Beyond trigger warnings: Toward a trauma‐informed andragogy for the graduate theological classroom*

Although development of trauma‐informed pedagogy for elementary and secondary classrooms has developed significantly, a dearth of resources for trauma‐informed andragogy in graduate theological classrooms remains. Theological classrooms are a unique context in which many students and professors carry experiences of trauma with them. This article makes the case for the need for a trauma‐informed andragogical model for the graduate theological classroom by: discussing the pervasiveness of trauma; providing definitions of key terms that need to be understood for elaborating a trauma‐informed andragogy; recommending trauma‐informed principles for course design and class‐session planning based in safety, trust, choice, collaboration, and empowerment; and identifying a few next steps for cultivating trauma‐informed classrooms and institutions at the graduate level.     

Where Emerging Adults in the United States Find Meaning in Life

We explored the most important sources of meaning among emerging adults and whether time spent on social media had an effect on life meaning dimensions. Results showed that the majority of emerging adults mentioned family and friends when asked in an open‐ended question about things that make their life meaningful.     

Exploring the complex emotional relationships that influence children's participation rights in early childhood education settings

Early childhood educators engage in complex and emotional work in their professional role educating and caring for children aged from birth to five years. The aim of this paper is to promote autoethnography as a most suitable method of understanding the role emotions play in the actualisation of young children's participation rights in early childhood education services. The author is a practising educator and draws upon a specific auto-ethnographic account of practice, the story of Sarah, as the focus of this paper to explore the emotional intensity of relationships in early childhood education. Autoethnography is discussed as a method to sit alongside ‘traditional’ ethnographic research to provide a deep understanding of the role of the educator embracing and enacting a rights approach in their work and what influences their decision making. In conclusion the author suggests autoethnography is a useful reflexive tool for educators to consider the role of emotions as a catalyst for change to ensure the actualisation of children's participation rights in daily practice in early childhood education.     

Attributional style of the mother as a predictor of aggressive behavior of the child

The association between the life orientation and attributional styles of a mother and the aggressiveness of her child were studied in 61 mothers and their children, 23 boys and 38 girls, mean age 6.6 years (range 4–13 years). The mother's life orientation and attributional styles were established during interviews using the life-style questionnaire, and a child's aggressiveness was evaluated by the mother using the Health Examination Survey. The factors assessing life orientation were lack of personal control, causal unstability, internal locus of causality, personal responsibility, and democratic educational attitudes. The mother's personal responsibility and internal causal attributions were related to nonaggressiveness in the child, whereas mothers with a lack of personal control were likely to have aggressive children. Educational attitudes were of no importance. The results showed no sex- or age-related variance.     

Stress and subjective life expectancy: Cross-sectional and longitudinal associations in early adolescence

Using data from a longitudinal study, the present study employed a latent class mover-stayer analytical strategy to examine both the cross-sectional and longitudinal (+33 months) relationship between membership of stress classes, and subjective life expectancy. Participants were from 21 High schools in Scotland and Northern Ireland. Data were collected in the first year of High school (mean age = 12.5 years), and at +33 months (fourth year, or school year 11). Sample 1 consisted of 1171 adolescents (40.82% females, 2.56% unreported) in Northern Ireland. Sample 2 consisted of 1059 adolescents (52.79% females, 1.32% unreported) in Scotland. Adolescents with the lowest levels of stress projected the highest subjective life expectancy scores. Longitudinal analyses were jumbled and not in keeping with cross-sectional results. More research may be needed on the trajectory of subjective life expectancy over time before it can be depended upon as a reliable outcome variable in adolescent development.     

An evaluation of parents as behavior change agents in the Preschool Life Skills program

Parental involvement in intervention can support intervention efficacy, improve generalization, and increase accessibility. The Preschool Life Skills (PLS) program is designed to teach 13 preschool life skills and prevent problem behavior. The current study explores the utility of the PLS program as delivered by parents. In Experiment 1, 6 parents were taught to use the PLS program at home with their typically developing children (3 years 3 months to 4 years 11 months). This application of the PLS program led to an increase in preschool life skills and a decrease in problem behavior and supported some generalization of the target preschool life skills from the home to preschool settings. In Experiment 2, 7 parents were taught to use the PLS program with their children with autism spectrum disorder (ASD; 3 years 11 months to 6 years 9 months). Results overall supported the parent implementation of the program and highlighted modifications required to support positive outcomes for children with ASD.     

NIETZSCHE AND UNAMUNO ON CONATUS AND THE AGAPEIC WAY OF LIFE

Unamuno saw in his defense of religious faith a response to Nietzsche’s criticisms of the Christian, agapeic way of life. To Nietzsche’s claim that engaging in this way of life is something antinatural and life-denying, insofar as it goes against the (alleged) natural tendency to increase one’s own power, Unamuno responded that an agapeic way of life is precisely a direct expression of this natural tendency. Far from being something that goes against our natural inclinations, Unamuno says, an agapeic way of life is a life-affirming exercise, something we are led to given our own natural condition. Hence, the aim of this essay is to comment on Unamuno’s criticism of Nietzsche and to point out the philosophical relevance of Unamuno’s attempt to provide a natural foundation for religious faith when assessing Nietzsche’s criticisms of the possibility of carrying out a Christian, agapeic way of life.