Recurrent involuntary imagery in people who stutter and people who do not stutter

Objective

To compare intrusive memories in groups of people who do (PWS), and who do not (PWNS), stutter.

Method

Twenty-one participants who stuttered and 21 matched controls were given a semi-structured interview which explored imagery in speaking situations. The data were analyzed using a Content Analysis approach. Other outcome measures were the Beck Anxiety Inventory, the Beck Depression Inventory, the Post Traumatic Stress Disorder, PTSD, Symptom Scale: Self-Report Version.

Results

Significantly more stuttering participants than control participants indicated both recurrent imagery and associated memories. Content Analysis revealed themes of disfluency, anxiety, negative social evaluation, self-focus and pressure to speak that were common to both groups’ reports. Additional themes of helplessness, shame, sadness and frustration were found only in the images and memories of the stuttering group. No group differences were evident for the number of sensory modalities involved in images and memories, or for ratings of their vividness or strength of associated emotions, or on self-reports of depression, anxiety and trauma.

Conclusions

Recurrent imagery about events in childhood is a potent factor in the memories of PWS. It is worth modifying interventions that have been successfully applied for treating social anxiety for use with people who stutter.Educational objectives: After reading this article, participants will be able to: (a) identify the role of intrusive memories in psychiatric disorders and stuttering; (b) investigate how DSM criteria can be employed with people who stutter; (c) employ anxiety instruments used for assessing psychiatric disorders for stuttering; (d) distinguish between the intrusive memories experienced by people who stutter, and people who do not stutter; (e) apply treatments for intrusive memories in psychiatric disorders to work with people who stutter.     

An ‘Oedipus pattern’ in the Old Testament?

The Oedipus myth and a scapegoat pattern have been central issues in both Walter Burkert's and René Girard's writings about ancient Greek religion. This article proposes the existence of a comparable pattern in the Old Testament legend about the Ark (1-2 Samuel). Together with other Old Testament narratives (David, Moses) and other ancient Near Eastern legends and rituals, these instances form a transformational network, which shows some fundamental positions in a trans-cultural scapegoat-pattern of actantial positions: king, hero, villain and scapegoat.     

Use of diet pills and amphetamines to lose weight among smoking and nonsmoking high school seniors

Used data on 3,305 high school seniors collected as part of the 1984 Monitoring the Future project to examine the relationships among cigarette use, diet pill use, and use of amphetamines for weight loss. Results indicate that females were more likely than males to report use of all three substances. In addition, Whites were more likely than Blacks to use all three substances. Both female and male smokers were more likely than nonsmokers to use diet pills. Amphetamine use for weight loss was positively related to smoking among females, but not among males. The relationships between smoking and diet pill use, and smoking and amphetamine use to lose weight, were maintained when race, sex, and other drug use were controlled simultaneously. Two explanations for these relationships are considered. The first is that smoking is related to the use of most other licit and illicit drugs. The second explanation is that there is a greater preoccupation with weight among smokers, with weight concerns potentially motivating the initiation of smoking.     

The ‘Emerging Church’ in America: Notes on the interaction of Christianities

The ‘Emerging Church’ is an American-born movement that dates to the late 1990s. It is fundamentally a movement of cultural critique in which the primary interlocutor is the dominant tradition in the United States, conservative Evangelicalism. In this article I address the phenomenon of Emerging Christianity based on historical, literary, and ethnographic analyses of Emerging Church advocates and critics. In particular, I argue that four points of dialogue characterize the status of Emerging in the United States: ‘post-foundational’ theology, ‘ancient-future’ worship, ‘missional’ evangelism, and a general posture of ‘deconversion.’ Ultimately, I present the story of the Emerging Church for its significance to two broad theoretical questions. First, how do new forms of religious identity come into being? And, second, for those working in the ‘anthropology of Christianity’: what happens when Christianities interact? In response to these questions, I stress the Janus-faced quality of Emerging Christianity and its reliance on the categories, narratives, and vocabulary of conservative Evangelicalism in constructing its thoroughgoing cultural critique.     

Contemporary religious studies and science—A postcritical witches' brew

The six preceding essays are written at different levels and range over a complex set of issues which are representative of the methodological and theoretical disorder one finds in religious studies, today. So disordered is religious studies that it should be considered pre-scientific (perhaps like Alchemy), instead of a science. However, out of these essays, a common set of themes emerge. These are: contextualism, reduction, scientific or critical realism, explanation, and scientific models. An examination of the arguments of each of the preceding essays shows a wide variety of views, although two general positions can be discerned: on one hand, the reductionist-contextualist-realist position is (approximately) occupied by Geertz, Goldberg, Saler, and Segal, on the other hand, the anti-reductionist-contextualist-constructivist position is (approximately) occupied by Jensen and Rennie. To conclude, the author of this response paper makes an argument for a scientific approach to the study of religions which is moderately reductionist, contextualist, and critical realist but one which is also capacious enough to include hermeneutical explanation and the role of models in religious studies.     

Social experiences and daily routines of African American infants in different socioeconomic contexts

Sixty-two 3- to 4-month-old African American infants from lower, middle, and upper socioeconomic status (SES) backgrounds were each observed in naturalistic contexts for 12 hr. The social experiences of infants in the 3 groups were similar in many ways: Infants from all backgrounds slept and were vocalized to for similar amounts of time. However, infants in the upper SES families engaged in more self-play, vocalized less, fussed less, had fewer but longer naps, and fewer but longer bouts of social interaction than did infants in the middle- and lower SES families. Infants in the upper SES families also received more verbal affection and soothing responses to their fussing and crying than did the other infants, whereas infants in the lower SES families interacted more with extended kin than did infants in the upper SES families. These results underscore the need to study African American families in a variety of socioeconomic contexts because families in more advantaged circumstances may greatly differ from those who are more disadvantaged, especially in terms of reliance on extended kin as caregivers.     

Divine reconciliations: The Mother of Grain and Gautama Buddha in De'ang religion

Located in China along the boarders of China and several Southeast Asian countries, Southwestern China is characterised by ethnic diversity and the influence of various world religions, especially that of different schools of Buddhism. This article examines how the De'ang people transform the cosmological order of Theravada Buddhism to reassert the indispensable position of their indigenous agricultural goddess, the Mother of Grain. Corresponding to myths that portray the reconciliation between the goddess and Gautama Buddha, the rituals dedicated to her are performed primarily by women, while male monastic institutions participate on certain ceremonial occasions. A comparison with similar beliefs and rituals in other cultural groups in the region demonstrates that the Mother of Grain in De'ang religion offers an exceptionally strong local challenge to the male bias embedded in Buddhism. By examining the conflicts and compromises between Buddhism and the indigenous religions of Southwest China, this article analyses the complex local negotiations of gender ideologies when world religions and local beliefs are at odds.