LGBTQ Adolescents’ Positive and Negative Emotions and Experiences in U.S. High Schools

In a national survey of more than 19,000 U.S. high school students, we compared how LGBTQ youth and their non-LGBTQ peers felt at school and how they perceived social and academic experiences. We examined differences in emotions and school experiences across gender identities, sexual identities, and their intersections. LGBTQ adolescents reported significantly more frequent negative emotions and bullying, consistent with previous research. LGBTQ students also reported less frequent experiences of positive emotions at school and less frequent positive school experiences (i.e., positive peer and teacher relationships, subjective task value, and persistence support). Students who were both gender and sexual identity minority reported the most frequent negative and least frequent positive experiences at school, compared to students who were neither a gender or sexual identity minority. Analyses of the intersection of gender and sexual identity showed that heterosexual male students experienced more frequent positive emotions and school experiences, and fewer negative emotions and bullying, compared to all other groups. We discuss how these differences might be addressed through school interventions and future research.     

Culture and Personal Epistemology: U.S. and Middle Eastern Students’ beliefs about Scientific Knowledge and Knowing

Middle Eastern (Omani) and Western (U.S.) students’ beliefs about knowledge and knowing in the sciences were compared on four dimensions of personal epistemology proposed by Hofer and Pintrich (Review of Educational Research (1997), 67, 88–140). As predicted, given their experiences with comparatively traditional political and religious institutions, Omani more so than U.S. college students were more likely to accept scientific authorities as the basis of scientific truth. Furthermore, Omani men were more accepting of authorities than were Omani women, but there was no gender difference among U.S. students. Omani more than U.S. students also believed that knowledge in the sciences was simpler and more certain, which is consistent with comparisons between U.S. and Asian students (e.g., Qian & Pan, 2002, A comparision of epistemological beliefs and learning from science text between American and Chinese high school students. In B. K. Hofer & P. R. Pintrich (Eds.), Personal epistomology: The psychology of beliefs about knowledge and knowing (pp. 365–385), Mahwah, NJ: Erlbaum). Students in the two countries did not differ, however, in whether their beliefs were based on personal opinions versus systematic evidence. Suggestions for further research included directly assessing experiences with, and attitudes toward, authorities in academic and other areas of students’ lives.     

U.S. television programming’s effects on aggressive behavior of children and adolescents

Discussions about the effects of television violence often fail to clearly define the nature of the effect and of the televised material. This article reviews the various facets of the issue and of the research that deals with them, focusing on one specific aspect that is often regarded as most crucial in public discussions and among researchers: the effect of actually televised entertainment programs on the aggressive behavior of children and adolescents. There is little research on that aspect of the issue and, in contrast to laboratory experiments on media violence, it does not show significant television effects. However, none of the existing studies reflect the changes in home entertainment available now as a result of cable television and VCRs and their possible effects on viewers.     

Biodefense research and the U.S. regulatory structure whither nonhuman primate moral standing?

Biodefense and emerging infectious disease animal research aims to avoid or ameliorate human disease and suffering arising from the natural outbreak or intentional deployment of some of the world's most dreaded pathogens. Research to develop medical countermeasures to these diseases faces a difficult challenge since the products usually cannot be tested for efficacy in human beings. The U.S. Food and Drug Administration's Animal Rule may be increasingly used to overcome this challenge by allowing researchers to translate animal data into medical countermeasures without human subject efficacy testing. Yet the Animal Rule also has significant implications for increased intensive nonhuman primate research. We argue that despite the common belief that nonhuman primates have a fairly high level of moral standing and the protections for animals that are crucial to the U.S. regulations guiding animal research, the Animal Rule specifically and the regulations generally raise serious problems for the attribution of moral standing to nonhuman primates. We argue, however, that the burden of proof is on a position denying all moral standing to nonhuman primates and compare the implications of the U.S. regulatory structure in this regard with some recent developments in the European Union.     

Sexualization in U.S. Latina and White Girls’ Preferred Children’s Television Programs

Master narratives, or prevailing cultural storylines, of motherhood provide a framework for new mothers to make sense of their experiences and to develop a coherent maternal identity. The present mixed methods study developed a theory-driven methodology to systematically identify a master narrative and examined whether one is present in 32 U.S. first-time mothers’ accounts of developing feelings for, and connection to, their newborns. In coding these mothers’ 95 episodes, we found that just over half of the mothers exclusively described positive feelings/connection toward their babies that were present in pregnancy or at birth (“At First Sight”; AFS), whereas 31 % exclusively described feelings/connection that took time to develop, or were negative, questioned, and/or tentative (“It Took Time”; ITT). To identify the presence of a master narrative, we compared these groups’ accounts on several theoretical indicators; the episodes of mothers who exclusively described ITT experiences were longer, more often contained talk of expectations, and were more likely to have a mismatch between expectation and experience than those of mothers who exclusively described AFS experiences. This suggests that ITT experience accounts countered a master narrative that mothers should have overwhelming, positive, and immediate feelings for/connection to their babies (AFS). Using discursive analysis, we then examined how the master narrative was actually invoked in the accounts of two mothers, one who positioned her experiences as aligned with, and one who positioned her experiences as counter to, the master narrative. Implications for supporting mothers in making meaning of their experiences, whether by aligning with the master narrative or co-constructing an empowering counter-narrative, are discussed.     

