No description available.

No description available.

The current research study is responding to recent findings wherein, Fischer et al. (2013) report a risk rate based on EAT-26 scores in the range of 9.2% to 10.8% at BYU in comparison to the 15% they found reported in the literature using samples from other college campuses. Risk rates based on BSQ scores were reported in the 27.2% to 31.1% range, which was on par with a risk rate of 28.7% reported at a comparable university (Fischer et al., 2013). Fischer et al. (2013) conclude that while body shape concerns were estimated to be equal to or lower than reports at other universities, the level of eating disorder risk was not what would have been expected based on the estimates of other universities of the correlations normally found between EAT-26 and BSQ scores. This qualitative study investigated the experiences of 14 women who were identified as exhibiting high body shape dissatisfaction as determined by the Body Shape Questionnaire (BSQ) and did endorse having disordered eating attitudes or habits as determined by the Eating Attitudes Test (EAT-26). The In-depth interviews and data analysis were conducted using an Interpretative Phenomenological Analysis method and aimed at exploring the experiences of these women and what they believe keeps them healthy. Seven themes emerged from the data: Control, Social, Spiritual, Priorities, Exposure to Information, Avoidance, and Food Relationship. The first four themes were further conceptualized as having both a positive, or protective, impact and a negative, or counterproductive, impact on the participants. These four themes contributed to the participants overall Self-concept. The latter three themes, although likely having the same dual potential conceptualization were less compatible with an overall model despite being themes that were emphasized in the transcripts. The theme Control was further conceptualized to depict how the positive/protective impact functioned through a perception of choice and empowerment and how the negative/counterproductive impact functioned through a perception of no choice and disempowerment. Each of these possibilities yielded two potential outcomes for the participants, (a) enforce desired behaviors; or (b) do not enforce desired behaviors. What appears to be most protective against allowing body dissatisfaction to lead to disordered eating attitudes and behaviors is having a sense of self that is accepted by both oneself and by others. Ultimately, the results are a first step in the exploration of protective factors for women with a risk of developing an eating disorder. The results provide potential implications for future research and hint at potential clinical uses, both of which are discussed.

No description available.

No description available.

Background: The implementation of the Care Matters: Transforming the Lives of Children and Young People in Care Green Paper (Department for Education and Skills, (DfES) 2006) and the subsequent Care Matters: Time for Change White Paper (DfES, 2007), witnessed the consolidation of a universal ambition to improve the opportunities for all children living in care. Arguably, the most important recommendation in this pursuit is reflected in the need to provide people who have lived in care as children with independent support, which enables them to discuss their experiences, and suggest ways in which the care system might be improved. However, whilst this recommendation has been implemented with a diverse range of care leavers, the impact of the experience of living in care and the associated disadvantage experienced by Travellers and Gypsies remains under researched, understated, and unacknowledged (Cemlyn et al., 2009). Methodology: Guided by the philosophical assumptions of interpretative phenomenological analysis (IPA), this study represents and constructs the experience of living in public care by focusing on the voices 10 Travellers and Gypsies who lived in care as children. Testimonies were collected through a wide variety of methods that included face-to-face interviews, focus groups, telephone interviews, blogs, emails, letters, song lyrics, and poems. Findings: Following a considered application of IPA, six main themes emerged from the analysis. These were social intervention; an emotional rollercoaster of separation, transition, and reincorporation; a war against becoming settled; leaving care and the changing relationship with the self and others; inclusion and strength; and, messages for children living in care. In line with the tenets of phenomenology, these findings are presented in such a way to as to invite the reader to move away from their own personal understanding of the world in order to enter the ‘lifeworld’ (Husserl, 1970, 1982) of Travellers and Gypsies who lived in care as children. However, to assist in this sense making activity, this study also provides a discrete interpretation of the findings before developing this knowledge to form a more detailed theoretical construct entitled ‘the model of reflective self-concepts’. Taken together with the testimonies of each person who took part in the study, the thesis enables an understanding of how the experience of living in care is inextricably linked to a process of social and psychological acculturation. By staying close to the experiences provided, it reveals how a process of change is determined, more often than not, by a sense of personal resilience directly related towards a Traveller or Gypsy self-concept. In attempt to move towards service improvement, this thesis offers a series of recommendations and conclusions which aim to support social workers and carers empower Traveller and Gypsy children to develop a secure Traveller and Gypsy self-concept thus enabling them experience improved outcomes including those opportunities set out in Care Matters social policy agenda (DfES, 2006; 2007).

