1. Spirituality and faith are increasingly recognized as important aspects in a personʼs life. National research shows that 66% of people feel counseling should include spirituality. Research with ASU students found that students reflect this statistic, as they feel spirituality is an important part of counseling. Students also feel spirituality is appropriate to include as part of counseling services offered by centers referred to by ASU.
2. There is a need for counseling at ASU. Nationally,approximately1,100 college students commit suicide each year. At ASU, almost one-third of students reported feeling so depressed that it is difficult to function, and 0.9% report having attempted suicide within the past year.
3. Surveys of ASU students indicate that students who describe themselves as being religious are more desirous that counseling include a spiritual dimension. Surveys of campus pastors indicate that over 80% believe there is a need for faith-based counseling and would refer students to a local center.
4. Price is an issue. Indeed, a survey of campus pastors indicated that they believed cost of counseling to be one of the primary deterrents to students seeking help. One way to control costs is to use a mixture of residents and licensed counselors. As in medicine, students must complete coursework along with a period of residency or internship to obtain licensing. Both religious and secular masters programs in counseling exist in the greater Phoenix area. Thus, there is a potential supply of students who could work as residents, permitting RLCC to offer counseling services at reasonable prices.
Humans use emotions to communicate social cues to our peers on a daily basis. Are we able to identify context from facial expressions and match them to specific scenarios? This experiment found that people can effectively distinguish negative and positive emotions from each other from a short description. However, further research is needed to find out whether humans can learn to perceive emotions only from contextual explanations.
The portrayal of those with mental health disorders in film and television, particularly those with disorders that label them as psychopaths, have often been overlooked. It is all too common for mental health disorders to be romanticized, dramatized, or simply depicted incorrectly. The historical fiction films Extremely Wicked, Shockingly Evil and Vile and My Friend Dahmer depict serial killers Ted Bundy and Jeffrey Dahmer respectively, and while depict historical events to a degree of accuracy, still take creative liberties. The proper definition of psychopathy must be analyzed more and the reason why films about psychopaths are popular with audiences must be as well.
Many people are familiar with the practice of parents, step-parents, or other caregivers continuing the abuse they experienced as a child unto children they are taking care of, but are unable to name this experience or explain how it continues. To those who are victims to this phenomenon, it is a struggle to comprehend what is occurring without a basic understanding. Through a comprehensive literature review compiling empirical and non-empirical resources, the phenomenon labeled as “intergenerational transmission of abuse” is defined and risk factors are explained for victims coming to terms with this experience.
The purpose of this project was to create a platform where people could tell their stories about how their faith impacted their incarceration and their incarceration impacted their faith. There is no single path to pursuing faith in prison, and each person faces their own challenges and facilitators in doing so. There is power in stories, and we can learn so much from simply listening. Each story told through this project presents a unique experience of pursuing Christianity while incarcerated. This project interviewed three people who had pursued their faith during their time in prison. The goal of these interviews was to hear first hand the experiences of dedicating oneself to Christianity while incarcerated. Their stories were broken up into three sections, pre-incarceration, during incarceration, and post-incarceration to explore how each participant’s faith differed across the three phases. Main topics discussed include what religious services they had access to while incarcerated, what the main challenge they faced in pursuing their faith in prison, and how their faith impacted their reentry into society.