Michigan Family Review最新文献_第7页

Custodial Grandparent Families: Steps for Developing Responsive Health Care Systems 监护祖父母家庭:发展响应性卫生保健系统的步骤

Michigan Family Review Pub Date : 2004-01-01 DOI: 10.3998/MFR.4919087.0009.105

Barbara A. Grinwis, Andrea B. Smith, Linda L. Dannison

引用次数: 4

Rice Paddy to Kung Fool Mask: Race and Cultural Awareness in International and Transracial Adoption Communities 稻田到功夫面具:国际和跨种族收养社区的种族和文化意识

Michigan Family Review Pub Date : 2004-01-01 DOI: 10.3998/MFR.4919087.0009.102

L. Song

引用次数: 9

Genograms and African American Families: Employing Family Strengths of Spirituality, Religion, and Extended Family Network 家谱与非裔美国人家庭:运用精神、宗教和大家庭网络的家庭优势

Michigan Family Review Pub Date : 2004-01-01 DOI: 10.3998/MFR.4919087.0009.104

Annie McCullough-Chavis

{"title":"Genograms and African American Families: Employing Family Strengths of Spirituality, Religion, and Extended Family Network","authors":"Annie McCullough-Chavis","doi":"10.3998/MFR.4919087.0009.104","DOIUrl":"https://doi.org/10.3998/MFR.4919087.0009.104","url":null,"abstract":"The genogram is a valuable assessment tool used by social workers, therapists, counselors, and practitioners (Hartman & Laird, 1983; Hartman, 1995; McGoldrick & Gerson, 1985). Diagrammatically, the genogram is an intergenerational map of three or more generations of a family and a primary assessment tool that focuses on intergenerational patterns and relationships among family members (Goldenberg & Goldenberg, 2000; Hartman, 1995; McGoldrick, Gerson, & Shellenberger, 1999). It represents a large quantity of complex family information (Stanion & Papadopoulos, 1997) and can effectively illustrate family data, family history, family systems, and intergenerational transmission (Hardy & Laszloffy, 1995; Hartman & Laird, 1983; Kilpatrick & Holland, 2003; McGoldrick, Gerson, & Shellenberger, 1999). The genogram can be especially useful when working with diverse cultural groups--especially African American families--to promote cultural knowledge (Bean, Perry, & Bedell, 2002; Thomas, 1998).With families from diverse backgrounds, practitioners must be culturally competent to avoid culturally oppressive practices with clients (Chin, De La Cancela, & Jenkins, 1993; Montague, 1996; Sue & Sue, 1990). Effective practice with African American families requires understanding family strengths, resources, and dimensions of African American past and present family life. Such a perspective also involves the ability of practitioners to recognize and employ resources and strengths of African American families.This article describes and promotes the use of the family genogram with African American families as a means of adapting identified family strengths and family resources of spirituality, religion, and extended family networks. They are identified as some of the major strengths of African American families (Billingsley, 1992, 1999; Hill, 1997; Hines & Boyd-Franklin, 1996; Pipes, 1997). These family strengths have been applied to a Family Integrated Genogram (FIG) as an effective approach for understanding African American families.Review of LiteratureGenogramsA genogram is a graphic representation of family members and their relationships over at least three generations. As a visual assessment tool, the genogram can be used to trace family influences in various contexts as well as in the broader system (McGoldrick & Gerson, 1985). Genograms have been used to help practitioners understand the family context, to trace behavior and problems of family members, and to identify patterns and issues within families. While understanding dysfunctional patterns is essential to treatment, identifying strengths is also the foundation that directs intervention. Genograms present a mechanism of identifying strengths and resources of individuals and families within a life cycle framework.Genograms provide an exceptional mechanism to encourage insight and awareness by focusing on strengths, beliefs, and traditions in families. For example, genograms often provide a useful means of ","PeriodicalId":32430,"journal":{"name":"Michigan Family Review","volume":"28 1","pages":"30"},"PeriodicalIF":0.0,"publicationDate":"2004-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72931966","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 8

Effects of Faith & Church Involvement on African American Female Adolescents 信仰与教会参与对非裔美国女性青少年的影响