How Do U.S. Students Perceive Trans Persons?

This study explored undergraduate students’ interpersonal responses, namely general feelings toward and desire for further social interaction with trans persons in a helping context. Secondarily, this study explored the relationship between participants’ intrinsic empathy, interpersonal curiosity and interest in further interaction. Two hundred fifty-one undergraduates at a moderate sized university in the southeastern United States served as participants. In order to assess baseline levels of empathy and curiosity, participants in session 1 completed the Interpersonal Reactivity Scale (Davis 1983) and the Interpersonal Curiosity Scale (Litman and Pezzo 2007). One week later, during session 2, the same students assumed the role of a peer counselor and read 1 of 4 (male, female, male-to-female, female-to-male) randomly assigned versions of an intake form completed by a fictitious peer client. Each version was identical, with the exception of the gender identity of the peer client. Participants completed various measures of affect and interest in further interaction. Male participants reported less willingness to interact with, and the strongest negative feelings toward the FTM peer client. Men reported highest willingness to interact with the MTF client and showed the lowest negative reactions towards the MTF client. Female participants’ scores on willingness to interact and on negative reactions were similar across all four intake form versions. Contrary to expectations, baseline levels of empathy and curiosity did not impact responses to gender expression. Further investigation is needed to elucidate the factors associated with anti-transgender prejudice particularly in the context of helping relationships.     

Does U.S. federal policy support employment and recovery for people with psychiatric disabilities?

Evidence suggests that a high percentage of people with a psychiatric disability can recover--find meaningful work, develop positive relationships, and participate fully in their communities. Evidence also suggests that work is an essential component of recovery. However, few people with a serious psychiatric disability are actually employed and most of those who are employed work only part-time at barely minimum wages.To assess the impact of federal programs such as Social Security Disability Insurance, vocational rehabilitation, medical insurance, and psychiatric services upon employment, we conducted a qualitative study of 16 employed and 16 unemployed individuals with psychiatric disabilities. All of our participants had disabilities severe enough to qualify them for Social Security Disability benefits.They told us that current federal policies and practices encouraged employment and integration of only a few participants, in a particular stage of their recovery, and placed significant barriers in the employment path of others.     

How Do U.S. Christians and Atheists Stereotype One Another’s Moral Values?

Moral conflict between Christians and atheists is becoming increasingly heated amidst the U.S. “culture wars,” yet research has been mostly silent regarding how these groups stereotype one another’s moral values and beliefs. We used moral foundations theory to better understand the nature of such stereotypes. In Study 1, U.S. Christian and atheist participants completed measures of moral values from their own perspective as well as the perspectives of typical atheists and typical Christians. Whereas atheists believed their ingroup endorsed fairness/justice values more than Christians, Christians believed their ingroup endorsed all moral values more than atheists. Moreover, both groups held (often extremely) inaccurate stereotypes about the outgroup’s values. In Study 2, participants wrote explicitly about outgroup morality. Atheists typically described Christians more negatively than Christians described atheists, regardless of the moral foundation of concern. Also, Christians’ negative impressions drew primarily from the Authority foundation, and both groups drew heavily from the Care foundation in both their positive and negative depictions. Implications for addressing the growing conflict between Christians and atheists in the United States are discussed.     

Are U.S. consumers using MyPlate and restaurant menu labels and does their use equate with dietary and exercise behavior?

The U.S. government provided a website, entitled MyPlate, and required menu labels to state calories to help the population make healthy dietary and exercise choices. The purpose of this study is to assess the awareness and use of nutrition information provided by MyPlate and by restaurant menu labels with dietary and exercise behavior for U.S. adults considering race/ethnicity and gender. This study uses data from the National Health and Nutrition Examination Survey 2013–2014 for adults, aged 20 years and older, from 3 racial/ethnic groups N = 4924: 1,275 Hispanics, 1,177 non‐Hispanic Blacks (NHB); 2,472 non‐Hispanic Whites to assess awareness and who reported seeing nutrition information at fast‐food/pizza places and waitstaff restaurants and answered affirmatively to hearing about MyPlate (N = 749). Dietary behaviors for controlling or losing weight, reducing fat, and increasing exercise was significantly higher for those who tried MyPlate as compared with those who stated they did not try MyPlate. Over half the individuals who reported that they tried MyPlate stated that they would often use nutrition information for fast‐food/pizza places and waitstaff restaurants as compared with less than one‐third of individuals who declared that they have not tried MyPlate. Males, Hispanics, NHB, individuals with a lower education level, current smokers, and older adults had higher percent of not hearing about MyPlate. NHB, males, and older adults had a lower percent of using menu nutrition information. Increasing use of MyPlate and menu calorie labeling may serve to encourage vulnerable groups to make healthy dietary and exercise choices.     

