Christian hip hop as pedagogy: a South African case study

Drawing on interviews with creators of Christian hip hop music in South Africa, this article demonstrates that this genre of popular music and youth culture is utilised as a form of pedagogy to transmit religious beliefs and values to contemporary youth. The pedagogical aspects of hip hop have been recognised in research on the topic, but the religious pedagogical uses of hip hop have been under-analysed within the social sciences. After outlining the global development of hip hop as a pedagogical practice, this article will demonstrate that, under the influence of North American Evangelicalism, South African Christian hip hop attempts to promote Evangelical orthodoxy and orthopraxy in response to the secular and religious practices of South African youth.     

A School-Based Suicide Risk Assessment Protocol

Suicide remains the third leading cause of death among young people in the United States. Considering that youth who contemplate suicide generally exhibit warning signs before engaging in lethal self-harm, school-based mental health professionals can play a vital role in identifying students who are at risk for suicidal behavior. Nevertheless, the assessment of vulnerable children and adolescents is a challenging undertaking, with many variables considered relevant to the determination of a student's suicide risk level. This article introduces school-based mental health professionals to the Student Suicide Risk Assessment Protocol, an evaluation tool developed by the author to aid in the determination of student suicide potential, assist with the selection of appropriate interventions, and allow for documentation of school personnel's actions taken to mitigate a student's suicide risk.     

Horse Play: A Brief Psychological Intervention for Disengaged Youths

This pilot study examined a brief psychological intervention delivered to a group of disengaged youths (n = 16) using horse-related activities to improve their levels of self-esteem and self-efficacy. The Rosenberg Self-Esteem Scale and the General Self-Efficacy Scale were administered (preintervention and postintervention). Participants’ case managers also completed a survey to assess their perception of the young people’s behaviors and attitudes to life. Participants showed a significant increase in their levels of self-esteem and self-efficacy following the intervention. There was also evidence of a positive shift in overall attitude toward life. The findings indicated that equine-facilitated therapy might provide a viable option for youths who have not responded to other interventions and who have disengaged from traditional institutions.     

Religion and self-efficacy: a multilevel approach

Can the religious values of an entire geographic area affect the self-efficacy of emerging adults living in that area? Although prior research has demonstrated that individual religious characteristics are associated with self-efficacy, less is known about how the overall religious context influences self-efficacy. Using multilevel analyses on two waves of the National Study of Youth and Religion (NSYR) merged with county-level variables, this study finds that a county’s higher conservative Protestant population share is associated with lower self-efficacy even after controlling for various variables. Surprisingly, this conservative Protestant contextual effect also applies to residents who are not conservative Protestants but live in a conservative Protestant county. In contrast, county-level Catholic population share is linked with higher self-efficacy. However, this Catholic contextual effect is explained when controlling for county-level variables.     

Religious Quest Orientation and Anti‐Gay Sentiment: Nuancing the Relationship Between Religiosity and Negative Attitudes Toward Homosexuality Among Young Muslims and Christians in Flanders

Public opinion research has repeatedly shown that religious people generally report more prejudice against homosexuality. However, previous research exploring the general mechanisms that underpin this relationship mostly relied on Christian samples in North America. Studies outside North America are few in number and limited in the forms of religiosity they address. Of all indicators that have been studied so far, a religious quest orientation was found to be the only one negatively related to anti‐gay sentiments. This leaves open the question whether the mechanisms for different forms of religiosity can also be found outside North America. Against that background this research note assesses how religious quest orientation, self‐rated religiosity, religious behavior, and authoritarianism are related to prejudice against homosexuality among Christian and Muslim youth aged 14–23 in Flanders (N = 2,834). This study is the first that investigates the relationship between religious quest orientation and anti‐gay sentiments among Muslims. For both Christians and Muslims, we found that even taking into account a wide range of social background and religious characteristics, having a religious quest orientation is related to less prejudice toward homosexuality.     

Religion in the Hallways: Academic Performance and Psychological Distress among Immigrant origin Muslim Adolescents in High Schools

Islamic norms and Islamophobia present unique challenges for Muslim adolescents in Western countries. For Muslim students, even “secular” public schools are not a religion‐free space because their religious beliefs and values are central in their manner of living. To inquire more about these issues, an exploratory sequential design mixed‐method study was conducted that included focus groups and a survey addressing the public school experiences of Muslim adolescents in a Midwestern state in the United States and how those experiences are related to their academic achievement, educational aspirations, and psychological adjustment. Overall, the findings characterize this study's sample as coping well in the school context in terms of academic achievement, high educational expectations, and relatively low levels of psychological distress. However, those who experience greater frequency and severity of hassles at school report higher levels of psychological distress. In particular, the frequency of hassles associated with representing Islam, limited English competency, relations with both Muslim and non‐Muslim peers, and religious discrimination at school related to increased distress. Together, these findings suggest the importance of considering both individual and ecological determinants of wellbeing for Muslim adolescents. The findings also suggest the importance of looking more carefully at the sample, context, and time when the data were collected before making generalizations within or across cultural and/or religious groups.     

弱智儿童心理旋转的研究

该研究探讨了一组9~12岁弱智儿童的“心理旋转”能力,该组儿童平均年龄10.1岁,平均智商（IQ）53.8（中度智力残疾）。研究结果与正常儿童（均龄8岁）作了比较。结果显示,弱智儿童的心理旋转能力明显较之正常儿童为差,智力缺陷对视觉图形空间定向能力（心理旋转）有着明显的影响。但无论弱智儿童或是正常儿童的结果均未发现性别差异。     

Conducting Exposure-Based Groups via Telehealth for Adolescents and Young Adults With Social Anxiety Disorder

The rapid spread of COVID-19 and subsequent social distancing measures posed unprecedented challenges in providing mental health care and a swift transition of services to telehealth platforms. Social distancing measures create unique concerns for young people with social anxiety disorder who already struggle with social connection and isolation; therefore, the continuation of care via telehealth platforms is especially important for this population. To date, there is little literature regarding use of telehealth groups for this population and the current commentary aims to fill in this gap in the literature while also providing general guidelines for telehealth groups. The commentary discusses the delivery of an exposure-based cognitive behavioral therapy group for adolescents and young adults via telehealth and provides considerations, challenges, and benefits of conducting a group through a telehealth platform. In conjunction with clinically relevant examples and in-depth exposure discussions, we aim to provide guidance for youth-focused practitioners who are considering conducting groups in a telehealth format for a range of presentations.