Sexual Harassment,Racial Harassment,and Well-Being among Asian American Women: An Intersectional Approach

ABSTRACT

Harassment of Asian American (AA) women has received little attention in popular culture and academic research despite their long legacy of sexualized racial stereotyping (e.g., Geisha, sexually submissive; Shimizu, 2007) and additional risk of mistreatment due to their membership in both marginalized gender and racial groups (Beale, 1970 Beale, F. (1970). Double jeopardy: To be Black and female. In T. C. Bambara (Ed.), The Black woman: An anthology (pp. 90–100). New York: New American Library. [Google Scholar]; Settles & Buchanan, 2014 Settles, I. H., & Buchanan, N. T. (2014). Intersectionality: Multiple categories of identity and difference. In V. Benet-Martinez and Y. Hong (Eds.), The Oxford Handbook of Multicultural Identity (pp. 160–180). New York, NY: Oxford University Press, Inc. [Google Scholar]). This study addresses this dearth of research using an intersectional theoretical framework to comprehensively examine sexual and racial harassment with a sample of AA women. Results validated the underlying factor structure of the Sexual Experiences Questionnaire (Fitzgerald, Gelfand, & Drasgow, 1995 Fitzgerald, L. F., Gelfand, M. J., & Drasgow, F. (1995). Measuring sexual harassment: Theoretical and psychometric advances. Basic and Applied Social Psychology, 17, 425–445. doi:10.1207/s15324834basp1704_2[Taylor & Francis Online], [Web of Science ®] , [Google Scholar]) and the Racial Acts, Crimes, and Experiences Scale (RACES; Bergman & Buchanan, 2008 Bergman, M., & Buchanan, N. T. (2008). Development of the Racial Acts, Crimes, and Experiences Survey (RACES). Unpublished instrument. [Google Scholar]) for AA women. Additionally, our results replicated previous research indicating that participants often reported experiencing behaviors that constitute harassment, but did not label them as such. This supports the use of behavioral measures over items that require individuals to label their experiences as harassment. Finally, we examined the associations between these forms of harassment and two indicators of psychological well-being, depression, and posttraumatic stress (PTS). Our results found that gender harassment was associated with more depression, whereas unwanted sexual attention, sexual coercion, and racial harassment were associated with increased PTS. This supports the utility of including both sexual and racial harassment in providing a more nuanced understanding of AA women’s harassment experiences overall and the relationship of harassment to psychological well-being. We discuss theoretical and clinical implications of these findings.     

“THE PEOPLE OF THIS COUNTRY HAVE HAD ENOUGH OF EXPERTS”: IN DEFENSE OF THE “ELITES” OF THE SCIENCE‐AND‐RELIGION DEBATE

This article takes a critical stance on John H. Evans's 2018 book, Morals Not Knowledge: Recasting the Contemporary U.S. Conflict between Religion and Science. Highlighting the significance of the book for the science‐and‐religion debate, particularly the book's emphasis on moral questions over knowledge claims revealed in social‐scientific studies of the American public, I also suggest that the distinction between the “elites” of the academic science‐and‐religion field and the religious “public” is insufficiently drawn. I argue that various nuances should be taken into account concerning the portrayal of “elites,” nuances which potentially change the way that “conflict” between science and religion is envisaged, as well as the function of the field. Similarly, I examine the ways in which the book construes science and religion as distinct knowledge systems, and I suggest that, from a theological perspective—relevant for much academic activity in science and religion—there is value in seeing science and religion in terms of a single knowledge system. This perspective may not address the public's interest in moral questions directly—important as they are—but nevertheless it fulfils the academic function of advancing the frontiers of human knowledge and self‐understanding.     

