A practice-specificity-based model of arousal for achieving peak performance

The authors propose a practice-specificity-based model of arousal for achieving peak performance. The study included 37 healthy male physical education students whom they randomly assigned to a high-arousal (n = 19) or low-arousal group (n = 18). To manipulate participants' level of arousal, the authors used motivational techniques. They used heart rate and the Sport Competition Anxiety Test (R. Martens, 1977) to measure the level of arousal that participants achieved. At the determined and given arousal state, the 2 groups performed the task (basketball free throws) for 18 sessions. Both groups performed a retention test at the 2 arousal levels immediately after the last exercise session, in the posttest, and after 10 days. Results showed that both groups learned the task similarly and achieved their peak performance at their experienced arousal level. When tested at an arousal level that differed from the one that they experienced throughout practice sessions, participants' performance had deteriorated significantly. Performance of the task seemed to have integrated with the arousal level of the participants during the task learning. The findings of this study suggest a practice-specificity-based explanation for achieving peak performance.     

The couch and the chador

The authors present a clinical discussion of the psychic functions of the chador, a veil‐like outer garment worn in public by some Iranian women. Drawing on Anzieu’s theoretical concept of the skin ego, the authors suggest that the chador does not just cover the body; it may also envelop the psyche and function as a second skin for the ego. The maternal function of a holding environment is symbolically displaced on any clothing that ‘hides,’‘covers,’‘veils,’ or ‘dresses’ the body. The skin’s containing functions are extended through sensory and metonymic mediations to clothes, thus providing an imaginary maternal sack for the person. The clinical vignettes presented here suggest that for some Iranian women the chador may work, on one hand, as a second skin ego and a shield against a perceived intrusive world. On the other hand, it may work as a punitive maternal superego, a ‘holding cell’ in a jail that paralyses the separation/individuation process. Operating in the service of the patient’s resistance and defense, the chador may also function as a psychic refuge and a place to hide on the couch.     

Intolerance of Uncertainty and Health-Related Anxiety in Youth amid the COVID-19 Pandemic: Understanding and Weathering the Continuing Storm

The COVID-19 pandemic is a public health crisis that continues to impact individuals worldwide. While children may be less susceptible to severe medical complications, they are nonetheless vulnerable to stress and anxiety associated with the pandemic. However, current understanding of psychological functioning and potential strategies to mitigate distress amid a pandemic is naturally limited. Consequently, this article is an attempt to fill that gap. Existing literature on pandemics, health-related anxieties, intolerance of uncertainty, and psychopathological sequelae is summarized within the context of the COVID-19 outbreak. Conclusions from the empirical data and emerging theoretical models are reviewed and synthesized. Finally, several potentially engaging and effective examples of developmentally appropriate interventions targeting intolerance of uncertainty and health-related anxieties in pediatric patients during the peri- and post-pandemic periods are described.

     

Persian tales on the couch: Notes on folktales as the mirror of the contemporary cultural struggles with gender and sexuality

Abstract

This paper presents a report on our psychoanalytic investigation of cultural folktales, myths, and fables, in which we study, primarily, the extent to which such narratives lurk behind contemporary representations of men and women. Our aim is to identify the multiple narrative structures that form the core plots and storylines of these tales. Following Roland Barthes’ work on mythologies, we want to decode the tales’ ideological components by deciphering the axiomatic assumptions these tales make about the nature of perceived social reality. This represents an attempt to study a mind that is derived from the text. More specifically, we study narratives whose storylines revolve around the struggle between men and women in order to identify the culture’s core concerns about and preoccupations with the relationship between the sexes. We believe that cultural myths or folktales are a royal road to a nation’s collective conscience, and include gendered patterns of defenses, obsessions, fears, and paranoia.