Caregiving Behavior Is Associated With Decreased Mortality Risk

ABSTRACT— Traditional investigations of caregiving link it to increased caregiver morbidity and mortality, but do not disentangle the effects of providing care from those of being continuously exposed to an ailing loved one with serious health problems. We explored this possible confound in a national, longitudinal survey of elderly married individuals ( N = 3,376). Results showed that spending at least 14 hr per week providing care to a spouse predicted decreased mortality for the caregiver, independently of behavioral and cognitive limitations of the care recipient (spouse), and of other demographic and health variables. These findings suggest that it may be premature to conclude that health risks for caregivers are due to providing active help. Indeed, under some circumstances, caregivers may actually benefit from providing care.     

The genetic and environmental architecture to the stability of IQ: Results from two independent samples of kinship pairs

Existing research has revealed that IQ remains relatively stable over the life course, though questions remain about how stable IQ is and whether the stability of IQ varies across different developmental periods of the life course. Despite this stability, there are also questions surrounding the factors that might explain the stability of IQ. Against this backdrop, we conduct bivariate genetic models to estimate genetic, shared environmental, and nonshared environmental influences on the stability of IQ. To do so, we analyze kinship pairs drawn from two separate longitudinal samples: The National Collaborative Perinatal Project (CPP) and the National Longitudinal Study of Adolescent Health (Add Health). Across both samples, IQ was found to be relatively stable. Moreover, the genetic analyses revealed that between 66% and 83% of the stability in IQ was due to genetic factors and between 43% and 69% of the change in IQ was due to genetic factors. The remainder of the stability and change in IQ was the result of a combination of shared and nonshared environmental influences. Importantly, some substantive race differences emerged in respect to genetic and environmental influences on the stability of IQ. We conclude with a discussion of the limitations of the study and avenues for future research.     

Whose Meaning? The Wax and Gold Tradition as a Philosophical Foundation for an Ethiopian Hermeneutic

This essay is an attempt to assess critically the wax and gold tradition as a philosophical foundation of Ethiopian hermeneutics. In the first part, I shall analyze the wax and gold tradition as a poetic and literary tradition. After exploring how this tradition has shaped social and political interaction in the second part, in the third part I will show the implications of the wax and gold tradition for hermeneutics. I shall then make a critical assessment of the wax and gold tradition as an interpretive philosophy before closing the essay with concluding remarks.     

Culture,salience, and psychiatric diagnosis: exploring the concept of cultural congruence & its practical application

Introduction

Cultural congruence is the idea that to the extent a belief or experience is culturally shared it is not to feature in a diagnostic judgement, irrespective of its resemblance to psychiatric pathology. This rests on the argument that since deviation from norms is central to diagnosis, and since what counts as deviation is relative to context, assessing the degree of fit between mental states and cultural norms is crucial. Various problems beset the cultural congruence construct including impoverished definitions of culture as religious, national or ethnic group and of congruence as validation by that group. This article attempts to address these shortcomings to arrive at a cogent construct.

Results

The article distinguishes symbolic from phenomenological conceptions of culture, the latter expanded upon through two sources: Husserl’s phenomenological analysis of background intentionality and neuropsychological literature on salience. It is argued that culture is not limited to symbolic presuppositions and shapes subjects’ experiential dispositions. This conception is deployed to re-examine the meaning of (in)congruence. The main argument is that a significant, since foundational, deviation from culture is not from a value or belief but from culturally-instilled experiential dispositions, in what is salient to an individual in a particular context.

Conclusion

Applying the concept of cultural congruence must not be limited to assessing violations of the symbolic order and must consider alignment with or deviations from culturally-instilled experiential dispositions. By virtue of being foundational to a shared experience of the world, such dispositions are more accurate indicators of potential vulnerability. Notwithstanding problems of access and expertise, clinical practice should aim to accommodate this richer meaning of cultural congruence.