Pathways of Religious Assimilation: Second‐Generation Asian Americans’ Religious Retention and Religiosity

We explore the religious assimilation of different Asian American second‐generation religious groups by examining their rates of religious retention and levels of religiosity relative to the first generation and the general American population. In general, Asian Americans exhibit a pattern of generational religious decline: the second generation tend to have lower levels of both religious retention and religiosity compared to the immigrant generation. The second generation do not necessarily conform to the religious patterns of the general population. Rather, they follow different trajectories of retention and religiosity depending on the religion. We identify four different pathways of religious change among the second generation, and discuss how racial and religious differences mediate assimilation into American religion.     

Asian American Female College Students' Subjective Femininity Conceptualizations: Using a Mixed‐Methods Approach

This mixed‐methods study explored 184 Asian American female college students' subjective femininity conceptualizations and their associations with family conflict. A direct content analysis of responses identified 5 categories of subjective femininity conceptualizations: model minority, physical attributes, traditional femininity, subordinate roles, and modern femininity. Conceptualizations of subordinate roles were positively related to intensity of family conflict. Interdependent self‐construal moderated the relationship between subjective conceptualizations of subordinate roles, modern femininity, and intensity of family conflict. Clinical implications of these findings are discussed. Este estudio de métodos combinados exploró las conceptualizaciones subjetivas de feminidad y sus asociaciones con conflictos familiares entre 184 estudiantes universitarias asiático‐americanas. Un análisis directo del contenido de las respuestas identificó 5 categorías de conceptualizaciones subjetivas de feminidad: modelo de minoría, atributos físicos, feminidad tradicional, roles subordinados y feminidad moderna. Las conceptualizaciones de roles subordinados se relacionaron de forma positiva con la intensidad de los conflictos familiares. La autoconstrucción interdependiente moderó la relación entre las conceptualizaciones subjetivas de roles subordinados, la feminidad moderna y la intensidad de los conflictos familiares. Se discuten las implicaciones clínicas de estos hallazgos.     

Post‐Secularism,Secular Theology,and the Names of the Real

This article disputes the common view of religious and secular as oppositional terms. Our contemporary world is post‐secularist, because secularism is a modern ideology that imagines a strict separation of the religious and the political, where religion becomes a purely private affair. This situation is compromised by the “return” of religion in political terms. Constructively, following Jacques Lacan, we can say that secular theology concerns the Real; and with François Laruelle, we can think about a non‐theology that complements what he calls non‐philosophy. Finally, I speculate on three names of the Real: energy, capital, and nomos.     

Dietrich Bonhoeffer and Asian Contextual Theology in relation to Minjung and Prajna of Inter‐being

Abstract: Dietrich Bonhoeffer remains an influential figure in inspiring Asian contextual theology of minjung (the poor). In addition to political reading of minjung, a Buddhist wisdom (prajna) offers a basis for understanding of religious dimension of minjung. However, there has been no discussion about Bonhoeffer's legacy of theology after Auschwitz in critical dialogue with Asian contextual theology.     

STIRPICULTURE: SCIENCE‐GUIDED HUMAN PROPAGATION AND THE ONEIDA COMMUNITY

Between 1869 and 1879, the communal Christian group the Oneida Community undertook a pioneering eugenics experiment called “stirpiculture” in upstate New York. Stirpiculture resulted in the planned conception, birth, and communal rearing of fifty‐eight children, bred from selected members of the Oneida Community. This article concerns how the Oneida Community's unique approach to religion and science provided the framework for the creation, process, and eventual dissolution of the stirpiculture experiment. The work seeks to expand current understanding of the early history of eugenics in the United States by placing its practice more than two decades earlier than is generally considered. Additionally, this article situates the Community's leader John Humphrey Noyes as an early eugenics and social scientific thinker. Finally, the treatment provides a case study for the transitional period in mid to late nineteenth century America whereby scientific modes of epistemology were accommodated within or supplanted by theological worldviews.     

