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Anxiety disorders are among the most common psychiatric disorders in children and adolescents. Most empirically supported treatments (ESTs) for pediatric anxiety disorders include various cognitive-behavioral methods. Although demonstrated efficacious in controlled and clinic settings, there are barriers to implementing these types of therapies in social work settings due to beliefs about the usefulness of ESTs in community settings; limitations of treatment manuals; time constraints of implementing ESTs; fidelity and flexibility of implementing ESTs; and limited training opportunities. This article provides an overview of ESTs for childhood anxiety disorders, highlighting options for overcoming common barriers to implementing ESTs. Collaborative multi-method approaches to advance implementation of ESTs in social work practice are suggested.

The Moche of Peru (AD 100–800) practiced two forms of bodily transformation: human sacrifice and dismemberment. The sacrificial process converted the body into a sacred object and imbued it with meaning. The second transformation – dismemberment – partitioned the cathected body into ritually efficacious body parts suitable for use as offerings to the supernatural. In contrast to classic perspectives on sacrifice, which focus on the act of immolation, I expand this perspective to include post-sacrifice transformations, including dismemberment, consumption, and distribution.

The interest in the study of the body that is emerging in European archaeologies has not yet penetrated Americanist approaches to prehistoric iconography. Nevertheless, American materials provide an excellent data base with which to work. This article employs the complex human representational imagery of the Moche (Peruvian North Coast, c.AD 100–800) to explore how the body was situated within the context of ritual sacrifice. Employing both the Foucauldian concept of the disciplined body and the work of Mary Douglas, two forms of bodily representation are discussed: the naked male prisoner and the spread-eagled female sacrifice. These bodies are defined iconographically not only by their sex, but also by their qualities of anonymity or individuality. While the sacrificed female represents an individual who is notable because of who she is (i.e. who she embodies), the male prisoners represent an undifferentiated and anonymous group. These two examples suggest that the body can be read as an individual symbolic field (the female body) and, alternatively, can serve as an undifferentiated forum (the bodies of prisoners) for sacrificial discourse. Despite these differences in representation, both forms of the body present potentially liminal sites within the context of sacrificial ritual. This liminality is essential for the discursive re-ordering of the body politic to occur.

The nonreproductive role of religious women in the European Middle Ages presents the ideal forum for the discussion of elite family strategies within a historical context. I apply the evolutionary concept of kin selection to this group of women in order to explain how a social formation in which religious women failed to reproduce benefited medieval noble lineages. After a brief review of the roles of noble women in the later Middle Ages, I identify two benefits that nonreproductive women provided within a patrilineal inheritance system. First, spatial segregation and Christian ideology together served to curtail the production of offspring who could pose a threat to lineage interests. Second, cloistered noble women served as a strong political and economic bloc that could further lineage interests within a religious context. Finally, I discuss the evolutionary basis for the formation of groups of nonreproductive women. Using the foundation provided by animal behavioral studies, I apply the twin concepts of cooperative breeding and parental manipulation to noble lineages of the medieval period.