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Terrorist attacks have increased globally since the late 1990s with clear evidence of psychological distress across both adults and children and young people (CYP). After the Manchester Arena terrorist attack, the Resilience Hub was established to identify people in need of psychological and psychosocial support.
Aims
To examine the severity of symptoms and impact of the programme.
Method
The hub offers outreach, screening, clinical telephone triage and facilitation to access evidenced treatments. People were screened for trauma, depression, generalised anxiety and functioning who registered at 3, 6 and 9 months post-incident. Baseline scores were compared between screening groups (first screen at 3, 6 or 9 months) in each cohort (adult, CYP), and within groups to compare scores at 9 months.
Results
There were significant differences in adults' baseline scores across screening groups on trauma, depression, anxiety and functioning. There were significant differences in the baseline scores of CYP across screening groups on trauma, depression, generalised anxiety and separation anxiety. Paired samples t-tests demonstrated significant differences between baseline and follow-up scores on all measures for adults in the 3-month screening group, and only depression and functioning measures for adults in the 6-month screening group. Data about CYP in the 3-month screening group, demonstrated significant differences between baseline and follow-up scores on trauma, generalised anxiety and separation anxiety.
Conclusions
These findings suggest people who register earlier are less symptomatic and demonstrate greater improvement across a range of psychological measures. Further longitudinal research is necessary to understand changes over time.
Over cups of chai, a conversation between U.S. law professors and Tibetan exiles about the formation of a new democratic Tibetan government under the Dalai Lama goes awry. This article investigates why the misunderstandings occurred by presenting the context of the Tibetan and U. S. concepts of sacredness and secularity. The former Tibetan government and legal system are explained in some derail as well as the Tibetan wiew of the sacred and secular spheres in society. The deistic origins of the U.S. Constitution and the pervasive religious cosmology of the Framers are then described. These two similar positions are contrasted with the current modern and postmodern positions of an all-encompassing secular sphere that defines and contains religion. The author argues that “sacred” and “secular” have changed positions, with secularity now having an unmarked positive value and being viewed by U.S. law professors as a necessity for a democratic political and legal system. As the conversation with the Tibetans demonstrates, the richness and power of an integrated sacred perspective is difficult to comprehend from a hegemonic secular public space. Reformulating this “inarticulate debate” will be necessary for a coherent conversation to take place.