Journal of Prevention & Intervention in the Community最新文献

In a doctoral clinical psychology program, students are frequently challenged to learn and implement new skills to improve the lives of their clients. Conducting a program evaluation, from beginning to end, is one such example. This article describes the experience of its authors in completing a program evaluation for a local agency in Louisville, KY as a class project. The project resulted in a proposed procedure to monitor therapeutic outcomes of the agency's clients (the agency refers to them as "members"). The authors discuss the class process, how they decided on a topic for the project, the use of monitoring outcomes in community mental health settings, why monitoring outcomes is so important, and the new proposed outcome assessment procedure, limitations, and future directions. Free measures were selected to meet the perceived needs of the agency and were presented to the staff in a final presentation. Finally, the authors examined their overall experience regarding participation in the project.

The church is commonly assumed to scaffold individuals' socially supportive relationships and prosocial behavior. If true, that would make the church an important support for individual development and community change, facilitating and fostering healthy relationships and positive interactions with others. In this study, we analyzed experimental data collected from 30 churches in three Latin American countries to assess the impact of an intervention targeting relational ministry practices on 6- to 14-year-old children's perceived support and prosocial behavior. Data were collected from children before (n = 710) and after (n = 612) the intervention in treatment (n = 25 churches) and control (n = 5 churches) conditions. Results indicated that the introduction of socially supportive practices in church children's ministries increased children's prosocial behavior, an effect mediated by changes in perceived support. Implications for children's development and the church as a means of community change are discussed.

This study examines attachment styles, religiosity as measured by religious coping, and church activities, for their possible impact on feelings of well-being in an Indonesian Christian community. This cross-sectional study was conducted on both purposive and snowball samples of 264 Christians from Bandung and Semarang, Indonesia. The study hypothesized that a more positive Self-Other Model of attachment, greater positive religious coping, and higher church involvement would predict greater well-being as measured by flourishing/eudaimonic, affective, and subjective well-being scales. Pearson correlation and multiple regression methods were used to analyze data. Results indicated that 15% of the total variance in affective well-being is attributable to positive self-model attachment, positive religious coping, and higher subjective religiosity/spirituality. The study also found that 9.9% of the total variance in flourishing or eudaimonic well-being is counted for the self-model. However, neither predictor was correlated to hedonistic or subjective well-being. Greater religiosity, as measured through the church activities, was also not correlated with greater measures in the three types of well-being. This study concluded that the predictive power of religiosity such as church activities and attachment to well-being may depend on the characteristics of the culture.

Churches are enduring social institutions that play a critical role in the promotion of health and wellbeing. In this introduction, the function of churches as community change agents is highlighted. A brief history of the role of churches in shaping and transforming social systems is provided along with examples of recent church-based change efforts. Further, this issue presents six articles that explore church-based change efforts impacting relationship development, trauma response, wellbeing, pandemic response, and attitudes toward environmental justice. Each article identifies a specific social problem and examines how churches promote prevention and intervention efforts to address the problem. Overall, this issue suggests that churches continue to serve as a resource for community change and that helping professionals should seek to engage with churches when promoting health.

We employ three national representative samples to examine the moderating effect race has on the relationship between religious identities and environmental identities and behaviors. By and large, religious identities are more consistently associated with the environmental considerations of Whites than it does for African Americans and Hispanics. Among Whites, religious liberals are more likely than their religiously conservative counterparts to; identify with the environmental movement, make environmentally conscious consumer choices, and be active in the environmental movement. Such is not the case, however, for African Americans and Hispanics: religion very rarely associates with their environmental identities and behaviors. In explaining our findings, we discuss the role that the disparate racial experiences of these groups may play in accounting for the differential role religion plays in their environmental identities and behaviors.

Churches serve as a source of connection and support for spiritual wellbeing. More recently, church communities recognize the importance of extending support beyond spirituality and taking a holistic approach that includes mental and physical health. How each church goes about providing support varies among denominations and the needs of their communities. This exploratory study examines how churches of various denominations in the Tri-City region (Pomona, La Verne, and Claremont) of Los Angeles County perceive the seriousness of COVID-19, their responses to the pandemic, and the potential impact on their congregations. Results indicated that the majority (84%) of spiritual community participants view COVID-19 as a threat to personal health, and are taking steps to minimize the threat to their congregations' health and surrounding communities. Implications for church leadership to consider when planning continued operations and congregant support in response to COVID-19 are discussed.

Romantic relationship distress leads to decreased satisfaction and dissolution. While therapy is effective for helping distressed couples, it is often inaccessible due to cost, time, and childcare barriers. Churches are often able to offer lower-cost services and provide childcare. In partnership with a network of local churches, university staff trained lay leaders to deliver an evidence-based relationship education program and collected data from 97 couples to evaluate pre- to post-workshop changes in couple functioning. Multilevel modeling was used to examine changes from pre- to post-workshop and thematic analysis was used to analyze open-ended feedback responses. Results showed improvements in communication, relationship satisfaction, commitment, and intimacy safety, with the largest effect found for communication. Participants also reported improved communication skills were one of the most beneficial parts of the program. Through the partnership with a university, churches can offer and rigorously evaluate evidence-based programs to strengthen couple relationships in their communities.

This issue serves as a companion piece to a previous JPIC publication (n. 3, 2022), edited by Fortuna Procentese and Laura Migliorini, which served primarily to describe the individual and societal burdens associated with the current migrant crisis, and to present state-of-the-art methods for continuing research in this area. Conversely, the aims of the present volume are to deepen how existing psychological knowledge related to migration issues, inform future scientific, and technological responses as well as cultural and political advances and what additional research is required on this topic.

The study presents a qualitative and culturally-sensitive investigation of the lived experiences of the forced migration of six Nigerian asylum seekers, three men and three women, hosted in Italy. Through a focus on gender identity issues, the study aimed to explore possible gender differences between participants and define their specific needs, requirements and characteristics. Overall, the gender-focused perspective through which we explored participants' subjective experiences has enriched our understanding of their unique life stories, shedding light on the psychic dimensions as well as on the social and cultural inscriptions of their gender identity and providing insights on the different ways in which Nigerian women and men made sense of their experiences of displacement, migration, violence and trauma.