STIRPICULTURE: SCIENCE‐GUIDED HUMAN PROPAGATION AND THE ONEIDA COMMUNITY

Between 1869 and 1879, the communal Christian group the Oneida Community undertook a pioneering eugenics experiment called “stirpiculture” in upstate New York. Stirpiculture resulted in the planned conception, birth, and communal rearing of fifty‐eight children, bred from selected members of the Oneida Community. This article concerns how the Oneida Community's unique approach to religion and science provided the framework for the creation, process, and eventual dissolution of the stirpiculture experiment. The work seeks to expand current understanding of the early history of eugenics in the United States by placing its practice more than two decades earlier than is generally considered. Additionally, this article situates the Community's leader John Humphrey Noyes as an early eugenics and social scientific thinker. Finally, the treatment provides a case study for the transitional period in mid to late nineteenth century America whereby scientific modes of epistemology were accommodated within or supplanted by theological worldviews.     

Exploring counsellor perceptions of the impact of counselling supervision on clients

This qualitative study explores counsellors’ experiences and perceptions of how counselling supervision impacts upon their clients. Data collection combined open‐ended questionnaires (n = 13) and semi‐structured interviews (n = 6). The findings indicate that supervision impacts client work both helpfully and unhelpfully. Areas that emerged as having the most direct impact on client work were the counselling relationship dynamics and self‐awareness, professional development, emotional support, clients not discussed in supervision and the quality of the supervisory relationship. Congruence and confidence were the most direct link between supervision and client work.     

关于湖北磨盘山神权社会的考察

关于明清之际欧洲传教士在华活动的研究,学人一般把目光投向学术层面,研究的对象多是在中西文化交流中做出过重要贡献的传教士。事实上,传教士作为一个群体来到中国,其最终目的是传播基督福音,他们不仅在中国的京城及重要城市建立了传教会,还把影响扩展到偏远的乡村,因而当中国政府用武力实行禁教的时候,乡村教会成为传教士和基督徒的避难所。明清全国乡村天主教的发展以鄂北的磨盘山最为典型,本文将此作为特殊的个案进行讨论,希望从中找出中国乡村天主教发展的若干特点。通过调查研究,作者发现,乡村天主教在清朝禁教期间并没有绝迹,而是一直延续到近代社会。因而,基督教来华历史的四个时期的划分对于天主教来说似乎不太客观。     

大学生问题发现过程的元认知特点研究

用出声思维法对大学生进行个别实验,考察在矛盾式与潜藏式两类情境中问题发现过程的元认知评价、元认知监控和元认知策略的特点。40名大学生参与实验,高低能力组被试各20名。研究结果显示：（1）大学生自评分数与问题总数量和总评分之间相关显著,高能力组学生的自评分数高于低能力组。（2）大学生倾向于使用价值性判断和原文分析两个标准来选择问题,高能力组学生对选问理由的阐述优于低能力组,大学生在矛盾情境中对选问理由的阐述优于潜藏情境。（3）高能力组学生在修正策略的使用上多于低能力组。     

Self-Efficacy in Service-Learning Community Action Research: Theory, Research, and Practice

The purpose of this article is threefold: In the first section, an overview of research and theory on the self-efficacy construct is provided, and the central role of self-efficacy in service-learning community action research is demonstrated. The second section reviews over 10 years of research validating the Community Service Self-Efficacy Scale (CSSES), which measures the individual’s confidence in his or her own ability to make clinically (meaningfully) significant contributions to the community through service. Within the context of this review, recent (previously unpublished) validation research is also reviewed. Alternate versions of the CSSES, each of which was developed for a specific purpose, are presented. The third section provides recommendations for further research focused on (a) validating the CSSES and (b) examining self-efficacy as an outcome, moderator, and mediating variable in service-learning community action research.     

