Introduction: Mobile health (mHealth) technologies have become increasingly popular for monitoring mental health symptoms and lifestyle behaviours, and are largely reported to be feasible and acceptable to users. However, to date, the efficacy of such technologies to improve perinatal mental health outcomes has been mixed. Within the perinatal context, much of this work has been done in the context of postpartum depression, stemming from electronic health records as well as cohort studies. There is, however, a dearth of studies focusing on depression in pregnancy, and machine learning-based clinical decision support systems remain underexplored. The HappyMums application has been developed to meet this need, and its use across Europe will be tested in this study. Methods and analysis: A total of 1000 pregnant people currently suffering from, or at risk of, antenatal depression will be recruited across six countries. All participants will be between 13 and 28 weeks’ gestation and will be given access to the new purposefully developed HappyMums mobile application, to use from enrolment until 2 months postpartum. The application leverages passively collected data from smartphone sensors relating to physical activity and behaviour, as well as requiring active engagement from the user to complete mental health questionnaires and ‘game-like’ activities. Digital data types will be combined with traditional mental health measurement methods, such as standardised questionnaires and interviews, to develop novel predictive models capable of identifying mental health trajectories in women at risk of developing antenatal depression and to test the app’s utility for use as personalised risk prediction and depression identification tool. The primary outcome of this study is to determine what proportion of users will continue to use the mobile application and engage with its tasks and activities at least weekly, while secondary exploratory outcomes include assessing usability of the app and testing the predictive ability of a novel machine learning-based model. These outcomes will, for the first time, be assessed by integrating active as well as passive data. Ethics and dissemination: Ethical approval has been granted by local research ethics committees in each recruiting centre. At King’s College London (leading the clinical study), the study was reviewed by the East of England—Essex Research Ethics Committee and granted favourable opinion (REC reference 24/EE/0129). All other sites collecting participant data have the study approved for local delivery. Findings relating to the primary and secondary outcomes will be submitted for publication in open access, peer-reviewed journals, as well as presentations at conferences as symposia or posters. Findings will be made available to a non-specialist audience through open access digital mental health magazines and promotion on social media.
Despite extensive use in research assessing myths around male sexual victimization, the factorial structure of Melanson’s 1999 Male Rape Myth Scale [MRMS] was never psychometrically validated, meaning the relevance of scale items and dimensionality remained untested. Recruiting a nationally representative sample of 4152 UK adults, dimensionality and construct validity of the 22-item MRMS and a modified 19-item shortened version (MRMS-SV) were investigated using Confirmatory Factor Analysis (CFA). Analysis was conducted separately for the complete, male only (n = 2006), and female only (n = 2146) samples. Results indicate scores are best captured by a unidimensional solution across all samples tested, using the modified 19-item MRMS-SV version. Excellent internal reliability was observed among each sample. Research using the MRMS-SV can be confident in the scale’s unidimensional validity.
The article discusses War Primer 2 (2011), an art book by photographers Oliver Chanarin and Adam Broomberg, as a performative gesture of a new staging of Bertolt Brecht’s Kriegsfibel (1955). The analysis, following Achille Mbembe’s concept of necropolitics, applies the concept of necrophrasis (a specific practice of
ekphrasis at the time of contemporary extreme policies of death and their toxic visual presence). The essay supports a specific form of witnessing and testifying, which manifests itself in this necroecphrastic practice whereby history is actualized and contemporaries’ relation to the past becomes materialized. The artists’
interventions, based on a performative use of archives and the legacy of political terror and wartime violence, activate and actualize that which is the past or belonged to the latter.
Building on theories that position gratitude as a social and self-transcendent emotion, this research examined whether gratitude reduces people's desire for money across four preregistered studies (N = 3,125). Study 1 provided evidence that gratitude was negatively associated with money desire across three countries (the United Kingdom, Mexico and South Africa). Studies 2–4 provided experimental evidence that various gratitude manipulations consistently reduced money desire. Study 3 revealed two key psychological mechanisms: enhanced social connectedness and increased self-transcendence. Study 4 examined boundary conditions, finding that gratitude's effect on money desire was strongest among individuals with high levels of beliefs in money's symbolic meaning. These findings suggest that gratitude interventions may help reduce materialistic attitudes by addressing the fundamental psychological desire for money itself, operating through specific mechanisms that foster connection to others and transcendence of narrow self-interest.
Animal harm often results in lenient legal responses, with prosecutions primarily targeting offenses against companion animals, while cases involving farm animals remain significantly underreported. This study examined pet‐favoritism bias in moral judgments, highlighting how animal category can shape perceptions of cruelty. Participants (N = 569) evaluated sadistic harm toward either pet or farm animals by rating proposed prison sentences and moral condemnation. They also reported pet ownership, dietary habits, political orientation, religiosity, and beliefs about human superiority. The results confirmed petfavoritism, with harm to pets prompting greater moral condemnation and harsher punishment. Moderation analyses showed this bias was more pronounced among meat‐eaters, non–pet owners, and those who believed in human superiority. We discuss the mechanisms underlying more lenient judgments of animal harm.