Young people who identify as lesbian, gay, or bisexual (LGB) are disclosing their sexual identity--or coming out--at progressively younger ages, making it more important than ever for the general population to understand, tolerate, and accept diversity in sexual identity. This study was designed to fill the gap in the existing literature about how the coming out process affects LGB young people's families of origin. Three LGB young people participated in the study, along with a member of each of their families. The researcher conducted semi-structured interviews with each of the participants, as well as a conjoint interview with each of the three families. The findings of this interpretative phenomenological analysis (IPA) study illustrate the many ways in which a young person's coming out reverberates within the family system, offering a relational understanding of the coming out experience. The results of the study emphasize the process-oriented nature of coming out and the means by which that process is influenced by and influences family relationships and overall family dynamics. Centered on the various ways in which LGB young people prepare to disclose their sexual orientation to their families and how their family members adjust to the disclosure, the study offers a historically and culturally situated overview of the coming out experience in the family. Based on the results of the present study, the researcher offers suggestions for future studies on this subject and presents the implications of the study for LGB young people, their families, and family therapists.

Aim: The existing evidence-base indicates that the experience of being a Black and Minority Ethnic (BME) trainee clinical psychologist is under-researched. The aim of the current study was to capture the broader training experiences of BME trainee clinical psychologists. The impact of potential personal and professional experiences that may arise for BME trainee clinical psychologists may be important for course tutors and clinical supervisors to explore with them in relation to personal and professional development. Thus, it is hoped that the findings of the current study will raise an increased awareness within the clinical psychology training courses, of their needs, perspectives and experiences. Method: A qualitative approach was adopted for this study. Semi-structured interviews were conducted with nine BME trainee clinical psychologists. The accounts were analysed using IPA, which attempts to illuminate the lived experience of a phenomenon for small samples of individuals. Results: The analytic procedure highlighted five main themes which emerged from participants’ accounts: The hardship of not being White, The challenge of negotiating multiple identities, Challenges and dilemmas of highlighting race and culture issues, The versatility that comes with being a BME trainee and Finding connections and safe places. Implications: Current initiatives to attract more applicants from BME groups need to be considered in the context of wider structural experiences of power and difference in relation to race, ethnicity and culture that operate in the training arena. Courses need to explicitly state their commitment to supporting trainees from BME groups with regards to their experiences of difference. Emphasis should be placed on personal and professional development of all trainees and needs to include work on privilege, social disadvantage, and racism. Programmes should also undertake a commitment to training course staff and supervisors in relation to race issues in the context of training.

Teaching presence and its implications for the intellectual climate of an online classroom cannot be fully understood unless explored from the perspective of the instructors who experience it. Framed in the theoretical perspective of the Community of Inquiry (CoI) model, this collective case study investigated the actions, intentions and perceptions of instructors with the intent of developing an in-depth understanding of the phenomenon of teaching presence as it was established in a structured online learning environment. The experiences of selected successful instructors in this specific online context were explored to gain insight on how pedagogical choices influenced the establishment of an intellectual climate appropriate to the courses taught. Using semi-structured interviews as the main source of data, the study utilized the Interpretative Phenomenological Analysis (IPA) method as an analytical tool to address concerns of rigor in the qualitative interpretation of experiential data. It was the goal of this study to gain an understanding of how teaching presence is established and the decision processes employed in doing so in order to make a contribution to the body of knowledge from a practical pedagogical perspective. Findings of the study provided insight into the following: Practices in Establishing Teaching Presence. Intentions of Instructors. Influence on Intellectual Climate. Nature of Teaching Presence. Overall, the collective case revealed that an active interest and passion for teaching and an understanding of relevance to the student encouraged student engagement, and inspired intellectual curiosity and a shared responsibility for the learning process. The findings show that the common goal of learning shared by instructor and student had its foundations in the creation of authentic relationships between instructor and students that extend beyond stated learning objectives and expected outcomes. The results of this study contribute to knowledge related to the nature of teaching presence and its role in setting an academic climate, addressing the overarching question of the study about how instructors establish teaching presence and inspire intellectual curiosity within the courses they teach. In addition, the experiences of the selected instructors helped provide a vocabulary with which to describe the shared pedagogies of instructors and served to catalog commonalities in actions and intent associated with setting an intellectual climate that met the requirements of academic rigor appropriate to the courses they taught.

