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Obsessive-compulsive disorder (OCD) is a chronic and debilitating psychiatric disorder that affects ∼2%-3% of the population globally. Studying spontaneous OCD-like behaviors in non-human primates may improve our understanding of the disorder. In large rhesus monkey colonies, we found 10 monkeys spontaneously exhibiting persistent sequential motor behaviors (SMBs) in individual-specific sequences that were repetitive, time-consuming and stable over prolonged periods. Genetic analysis revealed severely damaging mutations in genes associated with OCD risk in humans. Brain imaging showed that monkeys with SMBs had larger gray matter (GM) volumes in the left caudate nucleus and lower fractional anisotropy of the corpus callosum. The GM volume of the left caudate nucleus correlated positively with the daily duration of SMBs. Notably, exposure to a stressor (human presence) significantly increased SMBs. In addition, fluoxetine, a serotonergic medication commonly used for OCD, decreased SMBs in these monkeys. These findings provide a novel foundation for developing better understanding and treatment of OCD.

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Down Syndrome (DS) is the most common chromosome abnormality and the most frequent cause of developmental delay/intellectual disabilities in children. Although the investigation of the quality of life (QoL) is crucial in children with DS, relatively poor attention has been paid to this topic. The current study aimed to evaluate parent-reported QoL in a group of children with DS and identify children's individual and clinical features associated with different levels of QoL. We included in the study 73 children with DS (5-12 years) and investigated the parent-reported levels of QoL by means of the Pediatric Quality of Life Inventory. Cognitive level and the presence of behavioral difficulties were also evaluated. The overall parent-reported QoL of children with DS was high; emotional functioning was the domain with the highest level of QoL. Moreover, parents perceived low levels of QoL in children who exhibited low IQ, worse analogical reasoning, worse adaptive skills, more frequent challenging behaviors, more ritualistic/sameness behavior and more autistic symptoms. No differences emerged for family variables, namely parental education and employment, between the two groups with high and low QoL, as perceived by parents. The understanding of cognitive and behavioral factors - such as analogical reasoning, socio-communication abilities and challenging behaviors - related with different degrees of QoL in children with DS is crucial for the development of effective strategies to promote the improvement of the QoL.

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BACKGROUND: Restricted and repetitive behaviors are characteristic phenotypic features of many neurodevelopmental, psychiatric, and neurological conditions. During early childhood, such behaviors are considered normative. More research is needed to delineate the dimensions of restricted and repetitive behavior across typical and atypical development during this period. METHODS: We developed the 34-item parent-rated Repetitive Behavior Scale for Early Childhood (RBS-EC) to capture quantitative, dimensional features across a broad range of behaviors contributing to this domain. We evaluated its psychometric properties and factor structure in a community sample of 914 toddlers. RESULTS: The RBS-EC showed excellent overall internal consistency (α = 0.90), strong test-retest reliability (ICC = 0.87 for topographies and 0.90 for frequency) and evidence of convergent and discriminative validity. Using a split-half approach to factor analysis, we identified that a three- or four-factor structure best fit the data and confirmatory factor analysis indicated acceptable fit for both models. The empirically derived four-factor model was consistent with our conceptual model and included repetitive motor, restricted interests and behavior, ritual and routine, and self-directed behavior. CONCLUSIONS: This initial study indicates that the RBS-EC is a reliable and valid instrument for characterizing quantitative, dimensional aspects of restricted and repetitive behaviors in young children.

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The goal of this study was to test whether the development of executive function in young children could add to the explained variance in child ritualistic behavior beyond child and maternal traits previously found to have explanatory power. Routinized, ritualistic behavior is common and normative in young children between the ages of 2 and 5, after which it subsides. In this cross-sectional study, maternal reports on 1345 children between the ages of 2 and 6 included child variables such as temperament, fears, and behavioral problems. Mother's characteristics included perfectionism, her attachment style, and trait anxiety. The sample included ultra-orthodox families, an understudied minority, and thus it was possible to compare their ritualistic behavior with that of children from other rearing environments. Ultraorthodox children had more ritualistic behavior than age-matched children. This finding offers support for an environmental influence on level of ritualistic behavior in children. For the entire sample, we found that young children's ritualistic behavior was associated with shy and emotional temperament, fears, pervasive developmental behavioral problems, and that executive function delays in shifting and emotion regulation had an additional contribution. Ritualistic child behavior was only weakly related to maternal variables. The results were consistent with a maturational process for the trajectory of ritualistic behavior, rather than with an environmentally induced behavior. The development of executive function may be the process mediating the decline of ritualistic behavior over development.

