The relationship of role-play assessment of children's social skills to multiple measures of social competence

1984 ◽  
Vol 22 (2) ◽  
pp. 129-139 ◽  
Author(s):  
Alan E. Kazdin ◽  
Johnny L. Matson ◽  
Karen Esveldt-Dawson
1992 ◽  
Vol 20 (2) ◽  
pp. 141-145 ◽  
Author(s):  
Irwin S. Rosenfarb ◽  
Jim Mintz

Social skills role-play assessment has been plagued by a lack of external validity. One solution recommended has been to select role-plays that are personally relevant for clients. The present study assessed the relationship between the personal relevance of role-plays and degree of socially skilled behavior. Results failed to support the hypothesis that clients would perform most poorly in those role-plays they viewed as most personally relevant. Results suggest that it may not be critical for therapists to develop role-plays that are personally relevant; the variables controlling socially skilled behavior do not seem unique to personally relevant situations. Instead, it may be more important for therapists to examine a broad range of social situations. If only personally relevant social skill situations are assessed, an incomplete picture of a client's range of social deficits may be obtained.


Dramatherapy ◽  
2019 ◽  
Vol 40 (1) ◽  
pp. 41-60
Author(s):  
Céliane Trudel ◽  
Aparna Nadig

This study adds to a small literature on social skills measures and interventions for adults with autism spectrum disorder (ASD) or related social communication difficulties (SCD) without intellectual disability (ID). In study 1, a new multimodal assessment tool, the role-play assessment of social skills (R-PASS), was used to measure real-time application of social skills. The scores of adults with ASD/SCD were marginally lower than those of neurotypical adults, with a large effect size, suggesting that the measure can identify differences between the two groups. Therefore, the R-PASS shows potential as an objective tool to assess dynamic and naturalistic social skills. In Study 2, a pre–post single-group design study, we measured the effectiveness of a drama-based social skills intervention for seven participants who self-identified as having ASD/SCD. The R-PASS was used by external raters blind to diagnosis and intervention status to compare the performance of intervention participants to that of neurotypical adults. R-PASS scores suggested substantial improvement of social skills in the majority of participants post-intervention. Furthermore, relatives’ and participants’ perception of their social communication and self-regulation skills improved from pre- to post-intervention. These results suggest that the intervention may have helped the participants improve their social skills.


2006 ◽  
Vol 30 (4) ◽  
pp. 496-506 ◽  
Author(s):  
Johnny L. Matson ◽  
Noha F. Minshawi ◽  
Melissa L. Gonzalez ◽  
Stephen B. Mayville

1984 ◽  
Vol 6 (3) ◽  
pp. 231-245 ◽  
Author(s):  
Verdi R. Lethermon ◽  
Donald A. Williamson ◽  
Sarah C. Moody ◽  
Stanford W. Granberry ◽  
Kathleen L. Lemanek ◽  
...  

1989 ◽  
Vol 17 (6) ◽  
pp. 633-646 ◽  
Author(s):  
Jan N. Hughes ◽  
Gwyneth Boodoo ◽  
Joyce Alcala ◽  
Mary -Claire Maggio ◽  
Lisa Moore ◽  
...  

2015 ◽  
Vol 6 (1) ◽  
pp. 61
Author(s):  
Anisatul Masruroh

Kecerdasan emosi adalah sebuah istilah umum, akan tetapi jika dikaji lebih dalam dan dipelajari isinya sebenarnya bukanlah hal baru. Dalam pengajaran Islam sendiri sudah termaktub dalam pendidikan seperti kesadaran diri (QS. Az Zumara: 15), pengendalian diri (QS. Al Hadid: 23), ketekunan, antusiame, motivasi diri (QS. Thaaha: 67-68 ), empati kepada sesama (QS. An Nur: 2), dan kemampuan sosial (QS. Al Hujurat: 13). Inti yang ingin didapatkan adalah bagaimana seseorang itu mengetahui, menguasai, dan mengontrol emosi yang biasanya merujuk kepada perilaku kedewasaan seseorang yang biasanya disebut kecerdasan emosi. Kaitan konsep kecerdasan emosi dan konsep pendidikan islam telah terlihat pada level kaitan kontrol diri dan relasi sosial antar manusia. Akan tetapi tidak bisa dipunkiri bahwa konsep kecerdasan emosi memiliki beberapa kekurangan dalam kaitannya dengan perkembangan dan peningkatan nilai penghambaan kepada Allah Emotional intelligence is indeed a relative term but when examined more deeply and study the actual contents are not considered new. In the Islamic teaching itself are included in the development of Islamic education such as self-awareness (QS. Az Zumara: 15), self-control (QS. Al Hadid: 23), perseverance, enthusiasm, motivation to self (QS. Thaaha: 67-68 ), empathy toward others (QS. An Nur: 2), and social skills (QS. Al Hujurat: 13). The procession in essence is resulted to how a person will know, master and control emotions all of which are often referred to maturity attitude of person namely emotional intelligence. The linkage concept of emotional intelligence to the concept of Islamic education has been seen at the level of the relationship of self (self-control) and social relations between human (horizontal). But it cannot deny that the concept of emotional intelligence has some shortcomings on several matters relating to the development and increase the value of devotion to God Almighty. Kata kunci: kecerdasan emosi, perspektif, pendidikan Islam


2015 ◽  
Vol 6 (1) ◽  
pp. 61
Author(s):  
Anisatul Masruroh

Kecerdasan emosi adalah sebuah istilah umum, akan tetapi jika dikaji lebih dalam dan dipelajari isinya sebenarnya bukanlah hal baru. Dalam pengajaran Islam sendiri sudah termaktub dalam pendidikan seperti kesadaran diri (QS. Az Zumara: 15), pengendalian diri (QS. Al Hadid: 23), ketekunan, antusiame, motivasi diri (QS. Thaaha: 67-68 ), empati kepada sesama (QS. An Nur: 2), dan kemampuan sosial (QS. Al Hujurat: 13). Inti yang ingin didapatkan adalah bagaimana seseorang itu mengetahui, menguasai, dan mengontrol emosi yang biasanya merujuk kepada perilaku kedewasaan seseorang yang biasanya disebut kecerdasan emosi. Kaitan konsep kecerdasan emosi dan konsep pendidikan islam telah terlihat pada level kaitan kontrol diri dan relasi sosial antar manusia. Akan tetapi tidak bisa dipunkiri bahwa konsep kecerdasan emosi memiliki beberapa kekurangan dalam kaitannya dengan perkembangan dan peningkatan nilai penghambaan kepada Allah Emotional intelligence is indeed a relative term but when examined more deeply and study the actual contents are not considered new. In the Islamic teaching itself are included in the development of Islamic education such as self-awareness (QS. Az Zumara: 15), self-control (QS. Al Hadid: 23), perseverance, enthusiasm, motivation to self (QS. Thaaha: 67-68 ), empathy toward others (QS. An Nur: 2), and social skills (QS. Al Hujurat: 13). The procession in essence is resulted to how a person will know, master and control emotions all of which are often referred to maturity attitude of person namely emotional intelligence. The linkage concept of emotional intelligence to the concept of Islamic education has been seen at the level of the relationship of self (self-control) and social relations between human (horizontal). But it cannot deny that the concept of emotional intelligence has some shortcomings on several matters relating to the development and increase the value of devotion to God Almighty. Kata kunci: kecerdasan emosi, perspektif, pendidikan Islam


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