Intimate partner violence in the family: Considerations for children's safety

Children's exposure to intimate partner violence (IPV) is increasingly recognized as a type of child maltreatment that has a level of impairment similar to other types of abuse and neglect. Despite advances in the area of IPV, the safety planning strategies recommended as part of the overall response to IPV need to be examined in terms of their implications for children. This article discusses these strategies within the context of child safety, comparing IPV safety planning with approaches aimed at reducing exposure to other types of violence such as child sexual abuse, as well as general child safety strategies. Despite the emphasis on safety planning in information available on responding to IPV, the actual effectiveness of such planning in improving safety and reducing violence is unknown. Safety planning provided to children by a parent experiencing IPV, especially when IPV is ongoing and not recognized by anyone outside the home, may lead to confusing messages for children, particularly if there is an emphasis on secrecy. While awaiting evidence about the effectiveness of specific safety planning strategies for children, we suggest basic principles and general strategies that emphasize universality in terms of education about any type of violence or abuse in the home being unacceptable, as well as the need to focus on safety in general.     

Las raíces de la afabetización

Resumen

Desde hace aproximadamente 25 años, me intereso en cómo los niños aprenden a leer. Empecé a darme cuenta de que en una sociedad alfabetizada, los niños aprenden cosas sobre el lenguaje escrito no como resultado de una enseñanza de la lectura y la escritura en la escuela, sino porque han sido miembros de una sociedad alfabetizada durante cinco o seis años; una sociedad cuyos miembros, haciendo caso omiso del nivel socioeconómico, usan la lectura y la escritura diariamente de diversas maneras. Represento los inicios de la alfabetización con una metáfora—las raíces de un árbol—que, eventualmente, se convertirá en el árbol de la alfabetización de la vida. Estas raíces incluyen: a)mostrar concimiento de lo impreso en contextos situacionales, b)tomar conciencia de lo impreso en discursos coherentes, c)conocer las formas y funciones de la escritura, d)usar el habla para acompañar al lenguaje escrito y e)exhibir habilidad de pensar sobre la lectura y la escritura.     

Graduate Social Work Students’ Experiences with Group Work in the Field and the Classroom

For decades, group work scholars have described a discrepancy between student preparation for group work practice and opportunities to work with groups in the field practicum and professional practice. Educators in related disciplines such as counseling and psychology have expressed similar concerns. This article reports findings of a study of MSW students in a program that includes a practice methods specialization in group work. The purpose was to determine the prevalence of group assignments among all students regardless of their method specialization. A majority of all respondents reported substantial opportunities to practice group work and receive appropriate supervision. Opportunities for majors in group work were significantly greater than for their non-group work counterparts. However, a majority of all students did not feel classes prepared them for group practice. Findings suggest social work must renew its commitment to preparing all students for this practice modality.     

Impact of cross-cultural training on black and white mental health professionals

In a 3-year period, 174 mental health professionals received intensive 8-day cross-cultural/interracial communication workshops involving didactic, transactional, experiential, and cultural immersion techniques. Comprehensive evaluation strategies investigated changes in social distance, attitudes, and values comprehension, as well as improvement in therapeutic performance. Comparison of 68 white and 54 black clinical practitioners indicated significant differences in impact, with the former more oriented toward cognitive and attitudinal change, and the latter toward insight into personal identity and role conflict. Among white trainees, increased values comprehension, increased agreement with preferential treatment for minorities, and decreased social distance to tri-ethnic (black, Hispanic, white) stimulus figures at three socioeconomic status (SES) levels, were associated with improved therapeutic skills with a poor black client. Among black trainees, self-distancing responses to social, attitudinal, and values items which implied both acknowledgment and rejection of “black professional” identity, were associated with highly significant improvement in therapeutic performance with a poor black client. In addition to demonstrated efficacy in building knowledge and skill, cross-cultural training appears to be a consciousness-raising process for minority professionals conflicted about culture-abandonment and irrelevancies in clinical training.     

Moral Education in Early Childhood: The Limits of Constructivism

Broadly speaking there are two polar views on moral education - traditionalism and progressivism. Traditionalists tend to believe that moral values are eternal and universal. They prioritize such “hard” virtues as discipline, courage, restraint, and obedience, and believe in directive behavioral instruction with meaningful consequences for rule-following and rule-breaking. Progressives, the dominant voice in early childhood education, believe that moral values are variable, dependent on social context. They prioritize such “soft” virtues as unselfishness, caring, generosity, and tolerance, and believe virtues are acquired in a “sociomoral environment” of nurturing adults who stress cooperative interchanges and minimal authority. While most programs, despite their “tilt”, acknowledge the need for a balance, they do not specify criteria for making the pedagogical decisions. Without such explicit criteria, a “strong” version of constructivism may demand more of children than they can deliver given their developmental limitations. Two criteria are suggested for determining when traditional methods may usefully supplement constructivist ones: First, one must decide if the matter at stake is a bottom-line non-negotiable value such that a child's dissension is unacceptable. Second, one must determine if the preschooler, given her cognitive egocentricity, moral realism, and “romancing of reality” can make a rational (decentered) choice. There follows a more detailed discussion of blended approaches (traditional and constructivist) within the overall goal of helping children build a moral identity.