Student psychologists help the depressed

Liisa Luuk and Lisa Backlund are in the last term of their Psychology programme. During the spring they will be doing a graduation project in which they will evaluate the effects of cognitive behavioural therapy on depression, where the treatment is a combination of online treatment and actual face-to-face meetings. Their study is a part of a larger European research project in which the results from eight European countries are brought together.

Liisa Luuk och Lisa Backlund There is good support in research for both traditional face-to-face CBT and for treatment delivered online, Ms Backlund explains. What is new, and has not been researched as much, is that in this study there are four face-to-face meetings with the therapist in addition to the online treatment. Many patients request meeting their therapist, and it can result in more people completing their therapy.

“We will be taking part in the entire project,” Ms Luuk says. “We have received general guidelines from the other EU countries taking part, but we have been able to design the online treatment and the form of the treatment meetings. And we are also part of the recruitment process, conducting interviews with the participants prior to treatment. Then we follow up the results afterward, and we will also take part as therapists.”

Meeting and treating patients is not new for them.

“We see patients for three terms during our course at the university clinic ,” Ms Backlund explains. “During that time we are given basic psychotherapy training. And last term we went out for twelve weeks on professional placement, working with patients.”

In Sweden the studies will be carried out in Linköping and Stockholm. There will be places for 150 people who feel depressed to receive treatment and take part in the study, which is free. The criteria for taking part include being over 18 and having access to a telephone and a smart-phone. The treatment itself will start in February and run over ten weeks. Those interested in taking part may indicate their interest now.

“It’s important for us to have a large number of participants to make the results as reliable as possible and so that they can be compared with the various other EU countries,” Ms Luuk says. “It’s great being part of a real research project that is so big, it’s wonderful. Gaining experience of seeing how the research is done when these big names in the field are the ones doing it.”

“If we were to work as psychologists in primary care in the future, it is very possible that we would be the ones actually putting this treatment into practice,” Ms Luuk says.

Ms Backlund agrees with her.

“Yes, there's a good chance that treatment will go in this direction – more online treatment – so it’s an excellent experience for us.”

The treatment includes four face-to-face meetings with the therapist; in between, the treatment is internet-based. The participants will read some texts that talk about depression and how it is dealt with in CBT. Some of it deals with changing what you do – how to do things differently in order to deal with your depression – and part of it deals with how to manage your thinking. These are two key parts of CBT. Then there are small tasks. They might be answering questions or doing some exercises. Then you apply what you’ve read to your daily life.

Later, the treatment will be evaluated.

“We will compare it with a control group,” Ms Backlund says. “We have various questionnaires that the participants will fill in before and after the study, where they will assess how they feel. We will compare the severity of the depression symptoms before and after the treatment. We will also have a control group, that does not take part, to compare with. They will receive online treatment after the study has been completed. So everyone who takes part in the study will receive treatment.”

Professor Gerhard Andersson of the Department of Behavioural Sciences and Learning at Linköping University is behind the project. Naira Topooco is a PhD student in Clinical Psychology, and a part of Professor Andersson’s research team. She is a project manager in the research study and Ms Luuk’s and Ms Backlund’s immediate supervisor. DAY treatment was developed by researchers and psychologists from Linköping University and is based on Cognitive Behavioural Therapy (CBT).

Source: The DAY-studie (article in Swedish)

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Feelings of awe and joy can bolster your mental and physical health.

              POSITIVE EMOTIONS CAN STRENGTHEN YOUR IMMUNE SYSTEM
                                         Image Credit: Mens Health

The wonders of the world can be just as good for your health as they are for your enjoyment, suggests a UC Berkley study.

Researchers have linked positive emotions—awe, contentment, spirituality—with lower levels of pro-inflammatory cytokines, proteins that signal your immune system to work harder and bolster good health.

In two separate experiments, more than 200 young adults were asked to log the extent to which they experienced amusement, awe, compassion, joy, love, and pride on a given day. Samples of gum and cheek tissue taken that same day showed that those who experienced more of these positive emotions had the lowest levels of the cytokine Interleukin 6, a marker of inflammation that can cause autoimmune disease and depression.

