Counseling Self-Efficacy and the Relational Efficacy Model

Relation-inferred self-efficacy (RISE), a relatively new concept, is defined as a target individual’s beliefs about how an observer, often a relationship partner, perceives the target’s ability to perform certain actions successfully. Along with self-efficacy (i.e., one’s beliefs about his or her own ability) and other-efficacy (i.e., one’s beliefs about his or her partner’s ability), RISE makes up a three part system of interrelated efficacy beliefs known as the relational efficacy model (Lent & Lopez, 2002). Previous research has shown this model to be helpful in understanding how relational dyads, including coach-athlete, advisor-advisee, and romantic partners, contribute to the development of self-efficacy beliefs. The clinical supervision dyad (i.e., supervisor-supervisee), is another context in which relational efficacy beliefs may play an important role. This study investigated the relationship between counseling self-efficacy, RISE, and other-efficacy within the context of clinical supervision. Specifically, it examined whether supervisee perceptions about how their supervisor sees their counseling ability (RISE) related to how supervisees see their own counseling ability (counseling self-efficacy), and what moderates this relationship. The study also sought to discover the degree to which RISE mediated the relationship between supervisor working alliance and counseling self-efficacy. Data were collected from 240 graduate students who were currently enrolled in counseling related fields, working with at least one client, and receiving regular supervision. Results demonstrated that years of experience and RISE predicted counseling self-efficacy and that the relationship between RISE and counseling self-efficacy was, as expected, moderated by other-efficacy. Contrary to expectations, however, counseling experience and level of client difficulty did not moderate the relationship between RISE and counseling self-efficacy. These findings suggest that the relationship between RISE and counseling self-efficacy was stronger when supervisees saw their supervisors as capable therapists. Furthermore, RISE was found to fully mediate the relationship between supervisor working alliance and counseling self-efficacy. Future research directions and implications for training and supervision are discussed.

The Oud Across Arabic Culture

This study is a compilation and compendium of information on the oud, the most important instrument in Arabic classical music. It has grown out of my own long-time involvement in studying and playing the oud, and in particular out of my interest in the lack of sources and knowledge available to the vast majority of oud players and researchers, as well as for the readers. My own path started from an intensive study of the oud, which included exposure to several treaties; some housed in museums around the globe, and some only available in the Arabic language. The study combines archival research (including Arabic poetry and pre-Islamic Era and medieval treaties), symbolism, new archaeological discoveries, field interviews, and analysis of existing scholarship, and draws on my professional performance experience for detailed stylistic analysis of the oud's performance practice and its historical development. The study consists of participant observation, personal performance, and interviews conducted in person, via telephone, and/or via e-mail, according to the choice of the performers. The performers have been selected from networks of musicians who perform regularly at lounges, concert halls, and private events. These performers have been chosen according to their musical knowledge, technical skill, experience, and activity in Arabic music and oud performance. Chapter one deals with the purpose of this study and the methods of investigation, as well as giving a brief overview of the history of the oud. In addition, there will be an introduction to the Arabic musical system (mâqâm), which is primarily based on the mechanics and sound production of the oud. Chapter two deals with the oud in Arabic sources: the first source is Arabic poetry in the pre-Islamic Era. The second source is Arabic poetry in the medieval era, in which I found a significant number of poets who allude to the oud, providing accurate descriptions of the player, singers, and the scenes within the contexts of oud performance. The third source is the Arab scholars' intensive treatises with meticulous accounts of the instrument's apparatii, including descriptions and measurements of the parts, strings, and tuning. While chapter three deals with the classification, the development of the oud, chapter four deals with topics such as: the symbolism of the oud and its relation to cosmology, astronomy, mathematics and anatomy. In most of the pertinent Arabic writings, philosophers mention a significant correlation between the oud and the other sciences. Chapter five deals with recreating the performance practice of the oud. A case study of the oud performers focuses on their style, technique, training, and personal experiences. Topics such as improvisation and ornamentation, the oud in the Arabic musical ensemble, the social uses and functions, and gender in musical performance practices will be included in detailed analysis. Other important topics will be analyzed such as traditional vs. modern technique, and the repertoire of the oud. Specifically, in regard to technique, the study outline the style of the music, the role of the oud in Arabic ensembles, the function of the oud in music composition, and the form of the ensembles in Arabic performance and practice.