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Esta pesquisa etnográfica objetivou compreender os rituais de cuidado realizados por famílias, durante a preparação para a vivência de parto domiciliar planejado. Participaram 25 famílias, no período de setembro de 2010 a abril de 2011. As técnicas de coleta de dados foram a observação participante e a entrevista. Mediante processos de apreensão, síntese, teorização e recontextualização, emergiram duas categorias: A casa para nascer e Preparando a chegada do bebê. O parto domiciliar é uma experiência construída no âmbito do casal grávido. A casa é concebida pelas famílias como um local sagrado para a vivência de uma experiência que agregue valores existenciais ao ato fisiológico do nascimento. Compreender esses rituais contribui para o oferecimento de cuidado de enfermagem culturalmente congruente.

This ethnographic study aimed to understand the rituals of care performed by families, while preparing for the experience of planned home birth. 25 families participated in the period September 2010 to April 2011. The techniques of data collection were participant observation and interview. Through the processes of apprehension, synthesis, theorization and re-contexture, two categories emerged: The house to be born in and Preparing baby's arrival. Homebirth is an experience built within the pregnant couple. The house is considered the sacred place to experience childbirth, aggregating existential values to the physiological act of giving birth. Understanding these rituals contributes to offer a nursing care of quality in order to respect the cultural aspects involved in this assistance.

Este estudio etnográfico tuvo como objetivo comprender los rituales de cuidado realizado por las familias, en preparación para la experiencia del parto en casa. 25 familias participaron en el período septiembre 2010 a abril 2011. Las técnicas de recolección de datos fueron la observación participante y la entrevista. Por medio de la recopilación de información, sintetizar, teorizar y recontextualizar, emergieron dos categorías: La casa para el nacimiento y Preparación para la llegada del bebé. El parto en casa es una experiencia construida en la pareja embarazada. La casa está diseñada para las familias como un lugar sagrado para la experiencia de una experiencia existencial que añade valor al proceso fisiológico del nacimiento. La comprensión de estos rituales contribuye a la prestación de cuidados de enfermería culturalmente congruente.

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A functional analysis suggested that the problem behavior of a 9-year-old girl with autism was maintained by gaining the opportunity to restore ritualistic toy arrangements that had been disrupted. Functional communication training and extinction produced clear decreases in problem behavior in 2 contexts: 1 in which we removed a play item, and 1 in which we merely relocated the item and blocked its rearrangement.

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Este trabalho teve como objetivo analisar e interpretar as reflexões e experiências de usuários frequentadores do serviço de Atenção Primária à Saúde / Unidades de Saúde da Família (USF) sobre o uso do jaleco branco ou roupas brancas por médicos e outros profissionais de saúde. O método utilizado foi o de entrevistas individuais com questões abertas, em profundidade, com usuários de USF, transcritas integralmente e analisadas quanto ao conteúdo e enunciados. A amostra foi fechada por saturação teórica. Como resultado, identificou-se nas 11 entrevistas uma marcante assimetria sociocultural e psicológica como pano de fundo dos três núcleos de sentido identificados: vestuário como marca identitária; vestuário não valorizado como símbolo de competência profissional e vestuário interferindo, positiva ou negativamente, nas relações entre clínicos e pacientes. Discutem-se a premência à simbolização na área da saúde, as dificuldades dos participantes em discorrer sobre o tema e sobre o porquê da emergência de possíveis novos símbolos de competência. Finalmente, concluiu-se que compreender os significados atribuídos pelos usuários dos sistemas de saúde aos atos e práticas realizados por seus cuidadores pode contribuir para o aperfeiçoamento progressivo dessas práticas formais de cuidado. Embora as funções ritualísticas dos comportamentos e objetos utilizados nos atos de cuidado à saúde sejam mais facilmente observadas nas chamadas práticas informais e populares, elas persistem nas maneiras formais ou profissionais de agir. Esse tipo de fenômeno se deu após a emergência da medicina científica moderna, com o jaleco branco, por exemplo, e ainda se dá, na atualidade, embora novos símbolos pareçam surgir e ocupar esse espaço ritualístico.

This study aimed to analyze and interpret the thoughts and experiences of service users attending Primary Care / Family Health Units (FHU) on the use of white coat or white clothes by physicians and other health professionals. The method used was interviews with open questions, in depth, with users of FHU, transcribed and analyzed for content and statements. The sample was closed by theoretical saturation. As a result, eleven interviews were identified in a marked asymmetry and psychological and socio-cultural background of the three identified clusters of meaning: clothing as a mark of identity; clothing is not valued as a symbol of professional competence and clothing interferes, positively or negatively, in relations between clinicians and patients. We discuss the urgency of symbolization in health, the difficulties of the participants discuss the topic and why the emergence of possible new symbols of power. Finally, it was concluded that understanding the meanings assigned by users of health systems to the acts and practices carried out by their caregivers may contribute to the progressive refinement of these formal practices of care. Although the functions of ritualistic behaviors and objects used in acts of health care are more easily observed in so-called informal and popular practices, they persist in formal or professional ways of acting. This type of phenomenon occurred after the emergence of modern scientific medicine, with the white coat, for example, and remains at present, although new symbols appear to arise and occupy this ritual space.

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