Michigan Family Review Pub Date : 2003-01-01 DOI: 10.3998/MFR.4919087.0008.103

Olivia A. Williams

{"title":"Effects of Faith & Church Involvement on African American Female Adolescents","authors":"Olivia A. Williams","doi":"10.3998/MFR.4919087.0008.103","DOIUrl":"https://doi.org/10.3998/MFR.4919087.0008.103","url":null,"abstract":"Many studies of African American adolescent females have focused on teenage promiscuity, pregnancy, or substance abuse. Of late, studies in the area of gang participation and drug use among this population have increased. Extensive research has been conducted on antisocial behavior within this and other populations (Elliott & Gresham, 1993; Jessor, Donovan, & Costa, 1991). Although, these topics are of interest both socially and culturally, they represent only a fraction of the African American adolescent female population. This type of showcasing has served only to reinforce stereotypes of African Americans and of African American females in particular.Accurate information is crucial to planning programs for youth. At every level of development, whether it is because of financial, programmatic, or human deficits, there is a tremendous void in studies of the strengths of African American adolescent females. Only when asset-based studies are conducted on diverse youths can communities expect to be prepared to meet their needs. It is critical for youths that community institutions be prepared to welcome the diverse needs of these adolescents. Recognizing strengths and knowing how communities can support them will enhance practice and programmatic outcomes (Ianni, 1996; Stevenson, 1998).The concept of community assets is commonly used in human and community development studies. Even though asset development has been receiving much attention, African American youths, and females in particular, usually have not been the focus of this type of research. Overall, community assets for African American adolescent females can vary in strengths, types, and combinations. Therefore, this study examined the presence of a selected community asset, the church, in the life of African American adolescent females.Review of LiteratureAdolescent Moral DevelopmentMost theorists agree that adolescence is a critical time when youth look for evidence of a moral and just society and practice engaging in activities that hold society accountable for the standards imposed on them. The church may provide a unique context for youth to engage in social experiences that can teach values and encourage them to make moral decisions. Through programs and activities such as church school, Bible studies, youth programs, choirs, dramatics, and spiritual dancing, churches may provide multiple avenues of opportunities for teens to find their voice and develop a moral compass for adulthood.Theories of adolescent moral development describe the development of character, ethics, and moral reasoning from premoral to conventional to principled morality (e.g., Kohlberg, 1970). Each level is influenced both by social, emotional, and intellectual development and by the demands of situational contexts on behavior. Therefore, age is not synonymous with a level or stage. For example, Robert Coles, in his book, How to Raise a Moral Child: The Moral Intelligence of Children presented stories, situation","PeriodicalId":32430,"journal":{"name":"Michigan Family Review","volume":"28 1","pages":"19"},"PeriodicalIF":0.0,"publicationDate":"2003-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78611406","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 11

Rural Families Speak: Faith, Resiliency & Life Satisfaction among Low-income Mothers 农村家庭发言:低收入母亲的信仰、弹性和生活满意度

Michigan Family Review Pub Date : 2003-01-01 DOI: 10.3998/MFR.4919087.0008.102

B. Braun, J. R. Marghi

引用次数: 9

The Influence of Christianity on Korean Parenting 基督教对韩国教育的影响

Michigan Family Review Pub Date : 2003-01-01 DOI: 10.3998/MFR.4919087.0008.104

Seong-Ae Kim

引用次数: 4

Family Health & Caring for Elderly Parents 家庭健康与照顾年老父母

Michigan Family Review Pub Date : 2002-01-01 DOI: 10.3998/MFR.4919087.0007.104

Rosemary A. Ziemba

引用次数: 12

Addressing the HIV / AIDS Epidemic in Michigan & Beyond: The Importance of Needs Assessment & Context 解决密歇根州及其他地区的艾滋病毒/艾滋病流行病:需求评估和背景的重要性

Michigan Family Review Pub Date : 2002-01-01 DOI: 10.3998/mfr.4919087.0007.105

Lenoraann Ryan

{"title":"Addressing the HIV / AIDS Epidemic in Michigan & Beyond: The Importance of Needs Assessment & Context","authors":"Lenoraann Ryan","doi":"10.3998/mfr.4919087.0007.105","DOIUrl":"https://doi.org/10.3998/mfr.4919087.0007.105","url":null,"abstract":"For approximately the last twenty years, HIV/AIDS has been impacting individuals, their families, and the communities in which we all live and work. The people coping with this disease are our mothers and fathers, daughters and sons, aunts and uncles, wives and husbands, chosen family, and others that we love. Yet, this disease does not equally affect all people: Adolescents, women, gay and bisexual men, and minorities are disproportionately affected by this disease. Therefore, education remains a primary tool for how we address HIV/AIDS (Centers for Disease Control and Prevention, 2002; AIDS Epidemic Update, 2001). It is imperative that Health Care Reform contextualize HIV/AIDS education so that the diverse information needed by individuals and their families as well as policy makers is heard and acted upon in order to slow this global epidemic.An International & National OverviewAn estimated 40 million people are infected with HIV/AIDS worldwide. From the beginning of the epidemic around 1980 to the end of 2001, more than 60 million people have been infected globally. HIV/AIDS is at pandemic levels in sub-Sahara Africa, where it is the leading cause of death (AIDS Epidemic Update, December 2001).In the United States, approximately half a million people have died of HIV/AIDS during the past two decades; however, the number of people infected every year has remained at about 40,000 for the past several years. By the end of 2000, the number of people who died each year in the United States from HIV/AIDS declined to approximately 15,500. This decline in the death rate is thought to be due to new treatments that prolong life for those with HIV/AIDS. Due to this intervention, over 850,000 people are currently living with HIV infection in the United States (Centers for Disease Control and Prevention, Morbidity and Mortality Report, 1999; Centers for Disease Control and Prevention, 2001).HIV/AIDS in MichiganMore people are living with HIV/AIDS in Michigan each year. Between the years 1990 to 1996, approximately 1,200 people were newly infected annually with HIV/AIDS in Michigan. The infection rate declined slightly to approximately 825 people in 2000. Today, it is estimated that 15,500 residents of Michigan are living with HIV infection (Michigan Department of Community Health, 2002). Statistics have remained fairly constant from 1996 to 2000 regarding the different ethnic and sex groups who may contract HIV in Michigan, as well as the varied modes of transmission (Michigan Department of Community Health, 2002).Men outnumber women with HIV or AIDS in Michigan, with 8,090 men and 2,388 women reporting living with HIV or AIDS as of January 2002. This number represents approximately a four to one infection rate of men versus women in the state. For men, the modes of transmission listed from greatest to least are as follows:* Male-male sex (57%)* Injecting drug use (14%)* Male-male sex with injecting drug use (7%)* Heterosexual (5%)* Blood recipient (1%)* ","PeriodicalId":32430,"journal":{"name":"Michigan Family Review","volume":"11 1","pages":"53"},"PeriodicalIF":0.0,"publicationDate":"2002-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74772794","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

