Archives: CBU Faculty

Part 1 By Bianca Sanchez

            Networking is a valuable tool for scholars to help them navigate the path of creating opportunities for themselves. Building professional relationships with professors and educators provides numerous opportunities, such as getting letters of recommendation, academic growth, and access to professional development opportunities. These opportunities can include working hand in hand with your professors and, like me, becoming a Graduate Research Assistant. All of these opportunities are made possible through networking. Shaffer (2021) mentions that you never know who you will meet and who will influence your career and life. You want to expand your professional network to pursue opportunities outside your degree, ultimately making connections that can lead to future jobs and opportunities. 

Let me take you on my networking journey with my professors in the Master of Social Work program at California Baptist University. I am Bianca Sanchez, and I am completing my final year of the MSW program. As I entered my second year, I challenged myself to take the opportunity to network with my professors and engage in professional and academic growth. The MSW stresses the importance of networking, so I sought networking opportunities, seizing every chance that crossed my path, and when asked to be a Research Assistant, I leaped. Beginning with Dr. Flores-Carter, I gained research experience by cleaning interview transcripts and conducting a literature review on cultural humility in the healthcare system, specifically focusing on working with black pregnant women. Working hand in hand with Dr. Flores-Carter and gaining experience in research helped me build up my resume while earning a letter of recommendation.

Fast forwarding to the Fall semester, I enrolled in a Program Evaluation course with Dr. Breitenbucher. I set up a Zoom meeting with him, introduced myself, and told him I wanted to learn more about his presentation on addressing the fentanyl crisis in school-based settings. During my introduction, I mentioned to Dr. Breitenbucher that I have been working with Dr. Flores-Carter on some of her research and have experience working on transcripts. Dr. Breitenbucher mentioned he is a researcher and is working on a qualitative project with Dr. Gaona, an Assistant Professor of Social Work. They had just completed a series of interviews and were ready to begin the process of cleaning and organizing transcripts from the interviews. I was offered the opportunity to work on their research project to help with the transcripts and eventually work on coding and conducting thematic analysis. All of this happened through the power of networking. 

Tracy (n.d.) mentions that networking allows for developing connections with others who share your interests or are in your field of work. Networking can help you learn, gain resources, and build new relationships. Building those connections with professors or those around us can benefit us in the future and within our careers. Networking can lead to many connections, even indirect connections that a professor can get you connected with, and professional growth—like my connection of working with one professor, led me to connect my new experience to another professor and extend my knowledge in conducting research. 

            As a college student, whenever I realized I had to do any research, I would stress out because it wasn’t my strongest area of study. So, when given this opportunity, I felt like I needed to challenge myself and learn research hands-on, not in class or through a textbook, but by gaining the skills directly. According to the University of Cincinnati (n.d.), the benefits of working as a research assistant include learning new skills and knowledge outside the classroom and creating a mentoring relationship with a faculty member. Working with Dr. Breitenbucher, Dr. Flores-Carter, and Dr. Gaona, I applied my knowledge from research classes and learned more along the way. I learned to code transcripts, conduct a thematic analysis, work on a team, and collaborate with researchers.

            Taking on the role of Research Assistant was not just an extracurricular activity in which I immersed myself. I gained skills to add to my resume and opened up opportunities. I have created professional relationships with my professors and gained mentorship from them. Additionally, Dr. Breitenbucher extended opportunities for me to guest-speak in his classes and write this blog! All of this was done through the power of networking. As students, the possibilities are endless when you decide to step out of your comfort zone. You can open the door of opportunities by networking and connecting with those you encounter. As Debasish Mridha says, “The door of opportunity is always open, but you have to find the door to enter” (GoodReads., n.d.). 

Make sure you check out the other two blogs in this series : Back to School Night! Reflections and Encouragement HERE and Seizing Opportunity HERE!

Bianca Sanchez is currently pursuing her Master of Social Work degree at California Baptist University. She holds a bachelor’s degree in sociology with a minor in psychology from California State University, San Bernardino. With years of experience supporting children on the autistic spectrum, she brings much valuable expertise to her academic and personal journey.

Throughout her academic and professional journey, Bianca has expressed passion to positively impact the lives of our youth. Post-graduation, she intends to continue her dedicated work with youth in foster care settings. Additionally, she aspires to obtain licensure as a clinical social worker (LCSW) and to acquire her pupil personnel services credential specializing in child welfare and attendance, thus positioning herself to fulfill the role of a school social worker.

By Dr. Philip Breitenbucher

Recently, I had the opportunity to attend my children’s Back to School Night, or as it was referred to in the invitation – BSN. As I walked on campus, I watched K-8^th grade students beaming with pride and excitement, parents interacting with one another, and teachers sharing their expectations. The campus was abuzz; it almost felt like a festival. Students ran through campus excited about their new teacher, the new friends they will make, the lessons they will learn, and hope for a new beginning.  

But below the feelings of excitement and hope were also feelings of anticipation and angst. Many of us can remember our own experiences at Back to School Night, and if we think back to those nights and look forward to where we are now, we can see how much we accomplished. I encourage you to take a moment to reflect on your past accomplishments and achievements and think about what you did to be successful. Maybe you focused on time management, joined a study group, or perhaps you took a risk and joined a club or research team. I encourage you to remember those successes and strategies you used to obtain them so that you can build on them this academic year. 

