On the longevity of behavioral interventions for challenging behavior

The capacity for a treatment to maintain its effects over time may be the most critical component of behavioral interventions for challenging behavior as treatments that fail to persist are likely to be of little value to society. We reviewed the quality and quantity of different types of post-intervention data for the treatment of challenging behavior in studies published over the last 7 years. We found that for the majority of participants at least one measure of maintenance, fading, or follow-up was reported but with limited information regarding the quality of those measures. Reports of secondary variables related to post-intervention data (e.g., latency to measurement) were also uncommon. We discuss possible explanations for the paucity of post-intervention data, barriers to obtaining post-intervention data, strategies for obtaining these data, and implications for the external validity of behavioral interventions for challenging behavior. We provide recommendations for increasing the probability that post-intervention data are included in applied research on challenging behavior.     

Secularity and Irreligion in Cross‐National Context: A Nonlinear Approach

As part of the conversation about the characteristics and scope of secularization in contemporary society, the implications of low levels of self‐defined atheism and explicit rejection of religion in nations with low levels of religious beliefs are not yet sufficiently explored. In response, this study uses aggregated data from the World Values Survey, the European Values Study, and Cross‐National Socio‐Economic and Religion Data from the Association of Religion Data Archives to investigate the relationships between nonbelief, atheism, and lack of confidence in churches or religious organizations. Regression findings show a concave curvilinear relationship between secularity (measured as the percentage of the population that does not believe in God) and irreligion (measured as (1) the percentage of self‐defined atheists in a country and (2) the percentage of individuals in a country who have no confidence at all in religious organizations). In other words, this study suggests that nonbelief is associated with an increase in self‐defined atheism and the lack of confidence in religious organizations, but that this effect wanes the more secular a society is. The findings further highlight the complexity of nonreligiosity and imply that a linear association cannot be assumed between measures of secularization, secularity, and irreligion.     

论宗教伦理的世俗性与超越性

宗教伦理有世俗性和超越性两方面。宗教伦理的世俗性,是宗教处理人与人之间的现实联系,使人有序安定地生活在人世间,能够信仰宗教和实践宗教的基础;宗教伦理的超越性,是宗教倡导信仰者要超越自我而与神的规范、教诲相联系,超越人的现实性而与神的永恒性相联系,超越现实世界而与神的彼岸世界相联系。世俗性和超越性是宗教伦理作用于信众的重要特征。     

Religious/secular discourses and practices of good sex

This article focuses on the triangulation of sexuality, religion and secularity in Dutch society by analysing two contemporary case studies. We focus on sexual experiences and practices rather than sexual identities to further understand the constructions of what constitutes ‘good’ sex. The empirical research is situated in the Netherlands, where the binary of religion and sexual regulation versus secularity and sexual freedom has been dominant in both public and political discourse for a long time. Exploring sexual practices and narratives as central to the constitution of both religious and secular selves, we noted these to be fluctuating, inconsistent and subject to discourses. Our first case study discusses sexual experiences of non-heterosexual Protestant women, whereas the second explores the frequently considered ‘neutral’ notions of secularity in sexual education. Applying insights from both religious studies and queer studies, we bring the empirical study of sexuality together with the theoretical debates about the conceptualisation of the secular and the religious in contemporary Western Europe. This comparative approach to sexuality not only undermines the culturally presumed exclusive opposition of the secular and the religious but it also provides new empirical contributions for understanding the interactions between sexual practices and sexual discourses.     

Secular or nonreligious? Investigating and interpreting generic ‘not religious’ categories and populations

In research dealing with religious affiliation, generic nonreligious categories – ‘no religion’, ‘not religious’, ‘nonreligious’, ‘nones’ – are frequently used to measure secularity and secularisation processes. Analysis of these categories is, however, problematic because they have not received dedicated methodological attention. Using qualitative research conducted in the UK, this article investigates what nonreligious categories measure and, specifically, whether they indicate non-identification or disaffiliation as assumed or an alternative form of cultural affiliation. Findings suggest that generic nonreligious categories are sometimes used to express substantive positions and public identities, and that these are diverse. These findings flatten distinctions between religious and nonreligious categories as ‘positive’ and ‘negative’ respectively and indicate problems therefore in using nonreligious identification to measure secularity and secularisation. They suggest nonreligious identification is, however, a useful indicator of the advance of nonreligious cultures and the ‘nonreligionisation’ of societies.     

Queer Muslims: between orthodoxy,secularism and the struggle for acceptance

ABSTRACT

The aim of this paper is to concentrate on responses by Muslim scholars to both the Orlando incident and the United States Supreme Court Judgment on same-sex marriage. I first provide some comments on the Orlando incident in relation to the issue of Muslims, violence and homophobia. More importantly and central to my argument, I consider what the import of these responses are for Muslims – especially Muslims who identify as LGBTIQ or at least experience same-sex sexual attraction or participate in same-sex sexual conduct – and also what do such responses suggest about the prospect of same-sex sexuality being seriously considered, understood and accepted within the contemporary Islamic tradition and the possible consequences thereof. I make the case that the Islamic tradition, by way of its self-identified and proclaimed scholarly interpreters and representatives, urgently need to engage with the issue of same-sex sexuality in a more robust, dynamic and imaginative manner or risk a deepening epistemological crisis.     

Parent‐implemented brief functional analysis and treatment with coaching via telehealth

We evaluated the use of parent‐implemented brief functional analyses in the home with coaching delivered via telehealth. Parents of 7 children with autism conducted functional analyses of their child's challenging behavior. For 4 participants, the brief functional analysis provided information regarding the function of the child's challenging behavior. A full functional analysis indicated a social function for 1 participant. The brief functional analysis yielded false positive results and subsequent assessment indicated an automatic function for another participant. The final participant did not engage in sufficient rates of challenging behavior to provide information regarding the function of the child's challenging behavior. Treatment evaluations occurred with 4 participants; these evaluations provided support for the results of the functional analysis. Together with previous research, the results indicate that parent‐implemented brief functional analyses, followed by additional assessment as needed, may be an effective method for assessing and treating challenging behavior via telehealth.     

Further evidence of renewal in automatically maintained behavior

Renewal is a relapse phenomenon that refers to the recurrence of a previously reduced behavior following a change in stimulus conditions. Muething et al. (2022) examined the phenomenology of renewal among individuals with automatically maintained challenging behavior treated at an outpatient clinic. We replicated their findings by retrospectively examining renewal across various topographies of automatically maintained behavior treated at an inpatient hospital, and we extended their work by also examining differences across subtypes of automatically maintained self-injurious behavior. The prevalence of renewal was comparable to that observed by Muething et al., supporting the notion that automatically maintained challenging behavior is susceptible to relapse phenomena. Furthermore, renewal was twice as likely to occur for individuals with Subtype 2 versus Subtype 1 self-injurious behavior, providing additional evidence of behavioral differentiation between subtypes. Our findings suggest that even after apparent stability in treatment, practitioners should remain vigilant for the recurrence of automatically maintained behavior during generalization.