Notes

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Importantly, the studies in this special issue suggest that the pandemic disproportionally affected children, caregivers and families who were already at risk. Together, the contributions to the special issue offer knowledge on the consequences of both the pandemic and preventive measures on family functioning. At the same time, it also raises questions on the long-term impact of the pandemic and its impact on families who are currently underrepresented in empirical research. (PsycInfo Database Record (c) 2021 APA, all rights reserved).The leader-member exchange (LMX) literature proposes that leaders tend to differentiate the quality of relationships among their followers, but it remains unclear how individual LMX and LMX differentiation (i.e., the degree to which followers' LMX quality with the same leader varies within a team) may jointly shape follower well-being such as work stress. Drawing from a resource perspective, we hypothesize that LMX differentiation reduces the beneficial effect of LMX on work stress via decreasing perceived distributive justice. Work stress is further hypothesized to mediate the relationship between LMX and employees' proactive behavior and prosocial behavior. Three empirical studies were conducted to test the hypothesized model. Study 1 surveyed a sample of 1,181 employees nested in 120 teams from a Chinese insurance firm across three time points; Study 2 manipulated both LMX and LMX differentiation in a vignette-based experiment using 140 full-time employees in the United States; and Study 3 surveyed 440 full-time employees in the United States across three time points. Results provided converging evidence for our hypothesized model and suggest that one's relationship with their leader-both on its own and in relation to others' relationships with the same leader-may serve as an important source for their psychological well-being (or lack thereof). Theoretical and practical implications were discussed along with limitations and future directions. (PsycInfo Database Record (c) 2021 APA, all rights reserved).Drawing upon Stress-as-Offense-to-Self theory, we develop a moderated mediation model whereby subordinate poor performance and leader well-being is linked by abusive supervision and this mediated relationship is further moderated by leaders' motives for abuse. Specifically, we posit that higher performance promotion motives will attenuate, whereas higher injury motives will exacerbate the relationship between abusive supervision and leader emotional exhaustion, due to their differential implications for leaders' ability to see themselves in a positive light. In a pilot study, we first examined and found support for the theorized mediation chain in a multiwave field study of organizational leaders (N = 71). In Study 1, we conducted a multiwave and multisource field study of leader-follower dyads (N = 274), which supported our predictions that the indirect effect between subordinate poor performance and leader emotional exhaustion via abusive supervision was strengthened for leaders higher on injury motives. In Study 2, we undertook a 2-week daily diary study with leaders (N = 129) to hone in on the latter half of our model, focusing on within-person dynamics linking abusive supervision and leader well-being and the moderating role of leader motives for abuse. Although the within-person relationship between abusive supervision and emotional exhaustion was positive within a given day across leaders, the lagged within-person relationship between abusive supervision and emotional exhaustion unfolded differently for leaders higher versus lower on injury motives. Namely, abusive supervision had a lingering detrimental effect on leader emotional exhaustion among leaders higher on injury motives. (PsycInfo Database Record (c) 2022 APA, all rights reserved).Ethical guidelines state that psychologists should consider clients' religion in their practice. However, some clients have reported negative experiences regarding clinicians' treatment of religion in psychotherapy. These experiences may constitute microaggressions, which have been negatively associated with the working alliance and treatment outcomes among clients with various identities (e.g., those of marginalized racial groups or sexual orientations). The present study used mixed methods to examine religious microaggressions among current and former psychotherapy clients identifying as religious (N = 396). Approximately 39% of participants indicated that at least one religious microaggression occurred during treatment; the most common was minimization or avoidance of religious issues. Religious microaggressions were negatively associated with the working alliance and outcomes. Additionally, the working alliance fully mediated the association between religious microaggressions and poorer outcomes. Thematic analysis of qualitative descriptions of religious microaggressions yielded seven themes minimization/avoidance of religious issues, assumptions of religious homogeneity, pathologizing religion, unhelpful/inappropriate interventions, pressure to embrace religion, prioritization of therapist's religious beliefs, and lack of expertise. Limitations include a retrospective, cross-sectional design and a majority White, female, and Christian sample. These results provide initial evidence that a substantial minority of religious clients may experience religious microaggressions in psychotherapy, which could impede treatment progress via negative effects on the working alliance. As such, clinicians may be able to enhance client outcomes by increasing awareness of religious microaggressions in their work and addressing microaggression-related alliance ruptures openly when they do occur. Implications for training