SKU: 55988519535

Continuing Education (CE) - Certificate Program in Social Emotional Arts

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Description

Continuing Education (CE) - Certificate Program in Social Emotional ArtsThis course meets qualifications for 40 hours of continuing education (CE) credit for psychologists, LCSWs, MFTs, LEPs, and LPCCs. CEs can be requested during the registration process for an additional $115. Arts & Healing Initiative is approved by the California Psychological Association (CPA), and maintains responsibility for this program and its content. IMPORTANT NOTICE: Those who attend this program in full and complete the appropriate evaluation

This course meets qualifications for 40 hours of continuing education (CE) credit for psychologists, LCSWs, MFTs, LEPs, and LPCCs. CEs can be requested during the registration process for an additional $115.

Arts & Healing Initiative is approved by the California Psychological Association (CPA), and maintains responsibility for this program and its content.

IMPORTANT NOTICE: Those who attend this program in full and complete the appropriate evaluation form will receive CE credits. Please note that credit will only be granted to those who attend the entire program. Those arriving more than 15 minutes after the start time or leaving before the program is completed will not receive CE credit.

Learning Objectives for Continuing Education:

DAY 1

  1. State two ways to enhance the safety of a group experience.

  2. Explain two ways in which the arts are effective for healing trauma.

  3. Explain how social emotional arts can build a growth mindset and why this is important for learning.

  4. Describe two techniques for reducing stress when standing in front of an audience.

  5. Give two examples of how a simple body adjustment can change the emotional response of a viewer.

  6. Give one example of a nonjudgmental statement to respond to behavior.

  7. State two ways that breath can be helpful for communication.

DAY 2

  1. Explain two ways that rhythmic activities can be useful in healing trauma.

  2. Describe two nonverbal ways using rhythm to facilitate empathy and connection among diverse participants in culture and/or ability.

  3. Name two strategies that can be used to facilitate participation amongst children who are shy or reluctant to share verbally or play the drum.

  4. Describe two ways that rhythmic activities can be used to facilitate reflection and self-disclosure in community groups.

  5. Give one major reason why needs assessment is important before designing a program.

  6. Name two different sources of information for needs assessment.

  7. State one reason why it is important to align goals, activities, and evaluation measures.

DAY 3

  1. Cite two examples of creative attention getters.

  2. Cite two ways to ground group energy.

  3. Cite two ways to raise group energy.

  4. State  two underlying needs that might manifest as a behavioral issue.

  5. State two examples of calming strategies for overstimulation.

  6. List three movement patterns that may indicate trauma.

  7. Describe two exercises involving breath, sound or movement to unwind stress.

 DAY 4

  1. Give one reason why creating a music playlist may be useful in daily life.

  2. List two elements associated with music that facilitates relaxation.

  3. State two elements of music that can elicit emotional stress responses.

  4. Describe one way that music can enhance expression in another art form.

  5. Describe two techniques in writing or poetry that can be used to encourage expression of feelings and connection to others.

  6. Explain two ways to enhance cultural competence through writing or poetry.

  7. State one example of a reflection question to affirm a group member who has shared their piece.

 DAY 5

  1. Identify two ways to talk non-judgmentally about art, in order to encourage engagement and dialogue.

  2. State two ways that Visual Thinking Strategies can facilitate observation or communication skills.

  3. Describe one way for group participants to share their art interactively.

  4. State two kinds of art materials might be most appropriate for participants who are experiencing trauma-related stress.

  5. State one way to encourage greater art expression from someone who is inhibited.

  6. Give one example of how to respond to someone who is having a hard time engaging in an art activity.

  7. Give one example of a statement that can reinforce underlying social or emotional behavior goals during a group art activity.

 DAY 6

  1. State the one basic rule of improvisation and how it applies to social emotional arts.

  2. Describe one way to support and engage a participant who is unwilling to toss an imaginary ball and vocalize along with it.

  3. State one playful way to encourage verbal participation from group participants.

  4. Explain two ways that improvised activities involving story structure and conflict can facilitate development of problem-solving or decision-making skills.

  5. Describe two ways that improvisational theater work strengthens emotional skills.

  6. Describe two ways that improvisational theater work strengthens social skills.

  7. State one way to adapt a particular improvisational activity for younger or older groups.

DAY 7

  1. State one way to encourage movement with someone unaccustomed to moving.

  2. Give one example of how a movement activity can be used as a metaphor to reflect upon life.

  3. Give one example of a nonjudgmental statement that describes observed movement, without assuming feelings or intentions.

  4. Drawing upon information from the Laban Movement Analysis technique, list three different patterns or qualities of movement that can be observed.