At CBU, we believe that connection helps to create conditions for success. One great way to connect is to engage with faculty on research projects. I understand that this may sound scary at first, but I assure you that you will gain much more than a set of research skills, which are very helpful; you will gain connections. Nevertheless, you do not have to take my word for it; in this two-part series, I worked with two of my Master of Social Work (MSW) mentees* to write about their experiences as Graduate Research Assistants and the power of networking. In the first part of this blog series, Bianca Sanchez discusses the importance of networking in her article “Building Bridges, Building Success.” In the second part, Jenifer Gonzalez Banuelos discusses her fears as a first-generation college student and the real-life lessons from her qualitative research on technology implementation in her article, “Seizing Opportunity.”

As we return to school, I hope these articles encourage and inspire you to step out of your comfort zone and lean into the opportunities to serve on a research team here at CBU. If you are interested in serving on a research team, reach out to any of your faculty or post a comment below. 

* In CBU’s Master of Social Work (MSW) program, all students are assigned a Faculty Mentor. Faculty Mentorship is a distinctive feature of the MSW Program. All MSW students are assigned a Faculty Mentor and are part of a Mentor Group. The purpose of the Faculty Mentor is to:

•           Model social work values 

•           Model Christian faith and ethical social work practice 

•           Help students set proactive patterns of self-care  

•           Help students select a social work track that is best for them (generalist year)

•           Help students choose a Capstone Project topic ( specialization year) 

•           Empower students to Live their Purpose 

•           Communicate student feedback into the program 

•           Help students access all the CBU resources available to them (i.e., counseling center, student services, writing support, financial aid, campus ministries, career center, recreation center, global service opportunities, etc.)

•           Guide students on their faith and professional journey

Read the first installment of this blog series, Building Bridges, Building Success HERE and the second, Seizing Opportunity HERE!

Viktor Frankl has a quote in Man’s Search for Meaning: “In some ways, suffering ceases to be suffering at the moment it finds a meaning…” I think, at the heart of it all, the reason I study trauma and suicide is because it gives my experiences meaning. 

I have major depression and generalized anxiety, along with complex posttraumatic stress disorder. I say my brain is my frenemy because I feel like I have superpowers sometimes, e.g. when I am hyper-fixated and able to get work done in record time. At other times, my brain is basically useless- I have problems with executive functioning, get caught in catastrophe spirals, cannot focus, and sometimes I even have thoughts that it would be better/ easier for the people I care about if I were dead. 

When I first realized that I was not in a good place with my mental health, I was just getting established with my faith and I felt like I was broken because I wanted to die so often. I felt like if I were a “real” Christian, I would never think like this. Therefore, struggling with suicidality was proof that whatever faith I had was fickle or superficial.  In addition, I was so worried that if I told anyone, I would get sent on a grippy sock vacation and everyone would know exactly how broken (add in a lot of other really unkind adjectives here) I was. So, I prayed about it and asked God to strengthen my faith and fix my brain and take away the thoughts I was having, make me happy and not anxious and normal. He didn’t do any of that, but he did reveal a passage to me that has changed my perspective both as a person and a therapist. 

Edwin Schneidman’s work “The Suicidal Mind” introduces us to a construct called “psycheache”. This phenomenon is described as the deep psychological pain that one endures that is so overwhelming it causes an individual to contemplate suicide as a coping response. This phenomenon is demonstrated in one of Paul’s letters, 2 Corinthians. He writes in verse 8 “… We were under great pressure, far beyond our ability to endure, so that we despaired of life itself.” I am not arguing that Paul is describing an acute suicidal episode in this passage. He is, however stating that there are times when a human being is in so much despair, that the prospect of a future seems impossible. I  interpret this passage as providing an example of the ways that suffering can impact a person so deeply, that they see death as a viable option for themselves.

Also in 2 Corinthians, Paul writes words of praise to the Father of Compassion and the God of all comfort “who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves receive from God.” (NIV) In moments when I am sitting across from an individual who is wholly broken, in pain, and suffering, I sometimes feel inadequate to love them in a way that will make a difference. In those moments I remind myself of this verse. I have internalized this to mean that I am not consoling or comforting this client out of my own strength or emotional well, rather I call on His resources to sustain me so that I might just be with them in those moments; comfort them in a way that embodies God’s love. This “emotional outsourcing” as I call it, is a protective skill that I use in order to stay regulated in the moment and protect myself from burnout in the long-term. 

The message continues, where Paul invites us into community with one another. He elucidates the role of sharing our burdens, in leaning on one another for endurance in moments where we might otherwise be crushed. There have been a few times throughout the past decade where I have questioned if I could shoulder the burdens of others while managing the weight of my own struggles, but this passage reminds us that we are not alone in it, nor should we be. When I am teaching students and supervisors about suicide intervention skills, for example, we focus on the importance of collaboration in safety planning, goal setting, contingency managing, etc. Outside of the legal and ethical recommendations for consultation, inviting others into the fold provides an opportunity to lessen our emotional load. 

In summary, I got into this work because I needed to understand why my brain felt like it was constantly betraying me. Through my work, I found compassion not only for myself, but also an ability to shoulder weight that I’d otherwise be unable manage. While there is part of me that worries those who might read this post will somehow think less of me, doubt me or my relationship with Jesus, I know in my soul that I am doing work that God called me to. I know that He has placed me on this path to make goodness out of my experiences so that I might help others. Whether you’re struggling with suicidality yourself, or you worry about how you’ll respond as a clinician in the future- please know that this is a hard topic to wrestle with and it can be scary. 