ATHENS,JERUSALEM, AND THE ARRIVAL OF TECHNO‐SECULARISM

Abstract. Western civilization historically has tried to balance secular knowledge with revealed religion. Science is the modern world's version of secular knowledge and resists the kind of integration achieved by Augustine and Aquinas. Managing the conflict between religion and evolution by containing them in separate “frames,” as Stephen J. Gould suggested, does not resolve the issue. Science may have displaced religion from the public square, but the traditional science‐religion conflict has become threadbare in intellectual terms. Scientific theories have become increasingly abstract, and science has been attacked from the left as a source of objective knowledge. However, technology, not science, has displaced religious belief, a phenomenon I call techno‐secularism. Robert Coles's suggestion that secularism is a form of doubt inevitably attached to religious belief, and William James's reduction of religious experiences to psychological states, evaluating them according to their “cash value,” are unhelpful. Technology enables us to remake our environment according to our wishes and has become a kind of magic that replaces not just revealed religion but also theoretical science. Techno‐secularism has an ethical vision that focuses on healthful living, self‐fulfillment, and avoiding the struggles of human life and the inevitability of death.     

Beyond Strategy,Towards the Kingdom of God: The Post‐Critical Reconstructionist Mission of the Emerging Church

Abstract : The Emerging Church is a diverse global phenomenon which envisions a radical reforming of the theology and praxis of the broader Christian church in light of the philosophical and cultural shift from modernism to post‐modernism. Differing from the evangelical New Paradigm seeker‐sensitive Church's generational focus, and the organizational unity and routines of Mainline Protestant denominations the Emerging Church conversation endeavors to create committed, authentic, day‐to‐day communities that embrace ecumenical and ancient Christian theology and practices in order to live out the reality of the in‐breaking kingdom of God. Though precise systemic theological unity within the Emerging movement is recognized as an elusive goal that is generally not even sought, the movement as a whole finds much in common with post‐conservative and post‐liberal theology, and shares a joint mission with those who have been called to the task of post‐critical reconstruction.     

ECO‐ANXIETY,TRAGEDY, AND HOPE: PSYCHOLOGICAL AND SPIRITUAL DIMENSIONS OF CLIMATE CHANGE

This article addresses the problem of “eco‐anxiety” by integrating results from numerous fields of inquiry. Although climate change may cause direct psychological and existential impacts, vast numbers of people already experience indirect impacts in the form of depression, socio‐ethical paralysis, and loss of well‐being. This is not always evident, because people have developed psychological and social defenses in response, including “socially constructed silence.” I argue that this situation causes the need to frame climate change narratives as emphasizing hope in the midst of tragedy. Framing the situation simply as a threat or a possibility does not work. Religious communities and the use of methods which include spirituality have an important role in enabling people to process their deep emotions and existential questions. I draw also from my experiences from Finland in enabling cooperation between natural scientists and theologians in order to address climate issues.     

TEACHING SCIENCE AND RELIGION IN THE TWENTY‐FIRST CENTURY: THE MANY PEDAGOGICAL ROLES OF CHRISTOPHER SOUTHGATE

With the goal of understanding how Christopher Southgate communicates his in‐depth knowledge of both science and theology, we investigated the many roles he assumes as a teacher. We settled upon wide‐ranging topics that all intertwine: (1) his roles as author and coordinating editor of a premier textbook on science and theology, now in its third edition; (2) his oral presentations worldwide, including plenaries, workshops, and short courses; and (3) the team teaching approach itself, which is often needed by others because the knowledge of science and theology do not always reside in the same person. Southgate provides, whenever possible, teaching contexts that involve students in experiential learning, where they actively participate with other students. We conclude that Southgate's ultimate goal is to teach students how to reconcile science and theology in their values and beliefs, so that they can take advantage of both forms of rational thinking in their own personal and professional lives. The co‐authors consider several examples of models that have been successfully used by people in various fields to integrate science and religion.     