Under what conditions do U.S. and Taiwanese late adolescents feel victimized by their peers?

This study investigates whether cultural differences exist between the ways U.S. and Taiwanese college students perceive peer victimization using both an experimental vignette method and an open‐ended question format. A total of 1,125 college students (53% female) from the United States (n = 535) and Taiwan (n = 590) read and responded to vignettes which depicted peer interactions in the college context. The peer interactions varied along three factors expected to be associated with differentiating victimization from affiliative teasing: hostility, playfulness, and relationship closeness. Controlling for individual factors of sex, prior victimization, prior teasing, and emphasis on interpersonal harmony, students perceived more victimization when both hostility and a lack of playfulness were present. Culture interacted with the situational factors such that both hostility and lack of playfulness were stronger predictors of perceived victimization for Taiwanese than for U.S. college students. In open‐ended responses about sensitive topics, “Ability and academic performance” and “Self/thoughts/characters/habits” were more indicative of victimization for Taiwanese college students. “Health and disability” was more salient as indicative of victimization for U.S. college students. Findings from this study are among the first to evaluate signals of peer victimization with a cultural comparison; they can be used to inform victimization intervention programs or socioemotional curriculums in late adolescence to be culturally relevant.     

Is this America? Unfinished business with the U.S. national imaginary,religion and violence

This article first proposes definitions and raises questions about what it means to be a nation. I then analyze the national imaginary of the United States, and suggest that at its deepest core we find “substitute ultimates” regarding America's sacrificial war‐culture. This cultural violence perpetuates destructive consequences, including the phenomena of “U.S. war‐culture,” and “moral injury” among military servicemembers and veterans. But widespread legitimation of the imaginary largely inhibits citizens from awareness about their own reality. Lastly, I inquire about the role of prophetic public theology to address nationalism, and engage in a thought experiment with an imagined community of diverse partners.     

Younger,middle-aged,and older adults’ memories for the 2008 U.S. Presidential Election

Adults, aged 18–88 years, recalled details about the 2008 U.S. Presidential Election shortly following the election and 6 months later. Individuals who felt positive about the election outcome reported a greater quantity of information at both time points. However, across the lifespan, individuals who felt negative about the election outcome demonstrated a greater proportion of detail consistency over time, a finding that had previously been shown only for younger adults. Individuals who felt positive about the outcome showed increased confidence in their ability to retain information accurately, as did individuals who felt emotionally intense about the election. These results indicate that for adults of all ages, positive emotion is associated with a reduced ability to retain details consistently over time; yet people may not recognize this tendency when recalling information, thereby retaining higher confidence in their ability to remember event details if they felt positive about the event.     

Racial Diversity in U.S. Congregations, 1998–2019

Racially diverse congregations have become an important part of the American religious landscape. We use data from the National Congregations Study (NCS), notably including data from the fourth wave, collected in 2018–2019, to examine 20 years of racial diversity in congregations. We find that racial diversity within congregations has increased substantially between 1998 and 2019. There are more congregations in which no one racial or ethnic group comprises more than 80 percent of the people, congregations’ average diversity level has increased, and the percentage of all-white congregations has declined. Nearly a quarter of evangelical churches now have no one ethnic group constituting more than 80 percent of the people, a rate comparable to what we observe among Catholic churches. Moreover, congregations that meet this 80-percent threshold are more likely to be led by black clergy in 2019 than they were in 1998. We end with a note of caution about concluding that diverse congregations necessarily promote racial justice.     

Generativity and the U.S. Roman Catholic Bishops’ Responses to Priests’ Sexual Abuse of Minors

In this article, Erik Erikson’s and subsequent researchers’ ideas on generativity are applied to “the clerical abuse crisis,” in which 111 U.S. Roman Catholic bishops protected priests rather than safeguard children. The goal was to discover what psychological dispositions led bishops to act in the manner they did. A case is made that pre-existing tendencies coupled with an all-male, celibate environment and formation indoctrination led to deficits in psychological development, moral judgment and leadership capacity, revealing an Episcopal subculture characterized by pseudo-speciation and authoritism.     

Liberty and justice for all? Implications of exposure to the U.S. flag for intergroup relations

Three studies examined the implications of nationalistic ideologies and exposure to the U.S. flag for the activation of egalitarian concepts and outgroup hostility. Study 1 demonstrated that subliminal exposure to the U.S. flag activated participants' egalitarian concepts. In Study 2, highly nationalistic participants who were exposed to the U.S. flag reported less hostility than did those not exposed to the flag, whereas the flag did not influence the hostility of participants low in nationalism. Study 3 demonstrated that for participants high in nationalism, greater activation of egalitarian concepts on subliminal exposure to the U.S. flag was associated with less hostility toward Arabs and Muslims in the presence of the U.S. flag. The theoretical and practical implications of these findings are discussed.