When Being “Essential” Illuminates Disparities: Counseling Clients Affected by COVID‐19

The 2019 novel coronavirus (COVID‐19) has highlighted social disparities in the United States. This article examines how preexisting racial and ethnic disparities, exacerbated by COVID‐19, have negatively affected communities of color that tend to be overrepresented in lower socioeconomic groups, have limited access to health care and education, have an undocumented status, and work in jobs considered “essential.” Counselors are encouraged to use creative strategies to design and facilitate telecounseling and reduced‐ or no‐cost workshops in which attendees can participate safely. Specific cultural considerations, aspects of crisis management, and creative interventions that can be used with clients of color at an appropriate social distance are discussed. Counselors can also instill hope in their clients by promoting sociopolitical development. As the impact of COVID‐19 will be felt for years, it is crucial that counselors be prepared to address the needs of those disproportionately affected.     

A Decision Support System for Prioritizing Investments in an Energy Efficiency Program in Favelas in the City of Rio de Janeiro

This study proposes an integrated qualitative and quantitative assessment of expert opinions aiming at ranking a set of five shantytowns (favelas) located in the city of Rio de Janeiro. These communities are candidates for investments in an energy efficiency program implemented by the local electric utility company. The city, state, and federal governments want to eliminate domination of these areas by organized criminal gangs and present the city as a peaceful metropolis while hosting two big sports events: the soccer World Cup in 2014 and the Olympic Games in 2016. In recent years, some favelas were chosen to be prototypes for an ambitious project to reshape Rio de Janeiro. This involves first sending in special tactics police to drive drug gangs out, then installing the Pacifying Police Unit in the favela. Once security has been established, it is possible to improve general living conditions in these areas, including by providing public services such as health clinics, formal electricity connections and cable television. The core of the energy efficiency program was to convert informal customers to formal ones, because such communities were responsible for approximately 40% of the commercial losses (stolen energy) in the city. The model specification presented in this paper was set up with ten relevant criteria for decision making, identified through an in‐depth interview with the decision maker. The relative importance of the criteria and the performance of each favela regarding each criterion were measured by the Simos method. The preferences resulting from this method were translated into a nine‐point scale. The imprecision of subjective judgment was partially compensated by using a fuzzy analytical hierarchy process. Some criteria were ordinal, such as ‘Fair Relationship with the Community’ and ‘Complexity to Rebuild the Distribution Lines’, whereas other were cardinal, like ‘Percentage of Clients in Default’ and ‘Commercial Loss Due to Energy Theft’. At the end, the model was efficient in ranking the five favelas, therefore contributing to a rational and transparent approach for capital investment in social projects. Copyright © 2014 John Wiley & Sons, Ltd.     

Religion and the Acceptability of White‐Collar Crime: A Cross‐National Analysis

This article examines whether shared religious beliefs and religious social relationships (Durkheim) and belief in a personal, moral God (Stark) negatively affect attitudes toward the acceptability of white‐collar crime. In addition, using a large cross‐national sample and estimating multilevel models, we test whether effects are conditional on modernization and religious contexts characterized by belief in an impersonal or amoral God. Shared religious beliefs and the importance of God in one's life are negatively related to the acceptability of white‐collar crime. These effects, however, weaken in religious contexts characterized by belief in an impersonal or amoral God as do the effects of religious social relationships and belonging to a religious organization; modernization, on the other hand, does not have a moderating effect. In short, religious belief is associated with lower acceptance of white‐collar crime and certain types of religious contexts condition this relationship.     

