Using client feedback in training of future counseling psychologists: An evidence-based and social justice practice

Training in counseling psychology has evolved to emphasize both evidence-based practice (EBP) and social justice, though these two dimensions have often seemed disconnected, or even at odds in the practice of psychotherapy. The Partners for Change Outcome Management System (PCOMS), an EBP that monitors treatment outcomes and the therapeutic alliance across treatment (often called “client feedback”), may offer a means to connect evidence-based and socially just practices. The purpose of this article was to outline how the use of PCOMS in psychotherapy and supervision can serve as a useful training tool that is a form of EBP and also promotes a socially just paradigm in psychotherapy. We also offer an implementation example from a counseling psychology doctoral program to demonstrate how PCOMS can be used with clients in psychotherapy and included within the supervisory process.     

Religious competence and individuality: three studies in the Roman Empire

Abstract

The theme of individuality and individualisation in religious contexts in the fairly remote past is perhaps best viewed as a heuristic device whose main value, at least in the context of Graeco-Roman history, is to question the excessive dominance of a model of religious action as essentially collective, which is perhaps proximately Durkheimian but in the Classical field goes back ultimately to early scholarship on ancient Judaism. Terminology is a basic problem in this context. Religious individuality can be defined as the construction of personal religious achievement or the practice of mastery defined by sui generis rules. In the case of the Roman Empire, five types of such achievement have been suggested: pragmatic; moral; competitive; representative; or exemplary/ reflexive. All these distinguishable types of individuality are linked, at least indirectly, to the complex and highly differentiated social, political, economic and moral structures of the Empire. Specifically religious individuation emerges only with the development of religion as a distinctive field of (social) action and thus the possibility of specifically religious distinction. If sustained over the long term, any such achievement is to be seen as individualisation under ancient conditions. This article briefly explores three types of religious distinction based on a conviction and lived practice of such individualised competence: the figure of the Weberian mystagogue in his Mediterranean forms; the figure of the practitioner skilled in Graeco-Egyptian ‘magic’; and the idealised figure of Pythagoras as projected by Iamblichus’ On the Pythagorean life (c.300 CE).     

Whose social values? Evaluating Canada’s ‘death of evidence’ controversy

With twentieth- and twenty-first-century philosophy of science’s unfolding acceptance of the nature of scientific inquiry being value-laden, the persistent worry has been that there are no means for legitimate negotiation of the social or non-epistemic values that enter into science. The rejection of the value-free ideal in science has thereby been coupled with the spectres of indiscriminate relativism and bias in scientific inquiry. I challenge this view in the context of recently expressed concerns regarding Canada's death of evidence controversy. The worry, raised by Stathis Psillos, is that as constructivist accounts of science demoted the previously secure status of evidence for drawing justified conclusions in science, we were left with no rational delineation between the right and wrong values for science. The implication for the death of evidence controversy is that we may have no rational grounds for claiming that the Canadian Government is wrong to interfere with scientific enterprise. But he does offer another avenue for reaching the conclusion that the wrong social values are directing the current stifling of some sectors of Canadian science. Psillos draws from standpoint epistemologies to devise a salient defence of ‘valuing evidence’ as a universalizable social value. That is, government bodies ought to enable scientific research via adequate funding as well as political non-interference. In this paper, I counter that (i) non-epistemic values can be rationally evaluated and that (ii) standpoint epistemology’s universalizable standpoint provides an inadequate framework for negotiating social values in science. Regarding (i), I draw from the evidence-based medicine debate in philosophy of medicine and from feminist empiricist investigations into the science–values relationship in order to make the argument for empirically driven value arbitration. If social values can be rationally chosen in the context of justification, then we can have grounds for charging the Canadian leadership with being ‘at war with science’. (ii) I further argue that my recommended empiricist methodology is preferable to Psillos’s search for universalizable perspectives for negotiating social values in science because the latter method permits little more than the trivial conclusion that evidence is valuable to science.     

“We don't Talk about that Around Here”: religion,Spirituality and Mental Health in Northern Ireland

Since the early 1970s, Northern Ireland has experienced violent conflict, the boundaries of which are shaped by religious identification. Although the violence has significantly decreased since the late 1990s, its legacy remains. Research evidences a complex relationship between religious and spiritual beliefs and mental well-being, there is a lack of research about how political conflict, in which religion plays a dominant role, may shape how beliefs may shape the impact of faith on mental health. This article draws upon the views and experiences of mental health service users’ from a qualitative study about religion, spirituality, mental health and social work practice. Participants’ accounts state that while the role of religion and spirituality within mental health was recognised, its exploration was marked with questions of legitimacy. This article proposes that support is needed for service users to both acknowledge this aspect of their mental well-being and promote their having choice about its inclusion in their mental health care.     

