Group therapy for refugees and torture survivors: treatment model innovations

The paper discusses varieties of group therapies with refugees and torture survivors and the logic behind enhancing traditional group therapies to fit the unique experiences of refugees and torture survivors. It discusses some lessons learned from practice and from empirical research and some recommended adaptations. Finally, it discusses the Center for Torture and Trauma Survivors' therapy group model for torture survivors and describes two of its variants: The Bashal group for African and Somali women and the Bhutanese multi-family therapy group. Group therapies, in this model, extend to community healing. One of the essential and innovative features of the model is that it focuses not only on treating individual psychopathology but also extends to community healing by promoting the development of social clubs and organizations that promote the values and culture of the graduates of the therapy group and the continuation of social support. New graduates from the group join the club and become part of the social advocacy process and of group and community support and healing. This model adds an ecological dimension to the traditional group therapy.     

Belief in a just world and subjective well-being: mothers of normal and Down syndrome children

A cross-sectional study examined the relationship between three dimensions of the belief in a just world and the subjective well-being of Pakistani mothers of normal and Down syndrome children (n = 100 each). Personal belief in a just world and two dimensions of general belief in a just world-beliefs in immanent and ultimate justice-were assessed along with four dimensions of subjective well-being: life satisfaction, mood, state anxiety, and depression. It was hypothesized that personal belief in a just world and belief in ultimate justice would be positively associated with subjective well-being for both groups of mothers. Results were obtained through moderated regression analyses. In line with our hypothesis, personal belief in a just world positively predicted life satisfaction and mood level and negatively predicted state anxiety and depression in both groups of mothers. In contrast, beliefs in immanent and ultimate justice were not consistently adaptive. In particular, the more the mothers of a Down syndrome child believed in immanent justice, the more anxiety they experienced the previous week. In addition, the more the mothers of normal children believed in ultimate justice, the more they experienced anxiety. The pattern of results persisted when controlled for mothers' education, the total number of their children and marital status. Overall, the results support the role of personal belief in a just world as a personal resource in adverse as well as normal life circumstances.     

Implicit and explicit object recognition at very large visual eccentricities: No improvement after loss of central vision

Little is known about the ability of human observers to process objects in the far periphery of their visual field and nothing about its evolution in case of central vision loss. We investigated implicit and explicit recognition at two large visual eccentricities. Pictures of objects were centred at 30° or 50° eccentricity. Implicit recognition was tested through a priming paradigm. Participants (normally sighted observers and people with 10–20 years of central vision loss) categorized pictures as animal/transport both in a study phase (Block 1) and in a test phase (Block 2). In explicit recognition participants decided for each picture presented in Block 2 whether it had been displayed in Block 1 (“yes”/“no”). Both visual (identical) and conceptual/lexical (same-name) priming occurred at 30° and at 50°. Explicit recognition was observed only at 30°. In people with central vision loss testing was only performed at 50° eccentricity. The pattern of results was similar to that of normally sighted observers but global performance was lower. The results suggest that vision, at large eccentricity, is mainly based on nonconscious coarse representations. Moreover, after 10–20 years of central vision loss, no evidence was found for an increased ability to use peripheral information in object recognition.     

Muslim attitudes toward religion,religious orientation and empathy among Pakistanis

Pakistani university students responded to the Muslim Attitudes towards Religion Scale (MARS) along with the Intrinsic, Extrinsic, and Quest Religious Orientation Scales and with measures of adaptive and maladaptive empathy. The MARS most importantly predicted higher Intrinsic Scale scores, and MARS linkages with empathy were at least partially explained by an intrinsic religious orientation. The Extrinsic–Social motivation was lower than the Intrinsic orientation, which in turn was lower that the Extrinsic–Personal form of commitment. Quest reflected a more Extrinsic religious orientation. Numerous gender differences appeared. Comparison with previous British, Iranian, Pakistani and American data illustrated how a well-established research perspective can promote insights into an under-examined religious tradition and how the analysis of an under-examined religious tradition can clarify and qualify a well-established research perspective.     

