title: Positive and Negative Affect Schedule (PANAS)

authors: Roemer, Anja

abstract: The Positive and Negative Affect Schedule (PANAS) is a widely used measure for assessing levels of positive and negative affect. Its excellent psychometric properties make it a popular tool among researchers. This chapter provides an overview of the PANAS, outlining its theoretical background and describing its initial development and validation. It presents the results of factor analysis and reliability statistics, as well as evidence for its construct validity. It is important to note that affective measures such as the PANAS are particularly valuable in mindfulness research. The ability to regulate one’s affective states is a crucial component of mindfulness, and the PANAS can help researchers assess how mindfulness interventions impact affective states. This chapter also highlights more recent studies that support the psychometric properties of the PANAS and its usefulness in mindfulness research. The PANAS has been used in many languages and has demonstrated adequate reliability and validity across different cultures. Overall, the PANAS is an important tool for assessing affective states in research, particularly in the context of mindfulness interventions.

text: Positive and Negative Affect Schedule (PANAS) The Positive and Negative Affect Schedule (PANAS) is a widely used measure for assessing levels of positive and negative affect. Its excellent psychometric properties make it a popular tool among researchers. This chapter provides an overview of the PANAS, outlining its theoretical background and describing its initial development and validation. It presents the results of factor analysis and reliability statistics, as well as evidence for its construct validity. It is important to note that affective measures such as the PANAS are particularly valuable in mindfulness research. The ability to regulate one’s affective states is a crucial component of mindfulness, and the PANAS can help researchers assess how mindfulness interventions impact affective states. This chapter also highlights more recent studies that support the psychometric properties of the PANAS and its usefulness in mindfulness research. The PANAS has been used in many languages and has demonstrated adequate reliability and validity across different cultures. Overall, the PANAS is an important tool for assessing affective states in research, particularly in the context of mindfulness interventions.

year: 2023-06-02

title: On the bipenalty method: why is it advantageous to add stiffness and mass

authors: Ilanko, Sinniah

subjects: engineering

abstract: In a recent paper, Askes et al [1] proposed the simultaneous use of stiffness and inertia of large magnitude to model constraints in time domain analysis. From a frequency domain perspective, as stiffness and inertia have opposite effects on the natural frequencies, this seems counter-intuitive. With increasing stiffness, the natural frequencies either increase or remain unchanged, whereas the opposite is true for inertia. However, it can be shown, through very simple illustrative examples, that the natural frequencies and modes of continuous systems can be found in this way, and that there are advantages in using both stiffness and mass simultaneously.

text: On the bipenalty method: why is it advantageous to add stiffness and mass In a recent paper, Askes et al [1] proposed the simultaneous use of stiffness and inertia of large magnitude to model constraints in time domain analysis. From a frequency domain perspective, as stiffness and inertia have opposite effects on the natural frequencies, this seems counter-intuitive. With increasing stiffness, the natural frequencies either increase or remain unchanged, whereas the opposite is true for inertia. However, it can be shown, through very simple illustrative examples, that the natural frequencies and modes of continuous systems can be found in this way, and that there are advantages in using both stiffness and mass simultaneously.

year: 2011

title: Maori children : Conceptions of Death and Tangihanga

authors: Jacob, Juanita Emily

subjects: Maori

abstract: Research pertaining to Maori children‟s experiences and perceptions of death and tangihanga is sparse. Much of what is available, relating to children and their experiences with death, particularly death of a loved one, is generalised and stems from Western paradigms of knowledge. In contrast, this study aimed to investigate Maori children‟s experience relating to death and tangi through the eyes of Maori parents. Five areas were explored with Maori parents: (1) childhood experiences of Maori parents relating to death and tangi, (2) parental conceptualisation pertaining to ideas of an afterlife (3) how and when Maori parents talk with children about topics relating to death, tangi and an afterlife (4) how Maori children understand and conceptualise these events, and (5) how these practices will continue on in the future. Findings of this study suggest that Maori children: (a) received abundant support from kinship networks to help them cope with their grief, (b) they were included and involved in all aspects relating to death and tangi, (c) they were encouraged to express emotions openly and without restraint, (d) they understood and comprehended death through personal experience and exposure to tangi, (e) the business of grieving came secondary to the fact that tangi was more like a holiday with family, (f) Maori parents informed and talked to their children about death and tangi, and (g) they often use both Christian ideologies and cultural beliefs to explained death and afterlife to their children. From this study we learn that death was not hidden from children, that parents talked with their children in very open and age relevant ways, and considered their children‟s participation in tangi as an important way to grieve and ensure continuity with kinship networks and support. This study suggests that the challenge now is to ensure that these practices continue to persist between parents and their children, and continue on through generations.

text: Maori children : Conceptions of Death and Tangihanga Research pertaining to Maori children‟s experiences and perceptions of death and tangihanga is sparse. Much of what is available, relating to children and their experiences with death, particularly death of a loved one, is generalised and stems from Western paradigms of knowledge. In contrast, this study aimed to investigate Maori children‟s experience relating to death and tangi through the eyes of Maori parents. Five areas were explored with Maori parents: (1) childhood experiences of Maori parents relating to death and tangi, (2) parental conceptualisation pertaining to ideas of an afterlife (3) how and when Maori parents talk with children about topics relating to death, tangi and an afterlife (4) how Maori children understand and conceptualise these events, and (5) how these practices will continue on in the future. Findings of this study suggest that Maori children: (a) received abundant support from kinship networks to help them cope with their grief, (b) they were included and involved in all aspects relating to death and tangi, (c) they were encouraged to express emotions openly and without restraint, (d) they understood and comprehended death through personal experience and exposure to tangi, (e) the business of grieving came secondary to the fact that tangi was more like a holiday with family, (f) Maori parents informed and talked to their children about death and tangi, and (g) they often use both Christian ideologies and cultural beliefs to explained death and afterlife to their children. From this study we learn that death was not hidden from children, that parents talked with their children in very open and age relevant ways, and considered their children‟s participation in tangi as an important way to grieve and ensure continuity with kinship networks and support. This study suggests that the challenge now is to ensure that these practices continue to persist between parents and their children, and continue on through generations.

year: 2011