Distinct episodic contexts enhance retrieval-based learning

Spaced retrieval practice results in better long-term retention than massed retrieval practice. The episodic context account of this effect suggests that updated representations of the more distinct temporal contexts associated with spaced retrievals facilitate later recall. We examined whether environmental context, in addition to temporal context, may also play a role in retrieval-based learning. Participants studied and then attempted to retrieve the English translations of Swahili words during four acquisition blocks of trials. They were then randomly assigned to practice retrieving items three more times in one of the following conditions: massed practice with the same environmental context scene; massed practice with different environmental context scenes; spaced practice with the same environmental context scene; or spaced practice with different environmental context scenes. After a one-week delay, measures of recall, forgetting, and the joint probabilities between study session recall and final recall performance all indicated enhanced retention for both the spaced and different environmental context conditions. Indeed, after retrieving items in the study session, forgetting them during final recall was 371% more likely in the same context than in the different context conditions. These findings redefine and refine previous accounts of the episodic context model of retrieval-based learning.     

Immigrant students’ educational expectations: the role of religious affiliation and practice

A body of scholarly work has emerged on educational expectations. More recently, the relationship between educational expectations and immigrant background in Western Europe has been investigated. Although the results of this type of inquiry show that students with an immigrant background tend to have higher educational expectations, potential explanations of this relationship remain unarticulated. In this article, we investigate whether religious affiliation and practice help explain the relationship between immigrant background and educational expectations. We use the Flemish survey data from the 2009 wave of the International Civic and Citizenship Education Study (ICCS). In comparison with students who claimed to have no religious affiliation, students with a Muslim and other religious affiliation were more likely to have these expectations. This relation does not hold for the students with a Christian religious affiliation. However, the effect of religious affiliation disappears when the effects of religious participation were included. We also found that the more religiously active, the higher the educational expectations are for the students. This effect diminished when we controlled for talking with parents about political or social issues. The relationship between immigrant background and educational expectations is partially explained by the level of religious practice and religious affiliation of students.     

Self-care for academics: a poetic invitation to reflect and resist

In newspapers and blogs, on Twitter, and in academic papers, stories of struggling academics abound. Substance abuse, depression, failed relationships, and chronic illness are the casualties of a neoliberal university sector that values quantity over quality and demands ever more for ever less. Within the academic literature a growing counter-movement has called for resistance, collective action, and slow scholarship. Much of this work, however, has focused on strategies that can be applied within academia. Little has been written about the activities that academics do outside the university; activities that have no purpose other than enjoyment, rest, and renewal; activities that represent the valuing of the self as a human being, rather than a means of production; activities that could best be defined as self-care. Using reflective practice to construct a poem comprising three voices, this paper explores those activities. This poetic representation is an effort to create time and space for the authors, and a manifesto to encourage other academics to demand and protect the time, space, and reflective practice that are essential to both personal wellbeing and quality research and education.     

Reflecting on a journey of resilience in children’s blood and cancer nursing

Reflective practice is recognised as an integral part of being a highly skilled and successful health care professional. Many benefits have been identified from being a reflective practitioner including the opportunity for critical thinking, growing self-awareness and supporting individual resilience. There is a growing body of literature recognising the negative emotional impact that caring for children with cancer and blood disorders can have on health professionals. Currently there is an emerging interest in a more strengths-based approach focused on maintaining staff wellbeing. Resilience has been suggested as a framework for coping and maintaining wellbeing in areas, like children’s oncology and has been used as a term to describe the ‘surviving’ health professional. This paper explores the first author’s (GA) experiences of being a children’s oncology nurse and paediatric palliative care nurse specialist in the context of existing empirical and theoretical literature, with a particular focus on how GA developed resilience. Reflective examples of practice are used within the context of themes identified from a recent literature review exploring how resilience is defined within empirical literature.     

‘Reflection is embedded in my brain forever now!’: personal development as a core module on an Executive MBA

Professional progression and skills development are the main expectations of mid-career managers when enrolling on an Executive MBA (EMBA), yet it can be personal development (PD) that turns out to be the unexpected benefit of management education. Joining a growing number of voices making a case for personal development and self-awareness in management education, and calling for schools to incorporate it in the curriculum, this paper advances the case for personal development as a core Executive MBA module. The paper sets out the holistic rationale and philosophic principles used to design and deliver a course underpinned by curiosity and self-reflection on an EMBA in the United Kingdom, and presents empirical findings from a survey conducted among 230 students and alumni. These suggest that the focus on reflective practice and integration of PD promotes a richer and deeper appreciation of the value of reflection for lasting and sometimes unexpected personal growth. In addition, the raising of awareness of self also brings awareness of others, and develops critical thinking in application of the MBA at work. The paper concludes with a discussion re-evaluating the subject of tacit knowledge in reflective practice.