My hope is that by reading these posts, you now know the signs to look out for, the importance of challenging some of our own biases, and the necessity to build relationships with one another and with God. You can read post 1 and post 2 here! Thank you for following along with this series for Suicide Prevention Month. If you have questions or comments about anything I have discussed here, please reach out to me. If you or someone you know is struggling with suicide or other mental health crisis, call 988, or search for a mental health professional. You are not alone, and there is hope in tomorrow. 

Throughout my career, I have worked in specialty and community mental health clinics where, to be frank, we see A LOT of stuff. One of the most frustrating parts of those roles was how deeply ingrained misconceptions around suicide are. Often, one of the biggest barriers to helping my clients was to refute the myths my clients and the people who loved them had about suicidality.  You might think that sounds silly, considering my job was kind of life or death in some situations, but tackling these myths is important, given how our belief systems drive our behaviors. Here are 5 of the most common myths I see in my clinical work.

Myth 1: People Who Talk About Suicide Won’t Actually Do It

One of the most dangerous misconceptions is that individuals who express suicidal thoughts are just seeking attention and won’t follow through. SO MANY PARENTS that I worked with felt like their kids just wanted attention, or to get out of their chores. But suicide was the second leading cause of death for people age 10-24 in 2021 and 2022 (CDC, 2023).  In reality, talking about suicide can be a significant cry for help. People may express their thoughts or plans as a way of reaching out because they feel overwhelmed by their emotions or circumstances. 

What exactly constitutes talking about it? When its via text? When it’s a joke? In Passing? When his mom asks if he wants to go to the store with her and he responds, “I’d rather die.”?? What about when your friend is complaining about work and says she wants to “Cha Cha real smooth off the side of a cliff”?? The short answer: Yes. If someone talks about suicide/ death/ dying unfazed, it is likely that the thought has crossed their mind. Just because someone makes a crude joke doesn’t mean they are in imminent danger, but they might be struggling more than we know. Additionally, when people talk about wanting to give up, feeling like they can’t carry on, or even saying they’d be better off dead: take them seriously! Best case- they tell you to chill. Worst- you give them a reason to stay another day.

Myth 2: Suicide Happens Without Warning

Another misconception is that suicide is impulsive and unpredictable. While there are instances where a suicide attempt may seem sudden, many individuals display warning signs, often for weeks or months beforehand. These can include changes in behavior, mood, or personality; withdrawal from friends or family; giving away personal belongings; and expressions of hopelessness. By understanding these signs and staying attentive to shifts in behavior, we can intervene before it’s too late. See my last post for more information on how to spot the signs. 

Myth 3: Asking Someone If They’re Suicidal Will Put the Idea in Their Head

Many people fear that asking someone about suicide will make them more likely to consider it. However, asking someone directly about suicidal thoughts does not increase the risk—it actually provides an opportunity for them to open up and share what they’re going through. Addressing the topic openly can help dispel the isolation they may feel and allows for supportive conversations that encourage them to seek help.

In contemporary society, we have access to ALL the information, ALL the time. If someone is thinking about killing themselves, you asking about it will not push them into it. If anything, it will show them that someone cares enough to check in. Additionally, if they are not considering it, asking about it won’t somehow make it seem like a good idea. Suicide is often the last-ditch option for someone who has been hurting for a while. 

Myth 4: All Suicidal People are Mentally Ill

While mental health disorders such as depression, bipolar disorder, and anxiety are risk factors, they are not the only reasons someone might consider suicide. Life stressors like financial difficulties, job loss, relationship problems, trauma, or chronic illness can also contribute to suicidal thoughts, even in individuals who don’t have a diagnosed mental illness. It’s important to recognize that anyone, regardless of their mental health history, can be vulnerable to suicidal thoughts during times of distress. 

Myth 5: Suicide Is a Selfish Choice

This myth stems from a lack of understanding about the overwhelming pain and hopelessness someone may feel leading up to a suicide attempt. Those who are suicidal often feel as though their loved ones would be better off without them, and they may believe that ending their life is the only way to stop their suffering. Viewing suicide through a lens of selfishness ignores the immense emotional turmoil that underlies it. Instead, it’s important to approach those who are struggling with empathy and compassion.

Most people have probably heard of the fight, flight, and freeze response system that our brains have developed to keep us alive. It’s that part of us that makes the hairs on our arms stand up when we are walking to our cars; the alarm system that forces us to sprint back through the door after we’ve taken the trash can to the curb after dark.  A gentle consideration to keep in mind is that suicidal people are in such spaces of turmoil that not only do their brains not recoil at the thought of death, but they often feel calm relief at the thought of not having to be in that pain anymore.  

So, what do we replace these myths with? Here are some key takeaways:

• If someone is talking about suicide: listen to them.
• Suicide is often a chronic issue that has risk factors and warning signs that we can pay attention to.
• Talking about suicide will NOT make someone kill themselves.
• You don’t have to be mentally ill (or have a DSM diagnosis) to be suicidal.
• People who are struggling with suicidal thoughts and behaviors are not selfish- they are hurting.

If you’re still here, thanks for sticking with me as we work through some of the myths and misconceptions around suicide. Next post, I will walk you through how this came to be my area of expertise, and how I handle the harder days. 

College students across the country face overwhelming stress, isolation, and mental health challenges. In fact, if you’re reading this at a college with 10,000 students, around 1300 of your peers have likely contemplated suicide in the past year alone. These are sobering statistics, but they underscore a critical point: suicide is a public health crisis that touches many lives, often more than we realize.  In fact, the CDC estimated that in the United States, over 13 million individuals contemplated suicide in 2022 with nearly 50,000 deaths by suicide. Globally, that number sits just under 800,000, suggesting that over 200 million people may have experienced suicidal thoughts. These numbers are more than just statistics—they represent real people with real stories,  whose lives are forever changed by this crisis.

