Relations between plasma oxytocin,depressive symptoms and coping strategies in response to a stressor: the impact of social support

Background: Social support can serve as a protective factor against the negative impacts of stressors and may thereby promote well-being. As well, exogenous administration of oxytocin has been tied to diminished stress responses and might also enhance the effects of social support.

Methods/Results: In the current study, conducted among female undergraduate students (N?=?67), higher depressive symptoms were related to lower endorsements of problem-focused coping in response to a psychosocial stressor comprising the Trier Social Stress test (TSST). However, the relation between depressive symptoms and problem-focused coping was absent among participants who had a close female friend present serving as social support prior to the stressor experience. Additionally, endogenous plasma oxytocin levels were related to certain coping strategies being favored (e.g., problem-solving, humor, cognitive distraction, self-blame and support seeking) in response to the psychosocial stressor. However, the strength of these relations varied as a function of whether individuals had social support present or not.

Conclusion: These findings confirm the positive impact of social support in attenuating the relation between depressive symptoms and specific coping methods. The results of this study are consistent with view that oxytocin levels are accompanied by particular stress responses, possibly through the promotion of coping methods endorsed.     

Religion as capital: Christianity in the lives of Anglo-Indian youth in India

Religion is an important marker of identity for India’s Anglo-Indians. It distinguishes them within the principally non-Christian context and is integral to socializing youth to their distinct Anglo-Indian culture and heritage. This can be observed in Anglo-Indian practice—attending Christian schools, church-going, celebrating religious festivals, making pilgrimages—which forms a significant part of a matrix through which young Anglo-Indians learn how to perform their Anglo-Indianness. Our recent research (2013–2014) looked at the role of religion in the lives of Anglo-Indians intergenerationally and transnationally, through a survey, interviews, and participant observation. The results suggest that the performed religiosity of Anglo-Indian youth in India yields certain benefits for this group. It constitutes a capital which has the potential to make an enormous difference to their lives—socially, culturally, and otherwise. For example, Christian practice provides them with access to élite Christian educational institutions and the career possibilities that follow from such education. This article describes our research, focusing upon the findings related to Anglo-Indian youth in India. In particular, it argues that in various ways, the practice of Christianity both acts and is recognized by young Anglo-Indians as a source of capital in their lives, which is not to say that religion is practised for the purpose of acquiring capital. Rather, religious practice is a part of being Anglo-Indian that in India accrues capital.     

Can but don’t: olfactory discrimination between own and alien offspring in the domestic cat

Mammalian maternal care usually comes at a large energetic cost. To maximize their fitness, mothers should preferentially care for their own offspring. However, the majority of studies of mother–offspring recognition have focused on herd- or colony-living species and there is little information on maternal discrimination in more solitary-living species. Olfaction has been found to play a major role in mother–offspring recognition across various taxa. Therefore, our aim was to study this in a species evolved from a solitary-living ancestor, the domestic cat. We asked whether cat mothers distinguish between their own and alien offspring when providing maternal care, and whether cat mothers use olfactory cues in the offspring discrimination process. Results of Experiment 1 showed that cat mothers do not discriminate between own and alien young when retrieving them to the nest. They treated own and alien young similarly with respect to latency and order of retrieval. However, the results of Experiments 2 and 3, where we used an olfactory habituation-discrimination technique, showed that mothers were able to distinguish between the odours of their own and alien kittens. We discuss what ecological and/or behavioural factors might influence a mother’s decision when faced with discriminating between own and alien young, and why mothers might not discriminate between them when they are able to do so. Our findings support the view that maternal care alone should not be used as a measure of offspring recognition, and equal maternal care of own and alien young should not be immediately interpreted as an inability to discriminate between them.     

Functions of parent-child reminiscing about emotionally negative events

Parent-child reminiscing about negative experiences influences children's developing "emotional self-concept", which comprises three interrelated functions: self-defining (this is the kind of emotional person I am), self-in-relation (this is how I express and share my emotions with others), and coping (this is how I cope with and resolve negative emotion). In this study, we examined how 70 mostly white, middle-class mothers discuss three negative experiences (fear, anger, and sadness) with their 4-year-old children. Conversations about fear elaborate on the facts of the event and emotional resolutions, thus focusing on coping. Conversations about sadness contain evaluative feedback and emotional resolutions, thus focusing on self-in-relation and coping. Finally, conversations about anger highlight the emotional state itself, thus focusing on self-definition. Mothers are also more elaborative and more evaluative with daughters than with sons, and place emotional events in a more interpersonal context with daughters than sons. Thus girls may be forming a more elaborated and more interpersonal emotional self-concept than boys.     