Charles Darwin: Continuity,Teleology and Ideology

Climate change has mutated from being a physical phenomenon to be studied to an idea to be contested. The sites of adjudication between competing truth claims have therefore moved from the secluded academy and scientific peer review to the vociferous agora and the extended peer community. This move is illustrated here using the case of the shrinking glaciers of Mt Kilimanjaro. Both the British engineer Guy Callendar, in 1944, and the American campaigner Al Gore, in 2006, claimed that the primary cause of this glacial recession was rising world temperature. Both were passionate believers in the reality of human-induced global warming, but they had very different resources at their disposal to advance these beliefs. While Callendar's claim was revealed only to the editor of the science journal Nature, Gore's claims were visible to millions through his film An Inconvenient Truth. While the force of Callendar's claim was weighed and adjudicated by one peer reviewer, the validity of Gore's claim was tested very publicly in the British courts. Both claims about the cause of Kilimanjaro's retreating glaciers were found wanting. The paper argues that this simple, but powerful, comparison between identical claims-making drawn from two different eras of science, yet with contrasting processes of truth-adjudication, illuminates the different ‘post-normal’ world of science climate change now inhabits. The case study is used to reflect on the role of the extended peer community in establishing and validating scientific knowledge about climate change: who participates, how trust is stabilised and whether science is thereby democratised.     

Negotiating religion in everyday life: A critical exploration of the relationship between religion,choices and behaviour

One of the characteristics most often associated with religion is that it is a discrete source of value that shapes people's attitudes and behaviour. In some cases, these values may be negative such as submission or violence; in other cases, religion is seen to promote positive values such as charity and social justice. In recent years, the international development community has reawakened an interest in religion, and has directly embraced the assumption that religion is foundational of people's values, seeking how best to tap into the potential positive values while mitigating against the more negative values. This paper critically explores the assumptions behind this approach. It argues that there is no straightforward relationship between belonging to a religion and the values which inform one's actions and decisions. Drawing on fieldwork research from India, the paper shows that it is impossible to disentangle religion from its interaction with the social, economic and political contexts in which it is lived. The paper concludes by deriving some implications of this for the way the international development community engages with religion.     

The alchemy of facilitation revealed through individual stories and collective narrative

Facilitation is a key ‘ingredient’ in the success and sustainability of communities of practice. Yet, little attention has been given to in situ experiences of facilitators of these communities. This paper takes up the challenge to explore these experiences using reflective stories written by seven TATAL (Talking about Teaching and Learning) facilitators (the authors) from different disciplines in five different Australian universities. The authors’ collaborative analysis of their experiences suggests reframing the role of facilitator to include the role of alchemist, a promoter of transformation. This reframing has the potential to change the way higher education community of practice facilitators think about and enact their role. The story-based reflective process used in this self-study could also be used by facilitators to investigate their own practice, as a component of facilitator education programmes or by academics and researchers in other contexts who seek a participatory, collaborative approach to evaluate their practice.     

Indigenous theorizing in a complex world

Indigenization in psychology leads to modes of theorizing based within local knowledge communities and defined in terms of culturally relevant criteria. The present study offers a conceptualization of the social psychology of science in terms of complexity theory. The value of alternative choices in advancing psychological knowledge is shown by a knowledge landscape whose shape depends on the diversity of paradigms within the community. Dominance by a single paradigm (such as a Western world view) leads to a single-peaked landscape where advances in knowledge are judged using only the criteria of that paradigm. Here, the most effective form of working is incremental step-by-step research; but this ignores the historical context of the indigenous community and runs the risk of promoting a kind of psychology that is irrelevant to its values and priorities. Indigenization is presented as a complexification of the knowledge community building on a diversity of world views, leading to a rugged, multiple-peaked knowledge landscape. Four features of working on rugged landscapes are examined: path dependence, showing the importance of history for shaping the direction of research; fostering research progress through seeding of multiple starting points; the benefits of locally dense networks within knowledge communities; and the role of policy-makers in tuning knowledge landscapes. Examples are drawn from the development of indigenous psychology within a number of countries.     

Empowering communities through social media

Multicultural competence is a cornerstone of modern day counseling psychology. The new multicultural and social justice competencies highlight the integration of social justice and multicultural frameworks. These competencies include community engagement through social justice advocacy. Social media may be one way to advocate for social justice for underserved or marginalized communities. Social media networks impact in the Arab Spring and the 2016 United States (U.S.) Presidential election suggests that people may utilize social media to inform and act on their social or political views. Throughout this article, we will explore the benefits of social media for raising critical consciousness, as defined by Freire, and examine how counseling psychologists can utilize social media to engage in social justice advocacy in diverse communities.