There are different theories around why people experience suicidality, but the top two theories cite unmet psychological and interpersonal needs as the driving force behind suicidal thoughts and behaviors (Schneidman, 1998; Van Orden, et al., 2010). People may feel overwhelmed by intense emotional pain, hopelessness, or a sense of being a burden to others. Mental health disorders, such as depression, anxiety, and trauma often play a significant role. However, it’s important to recognize that these factors do not cause suicide in isolation; instead, they interact with one another and with an individual’s life circumstances, creating a scenario where suicide might seem like the only option a person has.

Preventing suicide requires addressing both the immediate risks and the underlying causes. One of the most effective strategies in suicide prevention early intervention, where mental health issues are identified and treated before they escalate (CDC, 2024). This can involve regular mental health screenings, but can also include opening up to friends and family about how we are feeling. When we talk about our own struggles, we create space for those around us to open up as well. Prevention starts with recognizing the signs that someone might be struggling and reaching out in whatever ways we can. For some, that may look like referring them to formal supports, like psychiatric care, therapy, etc. and sometimes, it might look like reminding those people that they are important to us, that they matter, or that there are better days coming. 

A person who is considering suicide might express their despair in different ways. Sometimes, they may speak directly about their intentions, saying things like “I want to die” or “I’m going to kill myself.” Other times, their words might be more indirect, with statements like “I can’t do this anymore ” or “Nothing matters anymore.” These expressions of hopelessness can be a cry for help. Behavioral changes are also common in someone who is contemplating suicide. They might start withdrawing from friends and family, isolating themselves from social interactions that they once enjoyed. Another concerning behavior is giving away prized possessions, a sign that they might be preparing for the end. You may notice them engaging in risky or reckless activities, almost as if they no longer care about their own safety. Paradoxically, some individuals might seem suddenly calm or show an unexpected improvement in mood, which can be a sign that they have made a decision to end their life.

Life events can sometimes push someone closer to the edge. Major losses, such as the death of a loved one, a divorce, or losing a job, can be incredibly destabilizing. Financial troubles or legal issues can add to the feeling of hopelessness. A history of trauma or abuse may also contribute to their emotional burden, making it harder for them to cope with life’s challenges. If you notice these signs in someone, it’s crucial to take them seriously. Offering a listening ear and encouraging them to seek professional help can make all the difference in saving a life.

Key Takeaways:

• You are Not Alone: Suicidal thoughts and behaviors impact hundreds of millions of people every year.

• Recognize the Signs: Be aware of direct and indirect expressions of hopelessness, behavioral changes, and life events that might trigger suicidal thoughts.
• Reach Out: Start conversations, offer support, and encourage professional help.
• Take Action: If you or someone you know is in struggling, contact a crisis hotline like 988 for help.

This is just the beginning of an important conversation. In the next post, we’ll talk about common myths and misconceptions around suicide and how to clap back against the stigma. 

In the journey towards emotional well-being, traditional talk therapy has long been viewed as the go-to method for healing. Over the years of being a clinician, I have thoroughly enjoyed this type of one-on-one conversation with my clients. However, I have also found that thinking outside the box is necessary to help a variety of people with a variety of issues presented in therapy. Having done everything from sand play to art therapy, EMDR, Bio and Neuro feedback, one of my all-time favorites is Equine Therapy!

Equine therapies stand apart from conventional therapy due to the presence of horses themselves. These magnificent creatures possess the remarkable ability to sense and reflect human emotions, creating a safe and accepting environment devoid of judgment. Whether the struggle is anxiety, depression, trauma, or any other emotional challenge, the horse provides an invaluable source of non-verbal support, building a connection that transcends the limitations of verbal communication (Johnson & Gee, 2018).

People ask me all the time, “What do you actually do with the horse?”  Well, the answer is simple: the horse becomes a therapeutic partner. Unlike humans, horses lack the inclination to mask or hide their own emotions. Their genuine expressions of joy, fear, trust, or discomfort encourage exploration of emotions without fear of judgment. By interacting with these majestic animals, individuals gain a deeper understanding of their own emotional states and learn to express themselves genuinely and without reservation. Research supports the notion that animal-assisted therapy, particularly involving horses, significantly reduces the symptoms of anxiety and depression in participants (Johnson & Gee, 2018). I have seen countless people almost immediately start to cry in their presence. The tears well up and cannot be suppressed. It’s almost as if the horse draws out these hidden emotions and won’t allow the suppression. That, in and of itself, can be important in the healing process.

Trust is fundamental to building meaningful connections in life and working with horses offers a safe space to explore trust issues (Wells, D. L. 2019). One of my clients, who struggled with disclosure, found comfort in sharing her entire adoption story with Lilli-Mae Goldstein, a Shetland pony with epilepsy, and seemed to draw considerable strength from knowing that Lilli-Mae held onto her story. 

The beauty of the horse is its astute ability to perceive subtle changes in human behavior and emotional states. In equine therapy, participants are guided to increase self-awareness and mindfulness, paying close attention to their thoughts, feelings, and physical sensations. This connection to the present moment can be a powerful tool in managing stress and anxiety. (Behan C. 2020). Many clients who visit the ranch realize they have not been attentive to their inner states until they spent time with the horses.