Secondary attention-deficit/hyperactivity disorder following perinatal and childhood stroke: impact on cognitive and academic outcomes

This cross-sectional retrospective clinical research study examines a large group of children followed within a pediatric stroke program and a developmental attention-deficit/hyperactivity disorder (ADHD) clinic at the Hospital for Sick Children, between May 2004 and June 2016. All children with a history of stroke who participated in a neuropsychological assessment between the ages of 4 and 18 years were considered for inclusion. From a sample of 275 participants with a history of stroke, 36 children (13.1%) received a diagnosis of secondary ADHD. Children with secondary ADHD were younger at the time of stroke and more likely to be identified as having a presumed perinatal stroke and persistent seizures than children without secondary ADHD diagnoses. There were no differences in pattern of lesion, size, or laterality between children who developed secondary ADHD and those who did not. Children with secondary ADHD had the lowest scores across all cognitive and academic measures compared to children with stroke-only and developmental ADHD. Findings highlight the added risk of receiving a diagnosis of secondary ADHD following pediatric stroke. Implications for future research and directed intervention are discussed.     

Proclaiming and cultivating ‘childlikeness’: a subversive thread in Christian anthropology

If contemporary public discourse struggles with truncated notions of what it means to be human, nowhere is this more obvious than in our discussion and treatment of children. By and large, in our public discourse, we treat children as ‘little adults’ – as consumers, objects of beauty and fashion, career aspirants and sometimes even as sexual beings. By contrast, Jesus put children – as children – at the centre of his project in proclaiming the kingdom of God. He preserved a special place for children in his ministry, and in all three synoptics, he called his followers to ‘childlikeness’. This paper examines a subversive thread in historic theological anthropology. The nature of ‘childlikeness’ is explored and possible ways to cultivate childlikeness for adults are discussed. The notion of childlikeness has been rediscovered in recent times by the ‘Child Theology Movement’, but, in this paper, I wish to examine three linked authors who wrote on ‘childlikeness’ in the 19th and 20th centuries, predating the Child Theology Movement by some decades: George MacDonald, Baron Friedrich von Hügel and Gwendolen Greene.     

Connecting the self to traumatic and positive events: links to identity and well-being

Self-event connections in autobiographical narratives help integrate specific episodes from memory into the life story, which has implications for identity and well-being. Previous research has distinguished differential relations between positive and negative self-event connections to psychological well-being but less research has examined identity. In this study, examining self-event connections in emerging adults’ narratives, 225 participants narrated a traumatic and an intensely positive experience and completed questionnaires assessing identity development and well-being. Participants who described more negative connections to self overall had higher psychological distress and identity distress, compared to those who described fewer negative connections. Participants who described positive connections to the self in traumatic events were more likely to have lower psychological distress, higher post-traumatic growth, and higher identity commitment, whereas positive connections in positive events was related to higher identity exploration and marginally higher post-traumatic growth. These findings contribute to a growing body of literature that suggests linking autobiographical memories to self can have differential effects on identity and well-being depending on the valence of the event and the connections made.     

Likelihood of Attending Treatment for Anxiety Among Veteran Primary Care Patients: Patient Preferences for Treatment Attributes

Anxiety is common, but under-treated, in primary care. Behavioral health providers embedded in primary care can help address this treatment gap. Guidance on anxiety treatment preferences would help inform tailoring of clinical practice and new interventions to be more patient-centered and increase treatment engagement. We surveyed 144 non-treatment seeking Veteran primary care patients (82.6 % male, 85.4 % White, age M = 59.8 years, SD = 13.9) reporting current anxiety symptoms (M = 13.87, SD = 3.66, on the Generalized Anxiety Disorder-7 Questionnaire) on their likelihood of attending anxiety treatment featuring various levels of 11 attributes (modality, type, location, format, provider, visit frequency, visit length, treatment duration, type of psychotherapy, symptom focus, and topic/skill). Participants indicated clear preferences for individual, face-to-face treatment in primary care, occurring once a month for at least 30 min and lasting at least three sessions. They also tended to prefer a stress management approach focused on trouble sleeping or fatigue, but all topics/skills were rated equivalently. For most attributes, the highest rated options were consistent with characteristics of integrated care. Implications for research and practice are discussed.