“That awe, wonder and beauty promote healthier levels of cytokines suggests that the things we do to experience these emotions—a walk in nature, losing oneself in music, beholding art—has a direct influence upon health and life expectancy,” says UC Berkeley psychologist Dacher Keltner, a co-author of the study.

An added emphasis on spirituality and mindfulness may just be enough to get you through this winter happy and healthy. 

Source: Mensfitness

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The Power of the Past

If you grow up in the working class, neither love nor money can trump your blue-collar roots, a Duke sociologist has found.

Her study of couples from different social classes suggests that those who “marry up” still make life decisions based on their upbringing.

                             Cover of Streib book by Eric Ferreri, Duke News & Communications
                          Sociologist Jessi Streib’s book “The Past” is about class structure in marriages.

“Your social class never goes away,” says Jessi Streib, an assistant professor of sociology whose findings are revealed in her new book: The Power of the Past: Understanding Cross-Class Marriages. “It stays with you in terms of how you live your life. The class you’re born into sticks with you and shapes you, even when you marry into more money and a far more financially secure life.”

Streib’s findings derive from interviews she conducted with white, heterosexual Midwestern couples. She interviewed 32 couples in which one spouse came from a working class background, the other from the middle class. For comparison, she also interviewed 10 couples in which both spouses grew up in the middle class.

Streib defines working class as people raised by parents with high school educations; the middle class subjects were raised by college-educated parents.

Her findings run contrary to the notion held by many scholars that strivers can outrun a difficult childhood by getting a college degree and good-paying middle-class job.

While the findings suggest that a middle class upbringing isn’t required to excel in the American workplace, those upwardly mobile people from working class roots may still miss out on opportunities if they can’t or don’t subscribe to the unspoken norms of middle class culture, Streib notes.

Streib found that couples from different classes held onto their own, firmly-rooted beliefs regarding money and parenting, often negotiating fervently with each other over the proper amount of career planning and nurturing of children. Should children be left to grow and discover on their own, or should goals and schedules be set for them?

“Those are the sorts of tiny battles cross-class couples have all the time,” Streib said. “These are not insurmountable obstacles, but they are certainly common and consistent.”

Source: Duke Univesity

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The biology of fun and playfulness

Dog and child (stock image). Credit: © Irina84 / Fotolia

Current Biology celebrates its 25th birthday with a special issue on January 5, 2015 on the biology of fun (and the fun of biology). In a collection of essays and review articles, the journal presents what we know about playfulness in dogs, dolphins, frogs, and octopuses. It provides insights on whether birds can have fun and how experiences in infancy affect a person's unique sense of humor.

"Fun is obviously--almost by definition--pleasurable, rewarding, but in a way that is distinct from the pleasures of satisfying basic needs, such as the drives to reduce thirst or hunger or to reproduce," says Current Biology Editor Geoffrey North. "The articles in this special issue consider examples of what appear to be fun and play in a broad range of animal species and the insights that can be gained into how the behaviors might contribute to evolutionary fitness."

How do we get our sense of humor?

Psychologists Vasu Reddy and Gina Mireault, of the University of Portsmouth and Johnson State College respectively, offer a comprehensive overview of how, in infancy, reactions to absurd behavior like pulling hair or blowing raspberries, as well as teasing others, offer a window into how aware young children are of others' intentions. "As [infants] discover others' reactions and, indeed, others' minds, they also discover the meaning of 'funny', a construct that varies across and within cultures, regions, families, and even dyads," write the authors. "Infants become attuned to the nuances in humour through their social relationships, which create the practice of contexts of humorous exchange." The scientists note that children with atypical patterns of development may exhibit different senses of humor compared to their peers.

Why do adult apes play?

Based on her observations of a wild bonobo community, primatologist Isabel Behncke of the University of Oxford makes the case that play in bonobo adults could be a key adaptation that underlies social bonding and intelligence. She describes how bonobos in the Wamba community of Central Africa naturally engage in chasing, hanging, and water games despite differences in age and sex. "Play makes individuals more adaptable because it makes them more social; and more successful in their sociality as a result of being more adaptable," Dr. Behncke writes. "Life-long play is a bridge between sociality and adaptability."

