Qualitative Cancer Genetic Counseling Research, Part II: Findings from a Exploratory Ethnographic Study in a Cancer Clinic

This is a report of the preliminary findings of a brief exploratory ethnographic study in a cancer diagnosis and treatment clinic. The main research purpose was to explore the meaning of cancer and cancer treatment to patients themselves and to their relatives and close friends. The methods are described in detail in a paper focusing on the experiences of being a novice ethnographer (Peters et al. (2001) J Genet Counsel 10(2):133–150.). The preliminary results of this exploratory fieldwork indicate that the experience of attending a cancer treatment clinic for evaluation and/or treatment is a complex social, emotional as well as medical process for patients and families. Themes with relevance to genetic counselors that emerged from this early observation period included ideas about causes of cancer, the complex nature of families and kinship, coping and support, use of food, and healing. These initial findings have implications for genetic counseling practice and hopefully will stimulate more qualitative social and behavioral research in cancer genetic counseling.     

Concomitant changes in classically conditioned heart rate and corneoretinal potential discrimination in the rabbit (Oryctolagus cuniculus)

Corneoretinal Potential (CRP) and heart rate changes were measured in a series of differential classical conditioning experiments in which the directionality of the heart rate response was related to (a) CRP acquisition, and (b) the certainty or uncertainty of the stimulus situation. The results suggested that heart rate decelerations were associated with stimuli that predict upcoming aversive events, while heart rate accelerations were associated with asymptotic CRP responding late in conditioning. These findings were interpreted in terms of (a) changes in general somatic activity, and (b) the cue properties associated with CSs which predict aversive events.     

‘Ndrangheta in Lombardy: Culture and Organizational Structure

This work aims at thoroughly studying a phenomenon that today is still not really discussed (i.e., the criminal organization called ‘Ndrangheta). We will particularly deal with the culture and organizational structure of this Mafia phenomenon and analyze its new territories of infiltration and domination (the region of Lombardy, in Northern Italy) after its migration from its original territory (the region of Calabria in Southern Italy). From the review of the existing literature on ‘Ndrangheta, we can actually point out that the contributions on the theme deal with the Mafia phenomenon, circumscribing it in its original territory, therefore mostly adopting a sociological and historical viewpoint. Up to today, nobody addressed ‘Ndrangheta outside these territorial boundaries and adopting a psychological viewpoint, which is the one this contribution starts from. In more specific terms, a text is analyzed, which is composed by the reports of the pre-trial detention order called Crimine-Infinito [Endless Crime], promoted by investigators in 2010 and so far one of the most relevant actions to fight against ‘Ndrangheta.     

The study of religion in West Africa 1959–1969

Messianic Judaism is an American-born movement of congregations that hold evangelical beliefs and follow Jewish practices. Scholars have viewed it chiefly as a new religious movement (NRM) or a controversial branch of Judaism. As a result, they have downplayed or ignored its largely evangelical Christian base. The first study of ‘gentile believers,’ this article argues that Messianic Judaism is best understood through the lens of religious seeking, a trend usually associated with alternative spiritualities and still under-theorized vis-à-vis conservative Christians, like evangelicals. First, it traces why Messianic Judaism appeals to growing numbers of North American Christians. Second, and more broadly, it argues that seeking is a spiritually satisfying religious practice that, for evangelicals, reiterates central themes of born-again life. Their experiences also clarify the limits that may constrain religious seeking; they seek to deepen and actualize a biblical worldview in religious sites viewed as proximate to their own.     

A bridge between cultures: Linked ethnographic-empirical methodology for culture anchored research

Relatively little research in community psychology has explicitly focused on groups whose world views, values, and practices diverge from mainstream North American and social science culture. Furthermore, when research does include members of subcultural groups, the same research methodologies used to stydy mainstream populations tend to be employed. In the current article, it is proposed that a linked ethnographic—empirical methodology is critical for culturally anchored research of rarely studied subcultures which differ markedly form the dominant culture. The use of a linked ethnographic—empirical methodology in the study of a nontraditional religious subculture is described, and the study's primary findings summarized. Respective and combined contributions of the ethnographic and empirical (i.e., quantitative) research components in seven key areas are discussed: (a) selection of phenomenon to study; (b) generation of hypotheses; (c) culturally anchored measure development; (d) sampling; (e) analyses; (f) interpretation of findings; and (g) social action. Limitations of the linked methodology are discussed. The author thanks Julian Rappaport, Chris Murphy, Robert Serpell, three anonymous reviewers, and the editors of the special issue for their valuable feedback.