Technical College System of Georgia

While there are multiple risk factors associated with adolescent sexual violence perpetration, childhood trauma and adversity may be one of the most prominent factors. Trauma sequela including regulation deficits, trauma symptoms, and attachment-based disruptions may be key modifiable targets in interventions that aim to impact functional outcomes, yet treatment targets and philosophies of change are not always well defined or not robustly integrated into problem sexual behavior treatment programs for adolescents. Trauma-Focused Cognitive Behavioral Therapy for problem sexual behaviors among adolescents (TF-CBT for PSB-A) has emerged as a new treatment option for adolescents with histories of victimization or adversity who may concurrently be at risk for or have detected PSB. This study explored the initial feasibility, acceptability, and preliminary promise in providing the enhanced TF-CBT for PSB-A in community-based and juvenile justice settings to youth and their caregivers. Results show feasibility and acceptability of this intervention but found notable readiness factors that warrant consideration. Results also demonstrated statistical significance and positive trends from pre-to post-test on treatment targets. This study offers promise for trauma-specific treatment services among youth and opportunities for strengthening training and implementation.

A relação entre obesidade e doenças cardiovasculares tem despertado o interesse e preocupação em todo o mundo, visto que ambas condições configuram graves problemas de saúde pública. Nesse sentido, diversos estudos concluíram os mecanismos fisiopatológicos que ligam os problemas cardiovasculares à obesidade. OBJETIVOS: O trabalho tem como objetivo esclarecer os mecanismos fisiopatológicos que tornam a obesidade um fator de risco para doenças do sistema circulatório. METODOLOGIA: Foi feita uma revisão bibliográfica por meio de pesquisas na base de dados da Biblioteca Virtual em Saúde (BVS), utilizando os descritores: "obesidade", "doenças cardiovasculares", e foram considerados artigos na íntegra que abordassem o tema proposto. RESULTADOS: A obesidade é caracterizada pelo excesso de gordura corporal, especialmente na forma de tecido adiposo visceral. Esse acúmulo de gordura pode envolver processos fisiopatológicos como a disfunção endotelial, a resistência à insulina, inflamação crônica e alterações do perfil lipídico. Foi observada a influência do processo patológico da obesidade no desenvolvimento de hipertensão arterial, tendo em vista que o excesso de tecido adiposo libera substâncias inflamatórias que alteram a regulação dos vasos sanguíneos. Além disso, a obesidade também está associada ao desenvolvimento de doenças coronárias, pelo mecanismo de acúmulo de placas ateroscleróticas nas artérias coronárias. CONCLUSÃO: Conclui-se que a obesidade é um importante fator de risco para o desenvolvimento de doenças do sistema circulatório, e os mecanismos que ligam correlacionam essas patologias são complexos, multifatoriais e configuram um desafio para a saúde pública. Portanto, é essencial a compreensão dessa fisiopatologia para o desenvolvimento de ações preventivas e eficazes, como também um tratamento adequado.

Enquadramento: a Diabetes Mellitus tipo 1 é uma doença crónica que afeta maioritariamente crianças e jovens. No seu tratamento a insulinoterapia é essencial. A insulina pode ser administrada por Múltiplas Injeções Diárias (MID) ou por sistema de Perfusão Subcutânea Contínua de Insulina (PSCI). Este último tem vantagens, mas o processo de adaptação é exigente. Objetivo: conhecer a perceção das mães relativa ao sistema de PSCI no tratamento da DM1 dos adolescentes. Metodologia: estudo qualitativo descritivo e exploratório. A recolha de dados foi realizada por entrevista semiestruturada a 10 mães de adolescentes com DM1 com tratamento por PSCI. A análise foi realizada pelo método de análise de conteúdo de Bardin. Resultados: da análise das entrevistas emergiram quatro categorias: A transição para PSCI, Bem-estar do adolescente e família, Autonomia do adolescente e Limitações do dispositivo e respetivas subcategorias que expõem a perceção das mães de adolescentes com DM1 sobre tratamento com PSCI. Conclusão: o tratamento com PSCI proporciona melhor qualidade de vida ao adolescente e à sua família e favorece a autonomia dos adolescentes. O processo de adaptação coloca-lhes desafios sendo fulcral o suporte dos profissionais de saúde. Identificaram-se limitações no dispositivo que se desejam ultrapassadas atendendo à inovação tecnológica atual.

A trend has emerged across schools in the United States in which phonemic awareness is viewed as much more than a component of beginning reading instruction. This perspective argues that “phonemic proficiency”, evidenced by mastery with advanced tasks such as phoneme elision or substitution, is an important target for assessment and instruction well beyond initial grades. Daily phonemic awareness instruction outside of print are hallmarks of the perspective, which has influenced state policies on reading instruction. This paper evaluated the empirical and theoretical basis for advanced phonemic awareness training. Although promoted as evidence-based, proficiency on so-called advanced phonemic tasks is not more strongly related to reading or more discriminative of difficulties than other phoneme-level skills, not necessary for skilled reading, and is more likely a product of learning to read and spell than a cause. Additionally, reading outcomes are stronger when phonemic awareness is taught with print, there is no evidence that advanced phonemic awareness training benefits reading instruction or intervention, and prominent theories of reading development do not align with the claims. We conclude with implications for policy-makers and educators, and discuss how experimental research could address open questions about phonemic awareness instruction.