BIOMEDICAL ETHICS: MUSLIM PERSPECTIVES ON GENETIC MODIFICATION

Technology pertaining to genetically modified foods has created an abundance of food and various methods to protect new products and enhance productivity. However, many scientists, economists, and humanitarians have been critical of the application of these discoveries. They are apprehensive about a profit‐driven mentality that, to them, seems to propel the innovators rather than a poverty‐elimination mentality that should be behind such innovations. The objectives should be to afford the most benefit to those in need and to prevent hunger around the world. Another major concern is the safety of genetically modified food. Muslims, as well as those in other religious communities, have been reactive rather than proactive. Muslims must connect scientific knowledge and ethical behavior based on faith. In Islam, there is no divide between the two. God has commanded us to seek knowledge and make discoveries to better our lives and our environment. We are trustees of this world and everything in it. The poor, the sick, and the wayfarers have a right to be fed and cared for. God reminds Muslims continuously that the earth and all the heavens belong to God; therefore, no one should feel hunger, no one should suffer or be prevented from sharing this bounty.     

ISLAM AND SCIENCE: CONTRADICTION OR CONCORDANCE

Abstract. Many question whether Islam and science can be compatible. In the first six hundred years of Islam, Muslims addressed all fields of knowledge available to them with unprecedented zeal and contributed immensely to the knowledge that became the precursor of the Renaissance in Europe. The Tatar invasion in the thirteenth century and the total destruction of Baghdad, the Muslim capital of knowledge and science, followed by the crusades, the ensuing hostility between East and West, and Western colonialism of Muslim countries led to a distrust of all knowledge emanating from the West. Such distrust closed the doors to ijtihad, a dynamic method in Islamic jurisprudence for addressing change, new demands, and new acquired knowledge, even though the Qur'an challenges Muslims to think, contemplate, understand, comprehend, and examine everything around them—tasks that bring humankind closer to God as they find methods to apply God's laws of justice and equity to the benefit of all humankind. Islam is the religion of yusr (ease) and not ‘usr (hardship). The creation of the world was for human benefit and use. Innovation for such beneficial use and application is a must.     

MUSLIM PERSPECTIVES ON STEM CELL RESEARCH AND CLONING

In Islam, the acquisition of knowledge is a form of worship. But human achievement must be exercised in conformity with God's will. Warnings against feelings of superiority often are coupled with the command to remain within the confines of God's laws and limits. Because of the fear of arrogance and disregard of the balance created by God, any new knowledge or discovery must be applied with careful consideration to maintaining balance in the creation. Knowledge must be applied to ascertain equity and justice for all of humanity. Research in Islam must be linked to the broad ethical base set forth in the Qur'an and the Sunnah. Whether embryonic stem cell research or cloning is ethically acceptable in Islam depends on the benefits derived from such applications. What is most important for the scholars is to adhere to the concepts of compassion, mercy, and benefit to everyone.     

Supervisor ostracism and defensive silence: a differential needs approach

This study investigates the sequential mediating effects of threats to efficacy needs and defensive silence between supervisor ostracism and emotional exhaustion, explained through need-threat/need-fortification framework. We collect time-lagged data at two measurement points from 300 employees working in service sector organizations in Pakistan. We find that supervisor ostracism threatens employees’ efficacy needs which results in reduced evaluation of resources. Consequently, employees seek to fortify these endangered needs through defensive silence, a proactive and self-protective behaviour. However, defensive silence affects employees’ trust, morale, motivation and eventually elicits emotional exhaustion. Our results show that supervisor ostracism, threat to efficacy needs and defensive silence contribute towards emotional exhaustion, and we offer several corrective options. We believe that one direct path involves actions that discourage supervisor ostracism through training and role plays. Another indirect step highlights competence of firm to create a perception of high status and influence. It may even involve managers to improve employees’ perception of work control through job redesign. Finally, we propose that supervisors may anticipate motives for defensive silence and plan targeted strategies to facilitate employees’ psychological safety.