La présente thèse poursuit l’objectif global de mieux comprendre comment, dans un contexte socioculturel où la mort est déniée, des soignants arrivent à se préserver psychiquement en faisant quotidiennement face à la réalité existentielle de la finitude. Pour ce faire, nous proposons une exploration détaillée de l’expérience spirituelle et existentielle d’infirmières qui accompagnent des patients en fin de vie. Cette thèse est présentée sous forme de trois articles. Le premier article vise, par une analyse conceptuelle systématique et exhaustive de la littérature empirique, à élaborer une définition intégrative du concept de spiritualité en contexte de fin de vie. La synthèse effectuée a permis de définir le concept de spiritualité comme étant « un processus de développement conscient qui se caractérise par deux mouvements de transcendance; celui d’aller profondément à l’intérieur de soi ou encore au-delà de soi-même. » Le deuxième article a pour but d’exposer une meilleure compréhension (a) de la façon dont les infirmières qui accompagnent des patients en fin de vie gèrent la confrontation quotidienne à la finitude, ainsi que (b) des dimensions spirituelles et existentielles de leur expérience. Des entrevues qualitatives en profondeur ont été menées auprès de 11 infirmières en soins palliatifs. L’analyse phénoménologique et interprétative des données recueillies a permis d’établir une typologie, laquelle fait état de trois modes de régulation psychique dans la confrontation à la finitude : « la mort intégrée », « la mort à combattre » et « la mort-souffrance ». De plus, les résultats de l’analyse suggèrent une relation potentielle entre les mécanismes de régulation psychique des infirmières, leur expérience spirituelle et existentielle personnelle, ainsi que leur mode de régulation intersubjective dans la relation avec les patients. Le troisième article vise pour sa part à décrire les effets d’une intervention d’approche existentielle de groupe sur l’expérience spirituelle et existentielle d’infirmières, tant au niveau personnel que professionnel. Pour ce faire, 10 infirmières ont été rencontrées en entrevues suite à leur participation à une intervention existentielle de groupe. Selon la perspective des infirmières, la participation à l’intervention existentielle leur a permis d’élargir leur conscience spirituelle et existentielle, notamment par une conscience accrue (a) de la finitude, (b) des sources de sens à la vie, (c) du sens de la souffrance, ainsi que (d) par la possibilité d’accéder à un état de gratitude. Les participants ont de plus bénéficié de la fonction « contenante » de l’expérience de groupe, en développant un langage partagé pour discuter des dimensions spirituelle et existentielle de leur expérience et ainsi qu’en éprouvant un sentiment de validation de leur expérience par le partage entre pairs. En conclusion, les résultats de notre analyse soulignent l’importance des différences individuelles dans les mécanismes de régulation psychique impliqués dans la confrontation à la mort chez les infirmières. De plus, le bilan des articles proposés permet de tisser des liens conceptuels cohérents pour supporter la thèse du rôle potentiellement catalyseur de la confrontation à la mort dans le développement de l’expérience spirituelle et existentielle des infirmières qui accompagnent des patients en fin de vie / The global objective of this thesis is to develop a better understanding of how health care providers psychologically negotiate death proximity, given the common contextual tendencies towards denial of death. To address this objective, we suggest an in-depth exploration of the spiritual and existential experience of palliative care nurses. This thesis is comprised of three articles. The first article is a systematic and exhaustive conceptual analysis of the empirical literature that provides an integrative definition of the concept of spirituality at the end of life. The resulting synthesis suggests that spirituality can be defined as “developmental and conscious process, characterized by two movements of transcendence; either deep within the self or beyond the self.” The objectives of the second article are to derive a better understanding of (a) how palliative care nurses handle daily confrontation with death, and (b) the spiritual and existential dimensions of their experience. In-depth qualitative interviews were conducted with 11 palliative care nurses. An Interpretative Phenomenological Analysis of the data allowed the emergence of a typology that described three modes of affective regulation of death confrontation: “Integrating death”, “fighting death”, and “suffering death”. Furthermore, the results suggest a potential relationship between these three factors: (a) nurses’ affective regulation, (b) spiritual-existential experiences' and (3) intersubjective regulation in relationship with patients. The third article describes the effects of a Meaning-Centered Intervention on the spiritual and existential dimensions of nurses’ experience, both at a personal and at a professional level. Ten nurses were interviewed individually after participating in a group Meaning-Centered Intervention. From the nurses’ point of view, the intervention helped them to enlarge their spiritual and existential awareness by encouraging them to become more conscious of (a) the finiteness of life, (2) the sources of meaning in life, (3) the meaning of suffering and (4) the impact of mindfulness. Moreover, participants reported to have benefited from the containing function of the group experience by developing a common language and feeling validated through sharing their experience with peers. In conclusion, our results indicate the importance of individual differences in the psychological mechanisms involved in nurses’ experience of confrontation with death. Taken as a whole, the findings of the three articles suggest a coherent conceptual link between the role of death confrontation in the development of spiritual and existential experiences for palliative care nurses.