Text Channels to Identify and Forestall Hostile Hindi Substances via Online Media

Individual to individual correspondence objections are very renowned these days. With over 70% of the general population using relational connection objections satisfactorily in India, Hindi correspondence is the most notable. More than 80% of Indians use Hindi as a technique for correspondence. Websites like Facebook, Twitter, Linkedin, Instagram and WhatsApp have been utilized by people and particularly by teens today. Through individuals-to-individuals like Twitter, Facebook, and so on, the sound of content is shared. Finally, these structures ended up being more many-sided in addressing the necessities of customers to look at their step by step undertakings, feelings and evaluations by posting clear (information) with their associates. Reliably, huge data is shared at different levels of online media. In this article, we will present and discuss thoroughly the execution of message channels for the Hindi language to recognize and prevent harsh substances in relational associations.

Latina Mothers Recommendations on a Mindfulness-Based Cognitive Behavioral Therapy Group Intervention for Perinatal Depression

Background: Perinatal depression affects 5-15% of childbearing women. However, literature suggest that Latina women are twice as likely to experience symptoms of depression during pregnancy. Group telehealth-based interventions are a promising approach to increasing access and reducing barriers to mental health services. However, little is known about the experience that childbearing Latinas have with navigating this approach. This paper aimed to explore Latina mothers’ perspectives and recommendations in using a telehealth modality to deliver a mindfulness-based cognitive behavioral therapy (MBCBT) group intervention.Methods: Fourteen pregnant or postpartum women participated in focus groups and individual interviews. Interview topics included perinatal depression, knowledge and content of interventions, and the feasibility and acceptability of the telehealth approach. Data were recorded, transcribed, and analyzed using a grounded theory approach.Results: Three broad themes emerged; (1) accessibility to telehealth, (2) relational connection through technology, and (3) and technological issues affecting access (i.e., level of familiarity with portal, video quality, etc.). Enhancers promoting participation in the telehealth intervention included reduced scheduling concerns and no need for childcare. Barriers included mistrust of providers’ engagement, concerns about privacy, and potential for lack of relational connection through technology. Conclusion: Specific recommendations were provided to increase participation and effectiveness of telehealth groups among Latinas. Recommendations included conducting an initial assessment of women’s familiarity with and access to technology, having a tech-trained individual available to troubleshoot, as well as provider’s intentionality in conveying active listening and relational empathy (i.e., using eye contact during telehealth intervention, avoid limited distractions).Trial Registration: NCT03932760

Ohén:ton Karihwatéhkwen and Kanien’kehá:ka Teachings of Gratitude and Connection

This article stems from a conversation with Otsi’tsakén:ra Charlie Patton that took place on Mohawk/Kanien’kehá:ka territory in Southern Turtle Island (Also known as Quebec, Canada) Otsi: tsaken’ra is a Kanien’kehá:ka who teaches the importance of harvest and the inter-relational connection that human beings have with what they harvest. His teachings begin with the Ohén:ton Karihwatéhkwen (Also known as the Thanksgiving address, greetings, or opening prayer), an opening address, which invites all who partake to be “of one mind”. The Ohén:ton Karihwatéhkwen embodies the importance of storytelling, the Creation story, harvest teachings, and cultural continuity, which are all important teachings that are necessary for Onkwehónwe (The Original People) to begin healing from the effects of colonialism, cultural and linguistic disconnection, state-imposed violence, and racism.

Spiritual Intimacies

This chapter illustrates how family members’ Camino expectations played out in their descriptions of shared pilgrimage experience. It reveals how their stories matched the self-searching, relational connection, and caring expectations found in larger cultural therapeutic understandings and expectations of family intimacy, and it explores the salience of gender as it relates to the type of spiritual intimacy parents described. The chapter considers how most research participants told stories that demonstrated a larger archetype of travel for transformation; theirs were narratives of journeying through a space that brought change to their everyday relationships upon their return home.

Culture-generality and culture-specificity of face

In theorizing face as relational and interactional, Arundale (2010) argues that face encompasses a dialectic of relational connection and separation, which is culture-general, but can be voiced differently in different cultures. This paper examines how Arundale’s Face Constituting Theory (FCT) relates to the culture-specific emic understanding of face in Persian culture in talk in dissertation defense sessions. The data are two argumentative excerpts of natural interaction from a corpus of 12 PhD defense sessions in Iran. It is first argued that relational connection and separation is voiced as bonding and differentiation. Second, it is shown how the Persian emic concept of aberu can be accommodated in FCT. The analyses, grounded in CA and FCT, show how the dialectic of bonding and differentiation is interactionally achieved in the practices of aberu.