Another essential aspect of equine therapy is developing healthy boundaries and improving interpersonal communication. The Bible teaches us that God created animals. This includes horses. We are to serve a stewardship role toward creation not an ownership (Gen 2:15; Num 35:3-5). This stewardship is intended to include an attitude of respect (Lev 25:3-5; Num 35:33). Working with horses requires clear communication, emphasizing the importance of clear cues, body language, and observing the horse’s response. As individuals practice setting boundaries, asking for what they need, and assertively responding to cues, they cultivate healthier and more balanced interpersonal relationships. (Meyer, JF. 2023) They become aware of what the horse needs and what they need. These newfound skills can be truly transformative outside the therapy context as well helping both young and old alike to communicate more clearly.

With the sense of empowerment and confidence gained from successfully interacting with the horse, people find it translates into other areas of their lives. Children and adults leave sessions that include equine therapy with a stronger sense of self, or a clearer understanding of what they need to do. Constructive feedback and support from experienced professionals can provide tremendous help to individuals, fostering a sense of achievement and self-worth and ultimately boosting their overall emotional well-being.

Seeing firsthand the transformative impact that horses can have on individuals struggling with mental health challenges is truly awe-inspiring. The connection and trust that develop between the horses and the individual in therapy are powerful reminders of the healing power of animals and nature. And by virtue of our creation in the image of God, while working with horses, we can discover that we are uniquely special in comparison to them and to all of creation. The very size of the horse can drive home that difference. 

Equine therapy is not just a treatment method; it can be a pathway to self-discovery, growth, and hope. As we continue to explore and expand our understanding of equine therapy, I have no doubt that it will continue to be an extremely valuable and effective tool in helping individuals on their journey towards wholeness.

References

Behan C. (2020). The benefits of meditation and mindfulness practices during times of crisis such as COVID-19.

Johnson, K. R., & Gee, N. R. (2018). The influence of equine-assisted interventions on psychological outcomes: A systematic review and meta-analysis. Social Animals, 22(3), 145-162.

Meyer, JF. (2023) The 14 *essential* safety rules to follow around horses. Horse & Rider. Available at: https://horseandrider.com/western-horse-life/essential-safety-rules-to-follow.

Wells, D. L. (2019). Associations between pet ownership and self-reported health status in people suffering from chronic fatigue syndrome. Journal of Alternative and Complementary Medicine, 25(5), 520-528.

Hello again, and welcome back to our three-part exploration of autism spectrum disorder (ASD) as a diagnosis, as well as how we can all live alongside our neurodivergent neighbors in a way that is honoring and accepting of who they are and how they may interact with us. Read Part 1 and Part 2 here!

As mentioned during our first installment, we can begin living alongside our neighbors with ASD by first understanding the diagnostic criteria an individual must meet to be diagnosed with ASD and how those criteria may manifest.  It is crucial to understand that, as it is currently understood and diagnosed, ASD is a disorder that primarily impacts social interactions.  Diagnostic criteria are broken into two categories with associated subsections. During our last two installments, we reviewed the diagnostic criteria for ASD as well as some practical implications for how those criteria might manifest.

Today, we will focus on what it might look like, in practice, to love our neighbors who meet criteria for an ASD diagnosis the way we love ourselves – in essence, what it might look like to accept and honor neurodiversity in a way consistent with scriptural teachings regarding the fruit of the spirit, especially love.  In his letter to the Galatians, Paul tells us that the fruits of the Spirit are love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  In his letter to the Corinthians, he tells us that love is patient and kind and that love endures all things and hopes all things.  In practice, these fruits, especially love, look like accepting and embracing neurodiversity – creating inclusive and accommodating academic settings at all levels of education for individuals with ASD and also creating inclusive and accommodating work environments for individuals with ASD.  The manifestation of these fruits also looks like creating social spaces for individuals with ASD, if social engagement is wanted – but not forcing social engagement if social engagement is not preferred.  It looks like taking a deep breath and striving to demonstrate patience when a neighbor or loved one wants to discuss their restricted interest for the 547^th time and allowing that same neighbor or loved one to engage in the self-care/self-soothing strategies that work best for him or her even if those strategies may seem somewhat odd to us or be somewhat socially unacceptable.  It looks like allowing autonomy and self-determination within the bounds of safety – instead of creating artificial control.  It looks like allowing freedom of expression without fear of judgment and focusing on the gifts an individual might be able to contribute to a team or group instead of forcing that individual to be someone other than who they are for the simple person of having them “fit in.”  As Paul Collins once wrote, “Autists are the ultimate square pegs, and the problem with pounding a square peg into a round hole is not that the hammering is hard work. It’s that you’re destroying the peg.”  

Ultimately, the decision to reject neurodiversity – to force others to act in certain ways simply because those ways are perceived as “normal” and “socially acceptable” – can send the message that how a person plays, socializes, and soothes themselves is more important than how that person feels or who that person is.  That message, in turn, can leave a person feeling alone, isolated, and unwanted.  We know from Paul’s letters and from the life of Christ that both intentionally and unintentionally isolating and rejecting others reflects our own selfishness and fallenness and that love invites – it does not exclude.

We all benefit from exposure to those who differ from us.  We all benefit from hearing different perspectives and engaging with those with different worldviews.  Our communities and societies benefit when individuals who experience the world in different ways come together to share ideas.  Our experiences as embodied human persons differ from individual to individual – and the glory of God as manifested in His created image bearers can only be fully realized when we recognize that each individual has a gift to offer the world, even if that gift feels unexpected or looks different from what we expected.  The invitation to you, as we approach the end of April, is to actively look for the gifts that can be found in your neighbors and loved ones with ASD – honor the image of God in them and love them by ensuring you are not forcing them to be who you think they should be.  Rather, create spaces where your neighbors and loved ones with ASD can be themselves and give thanks for the gift of diversity – and how diversity ultimately demonstrates the goodness of God and calls us, His image bearers, to be the best versions of ourselves we can be while sharing His love with the world around us.

