Suchergebnisse

This article is a formal response to those that authored critiques of the author1's research. Each author has provided a thoughtful and critical perspective highlighting the perceived merits and demerits of the research questions posed, theoretical assumptions underlying the inquiry, study design and methodology, and interpretations garnered from summarized findings. In the end, no sound evidence was presented that refutes suggestions that the educational background of child welfare workers is a poor predictive variable of their performance. Regardless, taken together, the insights and criticisms of my colleagues provide other researchers with a foundation for better answering the questions the authors pose. These include questions about the efficacy of Title IV-E educational programs, what factors are predicative of competent child welfare practice, the means and mechanisms by which practice and worker competency is evaluated, and who has a right or privilege to receive specialized child welfare education and training.

In this article I assert that in focusing on salient discourses, contested cultural domains, and public forms of conflict and power, cultural and linguistic anthropologists, and other social scientists, have overlooked the significance of communal forms of silence in shaping the social and political landscape. I argue that such customary silences constitute "cultural censorship," which, unlike state‐sponsored censorship, is practiced in the absence of explicit coercion or enforcement. Although practiced by different and opposed groups, cultural censorship tends to be constituted through, and circumscribed by. the political interests of dominant groups. In this article, which is based on ethnographic research in Rio de Janeiro. I analyze a case of cultural censorship by examining the customary silence surrounding the subject of racism in Brazil. By emphasizing the phenomenology of cultural censorship among poor Brazilians of African descent. 1 argue that silence must not be conflated with, and does not preclude the existence of. non‐hegemonic consciousness, [silence, cultural censorship, consciousness, Brazil, racism]

AbstractFamilies are critically important sources of housing, financial support, and direct care for persons with dual disorders.

Suicide is considered to be a conscious and intentional act that is carried out within a social and cultural context. This study examines the unique phenomenon of a cluster of suicide attempts conducted without perceived intent, ideation, plan, volition, or agency in a remote province in Central Asia. This study investigated the lived experiences of individuals who made such unintended suicide attempts and examined the differences between these experiences and those of individuals who made their suicide attempt with intent and agency. The authors conducted a secondary analysis of qualitative data originally collected for a prior grounded theory study. The present study examined a specific and unique set of participant experiences related to suicide attempts made without agency. Results found that instances of suicide attempts made without perceived intent by participants included themes of impulsivity, not knowing what happened, feeling out of control, attributing these experiences to the supernatural, and being fearful of such events occurring again. Clinical practice may need to be adapted to address experiences of such unique suicide attempt experiences. In addition, further research is warranted to understand and examine the phenomenon of suicide attempts carried out without perceived intent, ideation, plan, volition, or agency.