Does playfulness spur creativity?

Ethologist Sir Patrick Bateson of the University of Cambridge wants to know why playfulness is so connected to creativity in the realms of science, music, and business. Working with behavioral biologist Daniel Nettle, he asked over 1,500 people to rank their creativity and then provide up to ten potential uses for a jam jar or paperclip. Those who considered themselves the most playful were most likely to provide many uses for the items. 

"Play is an effective mechanism for encouraging creativity since creativity also involves breaking away from established patterns of thought and behavior," Dr. Bateson writes.

Source: Cell Press

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Why 'I'm so happy I could cry' makes sense

Individuals who express negative reactions to positive news were able to moderate intense emotions more quickly, scientists found. They also found people who are most likely to cry at their child's graduation are most likely to want to pinch a cute baby's cheeks. Credit: © michaeljung / Fotolia

The phrase "tears of joy" never made much sense to Yale psychologist Oriana Aragon. But after conducting a series of studies of such seemingly incongruous expressions, she now understands better why people cry when they are happy.

"People may be restoring emotional equilibrium with these expressions," said Aragon, lead author of work to be published in the journal Psychological Science. "They seem to take place when people are overwhelmed with strong positive emotions, and people who do this seem to recover better from those strong emotions."

There are many examples of responding to a positive experience with a negative emotion. A crying spouse is reunited with a soldier returning from war. Teen girls scream at a Justin Bieber concert and so do soccer players as they score a winning goal. The baseball player who hits a winning home run is pounded at home plate by teammates. And when introduced to babies "too cute for words," some can't resist pinching their cheeks.

"I was surprised no one ever asked why that is," she said.

Aragon and her colleagues at Yale ran subjects through some of these scenarios and measured their responses to cute babies or happy reunions. They found that individuals who express negative reactions to positive news were able to moderate intense emotions more quickly. They also found people who are most likely to cry at their child's graduation are most likely to want to pinch a cute baby's cheeks.

There is also some evidence that strong negative feelings may provoke positive expressions; for example nervous laughter appears when people are confronted with a difficult or frightening situations, and smiles have been found by other psychologists to occur during extreme sadness.

These new discoveries begin to explain common things that many people do but don't even understand themselves, Aragon said.

"These insights advance our understanding of how people express and control their emotions, which is importantly related to mental and physical health, the quality of relationships with others, and even how well people work together," she said.

Source: Yale University

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Keeping upright: How much gravity is enough?

The experimental setup. (A) Participants lay on a human centrifuge with their feet out so that centripetal force from the centrifuge produced a centripetal force simulating gravity along the long axis of the body. (B) They viewed a screen mounted above their heads which presented a scene tilted at 112° relative to their bodies. The direction signaled by each cue to upright is indicated by arrow: red, vision; green, simulated gravity and blue, the body. (C) Thus, the three vectors involved in determining the perceptual upright (body, gravity and vision) could be dissociated.
 Credit: Harris et al; doi:10.1371/journal.pone.0106207.g001

Keeping upright in a low-gravity environment is not easy, and NASA documents abound with examples of astronauts falling on the lunar surface. Now, a new study by an international team of researchers led by York University professors Laurence Harris and Michael Jenkin, published today in PLOS ONE, suggests that the reason for all these moon mishaps might be because its gravity isn't sufficient to provide astronauts with unambiguous information on which way is "up."

"The perception of the relative orientation of oneself and the world is important not only to balance, but also for many other aspects of perception including recognizing faces and objects and predicting how objects are going to behave when dropped or thrown," says Harris. "Misinterpreting which way is up can lead to perceptual errors and threaten balance if a person uses an incorrect reference point to stabilize themselves."

Using a short-arm centrifuge provided by the European Space Agency, the international team simulated gravitational fields of different strengths, and used a York-invented perceptual test to measure the effectiveness of gravity in determining the perception of up. 

The team found that the threshold level of gravity needed to just influence a person's orientation judgment was about 15 per cent of the level found on Earth -- very close to that on the moon.