Welcome back to our three-part exploration of autism spectrum disorder (ASD) as a diagnosis as well as how we can all live alongside our neurodivergent neighbors in a way that is honoring and accepting of who they are and how they may interact with us.

As mentioned during our first installment, we can begin living alongside our neighbors with ASD by first understanding the diagnostic criteria an individual must meet to be diagnosed with ASD and how those criteria may manifest.  It is crucial to understand that, as it is currently understood and diagnosed, ASD is a disorder that primarily impacts social interactions.  Diagnostic criteria are broken into two categories, with associated subsections.  During the first installment of this series, we reviewed the first category, which focuses on the specific social difficulties an individual with ASD may encounter.

Today we will focus on the second category, which outlines the restricted and repetitive behaviors that also manifest as part of an ASD diagnosis.  In the Diagnostic and Statistical Manual (DSM), four kinds of restricted and repetitive behaviors are listed.  To meet criteria for a diagnosis of ASD, an individual must meet all of the diagnostic criteria reviewed in our last installment as well as two of the four types of restricted and repetitive behaviors we will be reviewing today.

The first kind of restricted/repetitive behavior noted in the DSM includes stereotyped and/or repetitive motor movements, use of objects, or speech.  This can manifest in many different ways depending on the specific individual. For example, one child might line up cars, another might play with a mobile phone in an atypical manner (i.e., using it as a comfort object instead of as a technological device), and yet another might play repetitively with a cause-and-effect toy long after it would be developmentally appropriate to do so.  Individuals who meet this criteria may also engage in echolalia, that is, repeating words or phrases they hear.

The second section under restricted/repetitive behavior includes insistence on sameness and inflexibility associate with routines, among other things.  Similar to other diagnostic criteria for ASD, this can manifest in many different ways. Individuals who meet this criteria might become extremely upset if forced to take a new route to work or school, if asked to make a change to their daily routine, or if plans change at the last minute.  Individuals who meet this criteria may also insist on eating the same limited foods every day or on wearing the same clothing every day.  

The third section under restricted/repetitive behaviors includes intense and/or atypical interests.  A young child, for example, might develop a strong interest in a specific war ship from World War I and become unwilling to consume media or converse about anything outside of that specific interest.  Another individual might because fixated on a particular television show or book.  While love of literature and/or devotion to a particular television series in not uncommon in the general population, for an individual who meets criteria for ASD, these fixations are significantly more pronounced.

Last, but certainly not least, the fourth section under restricted/repetitive behaviors address sensory issues, which are common among individuals with ASD.  These sensory issues could manifest as sensory sensitivities or as sensory-seeking behaviors.  An individual with sensory sensitivities may find certain sights, smells, sounds, tastes, or physical sensations intolerable or even painful.  This may cause the individual to avoid eating certain foods, wearing certain clothes, etc.  Individuals who engage in sensory-seeking behaviors may desire exposure to more intense sights, smells, sounds, tastes, or physical sensations.  For example, they may request bear hugs to feel deep pressure or may listen to music and television programs at very loud volumes. 

As mentioned during our last installment, it is important to remember that an individual with ASD who refuses to eat certain foods or wear certain clothing, who gets upset because the car is taking a different route than usual,  or who talks about the same topic repeatedly is not “being difficult” on purpose.  An individual who meets criteria for a diagnosis of ASD is simply perceiving and experiencing their environment in a very different way than a neurotypical peer.  Some of these perceptions and experiences are not only noxious but painful, and so the individual with ASD may be avoiding them for a very good reason!  

April is a good time for us to consider whether or not all aspects of behavior exhibited by an individual with ASD need to be addressed.  For example, if an individual with ASD has a strong aversion to wearing a certain fabric or eating a certain food, do those options need to be forced onto them?  If a child who meets criteria for ASD would like to discuss minor details of the war ships utilized during World War I, does that interest need to be squelched?  Or can we encourage that fascination with war ships and imagine a future where that child can become a noted historian?  Can we, as a society and as a community, tolerate individual differences even when those differences may make us uncomfortable or seem atypical?  

As April continues, the invitation is that we would each continue to practice love, joy, peace, patience, kindness, goodness, gentleness, faithfulness, and self-control so that we can continue to create spaces in which every person can be celebrated for being exactly who they are.

Happy April to the CBU community and beyond!  April is a month resplendent with spring colors, cheery weather, and new life.  April is also Autism Awareness Month!  It is at this time of the year that we can pause and reflect, not just on the symptoms of autism, as outlined in the Diagnostic and Statistical Manual, but also on what it means to live in a way that is accepting of our family members, friends, and neighbors, who live daily with a diagnosis of autism spectrum disorder (ASD).  This three-part series will explore ASD as a diagnosis as well as how we can all live alongside our neurodivergent neighbors in a way that is honoring and accepting of who they are and how they may interact with us. You can read part two here.

We can begin living alongside our neighbors with ASD by first understanding the diagnostic criteria an individual must meet to be diagnosed with ASD and how those criteria may manifest.  It is crucial to understand that, as it is currently understood and diagnosed, ASD is a disorder that primarily impacts social interactions.  Diagnostic criteria are broken into two categories, with associated subsections.