Before beginning discussion on international education, it is important to understand what it means. According to Cookson (1989), international education is systematic study of the process whereby men and women (in individual, groups, or institutional settings) participate in or implement organized activities that have been designed to increase their knowledge, skill, or sensitiveness, and that take place across international borders (p. 71). The idea of joint education practice by educators from nations throughout the is not new because it has evolved over time. During the pre-industrial revolution, forms of education, such as self-directed learning, apprenticeships, early mass literacy campaigns, military training, and newspapers were developed and widely diffused throughout Europe and subsequently to its colonies, such as those in Africa and Latin America. For example, innovations that have been spread from North America and Europe to other parts of the World include correspondence instruction, agricultural extension, and experiential learning. Similarly, influences of Western models of learning, such as the Brazilian Paulo Freire's (1970) ideas concerning conscientization (i.e. the heightening of one's critical awareness) was disseminated through what was called world Recent forms of international cooperation and exchange include UNESCO's (1985) effort to promote cooperation to combat worldwide illiteracy more effectively. In fact, the concept of adult learning as articulated by the United Nations' conferences, including the fifth International Conference (CONFINTEA V) in 1997, is broad one embracing formal, nonformal and informal processes in all areas of people's lives (UNESCO, 1997, p. 43). Through UNESCO's international conferences, educators have an opportunity for global forum where they may exchange information on problems, pool experiences and expertise, disseminate research findings, and address issues of international cooperation in the provision of aid and assistance to one another. As an educator who is both product of international education institutions and one with passion for international education practice, I share my personal experience and lessons learned from participation in international education. International Adult Education: Why Personal Interest? After 25 years of experience in the field of education, three major aspects stand out as key to my passion for international education. They include my African cultural educational background that upholds collective and living (Avoseh, 2001); interest in issues of difference and education; and the need to satisfy an interest in how human beings live and learn. This section briefly discusses these three factors: My African cultural educational background: In my oral traditions, cultural proverbs and common understandings are used to reinforce collective methods of and teaching. For example, the following proverbs attest to the existence of alternative ways of to the dominant paradigms of knowledge acquisition and learning. Setswana Proverb h Dilo makwati di tsewa mo go ba bangwe, meaning learn from one another, and Setwana Proverb 2: Kgetsiya tsie e kgonwa ke go tsbwaraganelwa, meaning a bag of locust can only be lifted if we all lift it. Based on these two proverbs from my culture and the reality of the impact of globalization on education practice, I truly believe that educators have to share information, ideas, and experiences. This, in my view, is critical for improving their practice. As Waiters (2001) puts it, global--act and global--think (p.23). This is true because the reality for educators is that today, the global and the local are interconnected, thus people have to be encouraged to think globally and act locally regardless of their context. …

Spirituality is an important part of human experience. So is culture. Most discussions of spirituality focus on the individual dimension of spirituality. But we believe that there is a cultural dimension to spirituality and a spiritual dimension to culture. By drawing on the connection between the two, adult educators can create educational experiences that are both culturally relevant and transformative. Culture is the common beliefs, values, language, images, symbols, and behaviors shared by a particular social group (Guy, 1999). Nearly all human knowledge and experience, including spiritual experience, will be shared and given expression through culture--in language, in music, in art, or in symbol making. Indeed, people construct knowledge and make meaning in powerful and ways through symbol, music, art, metaphor, and ritual--what faith development theorist James Fowler (1981) refers to as and unconscious structuring (p. 103). These aspects of knowledge production and ways of knowing are at the of the way spiritual knowing is often expressed. But such manifestations of knowing through symbolic and processes are also deeply cultural. Thus, they connect us back to our cultural selves, which is why spirituality can have an important role to play in culturally relevant education that draw on learners' cultural and group-based identities in the learning environment. We are making certain assumptions as we try to teach for social transformation and cultural relevance. First, it is important to define what we mean by spirituality. As we've discussed elsewhere (Tisdell, 2003; Tolliver & Tisdell, 2001), spirituality is related to: (a) a connection to what many refer to as the Life-force, God, a higher power or purpose, Great Mystery, or Buddha Nature; (b) a sense of wholeness, healing, and the interconnectedness of all things; (c) meaning-making; (d) the ongoing development of one's identity (including one's cultural identity) moving toward greater authenticity; (e) how people construct knowledge through largely and symbolic processes manifested through image, symbol, and music, which are often cultural. In addition, spirituality is different from, but for some people, related to religion. Finally, spiritual experiences often happen by surprise. Understanding how these dimensions of spirituality play out in our own lives and those of adult learners with whom we work offers new direction to culturally relevant adult education. Second, based on our experience as educators, we are assuming people are more likely to have transformational experiences if they are engaged on three levels of their individual being: the cognitive, the affective, and the symbolic or spiritual. Clearly, people do not have transformative learning experiences about issues of race, gender, or culture and power disparities therein, only through rational discourse or critical reflection. While we agree, as Mezirow (1995) suggests, that critical reflection is necessary, we believe that it is EQUALLY necessary to engage people on the affective or heart level. Further, transformative learning is perhaps better anchored if we engage on the spiritual level as well, and draw on how people construct knowledge through processes. Thus, in our classes, participants often create and share a poem, an art piece, a story, a symbol that gives further meaning to their learning journey at the end of the course. This sometimes connects the cultural, the spiritual, the affective, and the cognitive dimensions of who they are. It's important for educators to both set the stage for connecting spirituality and culture and to provide some role modeling. We often begin our classes with a greeting or ritual that encourages learners to make contact with every other person in the group. As a woman of African descent, Derise (Tolliver) also incorporates African proverbs as a way to reflect upon the content of a course, the process of the work, or the energy of the group. …

Abstract Developing educational programs for adults requires a unique and innovative approach. Involving the rural poor in matters affecting their lives is fundamental to success.