The team also found that Martian gravity, at 38 per cent of that on Earth, should be sufficient for astronauts to orient themselves and maintain balance on any future manned missions to Mars.

"If the brain does not sense enough gravity to determine which way is up, astronauts may get disoriented, which can lead to errors like flipping switches the wrong way or moving the wrong way in an emergency," says Jenkin. "Therefore, it's crucial to understand how the direction of up is established and to establish the relative contribution of gravity to this direction before journeying to environments with gravity levels different to that of Earth."

This work builds upon results obtained in long-duration microgravity by Harris and Jenkin and other members of York's Centre for Vision Research on board the International Space Station during the Bodies in the Space Environment project, funded by the Canadian Space Agency.

Source: York University

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How culture influences violence among the Amazon's ‘fierce people'

In this mid-1960s photo, men from two Yanomamo villages in the Amazon engage in nonhostile combat to determine the strength and fighting prowess of potential alliance partners. A new study from the University of Utah and University of Missouri indicates the Yanomamo -- who engaged in killing to gain status in past decades -- often formed alliances with men in different villages when they attacked and killed people in other communities, then married their allies' sisters or daughters. The idea is they fought like a 'band of brothers-in-law' more than a closely related 'band of brothers,' fathers and sons from a single community. [show less] Credit: Napoleon Chagnon

When Yanomamö men in the Amazon raided villages and killed decades ago, they formed alliances with men in other villages rather than just with close kin like chimpanzees do. And the spoils of war came from marrying their allies' sisters and daughters, rather than taking their victims' land and women.

Those findings -- which suggest how violence and cooperation can go hand-in-hand and how culture may modify any innate tendencies toward violence -- come from a new study of the so-called "fierce people" led by provocative anthropologist Napoleon Chagnon and written by his protégé, University of Utah anthropologist Shane Macfarlan.

Macfarlan says the researchers had expected to find the Yanomamö fought like "bands of brothers" and other close male kin like fathers, sons and cousins who live in the same community and fight nearby communities. That is how fights are conducted by chimpanzees -- the only other apes besides humans that form coalitions to fight and kill.

Instead, "a more apt description might be a 'band of brothers-in-law,'" in which Yanomamö men ally with similar-age men from nearby villages to attack another village, then marry their allies' female kin, Macfarlan, Chagnon and colleagues write in the study, published this week in the journal Proceedings of the National Academy of Sciences.

The study provides a mechanism to explain why Yanomamö warriors in a 1988 Chagnon study had more wives and children than those who did not kill.

"We are showing these guys individually get benefits from engaging in killing," Macfarlan says. "They're getting long-term alliance partners -- other guys they can trust to get things done. And they are getting marriage opportunities."

Since his 1968 book "Yanomamö: The Fierce People," Chagnon has been harshly criticized by some cultural anthropologists who claim he places undue emphasis on genes and biology as underpinnings of human violence, based on his 1964-1993 visits to the Yanomamö. Defenders such as Macfarlan say Chagnon takes a much more balanced view, and that "it's never a genes-versus-culture argument. They operate in tandem."

Chagnon got what was seen as vindication in 2012 when he was elected to the National Academy of Sciences. The new study, with Macfarlan as first author and Chagnon as senior author -- is Chagnon's inaugural PNAS article as a member.

Macfarlan joined the University of Utah faculty this year an assistant professor of anthropology. He worked as Chagnon's postdoctoral fellow at the University of Missouri from January 2013 to June 2014. Chagnon and Macfarlan conducted the study with two Missouri colleagues: anthropologists Robert S. Walker and Mark V. Flinn.

Models of Warfare

The Yanomamö -- hunters and farmers who live in southern Venezuela and northern Brazil -- once gained social status as "unokai" for killing.

Up to 20 Yanomamö (pronounced yah-NO-mama, but also spelled Yanomami or Yanomama) would sneak up on another village at dawn, "shoot the first person they saw and then hightail back home," Macfarlan says. Some Yanomamö men did this once, some up to 11 times and some never killed. (Data for the study, collected in the 1980s, covered somewhat earlier times when spears, bows and arrows were the primary weapons.)