The first category notes that “persistent deficits in social communication and social interactions” must be evident across a variety of settings and the three subsequent subsections detail how these deficits must present for an individual to qualify for a diagnosis of ASD.  The first subsection specifies that these deficits must include difficulty in what is referred to as socio-emotional reciprocity; that is, the individual must struggle with the back-and-forth interactions that are typical in social relationships.  Those deficits might look like complete disengagement from others; i.e., the stereotypical child with ASD who is “in his (or her) own world,” ignoring others and unresponsive to conversational prompts.  These difficulties, however, can also look like a child who wants to play with others but struggles to engage in developmentally-appropriate play such as imaginative play or games that involve taking turns.  This can also manifest as an adolescent who wants to have friends and/or engage in age-appropriate activities but struggles to understand the difference between a friend and an acquaintance or a friend and someone they are dating.  Individuals who meet this criteria may be unresponsive to conversational prompts or respond in ways that seem odd to others or off-topic.  They may also appear to ignore typical social niceties, such as not interrupting when another person is speaking.  

The second subsection notes that individuals who meet criteria for a diagnosis of ASD demonstrate deficits in nonverbal communication skills.  When thinking of this criteria, individuals often assume it means that a person with ASD will not make eye contact or will struggle to make eye contact.  These struggles can, however, manifest in a variety of ways.  It is true that some individuals who meet criteria for an ASD diagnosis struggle with making eye contact.  Others, however, engage in eye contact that is poorly modulated – that means that their eye contact lacks nuance and therefore might present as intense staring.  These deficits can also manifest as a lack of using socially and/or culturally appropriate hand gestures when speaking.  They can also extend to facial expressions – often, individuals who meet the criteria for a diagnosis of ASD present with flat or blunted affect, which means their thoughts and feelings are not evident on their faces or that the expression on their faces does not match the feeling they are sharing.

Lastly, the third subsection specifies that individuals who meet the criteria for ASD struggle to develop, maintain, and understand typical social relationships.  This can look like being uninterested in typical social relationships such as friendship and marriage but can also manifest as desiring these relationships and not understanding how to generate and maintain them.  For example, a person who meets the criteria for a diagnosis of ASD may report wanting to get married but may also not understand how to date, how to determine whether the person they are dating may make a good long-term partner, the role he or she should have in the relationship, etc.

While it can be frustrating at times for an individual who is neurotypical (i.e., a person who does not meet diagnostic criteria for neurodevelopmental disorders such as ASD, ADHD, intellectual disability, etc.) to interact with an individual who meets criteria for a diagnosis of ASD, it is important to remember that the person with ASD is not “being difficult” on purpose.  An individual who meets criteria for a diagnosis of ASD simply has a different way of engaging with the world around them, and that different approach is generated by the way their brain perceives and responds to their environment.  While many behavioral therapies for individuals who meet diagnostic criteria for ASD target what society considered problematic behaviors, April is a good time for us to consider whether or not all aspects of behavior exhibited by an individual with ASD need to be addressed.  For example, if making eye contact feels deeply uncomfortable to an individual with a diagnosis of ASD, is that something that needs to be changed?  Or can that difference be understood and accommodated?  If a child who meets the criteria for ASD would prefer to play alone instead of with others, does interactive play need to be forced on them?  Or can there be space for some private playtime? Can we, as a society and as a community, tolerate individual differences even when those differences may make us uncomfortable or seem atypical?  

The invitation to you this April is to learn about ASD but also to consider the ways in which individuals with ASD suffer, not just because of their symptoms, but because of how often they are excluded from society or forced into activities or ways of being that, in and of themselves, might be upsetting or distressing.  We will explore the second category of ASD symptoms in our next installment, but until then, we encourage you to intentionally practice the fruits of the spirit with the members of your community who seem to engage socially in ways that are atypical or maybe even odd.  Love, joy, peace, patience, kindness, goodness, gentleness, faithfulness, and self-control can create spaces in which every person can be celebrated for being exactly who they are.

“Mom, Mom, something is wrong with Cookie,” my daughter yelled from downstairs. On November 10, 2023, Cookie was found unresponsive and was rushed to the veterinarian hospital. They performed CPR and intubated her in attempts to stabilize to no avail. The doctor recommended euthanasia due to the poor prognosis. Cookie was our 15-year-old Terrier mix/ Chihuahua who we had since she was born. Just a few months earlier, we celebrated her Quinceañera (15th birthday celebration), where 99% of the attendees were humans. As we continue to grieve the loss of our furry friend, it is a reminder of how complex the topic of grief is. In our household alone, three of us are grieving entirely differently. It is essential to understand that this is not a “one size fits all” process. 

Understanding Grief and Loss

The grief process is unique. Everyone experiences some loss in a lifetime. Even “Jesus wept,” as noted in John 11:35, where he mourns the death of his friend, Lazarus. To better understand grief, there is some terminology I would like to share. Anticipatory grief is expected loss, which can stem from terminal illness or job loss due to the agency closing. There is prolonged grief, now recognized in the DSM-5 TR as an illness. Prolonged grief occurs when a griever’s daily function is impaired long-term, and there is difficulty adjusting to life without the person or thing (usually six months after the loss). There is also disenfranchised grief that is invalidated by culture or society (i.e., suicide, miscarriage, pet, overdose). 

Further, there are various levels of grief: primary, secondary, and multiple. Primary is a death or a significant life-changing event (i.e., death of a loved one, losing a limb, or a job). Secondary grief refers to the consequences of primary events, for example, a change in a family role, companionship, or freedom. Lastly, multiple losses are several primary losses, such as the loss of a loved one, the loss of a job, and the loss of a relationship (Cleiren, 2015; Haley, 2013; Zhai & Du, 2020). A recent example that affected millions was the multiple primary losses witnessed during the COVID-19 pandemic. Some clients experienced the loss of loved ones, housing, employment, and health.

