Work–family planning attitudes among emerging adults

Using social learning theory as a framework, we explore two sets of antecedents to work and family role planning attitudes among emerging adults: their work–family balance self-efficacy and their perceptions of their parents' work-to-family conflict. A total of 187 college students completed a questionnaire concerning their work–family balance self-efficacy, their perceptions of their parents' work-to-family conflict, and their work and family role planning attitudes. Participants' work–family balance self-efficacy was positively related to their knowledge of and commitment to future work and family roles. In addition, perceptions of their same-gender parent's work-to-family conflict were positively related to knowledge of, commitment to, and involvement in planning for future work and family roles. Results suggest that enhancing emerging adults' self-efficacy to balance work and family may improve their attitudes toward planning for future work and family roles. Also, emerging adults appear to be more knowledgeable of, involved in, and committed to planning for work and family roles when their same-gender parents expose them to, rather than shield them from, work-to-family conflict.     

Working in Indigenous Contexts: Self‐Reported Experiences of Non‐Indigenous Australian Psychologists

Despite assertions in the literature that psychologists adopt culturally inappropriate strategies for working with Indigenous clients, there is little empirical evidence about this. The aim of this study was to document the self‐reported experiences of non‐Indigenous psychologists working with Indigenous clients, the factors that they felt constrain these interactions, and the clinical, assessment and communication strategies they perceived as effective in Indigenous contexts. Structured interviews were held with 23 psychologists, 18 females and five males, with age groups ranging from 20–30 to 50+. Thematic analysis of the data revealed that participants experienced contradictions between the typical Western white psychologists' ways of interacting with clients, which they had been taught and the typical ways in which relationships are structured in Indigenous communities. The results suggest that the Western model of psychological training does not work very well in Indigenous contexts, and that psychologists working in Indigenous contexts have to work out their own methods on a trial‐and‐error basis. This points to the need for more systematic cultural competence training. However, there is a lack of research into the effectiveness of psychological intervention from the viewpoints of Indigenous clients themselves.     

Changing the body image concern and eating behaviour of chronic dieters: The effects of a psychoeducational intervention

Abstract

A program designed to diminish body image concern and to normalise the eating of chronic dieters was evaluated experimentally and by monitoring outcomes for 12 months. The subjects were 82 females (mean age 44.4 years, mean BMI 31.4). Data from repeated measures of eating style, self-esteem and body shape concern revealed a strong, positive and enduring intervention effect. At 12 months the majority (86%) of the subjects were not dieting and 73% reported “sometimes” or “often” engaging in natural eating, i.e., unrestrained and physiologically cued eating. A positive relationship was found between extent of natural eating and the likelihood of weight loss or weight maintenance. It is concluded that female dieters can derive considerable benefits from programs promoting natural eating.     

Representing socio-technical systems options in the development of new forms of work organization

Abstract

It is widely accepted that effective implementation of new technology into work organizations needs an integrative approach in which developments in both technical and social systems are considered. Furthermore, success depends upon the effective participation of significant stakeholders in this process. This article reviews the methods available for this purpose and concludes that a particular weakness is the methods that can be used to generate and review socio-technical system opportunities early in the development process. Whilst methods exist to support stakeholder participation at this stage, they need to represent future socio-technical opportunities if they are to make an effective contribution. This article presents the ORDIT (Organizational Requirements Definition for Information Technology Systems) methodology, which uses responsibility modelling as a basis for constructing socio-technical systems opportunities. The application of telemedicine in health care is presented as a case study to demonstrate how this method can be used to construct and evaluate socio-technical scenarios.     

What Do Chaplains Contribute to Large Academic Hospitals? The Perspectives of Pediatric Physicians and Chaplains

This article analyzes interviews with pediatric physicians (N = 30) and chaplains (N = 22) who work at the same large academic medical centers (N = 13). We ask how pediatric physicians understand and work with chaplains and how chaplains describe their own work. We find that physicians see chaplains as part of interdisciplinary medical teams where they perform rituals and support patients and families, especially around death. Chaplains agree but frame their contributions in terms of the perspectives related to wholeness, presence, and healing they bring. Chaplains have a broader sense of what they contribute to patient care than do physicians.     

The pull of the past: when do habits persist despite conflict with motives?

To identify the factors that disrupt and maintain habit performance, two field experiments tested the conditions under which people eat out of habit, leading them to resist motivational influences. Habitual popcorn eaters at a cinema were minimally influenced by their hunger or how much they liked the food, and they ate equal amounts of stale and fresh popcorn. Yet, mechanisms of automaticity influenced habit performance: Participants ate out of habit, regardless of freshness, only when currently in the context associated with past performance (i.e., a cinema; Study 1) and only when eating in a way that allowed them to automatically execute the response cued by that context (i.e., eating with their dominant hand; Study 2). Across all conditions, participants with weaker cinema-popcorn-eating habits ate because of motivations such as liking for the popcorn. The findings reveal how habits resist conflicting motives and provide insight into promising mechanisms of habit change.     

What do Non-clergy Spiritual Care Providers Contribute to End of Life Care in Israel? A Qualitative Study

Spiritual care is an increasingly important component of end of life care. As it emerges in Israel, it is intentionally built on a nonclerical model. Based on interviews with spiritual care providers in Israel, we find that they help patients and families talk about death and say goodbyes. They encourage the wrapping up of unfinished business, offer diverse cultural resources that can provide meaning, and use presence and touch to produce connection. As spiritual care emerges in Israel, providers are working with patients at the end of life in ways they see as quite distinct from rabbis. They offer broad frames of meaning to which patients from a range of religious traditions can connect.     

Janet Taylor Spence: Innovator in the Study of Gender

Janet Spence’s contributions moved gender researchers beyond a simple understanding of psychological gender in terms of individual differences in masculinity and femininity. In early work, she constructed the Personal Attributes Questionnaire, or PAQ, consisting of a masculine and a feminine scale, which she interpreted as assessing the core of psychological masculinity and femininity. Spence subsequently recognized that the masculine, or instrumental, scale reliably predicts only self-assertive, dominant behaviors and that the feminine, or expressive, scale reliably predicts only other-oriented, relational behaviors. Moreover, as her work developed, Spence came to understand this self-ascribed instrumentality and expressiveness, not as gender identity, but as two of the several types of psychological attributes that may become associated with individuals’ self-categorization as male or female. She then defined gender identity as the basic, existential sense of being male or female, which generally corresponds to one’s biological sex. Building on her ideas, we argue that gender identity instead encompasses both the sex categorization of oneself, usually as male or female, and self-assessments on gender-stereotypic instrumental and expressive attributes. These two levels of gender identity are linked by people’s self-stereotyping to the extent that they value their group membership as male or female.