Religious Affiliation Influences on the Health Status and Behaviours of Students Attending Seventh-Day Adventist Schools in Australia

Students attending Seventh-day Adventist (Adventist) schools in Australia have been shown to have better health status and behaviours compared to secular norms, yet these schools cater for a high percentage of non-Adventist students. The purpose of this study was to investigate the influence of religious affiliation (Adventist/non-Adventist) on the health status and behaviours of students attending Adventist secondary schools in Australia. The sample included 1734 students who responded to a health and lifestyle survey that captured demographic details, self-reported height and weight, self-reported health status, mental health and select health behaviours. Students who identified themselves as Adventist reported significantly better health behaviours than the non-Adventist students in several behavioural domains, especially among the male students. However, this did not translate to a difference in health status. Further research is needed to understand the causal mechanisms responsible for the potential health advantage of Adventist students, which may include family or church religious influences.     

American Indian methamphetamine and other drug use in the Southwestern United States

To investigate the extent of methamphetamine and other drug use among American Indians (AIs) in the Four Corners region, we developed collaborations with Southwestern tribal entities and treatment programs in and around New Mexico. We held nine focus groups, mostly with Southwestern AI participants (N = 81) from three diverse New Mexico communities to understand community members, treatment providers, and clients/relatives views on methamphetamine. We conducted a telephone survey of staff (N = 100) from agencies across New Mexico to assess perceptions of methamphetamine use among people working with AI populations. We collected and analyzed self-reported drug use data from 300 AI clients/relatives who completed the Addiction Severity Index (ASI) in the context of treatment at three diverse addiction treatment programs. Each focus group offered a unique perspective about the effect of drugs and alcohol on each respective community. Though data from the phone surveys and ASIs suggested concerning rates of methamphetamine use, with women more adversely affected by substance use in general, alcohol was identified as the biggest substance use problem for AI populations in the Southwest. There appears to be agreement that methamphetamine use is a significant problem in these communities, but that alcohol is much more prevalent and problematic. There was less agreement about what should be done to prevent and treat methamphetamine use. Future research should attend to regional and tribal differences due to variability in drug use patterns, and should focus on identifying and improving dissemination of effective substance use interventions.     

Space Cannot Be Cut—Why Self-Identity Naturally Includes Neighbourhood

Psychology is not alone in its struggle with conceptualizing the dynamic relationship between space and individual or collective identity. This general epistemological issue haunts biology where it has a specific focus in evolutionary arguments. It arises because of the incompatibility between definitive logical systems of ‘contradiction or unity’, which can only apply to inert material systems, and natural evolutionary processes of cumulative energetic transformation. This incompatibility makes any attempt to apply definitive logic to evolutionary change unrealistic and paradoxical. It is important to recognise, because discrete perceptions of self and group, based on the supposition that any distinguishable identity can be completely cut free, as an ‘independent singleness’, from the space it inescapably includes and is included in, are a profound but unnecessary source of psychological, social and environmental conflict. These perceptions underlie Darwin’s definition of ‘natural selection’ as ‘the preservation of favoured races in the struggle for life’. They result in precedence being given to striving for homogeneous supremacy, through the competitive suppression of others, instead of seeking sustainable, co-creative evolutionary relationship in spatially and temporally heterogeneous communities. Here, I show how ‘natural inclusion’, a new, post-dialectic understanding of evolutionary process, becomes possible through recognising space as a limitless, indivisible, receptive (non-resistive) ‘intangible presence’ vital for movement and communication, not as empty distance between one tangible thing and another. The fluid boundary logic of natural inclusion as the co-creative, fluid dynamic transformation of all through all in receptive spatial context, allows all form to be understood as flow-form, distinctive but dynamically continuous, not singularly discrete. This simple move from regarding space and boundaries as sources of discontinuity and discrete definition to sources of continuity and dynamic distinction correspondingly enables self-identity to be understood as a dynamic inclusion of neighbourhood, through the inclusion of space throughout and beyond all natural figural forms as configurations of energy. Fully to appreciate and communicate the significance of this move, it is necessary to widen the linguistic, mathematical and imaginative remit of conventional scientific argument and explication so as to include more poetic, fluid and artistic forms of expression.     

Does Positive Mental Health in Adolescence Longitudinally Predict Healthy Transitions in Young Adulthood?

The present study examined the longer-term implications of adolescent positive mental health for successful young adult transitions. Positive mental health in adolescence was defined by indicators roughly corresponding to Seligman’s positive psychology PERMA framework (positive emotional experiences, engagement, relationships, purpose, and accomplishment), with the addition of health. Data were drawn from one of Australia’s longest running studies of social and emotional development (Australian Temperament Project, est. 1983, N = 2443), which has followed a large representative community sample from infancy to 27–28 years of age. In the analyzed sample of n = 999, positive mental health at 15–16 years was associated with indicators of career progression (educational attainment and perceived competence) and taking on citizenship responsibilities (volunteering and civic activities) over a decade later at 27–28 years. Mental health problems in adolescence were more relevant to establishing romantic partnerships in young adulthood: adolescent antisocial behaviors predicted higher likelihood of being in a relationship, while depressive symptoms predicted lower quality partnerships. The results suggest that successful transitions into young adult roles and responsibilities may be facilitated by targeted mental health promotion interventions designed to both foster positive mental health and address mental health difficulties in adolescence.     

Winnicott's invitation to ‘further games of Jung‐analysis’

Winnicott signs off his celebrated review of Jung's (1963) autobiography Memories, Dreams, Reflections with the warning that translation of ‘erreichten’ as ‘attained’ (implying assimilation) rather than as ‘reached to’, could ‘queer the pitch for further games of Jung‐analysis’. This subtly underscores his view that Jung—who he described earlier as ‘mentally split’ and lacking ‘a self with which to know’—remained essentially dissociated. However, Winnicott, whilst immersed in this work on Jung, wrote a letter to Michael Fordham describing himself as suffering ‘a lifelong malady’ of ‘dissociation’. But this he now reported repaired through a ‘splitting headache’ dream of destruction, dreamt ‘for Jung, and for some of my patients, as well as for myself’ (Winnicott 1989, p. 228). Winnicott's recurrent concern during his last decade was with ‘reaching to’—that quintessential Winnicottian term—some reparative experience that could address such difficulties in constellating a ‘unit self’. This is correlated with his engagement with Jung and tracked through his contemporaneous clinical work, particularly ‘Fear of Breakdown’ (1963). Themes first introduced by Sedgwick (2008) and developed by the author's earlier ‘Winnicott on Jung; destruction, creativity and the unrepressed unconscious’ (2011) are given further consideration.