These layers of different kinds of grief are further compounded by cultural influences on grief. From a clinical perspective, understanding the grief someone is experiencing will be incomplete without sufficient cultural humility. 

The Cultural Aspect

Trying to unpack the cultural influence on grief is as complicated as culture itself. Consider Latino culture as an example. The Latino culture is not homogenous in the way they go through the grieving process. Some are heavily rooted in religion and spirituality. For example, Dia de los Muertos (Day of the Dead) originally stems from an indigenous custom. However, I have noticed that family and friends who practice Catholicism tend to celebrate it more. Dia de los Muertos takes place annually on November 1 and 2, and surviving relatives commemorate the loved ones that have passed by creating ofrendas (altars) with their loved one’s pictures, favorite foods, and marigold flowers (think of the Pixar/ Disney movie Coco). During this time, it is believed that the spirits of those who have passed come to visit, thus being celebrated by the surviving family. Others tend to honor their loved ones by praying a Novenario (rosary for nine days) upon their passing and on the anniversary of their death and hosting a misa (mass). During this time, it is a remembrance and honoring their loved ones. 

As I began to write this blog, it became challenging because it forced me to stop and think about my feelings regarding the loss of my four-legged companion. The day Cookie passed, I cried and then “got it together.” Being “strong” (for others) became an expectation growing up in my Mexican family, which has followed through adulthood. 

As a social worker, I learned about the five stages of grief from Dr. Elisabeth Kübler-Ross: denial, anger, bargaining, depression, and acceptance. However, there is still that disconnect between knowing and doing, also known as the action paradox, further highlighting the importance of cultural pressure. As I examined examples of lived experience, I thought back to when my older brother passed away. At 18 years old, I was in charge of helping my mother with the burial process for my older brother, hence the “keep it moving” attitude. Further, in the burial process in Mexico, there seems to be no time to process the passing of the loved one. The burial process in Mexico happens so quickly compared to my experience in the United States. When someone passes in Mexico, they are buried within 48 hours, which is broken down by having a vigil for 24 hours followed by the immediate burial. Lastly, the Latino culture has a machismo foundation, and it is less accepting of males crying than females. These are a few examples of what I’ve experienced that show how the grieving process may be interrupted due to a lack of time or cultural acceptance. If grief is not processed, it can lead to prolonged or complicated grief. 

We have delved into grief and loss, but let’s address some common misconceptions and myths along with some coping skills and tips to support others experiencing grief.

Misconceptions and Myths

• Stages of grief happen in order from denial to acceptance.
• Grief has a timeframe.
• The stages of grief only take place once.
• If you don’t cry, then you’re not experiencing grief.
• The first year is the hardest.
• “If you keep crying for them, their soul will never rest.”

Coping Skills

• Seek support or counseling.
• Acknowledge your feelings and emotions (all are normal).
• Find ways to express yourself. These can be done in various ways, such as journaling, writing poetry, or drawing.
• Engage in mindfulness/ grounding techniques – breathing exercises, walking, meditation.
• Celebrate their birthdays, visit their favorite restaurant, or make their favorite dish. 
• Pray and press into God.

Tips to support someone experiencing grief – Do’s and Don’ts 

• Don’t say things like, “I understand what you are going through.” Although there may be similarities in grief, every experience is unique.
• Do engage in increasing cultural humility. It is essential as you begin to support others experiencing grief. Others include clients, students, friends, family members, anyone going through grief and loss.
• Don’t tell the person grieving to let you know if there is anything you can do for them. During this time, they may not have the mental capacity or energy to think of ways you can help. Instead, drop off a care package, send a card or a heartfelt text, invite them for coffee or a walk.
• Do let them know you are there (they may or may not reach out soon).
• Don’t encourage people to ignore their grief during this time. 

In closing, grief is a complex process and different for everyone. As we interact with others inside and outside of CBU, we can increase the level of openness to understand other’s grieving process. I encourage you to be empathetic to any loss a person is experiencing, whether it is a loved one, the loss of health, a limb, a job, home, marriage, or even the death of a pet – like our experience with Cookie.

Support and Resources

Websites/ Articles
CBU Counseling Center: https://calbaptist.edu/counseling-center/

• Mon – Fri 8am-5pm; call (951) 689-1120

Dial 988 Suicide and Crisis Lifeline

Dial 211 local resources in your area

Grief.com website is created by, David Kessler, grief expert – https://grief.com/

El duelo: Cómo sobrellevar la muerte de un ser querido – APA https://www.apa.org/topics/families/duelo

Books/ Podcast

Notes on Grief – by Chimamanda Ngozi Adichie

Finding Meaning by David Kessler and On Grief & Grieving Dr. Kübler-Ross and D. Kessler

The Grief Recovery Handbook – by John W. James and Russell Friedman

El camino de las lágrimas – Jorge Bucay

Déjalos ir con amor: La aceptación del duelo – Nancy O’connor

The Invisible String – Patrice Karst (Children’s Book)

You’ll Always Have My Love – Jennifer Lim Chobar (Children’s Book)

Te Extrañaré: Un libro ilustrado para niños para ayudar a los pequeños a lidiar con la Muerte de un Ser Querido – Ben King (Children’s Book)

Podcast: Terrible, Thanks For Asking by Nora McInerny