Participating in Research: Attitudes within the African American Church

We assessed associations between pastor and congregant characteristics and congregant attitudes about research participation among African American churches. Respondents shared their attitudes regarding how willing, ready, and confident they were about research participation. The outcome measure, the index of research preparedness, summed responses across the domains of willingness, readiness, and confidence. Pastor age and pastor educational attainment were independently associated with a congregants’ higher index of research preparedness. Young and educated pastors were significantly associated with congregant attitudes about participation preparedness, a finding that highlights the importance of the pastor regarding congregant research participation decisions.     

How Evangelicals from Two Churches in the American Southwest Frame Their Relationship with the Environment

In this article, we analyze the ways in which Evangelicals frame a rhetoric of environmental concern and environmental apathy, with a larger focus on the latter. Heeding calls to further explore within-Evangelical differences, we compare environmental narratives of 20 leaders and laity of a predominantly white Southern Baptist congregation and 20 leaders and laity from an African American Baptist church, both located in a Southwestern American city. We find, especially on the topic of climate change, that most Evangelicals in our study readily evince environmental apathy, which we explore in depth. In particular, we find a belief in a rigid hierarchy of God, humans, and then the environment; a belief in the sovereignty of God; and evangelical eschatological beliefs help generate narratives of environmental apathy. There are different environmental narratives, between the two congregations, that are framed in terms of political affiliation and socioeconomic status. But we find little evidence to suggest that religious beliefs foster different environmental attitudes across the two congregations. We conclude with future research directions and implications for those who wish to foster environmental concern among Evangelicals.     

Top-Down,Bottom-Up,and Around the Jungle Gym: A Social Exchange and Networks Approach to Engaging Afterschool Programs in Implementing Evidence-Based Practices

This paper uses concepts from social networks and social exchange theories to describe the implementation of evidence-based practices in afterschool programs. The members of the LEGACY Together Afterschool Project team have been involved in conducting collaborative research to migrate a behavioral strategy that has been documented to reduce disruptive behaviors in classroom settings to a new setting—that of afterschool programs. We adapted the Paxis Institute’s version of the Good Behavior Game to afterschool settings which differ from in-school settings, including more fluid attendance, multiple age groupings, diverse activities that may take place simultaneously, and differences in staff training and experience (Barrish et al. in J Appl Behav Anal 2(2):119–124, 1969; Embry et al. in The Pax Good Behavior Game. Hazelden, Center City, 2003; Hynes et al. in J Child Serv 4(3):4–20, 2009; Kellam et al. in Drug Alcohol Depend 95:S5–S28, 2008; Tingstrom et al. in Behav Modif 30(2):225–253, 2006). This paper presents the experiences of the three adult groups involved in the implementation process who give first-person accounts of implementation: (1) university-based scientist-practitioners, (2) community partners who trained and provided technical assistance/coaching, and (3) an afterschool program administrator. We introduce here the AIMS model used to frame the implementation process conceptualized by this town–gown collaborative team. AIMS builds upon previous work in implementation science using four phases in which the three collaborators have overlapping roles: approach/engagement, implementation, monitoring, and sustainability. Within all four phases principles of Social Exchange Theory and Social Network Theory are highlighted.     

On the function of a ‘break’ within the psychoanalytic double session

This article considers theoretical and clinical implications of the practice of ‘double sessions’ as defined by two consecutive sessions of psychotherapy divided by a 10-minute break. Limited existing literature of ‘double sessions’ is critiqued and the therapeutic significance of the 10-minute break provides the focus for this article with reference to the Lacanian practice of ‘scansion’. The author draws on relevant therapeutic experience and case material to elucidate the potential benefits of the introduction of double sessions with particular client groups. It is argued that the break provides the opportunity to access often hidden archaic defences as the effects of rupture and reconnection are worked through. Equally, the separation of the break allows the patient's immediate associations following the end of the first session to be brought immediately back into the work. The practice is problematised in relation to potential contraindications with particular patient groups and this, in turn, elucidates the conceptual differences between Freudian/Lacanian and object relations traditions.     

Age-Related Differences in Implicit Learning of Non-Spatial Sequential Patterns

This experiment investigated whether there are age differences in implicit learning of non-spatially arranged sequential patterns. We tested 12 young and 12 old participants for five sessions each in a non-spatial alternating serial reaction time (ASRT) task, in which predictable pattern events alternated with random, unpredictable ones. People of both ages were able to learn the sequence, but older people showed less pattern sensitivity than younger ones. Neither group was able to exhibit declarative knowledge of the pattern or to discriminate between pattern and random sequences on a recognition test, suggesting that the learning was indeed implicit. These findings indicate that the age deficits previously observed in the learning of spatial sequences are not due solely to age-related deficits in visuo-spatial attention or control of eye movements, but rather reflect a more general deficit in the ability to learn subtle sequential regularities.     

The sacred geography of Dawei: Buddhism in peninsular Myanmar (Burma)

Starting point:Serge-Christoph Kolm suggests that ‘Buddhism advocating minimizing dukkha (pain, dissatisfaction)—rather than maximizing sukkha (from which “sugar” comes) may be a kind of negative welfarism’(Kolm2006 Kolm, Serge-Christoph. 2006. Macrojustice from Equal Liberty, www.ehess.fr/kolm/document.php?id = 135. [Google Scholar], 8). Christoph Fehige, after suggesting that ‘Maximizers of preference satisfaction should instead call themselves minimizers of preference frustration’, concludes that Buddha is on his side (Fehige1998 Fehige, Christoph. 1998. “A Pareto Principle for Possible People.” In Preferences, edited by C.Fehige and U.Wessels. Berlin: Walter de Gruyter.[Crossref] , [Google Scholar], 518, 522).

Type of Problem:What are the common intuitions of negative utilitarianism and Buddhism?

Result:Negative utilitarianism and Buddhism share the following intuitions: Negative utilitarianism—understood as an umbrella term—models the asymmetry between suffering and happiness and therefore accords with the Buddhist intuition of universal compassion. The Noble Truths of Buddhism accord with the negative utilitarian intuition that (global) suffering cannot be compensated by happiness. Some forms of Buddhism and negative utilitarianism share the intuition that non-existence is a perfect state.