Steigerung des ?empowerment“ bei Angeh?rigen von schizophren Erkrankten

Objective

Enhancing empowerment is one of the aims of psychoeducational family interventions but it has never been examined in psychoeducational groups for relatives led by professionals. This study investigated the knowledge gain and the increase of empowerment of psychoeducational group programs for relatives in a naturalistic setting.

Methods

A total of 54 relatives of persons with schizophrenia or schizoaffective disorders took part in a psychoeducational group program of 8 sessions. A short questionnaire was used to assess the empowerment before and after the group programs. Knowledge gain was measured with the knowledge of illness about schizophrenia questionnaire (WFB).

Results

Among the participants of the psychoeducational groups the level of empowerment was significantly enhanced and the knowledge was significantly increased (p?<?0.01). The improvement of empowerment was independent of the knowledge gain and did not correlate with gender, age, education or group attendance.

Conclusions

Psychoeducational groups for family members not only reduce the rehospitalization rates of the ill relatives but also have additional positive effects on the family members themselves: better knowledge of the illness and enhanced empowerment. The findings emphasize the importance of psychoeducational groups for the relatives of persons with schizophrenia.     

Under what conditions would people be willing to make a living organ donation?

The aim was to examine the factors involved in people's willingness to make a living organ donation. A convenience sample of 200 people in southern France rated willingness to be a living donor in 48 scenarios consisting of all combinations of five factors: recipient's identity (close family member and city resident); donor's surgical risk (little and some); donor's possible long-term health consequences (none, some lessening over time, and durable); transplant success ("generally durably successful" and "durably successful one time out of two"); and likelihood of other donors (subject is one of the rare compatible donors or one among others). Cluster analyses showed the existence of three distinct organ donation philosophies. For the largest cluster (49% of participants), willingness to donate was very high to a family member, but low to a city resident. For the second cluster (37%), willingness was high to family, but also moderately high to a city resident. For the third cluster (14%), willingness was always low. Thus, most participants judged themselves ready to make a living organ donation to a family member and many even to a stranger.     

Discussing Racial Justice in Light of 2016: Black Lives Matter,a Trump Presidency,and the Continued Struggle for Justice

The broad fields of ethical reflection on racialization, racial justice, black liberation theology, and queer theology of color must come to terms with the year 2016, which can be framed on one side with the Black Lives Matter movement, and on the other side with a presidential election cycle in which racism and racial justice played particularly salient roles. Against this backdrop, this book discussion looks at recent literature on racial justice asking three questions. How does historical consciousness shape contemporary ethical thought on racial justice? In what ways do the intersectionalities of gender and sexuality, immigration and transnationality, class, and contemporary culture present particular challenges and new possibilities? And how do the ethical frameworks of religious traditions contribute to the development of public theology for racial justice? The conclusion considers how religious ethics concerned with racial justice does harm or contributes to religiously grounded responses to racial injustice. Reflection on these questions points to the need for ongoing engagement with the black experience—broadly construed and within the context of multiple intersections—in the United States and globally in ethical analysis. However, this in turn makes particular and critical demands on how it is that we are to both teach and read religious ethics and political theology at our institutions, as well as in the churches.