THEOLOGICAL METHODOLOGY,CLASSICAL THEISM,AND “LIVED TIME” IN ANTJE JACKELÉN'S TIME AND ETERNITY

Antje Jackelén's Time and Eternity successfully employs the method of correlation and a close study of the question of time to enter the dialogue between science and theology. Hermeneutical attention to language is a central element of this dialogue, but we must be aware that much science is untranslatable into ordinary language; it is when we get to the bigger metaphysical assumptions of science that true dialogue begins to happen. Thus, although the method of correlation is a useful way to approach this dialogue, there is not a strict equivalence in this relationship. Theology needs science more than science needs theology. In speaking of time and God we must keep in mind the relational nature of classical Christian theism, even in its most austere forms. We should not read Enlightenment ideas of God back into the classical Christian tradition or neglect the apophatic emphasis in Christian theism, which warned against assuming knowledge of the divine nature. God's relation to time always lies beyond our understanding. Studying the effects of either the Newtonian or Einsteinian concepts of time on our theological concepts should not detract our attention from the “lived time” that characterizes human experience. Consideration of the notion of time in the Madhyamaka Buddhist tradition reminds us that we cannot control the inner reality of time and that for humans time is something to be considered pragmatically.     

The Pastoral Challenge of the Environmental Crisis: Environmental Anxiety and Lutheran Eco‐Reformation

Plans for a Lutheran “eco‐reformation” are complicated by the polarization of views related to environmental issues. I argue that there is a special reason to take the agenda of eco‐reformation seriously: a widespread and often unconscious environmental anxiety, which posits a pastoral and existential challenge that must be addressed by the churches. I contextualize the challenge of eco‐reformation in the historical context of Lutheran eco‐theology. Finally, I briefly discuss two key themes for Lutheran eco‐theology: God's presence in nature and the theology of the cross.     

Anticipatory Processing and Post‐Event Processing in Social Anxiety Disorder: An Update on the Literature

Two repetitive thinking processes that have been proposed in prominent maintenance models of social anxiety disorder (SAD) are anticipatory processing and post‐event processing. Research into these two processes has steadily increased over the last 20 years. This review highlights the main lines of existing research on anticipatory processing and post‐event processing, including studies on the nature of these processes, their association with social anxiety, the predictors, and consequences of these processes, as well as how these processes respond to treatments for SAD. The review also highlights some of the conceptual and methodological issues that have prevented the literature on anticipatory processing and post‐event processing from being more integrated and focused. Finally, the review draws together some new directions in terms of theory and research to further advance the field.     

Designated as Dangerous: Characteristics of Sex Offenders Subject to Post‐Sentence Orders in Australia

The earliest characterisation of Australian sex offenders subjected to post‐sentence legislation is presented. Demographic, developmental, clinical, and criminal characteristics were obtained for sex offenders under post‐sentence orders in Western Australia, New South Wales, and Victoria. Data on 50 offenders were recorded from psychological and psychiatric risk assessment reports statutorily required at the initiation of post‐sentence legal proceedings. The findings describe a group of demonstrably dangerous men who exhibited an early onset of sexual offending, high rates of mental disorder, sexual deviance, and antisociality. Their developmental histories are characterised by early deprivation, disadvantage, abuse, early exposure to substance abuse, and social and psychological dislocation. These offenders present a conundrum to criminal justice agencies. They are an objectively unfortunate group and have engaged in significantly harmful behaviours. However, the early onset of their offending suggests that early intervention services, such as those offered by mental health professionals, have a critically important role to play in any effort to alter offending trajectories such as those exhibited in this sample. A paradigm shift in public policy from a post hoc model to a well‐resourced preventative and public health approach to the problem of sexual violence is proposed. Broad treatment implications are also considered.     

Toward an integrative and collaborative approach to Asian American and Pacific Islander youth violence research, practice, and policy

Research into the prevalence of violence and delinquency among Asian American and Pacific Islander (AAPI) youth has proliferated in the last several years, as a result of federal funding. Consequently, this article reviews the literature on AAPI youth violence and delinquency published from 2001 to 2008. The findings demonstrate the frequency of AAPI youth violence and delinquency, provide a sense of the involvement of these youth in the juvenile justice system, reveal ethnic group differences in violence and delinquency, and explore the effects of immigration and acculturation on these phenomena. This article ends with a discussion on AAPI youth violence and delinquency prevention programs, with suggestions for future directions that incorporate a developmental and life-course approach in research and collaboration among researchers, practitioners, and policymakers.     

