Book Reviews

Ireland. Carr, Alan. (2000). Family therapy: Concepts, process and practice. Chichester, Eng: Wiley, 564 pp. Israel. Poskanzer, Alisa. (2000). Ethiopian exodus: A practice journal. Jerusalem and Hewlett, NY: Gefen Books. i(r)LB_Hlt499967666sragefe@net vision.net.il geferbooks@compuserve.com (English). Sweden. Berglund, Gustaf, & Abrahamsson, Erik. (2000). Creative conversations: Meetings with family therapists and their ideas [Skapande konversationr]. (Gustav Berglund & Marilyn Pete Finnstedt, trans.) Stockholm: Mareld Books.     

Preverbal children with autism understand the intentions of others

There is a ‘theory of mind’ theory of autism. Meltzoff has recently developed a procedure that gives a nonverbal assessment of ‘theory of mind’. A group of children with autism and a matched control group of normally developing infants were given three of Meltzoff’s tasks and three conventional, gestural imitation tasks. The children with autism showed the expected deficits on gestural imitation, but were significantly better than the normally developing infants on the Meltzoff tasks. The implications of these results for a number of theoretical issues are discussed.     

Active vision in passive locomotion: real‐world free viewing in infants and adults

Visual exploration in infants and adults has been studied using two very different paradigms: free viewing of flat screen displays in desk‐mounted eye‐tracking studies and real‐world visual guidance of action in head‐mounted eye‐tracking studies. To test whether classic findings from screen‐based studies generalize to real‐world visual exploration and to compare natural visual exploration in infants and adults, we tested observers in a new paradigm that combines critical aspects of both previous techniques: free viewing during real‐world visual exploration. Mothers and their 9‐month‐old infants wore head‐mounted eye trackers while mothers carried their infants in a forward‐facing infant carrier through a series of indoor hallways. Demands for visual guidance of action were minimal in mothers and absent for infants, so both engaged in free viewing while moving through the environment. Similar to screen‐based studies, during free viewing in the real world low‐level saliency was related to gaze direction. In contrast to screen‐based studies, only infants – not adults – were biased to look at people, participants of both ages did not show a classic center bias, and mothers and infants did not display high levels of inter‐observer consistency. Results indicate that several aspects of visual exploration of a flat screen display do not generalize to visual exploration in the real world.     

The Motivations of Islamic Martyrs: Applying the Collective Effort Model

This paper examines the motivations of Islamic martyrs through the Collective Effort Model (CEM). The CEM postulates that individuals work hard in a group only if they believe their work, input, or efforts will help attain their individually valued outcomes. In addition, people will work even harder as a group if they have close affinities with that group or if they are persuaded that their effort will be recognized (Karau & Williams, Journal of Personality and Social Psychology 65(4):681–706, 1993). In the context of this analysis, it seems appropriate to apply the CEM to the motivations of Islamic martyrs to engage in suicide bombing as one can easily see the effects of their own efforts on their group’s organizational goals. Determining the motivations of Islamic martyrs may also help us identify the specific recruiting strategies used by terrorist organizations looking to acquire followers for their cause.     

A Conditional Process Analysis of the Coach-Created Mastery Climate,Task Goal Orientation,and Competence Satisfaction in Youth Soccer: The Moderating Role of Controlling Coach Behavior

The purpose of this study was to investigate controlling coach behavior as a boundary condition for the relationship between a mastery climate, task goal orientation, and competence satisfaction in youth soccer. Latent conditional process modeling was conducted with a sample of 1,119 female and male youth soccer players 10–15 years of age. Results indicated that the interaction between controlling coach behavior and coach-created mastery climate accounted for 4% variance in task goal orientation. Furthermore, the indirect link between coach-created mastery climate and competence, through task goal orientation, was significant at all levels of controlling coach behavior, yet decreased from low (–1 SD; B =.40, 95% confidence interval [CI_BC] [.28,.52]), to moderate (M; B =.35, 95% CI_BC [.26,.46]), to high levels (+1 SD; B =.31, 95% CI_BC [.22,.41]). Findings are interpreted as supporting the idea that controlling coach behavior abates the internalization of mastery values, thereby undermining the relationship between the coach-created mastery climate and players' competence satisfaction.     

Posttraumatic spiritual growth: a phenomenological study of cancer survivors

A small but growing body of research has sought to investigate the specific role of religion and spirituality in posttraumatic growth. Recently, investigations have reported identifying spiritual growth following trauma, specifically that of cancer patients and survivors. The purpose of this qualitative study was to investigate how having cancer affects the spiritual growth of cancer survivors across a multidimensional conceptualisation of spirituality. The researchers investigated posttraumatic spiritual growth by studying the lived experience of 13 cancer survivors using phenomenological data analysis. Participants reported experiencing spiritual growth across the following domains of spirituality: (a) general spirituality, (b) spiritual development, (c) spiritual social participation, (d) spiritual private practices, (e) spiritual support, (f) spiritual coping, (g) spirituality as motivating forces, (h) spiritual experiences, and (i) spiritual commitment. Growth was not endorsed by participants in the following three domains of spirituality outlined in the model: (a) spiritual history, (b) spiritual beliefs and values, and (c) spiritual techniques for regulating and reconciling relationships. Two additional domains of growth emerged beyond the theoretical model that was used to guide this study from participants’ narratives, including evangelism and enhanced spirituality of family/friends.