are also discussed. (PsycInfo Database Record (c) 2021 APA, all rights reserved).Previous research suggests that patients receiving spiritual psychotherapy may have better outcomes when treatment is provided by nonreligious clinicians, compared to religious clinicians. We examined these effects within a large and clinically heterogeneous sample of patients (N = 1,443) receiving Spiritual Psychotherapy for Inpatient, Residential, and Intensive Treatment (SPIRIT; Rosmarin et al., 2019) by a diverse sample of clinicians (n = 22). In addition to demographics, patients completed a brief measure of their experience in SPIRIT; clinicians completed measures of previous mental health training, previous training in spiritual psychotherapy, and attitudes toward spiritual psychotherapy, and also provided details regarding modalities, clinical interventions, and spiritual interventions utilized at each SPIRIT session. Perceived benefit of SPIRIT was greater when treatment was delivered by non-religious clinicians. Mediating factors on these effects were evaluated using correlations and multiple regression analyses. Of 26 potential explanatory factors, only 4 were significant, all of which related to the therapeutic process. Nonreligious clinicians were more likely to utilize dialectical behavior therapy (DBT), facilitate coping, encourage spiritual coping, and explore the relevance of spirituality to mental health, all of which also predicted better perceived benefit from SPIRIT. All four variables jointly, but not severally, mediated relationships between clinician religion and perceived benefit of SPIRIT. These findings suggest that DBT may be the most effective modality for delivering spiritual psychotherapy to acute patients, particularly in a group setting. Future research should further examine preferences for clinical modalities and techniques among religious and nonreligious clinicians, and effects of such preferences on perceived benefit, in a variety of settings. (PsycInfo Database Record (c) 2021 APA, all rights reserved).Anti-Black racism is often overlooked in predominantly White spaces such as psychotherapy. This pervasive disregard and dehumanization reflects the perpetuation of ongoing racial trauma that can influence the psychological health of Black people seeking psychotherapy. Therapists, therefore, ought to be equipped and comfortable to have conversations about anti-Blackness and anti-Black racism in sessions, though evidence suggests they are often uncomfortable discussing race and racism in practice. To understand therapists' comfort when clients discuss anti-Black racism, we used a multiple case study approach to interview five practicing clinicians (two White, two Black, one biracial Asian and White). Within-case analysis elicited a sense of participants' personal experiences of being comfortable, and at times less so, when clients discussed having endured anti-Black racism. Cross-case analysis led to the identification of four themes (a) Beyond Acknowledgment, (b) Drawing Personal Awareness into the Moment, (c) Engaging with One's Own Emotional Responses, and (d) I Am versus I Should Proactive and Reactive Comfort. These findings are discussed within the scope of multicultural competence, multicultural orientation, and the value of cultural comfort when clients' discuss anti-Black racism. (PsycInfo Database Record (c) 2021 APA, all rights reserved).Mindfulness is most commonly defined as the ability to bring one's attention to experiences occurring in the present moment, with complete acceptance and without judgment. The diverse benefits of mindfulness as a therapeutic tool have been widely explored. Nevertheless, when mindfulness is incorporated into psychotherapy it may influence the relationship between the therapist and the patient in diverse manners. This influence appears in the literature as relational mindfulness pertaining to mindfulness practiced in relationship to other people. The present article attempts to delineate the diverse influences of relational mindfulness within the psychotherapeutic setting through Qualitative analysis of in-depth interviews conducted with eight psychotherapists recruited from an institution for the teaching of mindfulness for psychotherapists. Analysis revealed influences on the therapist's worldview, on technique, on the presence of the therapist and, on the therapeutic alliance. These aspects are discussed from a psychoanalytic and a cognitive-behavioral framework. (PsycInfo Database Record (c) 2021 APA, all rights reserved).Evidence indicates that post-traumatic stress disorder (PTSD) is a significant risk factor for the development and progression of cardiovascular disease (CVD). learn more Most explanations for PTSD-CVD associations conceptualize PTSD as a stress-related mental health disorder that elicits physiological, behavioral, and psychological responses that are causal factors in the development of cardiovascular disorders. This article reviews evidence for the broader physical health consequences of PTSD, and presents a conceptual model based on research suggesting that PTSD is a systemic disorder. Specifically, research findings indicate that diagnostic criteria are just the "tip of the iceberg" of a broader systemic disorder with elements that are cardiovascular risk factors. These systemic physiological and behavioral elements therefore should not be regarded as accompanying but unrelated diseases or comorbidities, but as inherent components of PTSD that directly impact the development of CVD. The systemic disorder approach has implications for the conceptualization of PTSD as a cardiovascular risk factor, for needed research on PTSD and CVD, and for clinical efforts to reduce PTSD-associated cardiovascular risk.
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