Acculturation,self‐construal,mental and physical health: An explorative study of East Asian students in Germany

The present study explores acculturation and its associated aspects of two East Asian student groups with different levels of exposure to German culture (100 international students from East Asian countries [IS]; 61 second generation students of East Asian descent [SGS]). First, we investigated the relationships between acculturation, self‐construal, depressive and somatic symptoms, and differences between the student groups in these variables. Second, the four acculturation types (integration, assimilation, separation and marginalization) were examined regarding their relationship to self‐construal and health outcomes. The results showed that the acculturation dimensions (mainstream, heritage) were relevant to the level of depressive symptoms for IS which was not the case for SGS. Furthermore, IS reported more somatic symptoms whereas there was no difference between the two groups in the level of depressive symptoms. In the analysis of acculturation types, assimilated and integrated students were characterized by high independent self‐construal, while separated and integrated students showed high interdependent self‐construal. Assimilated students displayed the least depressive symptoms of all acculturation groups. This study highlights different characteristics of East Asian students in acculturation, self‐construal and health outcomes, and discusses the complexity of the relationships between acculturation types and health.     

THE RELIGION‐SCIENCE DISCUSSION AT FORTY YEARS: “REPORTS OF MYDEATH ARE PREMATURE”

Abstract. The startling success of the religion‐science discussion in recent years calls for reflection. Have old walls been broken down, old antagonisms overcome? Have science and religion finally been reconciled? Or is all the activity just so much sound and fury signifying nothing? Postmodern equations of scientific and religious beliefs disregard a number of enduring differences that help make sense of the continuing tensions. Yet the skepticism of authors such as John Caiazza is also ungrounded. I describe five major types of approaches that are being employed in the recent literature. These methods have led to a deeper understanding of the commonalities between science and religion and have produced new productive partnerships between them.     

On Post‐apocalyptic and Doomsday Prepping Beliefs: A New Measure,its Correlates,and the Motivation to Prep

Post‐apocalyptic scenarios provide the basis for popular television shows, video games, and books. These scenarios may be popular because people have their own beliefs and visions about the apocalypse and the need to prepare. The prevalence of such beliefs might also hold societal relevance and serve as a type of projective test of personality. However, there are no quantitative accounts of post‐apocalyptic or prepping beliefs. As such, we conducted seven studies (N_total = 1034) to do so. In Studies 1 and 2, we developed a post‐apocalyptic and prepping beliefs scale, explored its correlates, and confirmed its structure and psychometric properties. In Study 3, we attempted to activate a ‘prepper’ mindset and further explore the correlates of the new scale. In Studies 4 and 5, we investigated covariations in daily feelings, thoughts, and events, and prepping beliefs. In Studies 6a and 6b, we compared scores from ‘real’ preppers and to a non‐prepping group. Overall, we found that post‐apocalyptic concerns and prepping beliefs are predictive of low agreeableness and humility, paranoia, cynicism, conspiracy mentality, conservatism, and social dominance orientation. We also found that increased belief in the need to prep is associated with God‐belief, negative daily experiences, and global political events. © 2019 European Association of Personality Psychology     

Luther's Radical Conception of Faith: God,Christ, and Personhood in a Post‐Metaphysical Age

Luther's exposition of Paul's letter to the Galatians offers a premier window into a deconstruction of the tandem God, ego and symbolic order of the law by proposing a radical “technology of the self,” a new understanding of what it means to be a person in light of God's own becoming in the flesh—a new subjective perspective. This places the event of belief as a displacement of a socially and ecclesiastically constructed ego‐consciousness and the emergence of a new (social) center of subjectivity—Christ consciousness, that is, faith. For Luther the “person” emerges as a radical break with the self‐referentiality of the ego and through the perspectival assimilation of God's own subjective experience in the flesh.