Self‐supervision,surveillance and transgression

Transgression is not only an inevitable part of systemic supervision but is also necessary if we are to work towards innovative and inclusive supervisory and therapeutic practice. Defying culturally generated ‘rules’ of systemic practice can allow for more relevant and productive ways of talking. Systemic practitioners are increasingly finding themselves trying to practice systemic therapy in employing authorities and training courses which are dominated by inflexible professional narratives and manualised procedures. Our profession is committed to ethical inner and outer dialogue, to self‐ and relational reflexivity as distinct from the rule‐bound surveillance culture in which we live and work. Systemic supervisors and therapists may find themselves at odds with monological institutional discourse and attempts from within our own profession to manualise practice. I introduce examples from supervisory conversations to illustrate how supervisors can develop more culturally sensitive practices through supporting practitioners to hear and have heard their own marginalised and oppressed voices and those of their clients.     

‘A baptism of fire’: A qualitative investigation of a trainee counsellor's experience at the start of training

Background: Belief in the effectiveness of professional counselling and psychotherapy training is widespread and generally unquestioned. Few studies have attempted to understand the changes experienced by trainees, or identified which aspects of professional training programmes assist them in the process of becoming therapists. Aims: to investigate how a trainee counsellor changes at the start of training, and to identify which aspects of a professional counsellor training programme were helpful in instigating and supporting change. Method: the experience of one trainee counsellor, Margaret, was captured through three semi-structured interviews conducted at the beginning, middle and end of her first term. The data were subjected to systematic qualitative analysis. Findings: Margaret experienced significant change during her first term. Each interview revealed a different phase of her development. The core categories were: becoming something new (week 3); growth in therapeutic confidence (week 6); surviving ‘stressful involvement’ through supervision (week 11). Experiential learning, in particular group supervision, was helpful throughout. The presence of real clients was identified as the main driver for change. Conclusion: The findings were found to be consistent with a number of other studies, which suggest that training is potentially painful because of the emotional demands it places on trainees, particularly at the start of practice. Consequently trainees require opportunities for experiential learning, peer support and supportive supervision to assist them in their development, but most importantly, given that supportive supervision can only minimise the harm of stressful involvement (Orlinsky & Ronnestad, 2005), they need early positive experiences with clients.     

对辱虐管理与下属公平感关系的再分析：一个有中介的调节效应模型

新近研究发现辱虐管理对下属互动公平感的负向影响受下属权力距离调节：对低权力距离下属来说这种影响相对较强,反之较弱。基于社会交换理论,本文对现有研究做了两方面拓展。首先,引入下属针对领导的总体公平感,考察权力距离在辱虐管理与总体公平感之间的调节作用,扩展那些仅关注互动公平感的研究。其次,引入领导-部属交换,解释权力距离具体是如何在辱虐管理与下属总体公平感之间发挥调节作用的。以296名企业员工为被试,研究发现：(1)下属权力距离在辱虐管理与下属总体公平感之间有调节作用;(2)这种调节作用是通过领导-部属交换的中介作用实现的,即对不同权力距离的下属来说,辱虐管理对领导-部属交换有不同作用,进而对下属总体公平感产生不同影响。     

The Importance of Community Context for Young Women’s Occupational Aspirations

The effects of community context on occupational aspirations are examined in a national sample of young women in high school in the USA in 1979 (n = 2,210). Multilevel statistical models indicate that young women living in counties with a lower divorce rate, a lower percentage of women working, and more people employed in the wholesale and retail industrial sector tended to be less likely to aspire to paid work than young women living in areas with a higher divorce rate, a higher percentage of women working, and fewer people employed in the wholesale and retail industrial sector. Community context does not affect the level of young women’s occupational aspirations as predicted by prior scholarship. An earlier version of this paper was presented at the 2006 Southern Sociological Society Annual Meetings. The author thanks John Reynolds, Patricia Yancey Martin, Irene Padavic, Robert Kunovich, Jennifer Keene, Mary Guy, and the editor and reviewers at Sex Roles for their helpful comments on previous drafts of this paper.