Macfarlan says the classic debate has been, "does warfare in small-scale societies like the Yanomamö resemble chimpanzee warfare?" -- a theory known as the "fraternal interest group" model, in which bands of brothers, fathers, sons and paternal uncles all living in the same community fight other similar communities.

The new study asked whether Yanomamö killing follows that model or the "strategic alliance model," which the researchers dub the "band of brothers-in-law" model. This model -- supported by the study's findings -- indicates that Yanomamö men form alliances not with close kin from the same community, but with men from other communities. After killing together, a bond is formed and they often marry each other's daughters or sisters and move into one or the other's village or form a new village.

"When we started off this project, we all assumed it would be the chimpanzee-like model. But in human groups we have cultural rules that allow us to communicate with other communities. You certainly don't see chimpanzees doing this."

Is the study a retreat from what Chagnon's critics see as too much focus on genetic and biological underpinnings of violence? Macfarlan says no, that Chagnon "has never been as all-biology as people have painted him. Most of his published research shows how unique cultural rules make the Yanomamö an interesting group of people."

Earlier research suggested that for chimps, warfare is adaptive in an evolutionary sense, and that it also benefits small-scale human societies. The new study asked, "If warfare is adaptive, in what way do the adaptive benefits flow?" Macfarlan says.

"Some people, myself included, said, to the victor goes the spoils, because if you conquer another territory, you might take their land, food or potentially their females."

But the new study indicates "the adaptive benefits are the alliances you build by perpetrating acts of warfare," he adds. "It's not that you are taking land or females from the vanquished group, but for the Yanomamö, what you acquire is that you can exchange resources with allies, such as labor and, most importantly, female marriage partners."

The study's findings that the Yanomamö form strategic alliances to kill suggest that "our ultracoooperative tendencies tend to go hand-in-hand with our ultralethal tendencies," Macfarlan says. "We show a relationship between cooperation and violence at a level unseen in other organisms." That may seem obvious for allied nations in modern wars, but "we're saying that even in small-scale societies this is the case."

How the Study was Conducted

The new study analyzed data collected by Chagnon in the 1980s, when about 25,000 Yanomamö lived in about 250 villages ranging from 25 to 400 people.
The study examined 118 Yanomamö warriors or unokai who had killed a total of 47 people by forming raiding parties of two to 15 men. The researchers analyzed the relationships between every possible pair of men in those raiding parties. Among the 118 unokai men, there were 509 possible pairs. Macfarlan says the findings revealed surprises about the relationship between co-unokai -- pairs of men who kill together:

-- Only 22 percent of men who kill together were from the same lineage.

-- Only 34 percent of co-unokai pairs were from the same place of birth. "Guys who come from different places of birth are more likely to kill together."

-- Among co-killers known to be related, a majority were related on their mother's side rather than their father's side -- more evidence of forming alliances beyond the immediate paternal kinship group. In Yanomamö culture, true kin are viewed as being on the paternal side, while maternal relatives are seen as belonging to another social group.

-- The Yanomamö preferred forming coalitions with men within a median of age difference of 8 years. "The more similar in age, the more likely they will kill multiple times," Macfarlan says.

-- Of the 118 unokai, 102 got married in a total of 223 marriages to 206 women. Of married killers, 70 percent married at least one woman from the same paternal line as an ally in killing. And "the more times they kill together, the more likely they are going to get marriage partners from each other's family line," Macfarlan says.

-- As a result, "The more times the guys kill together, the more likely they are to move into the same village later in life, despite having come from different village."

The study found allies-in-killing often are somewhere between maternal first and second cousins, Macfarlan says. Under Yanomamö rules, a man's ideal marriage partner is a maternal first cousin, who would be the offspring of your mother's brother. He says Yanomamö rules allow marriage to a maternal first cousin, but not a paternal first cousin.

Despite debate over the biological roots of deadly coalitions in chimps and humans, the new study shows how culture can make it "uniquely human" because if Yanomamö men "kill together, they are plugged into this social scene, this marriage market," Macfarlan says. "They are playing the game of their culture."

Source: University of Utah

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