute to the appearance of behavioral disorders. To investigate this issue, we performed a transnosological study.

Seventy-five patients suffering from various neurological diseases (Alzheimer’s disease (AD), Parkinson’s disease (PD), frontotemporal lobar degeneration, and stroke) were included in the study. The patients were comprehensively assessed in terms of cognitive and behavioral dysexecutive disorders and socioemotional processes (facial emotion recognition and theory of mind). As was seen for cognitive and behavioral dysexecutive impairments, the prevalence of socioemotional impairments varied according to the diagnosis. Stepwise logistic regressions showed that (i) only cognitive executive indices predicted hypoactivity with apathy/abulia, (ii) theory of mind impairments predicted hyperactivity–distractibility–impulsivity and stereotyped/perseverative behaviors, and (iii) impaired facial emotion recognition predicted social behavior disorders. Several dysexecutive behavioral disorders are associated with an underlying impairment in socioemotional processes but not with cognitive indices of executive functioning (except for apathy). These results strongly suggest that some dysexecutive behavioral disorders are the outward signs of an underlying impairment in socioemotional processes.     

Self-Reported Questionnaire Detects Family History of Cancer in a Pancreatic Cancer Screening Program

Pancreatic ductal adenocarcinoma (PDAC) is a leading cause of cancer death; approximately 5–10% of PDAC is hereditary. Self-administered health history questionnaires (HHQs) may provide a low-cost method to detail family history (FH) of malignancy. Pancreas Center patients were asked to enroll in a registry; 149 with PDAC completed a HHQ which included FH data. Patients with FH of PDAC, or concern for inherited PDAC syndrome, were separately evaluated in a Prevention Program and additionally met with a genetic counselor (GC) to assess PDAC risk (n?=?61). FH obtained through GC and HHQ were compared using Wilcoxon signed-rank sum and generalized linear mixed models with Poisson distribution. Agreement between GC and HHQ risk-assessment was assessed using kappa (κ) statistic. In the Prevention Program, HHQ was as precise in detecting FH of cancer as the GC (all p?>?0.05). GC and HHQ demonstrated substantial agreement in risk-stratification of the Prevention Program cohort (κ?=?0.73, 95% CI 0.59–0.87.) The sensitivity of the HHQ to detect a patient at elevated risk (i.e., moderate- or high-risk) of PDAC, compared to GC, was 82.9% (95% CI 67.3–92.3%) with a specificity of 95% (95% CI 73.1–99.7%). However, seven patients who were classified as average-risk by the HHQ were found to be at an elevated-risk of PDAC by the GC. In the PDAC cohort, 30/149 (20.1%) reported at least one first-degree relative (FDR) with PDAC. The limited sensitivity of the HHQ to detect patients at elevated risk of PDAC in the Prevention Program cohort suggests that a GC adds value in risk-assessment in this population. The HHQ may offer an opportunity to identify high-risk patients in a PDAC population.     

Contemplative Pedagogy: Frequently Asked Questions

Contemplative Pedagogy is a new and sometimes controversial pedagogical practice. Faculty often have basic questions about how to implement the pedagogy in their classrooms, in addition to questions that challenge the educational value and appropriateness of the practice. Assembled here are the most frequently asked questions about Contemplative Pedagogy, with responses from six contemplative professors, each from a different institutional and philosophical location. The respondents are founding members of the Contemplative Studies Consultation of the American Academy of Religion. The diversity of views expressed by the respondents invites the reader to see that there is no single theory or praxis of contemplative pedagogy.