Health Care in the United States: An Evolving System 美国的医疗保健:一个不断发展的系统

Michigan Family Review Pub Date : 2002-01-01 DOI: 10.3998/MFR.4919087.0007.102

T. Conklin

引用次数: 12

'There is a Balm ...' Spirituality & Healing among African American Women “有一种香膏……”非裔美国女性的灵性与疗愈

Michigan Family Review Pub Date : 2002-01-01 DOI: 10.3998/MFR.4919087.0007.103

Stephanie Y. Mitchem

{"title":"'There is a Balm ...' Spirituality & Healing among African American Women","authors":"Stephanie Y. Mitchem","doi":"10.3998/MFR.4919087.0007.103","DOIUrl":"https://doi.org/10.3998/MFR.4919087.0007.103","url":null,"abstract":"Finding BalmThere is a balm in Gilead, to heal the sin-sick soul..--Negro spiritualMama Leslie is African American and a practicing traditional midwife--that is, one who use folk methods rather than nursing school training in her practice. She was 42 years of age, a single mother, and had been practicing for ten years during the time I interviewed her in 2001. I contacted Mama Leslie as part of a larger study about black women, healing, health, and spirituality. Her words serve as a rich introduction to this essay.Mama Leslie reported to me that she is the only black traditional midwife in the metropolitan area, possibly the state. She became a midwife during the time she herself was pregnant, as her dissatisfaction grew with medical doctors who insisted on hospitalization; she particularly disliked those who intimated that Caesarean birth was a high likelihood in their practices. She referred to the medical profession's tendency to force delivery or perform a Caesarean after so many hours of labor as \"a technological birth, not a humanistic birth, not a holistic birth.\" Hospitals and birth are antithetical, as far as Mama Leslie is concerned. \"Basically people die in hospitals.\" The midwife who worked with Mama Leslie during her pregnancy invited her to study.So far, Mama Leslie has caught 75 babies during the time of her own practice. She clarifies the language of catching babies, as a lifeguard not a deliverer: \"I don't deliver babies. I can't do that. \" Catching babies is more holistic, a sense of working with mother, and whoever her support persons are. Because she works with the families so closely, she usually senses when the delivery date nears, calling the family more often. If necessary, Mama Leslie induces labor with a mixture of orange juice and castor oil. She stated, \"It's a trick of the trade, from other midwives,\" women with whom she meets annually. She is selective about the families with whom she will work, based on the mother's physical health, the possibility of a successful home birth, and the conditions surrounding the birth family. She showed photos of the birthing processes and of ongoing interaction with parents and children. Mama Leslie talked about the processes of birth as spiritual, with babies making choices whether or not they want to come in the world and mothers' having the ability to control aspects of their bodies' operations, such as the amount of blood loss, barring hemorrhage.Mama Leslie's objectives include healing families and breaking cycles. This sense of healing starts from her personal commitment to grow. \"It's about conditionings and breaking those conditionings for me to be all I can be. Or to be in the world and not experience love, joy, and peace.\" The heart of her spirituality is simply stated: \"There's only one truth, being one with God. Anything else is an illusion.\"This essay considers some of the dynamics of black women's healing concepts, often held in families, passed from mother to daughter.","PeriodicalId":32430,"journal":{"name":"Michigan Family Review","volume":"40 1","pages":"19"},"PeriodicalIF":0.0,"publicationDate":"2002-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85760467","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 4