  5. State one example of how you might work with someone whose movement patterns are constrained.

  6. State one example of a group movement activity that can build both connection and self-management / impulse control skills.

  7. Describe one way to use movement with children as a brief transition from a lively warm-up activity to a quieter main activity.

 DAY 8

  1. State one way to manage someone who is exhibiting disruptive behavior during a group activity.

  2. State one way to engage someone who is shy or reluctant to participate.

  3. Give one example of a statement that reinforces a social, emotional, or cognitive learning objective.

  4. Give one example of how an activity can be designed or adapted to accommodate cultural considerations.

  5. Give one example of how an activity can be designed or adapted to accommodate developmental considerations.

  6. Give two examples of Likert scale evaluation questions: one for children and one for adolescents or adults.

  7. Give two examples of open-ended evaluation questions: one for children and one for adolescents or adults.

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Nice gold paper towel holder on a budget
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For a less expensive option I was please with the assembly and the look. It did come a little scratched but mostly in hidden spots and for the price, can’t be beat. It is not super heavy feeling though, so if you want a really solid heavy holder this might disappoint, however I like that feature since I don’t want heavy things scratching and breaking my counter or tile floor. It doesn’t wobble and I like the color so I am mostly pleased, only giving it a little less of a review because it did come a little scratched
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Kindle Customer
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Does the job.
Works as a paper towel holder. Its a stick. It doesnt look like a cheap stick and it didn't break. Which means it met all my criteria. Great job.
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when having guests over, it's nice for each one to use their own towel instead of having a 'community' guest towel, or those fancy ones that people feel guilty using. This solved the problem.
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Reviewed in the United States on April 7, 2026
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Anonymous B
Whiting, US
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Rich
Format: Paperback
A wonderful book that illuminates the reality of the God of Israel compared to the ANE deities.
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F. Gwin
Chelsea, US
★★★★★ 5
Excellent. An invaluable resource!
Format: Paperback
Recently I have been reading a lot of books that have told me that the Bible's story of Adam and Eve plus the Exodus etc. are all myths that are extremely similar. Therefore, we should rethink the Bible and change our understanding of it to a more modern worldview that incorporates this knowledge and denies any sort of originality in the biblical account. John Oswalt thinks differently. He thinks that the Genesis story of origins is not some random piece of Semitic or Mesopotamian literature, but that is really unique revelation from God (and is prepared to back that statement up!). The book is divided into two sections: The Bible and Myth The Bible and History Oswalt spends the first few chapters defining the world of the Old Testament and trying to find a definition for the word myth. He comes to the conclusion that a myth "the reflection of a certain way of thinking about the world. To be sure, because of the way in which it thinks, the fantastic is often found in myth. But it is not the presence of the fantastic that makes a piece of literature myth; rather, it is the presence of the mythic worldview." This worldview, he asserts, is based off of what he calls "continuity," which he describes as "when the human, natural, and divine realms are expressed and actualized [together]." The worldview that assumes continuity is based on the here and now, and is very panentheistic. Primordial time is a key factor and the gods are dependent on the humans. This is not so with the biblical worldview. The worldview of the Bible assumes transcendence - an independent God meeting with people on his own terms. He then compares and contrasts these views and shows the real differences between stories like Enimu Elish and Genesis 1. He doesn't deny similarities in the narratives, but he shows the differences in the worldviews. He then moves on to history. Just like the word "myth," Oswalt has to define history, because how civilizations have viewed history in the past has never been the same as Western civilization views history. Then he asks whether or not the Bible is history, and whether or not it matters. He makes several great points here, one of which is that ancient annuals and chronicles never recorded the defeats of kings, yet we find Israel's holy book littered with their failures and mess ups. This is a serious deal when looking at whether or not the Bible is history, because in the ancient way of thinking this surely stands out. He then looks at other questions, like "Are Biblical Faith and Biblical History Inseparable?" and responds to some critics (including Bultmann!). He then looks into the origins of the Israelites' worldview by means of authorship. Is the Bible a late text that was updated from an older, polytheistic one? "No!" says Oswalt. He deals with critiques here as well before moving on to a brilliant conclusion where he sums up the book and gives us a view of how modernism and rationalism are taking us back to the worldview based on continuity. Overall, this was a brilliant book and I wish I had read it sooner!!! It seems like so many authors today are trying to convince us that the Bible has so much in common with the other stories of origin out of an anti-biblical or liberal worldview (like ). However, under close scrutiny these criticisms do not stand up. I thank John for this book, and I will be recommending it to countless others!
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Reviewed in the United States on August 11, 2012

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