“Communities isn't just about trees and shops”: students from two South African universities engage in dialogue about ‘community’ and ‘community work’

The question of what constitutes ‘a community’ or even ‘the community’ takes on an extra salience in a divided society such as South Africa where the entire environment remains imprinted with the legacy of enforced segregation along racial lines. Higher education institutions need to prepare emerging health and social service students for the world of practice in a context of diversity, continuing segregation and marked inequality. As one step to helping students deal with working in a divided society, academic departments from two different South African universities have been involved in a collaborative teaching and research project. Fourth year psychology and social work students from the two universities took part in a collaborative, practical course which formed part of their curricula. In this course, students were given the opportunity to engage with the notion of ‘community’ and ‘community work’ with each other. The students came from diverse racial, class and political backgrounds, and by engaging with one another as they did, had the opportunity to ‘visit’ worlds they have rarely had access to. While this course was able to achieve a broadening awareness among students from different backgrounds about the notion of community, it will take both more engagement with courses of this kind, and a continuing history of change in South Africa, for students to feel more comfortable in transcending both physical and psychological boundaries. Copyright © 2007 John Wiley & Sons, Ltd.     

Feasibility and impact of a school-based intervention for families of urban adolescents with asthma: results from a randomized pilot trial

The purpose of this study was to test the feasibility and short-term outcomes of Asthma: It's a Family Affair!, a school-based intervention for adolescents with asthma and their caregivers. Twenty-four ethnic minority families with a middle school student with asthma were randomized to immediate intervention or no-treatment control. Intervention students received six group sessions on prevention and management of asthma. Caregivers received five group sessions teaching child-rearing skills to support the youth's autonomy and asthma self-management. All students attended all sessions; caregivers attended an average of three. Two months post-intervention, relative to controls, intervention caregivers reported better problem-solving with children. Intervention students were more responsible for carrying medication, took more prevention steps, and woke fewer nights from asthma. The intervention resulted in positive short-term changes in family relations, asthma management by students, and health status.     

D. Z. Phillips and reasonable belief

As an illustration of what Phillips called the “heterogeneity of sense,” this essay concentrates on differences in what is meant by a “reason for belief.” Sometimes saying that a belief is reasonable simply commends the belief’s unquestioned acceptance as a part of what we understand as a sensible outlook. Here the standard picture of justifying truth claims on evidential grounds breaks down; and it also breaks down in cases of fundamental moral and religious disagreement, where the basic beliefs that we hold affect our conception of what counts as a reliable ground of judgment. Phillips accepts the resultant variations in our conceptions of rational judgment as a part of logic, just as Wittgenstein did. All objective means of determining the truth or falsity of an assertion presume some underlying conceptual agreement about what counts as good judgment. This means that the possibility of objective justification is limited. But no pernicious relativism results from this view, for as Wittgenstein said, “After reason comes persuasion.” There is, moreover, a non-objective criterion of sorts in the moral and religious requirement that one be able to live with one’s commitments. In such cases, good judgment is still possible, but it differs markedly from the standard model of making rational inferences.     

Cultural diversity: Mapping the experiences of students on an international counsellor training programme

This research study explores one part of a diverse counselling training landscape in the shape of an international postgraduate education and training programme for counsellors. The research sample includes participants from Tanzania, the Gambia, Ghana, Nigeria, Indonesia, China, Taiwan, Iceland, Japan, Greece, Portugal, Lebanon and Saudi Arabia. Cultural diversity is examined in relation to the learning and development of international counselling students. Qualitative analysis of interview data is used to identify issues related to student expectations, the process of becoming a counsellor and student learning outcomes. Some issues in counsellor training appear to be shared across all international students, while other issues arise from specific cultural backgrounds of students. The implications of these findings are discussed.     

Book reviews

Books reviewed:
Hauke, Christopher and Alister, Ian (eds.) Jung and Film: Post-Jungian Takes on the Moving Image
Meador, Betty de Shong Inanna Lady of Largest Heart: Poems of the Sumerian High Priestess Enheduanna
Barnes, Fiona Palmer and Murdin, Lesley (eds.) Values and Ethics in the Practice of Psychotherapy and Counselling
Mitrani, Judith L. A Framework for the Imaginary: Clinical Explorations in Primitive States of Being
Mitrani, Judith L. Ordinary People and Extra-Ordinary Protections: A Post-Kleinian Approach to the Treatment of Primitive Mental States
Aulagnier, Piera The Violence of Interpretation: From Pictogram to Statement     

Internet Discussion Forum Summary

Article Discussed in this forum:
'Memories, fantasies, archetypes: an exploration of some connections between cognitive science and analytical psychology' by Jean M. Knox ( JAP , October 2001, 46:4)     

Serving Culturally Diverse Children with Serious Emotional Disturbance and Their Families

Over the coming decades, we can expect that cultural diversity will abound within the U.S. population and the imagery of an American melting pot will long be discarded. One significance of this trend will be the imperative to account for cultural diversity in assessing the needs of children with serious emotional disturbance (SED), to ensure that assessments, diagnoses, and treatments are accurate, fair, and meaningful. To achieve that end, however, will first require that all persons in the fields of education, mental health, social services, and juvenile justice become fully prepared to support children with SED and their families, prepared to bring to the process a sophisticated understanding of the interplay between culture and social behaviors. Nothing less than that level of preparedness will enable practitioners to develop unbiased interventions that competently and sensitively weigh cultural influences and target the needs of diverse students with emotional and behavioral difficulties. In this paper, we present the need for culturally competent practitioners in the area of SED, ways in which service providers can increase their cultural knowledge, and strategies for more effective service with this population.     

Recognition of seven spiritual identities and its implications on children

Seven spiritual identities are determined based on a study conducted on a group of 125 participants. The objective of the study was to examine (a) how spirituality is experienced individually and collectively; and (b) identify the commonalities and differences in spiritual experiences. The participants ranged in age from 17 to over 55, and were recruited from three sources. One group consisted of an on‐campus population of undergraduate students majoring in different disciplines. The second group consisted of faculty and students who attended annual seminars on ‘Spirituality and Children’. The third group consisted of participants at meetings and conferences who volunteered to participate in the study. Altogether they formed a self‐selected sample of 29 males and 96 females, representing different religious and non‐religious backgrounds. Based on the analysis seven spiritual identities are recognised and presented and broad classroom strategies for professionals working with children are discussed.