Issues in Professional Training to Implement Evidence‐based Parenting Programs: The Preferences of Indigenous Practitioners

Indigenous children have elevated risk for poor health, behavioural, emotional, and social outcomes. Significant evidence exists that parenting programs can reduce family risk factors and improve outcomes for children and families; however, mainstream programs have had slower uptake in Indigenous communities than other communities. Culturally sensitive delivery of evidence‐based programs can enhance engagement of parents, yet the development of a workforce to deliver programs to Indigenous parents faces many obstacles. This project seeks to identify professional training processes that enhance Indigenous practitioners’ skills and confidence in delivering an evidence‐based parenting program. A survey of trained parenting practitioners via an online practitioner network assessed their views of the training and post‐training support processes they had experienced. Respondents were 57 Indigenous and 720 non‐Indigenous practitioners from 15 countries. Most training processes were rated equally helpful by Indigenous and non‐Indigenous practitioners. However, several training processes were identified as important for the delivery of culturally competent training, such as tailoring the pace of training and simplifying the language in teaching resources. Practitioners with higher ratings of the helpfulness of peer support following training reported higher program uptake and implementation. Qualitative themes also focused on the helpfulness of program resources, and having a peer support network and mentoring. Increasing access to appropriate, flexibly delivered training and post‐training support for Indigenous professionals will support the development of a skilled workforce with local knowledge and connections, and further increase the reach of evidence‐based services in Indigenous communities.     

Storywork in STEM-Art: Making,Materiality and Robotics within Everyday Acts of Indigenous Presence and Resurgence

Abstract

This article presents findings from TechTales, a participatory design research (PDR) project where learning scientists, public library staff members, informal science educators, and staff members from Native-American-serving organizations collaborated to design a family-based robotics workshop that was grounded in storytelling. We approach this by engaging Indigenous ways of knowing and being from a sociocultural learning theory perspective. Through analyzing families-in-interaction as they constructed dioramas with robotics that told their family stories, we explore how cultivating consequential learning environments in STEM is intimately intertwined with historicity, knowledge systems, and the agentic positioning of learners to design new technologies. We find that using storywork as the design focus of building dioramas created learning environments where computer programing and robotics became dynamic tools toward family-making, collaboration, and the active presencing of Indigenous knowledge systems and cultural practices. Living and interrelating with story and its knowledge systems through making were enactments of Indigenous resurgence in everyday ways. From a structure of social practices perspective, this opens up learning spaces for engagement in STEM-Art practices and in relation to other social practices of consequence, such as cultural flourishing and affiliation, collaboration and family-making, and societal repositioning.     

Questioning the Presumption of Naturalism in the Social Sciences: A Case Study

An important consensus has occurred across the social sciences: The best philosophy for guiding knowledge advancement omits any substantive reference to an active transcendent being. This philosophy of naturalism is so prevalent that social science disciplines renowned for examining research philosophies, such as anthropology, overlook naturalism. This article describes an anthropological case in point: E. E. Evans-Pritchard’s study of the Azande people. Evans-Pritchard is noted for his thoughtful and thorough cultural studies, and the Azande are noted for their unorthodox, non-naturalistic beliefs. We describe the interaction of this anthropologist and culture and find that he presumes a reified naturalism, which dramatically affects his understanding and treatment of this non-naturalistic culture. We then proffer several lessons and implications for pastoral psychology and psychotherapy that follow from our case study.     

The making of contemporary American psychiatry, Part 2: therapeutics and gender before and after World War II

In this article, the 2nd in a 2-part series, the authors use patient records from California's Stockton State Hospital to explore the changing role of gender norms and other cultural values in the care of psychiatric patients. The authors show that cultural values are always imbedded in psychiatric practice and that their role in that practice depends on the patients, treatments, and therapeutic rationales present in a given therapeutic encounter. Because the decade following World War II witnessed dramatic changes in psychiatry's patients, therapeutics, and rationales, Stockton State Hospital's patient records from this time period allow the authors to show not only the extent to which gender norms shape psychiatric practice but also how psychiatry's expansion into the problems of everyday life has led to psychiatry taking a more subtle and yet more active role in enforcing societal norms.     

Discrimination,Internalized Homonegativity,and Attitudes Toward Children of Same‐Sex Parents: Can Secure Attachment Buffer Against Stigma Internalization?

With increasing numbers of same‐sex couples raising children in the United States, discriminatory attitudes toward children of same‐sex parents (ACSSP) are of increasing concern. As with other forms of stigma and discrimination, lesbian, gay, and bisexual (LGB) individuals are at risk for internalizing these societal attitudes, which can negatively affect parenting‐related decisions and behaviors and the mental and physical health of their children. Secure attachment is characterized by positive views of the self as loveable and worthy of care that are understood to develop in early relationships with caregivers. Secure attachment has been associated with positive mental and physical health, including among LGB individuals and couples. This study aimed to test the potential buffering role of secure attachment against stigma internalization by examining associations among secure attachment, discrimination, internalized homonegativity (IH), and ACSSP in an online survey study of 209 U.S. adults in same‐sex relationships. Bootstrap analyses supported our hypothesized moderated mediation model, with secure attachment being a buffer. Greater discrimination was indirectly associated with more negative ACSSP through greater IH for individuals with mean or lower levels, but not for individuals with higher than average levels of secure attachment, specifically because among those with higher levels of secure attachment, discrimination was not associated with IH. These findings build on and extend past research, with important implications for future research and clinical work with LGB individuals, same‐sex couples, and their families, including potential implementation of interventions targeting attachment security.     

Two Approaches to Religion and Politics: Moral Cosmology and Subcultural Identity*

We explore two competing approaches to internal religious divisions and their political consequences. The “moral cosmology” approach focuses on religious worldviews. It juxtaposes the religiously orthodox to modernists, arguing that the former are theologically communitarian in belief while the latter are individualistic. The religiously orthodox worldview (relative to modernists) is posited to lead to politically conservative stances on cultural issues of abortion, sexuality, and family but politically liberal stances on economic issues. In contrast, the “subcultural identity” approach focuses on identity rather than worldview. According to this approach, self‐identified evangelicals and fundamentalists are expected to be more politically conservative on both cultural and economic issues when compared to mainline or liberal Protestants. Through analyses of the 1998 GSS, which allows operationalization of the two approaches and their extension to Catholic identities, we find that cosmology and identity are associated, but they have independent—and sometimes opposite—effects on Americans’ political beliefs.