Marywood University

Reviews of evidence have shown that elementary school students show enhanced speech, language, and/or literacy outcomes when speech-language pathologists (SLPs) and classroom teachers collaborate in planning and delivery of services. However, such collaboration is uncommon. The purpose of this qualitative interview study was to examine the experiences and views of elementary SLPs and classroom teachers in collaborating with one another. Semistructured interviews using matched sets of prompts were used to investigate the experiences and opinions of 13 SLPs and 16 elementary teachers regarding collaboration, specific scenarios of collaboration, and preferred collaborative models. A qualitative analysis was used to analyze the interviews. The results support previous research findings that SLPs and teachers spend a low proportion of their time collaborating, and SLPs are rarely involved in classroom-based intervention. Teachers were favorably disposed toward classroom-based intervention. Both SLPs and classroom teachers expressed a wish to collaborate, but noted challenges including time, difficulty targeting goals in the classroom, and classroom distractions. Building relationships can increase the likelihood of collaboration occurring. Both SLPs and classroom teachers agree that collaboration is desirable for supporting student success and that current practices are not ideal. SLPs and classroom teachers noted the importance of building relationships and expressing their willingness to engage in collaboration.

Background:Proper animal welfare and economic benefits are essential for the broiler industry.Aim:This study assessed the productivity and profitability of open and closed broiler production systems in Egypt, with a particular focus on the histopathological effects of heat stress on broiler health.Methods:Data were collected from 18 broiler cycles, involving 186,300 broiler chicks (9 cycles for each system for about 6 months). The independent t-test was used to analyze data and assess outcomes.Results:According to the findings of the broiler performance study, the study was analyzed using an independent t-test to test the average body weight and performance index that significantly increased in the closed system (2.31 kg and 377.1, t ≤ 0.05, respectively) compared to the open system (2.07 kg and 224.48, t ≤ 0.05, respectively) with better feed conversion ratio and lower mortality rate in the closed system (1.65% and 5.46%, t ≤ 0.05, respectively) than in the open one (1.93% and 15.96%, t ≤ 0.05, respectively). Additionally, the profitability index for open and closed broiler houses in Egypt, as reported in our study, was 0.04 and 0.14, t ≤ 0.05, respectively. This indicates that for every 100 EGP earned as revenue, 4 EGP are returned to the farmer as net income in the open system, whereas 14 EGP are returned in the closed system. Moreover, heat-stressed birds in an open system induced several pathological alterations in different organs, such as blood vessel congestion, degeneration, and vacuolation of breast muscle and parenchymatous organs (liver and kidney). Conclusion: Productive and economic performance favors fully automated climate-controlled broiler housing; thus, a closed system is recommended for broiler farm owners. These improvements are crucial because they can directly contribute to increased profitability and sustainability in poultry farming, especially in regions experiencing extreme heat stress.

Research suggests that antiimmigrant policies enacted in the United States, magnified during the 2016-2020 period, propagate widespread trauma across communities of immigrants (von Werthern et al., 2018). While these policies harm all groups of immigrants, structural conditions (e.g., lack of documentation status, race, ethnicity, country of origin, and other social and legal determinants) shape how they are experienced. To address the widespread traumatic harm inflicted by racist and xenophobic policies, a group of leaders from eight Divisions of the American Psychological Association (APA) and the National Latinx Psychological Association (NLPA) launched an Interdivisional Immigration Project (IIP). The IIP served to develop a model for collaborative advocacy, bringing together mental health providers (i.e., psychologists, social workers), allied professionals, and immigration activists from community organizations across the country. This model was developed over the course of 1 year, coinciding with the global coronavirus disease 2019 (COVID-19) pandemic and the amplified movement for racial justice. This article describes the key components of the IIP collaborative advocacy model: (a) structuring leadership in a democratic and egalitarian manner, (b) centering and uplifting immigrant voices, (c) forming teams across five U.S. regions, (d) facilitating critical dialogues grounded in liberatory practices, (e) centering trauma and empowerment, and (f) developing advocacy strategies. The IIP collaborative advocacy model is informing advocacy to protect immigrants from harm. This model may be used as the basis for ongoing humane immigration policy activism that centers the voices of community activists, and that pushes psychologists and allied professionals to use their positionality to support community-based efforts. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

Christian missionaries remain central figures in historical research on cultural and social changes in nineteenth- and twentieth-century Africa under colonial rule. Since the early 1990s, academically trained historians and anthropologists have probed the dynamics of knowledge production about African societies by missionaries. Relatively few of these studies have made a missionary/anthropologist the main subject, despite how frequently missionaries and African clergy engaged in ethnographic research. Religious Entanglements offers a fascinating examination of cultural change, the complex formation of research networks, and varieties of missionary approaches to conversion through the career of William Burton, a British convert to Pentecostalism who spent over four decades in the Belgian Congo. Burton's national origins and his Pentecostal beliefs placed him to some degree at the margins of colonial Congolese society since colonial officials, Belgian Catholics, and even other Protestant missionaries on occasion criticized Burton's hostility to accommodating theological views that differed from his own. However, his gifts as an observer of Luba cultural practices and his eventual fluency in Kiluba allowed him to learn from converts and other Luba people. Drawing from Tony Ballantine's conception of cultural entanglements, Maxwell unites a nuanced social and cultural history of Luba communities with Burton's own evolving ideas about how to evangelize in Luba communities. The sheer richness of Maxwell's canvas makes a brief summary impossible. However, some highlights of this remarkable study include a masterful examination of Luba communities devastated by slave trading tied to Atlantic and Indian Ocean trading networks, colonial invasion, and civil wars in the late nineteenth and early twentieth centuries. Former slaves returning to the southern Katanga region of the Congo became some of Burton's first informants about Luba spiritual beliefs. Though British Pentecostals considered schools and social welfare programs a distraction from their zeal for evangelization, Burton became committed to using cultural knowledge to bring Luba people into his flock soon after his arrival in the Congo in 1915. One impressive aspect of this study is how week Maxwell explores the complexity of Burton's paintings and photographs, as Burton's commitment to observation often exposed far more than the missionary's main goal of attacking indigenous beliefs contrary to his brand of Christian doctrine. Maxwell also weaves together how Belgian state efforts to promote scientific research as a justification as proof of the alleged benevolence of colonialism fit with Burton's impulse to document Luba practices and denounce opponents of Pentecostal teachings. Among the highlights here include a brilliant comparison between the famed Belgian Catholic theologian Placide Tempels and Burton (206–220), as these quite different men both worked among Luba communities in southern Congo at the same time. Though their methodologies and turn toward admiration of Luba cultural practices resembled one another, they stood at odds both in their conception of ecclesiology and their views on culture, as Burton highlighted pluralism in contrast to Tempels' emphasis on cultural unity. This is essential reading for any researchers engaged in African Christianity in twentieth-century colonial Africa for its methodological insights and for how well Maxwell ties together so many aspects of Luba beliefs, changing social conditions, and the construction of knowledge. The only area where Maxwell runs into difficulty is the formation of Luba ethnicity in the late colonial period. Burton and numerous other European and North American researchers helped build a broad sense of Luba identity that papered over the numerous real divisions that undermined this imagined community (class, geographical location, clan identity, linguistic difference, and religious divisions). Although Maxwell does briefly mention how proponents of Luba ethnicity such as Jason Sandwe drew from missionary knowledge in their careers as political leaders, the role of other Luba individuals in actually organizing Luba communities into a political force in Katanga in the 1950s is less clear. This minor issue does not tarnish the stunning achievements of Religious Entanglements. This book will undoubtedly serve as inspiration for many other researchers in the future.