家庭仪式与大学生幸福感的关系：社会联结与自我控制的链式中介作用

研究探讨了家庭仪式对大学生幸福感的影响及其机制。基于自我控制理论,研究构建了以社会联结和自我控制为链式中介的家庭仪式影响幸福感的假设模型,并采用修订的家庭仪式问卷、社会联结量表、自我控制量表和幸福感量表对675名大学生进行了问卷调查。结果发现,家庭仪式与社会联结、自我控制、幸福感呈显著正相关,社会联结与自我控制在家庭仪式促进幸福感的关系中发挥链式中介作用。     

Relationships between adult attachment representations and family ritual quality: a prospective, longitudinal study

Meaningful family rituals have been associated with positive outcomes for families and children. No studies, however, have investigated predictors of family ritual quality, the identification of which would be important for understanding why some families create and enact meaningful family rituals while others lack rituals or have problematic rituals. We propose that adult attachment security may be an important predictor of family ritual quality because family rituals may provide a sense of stability and cohesiveness for the family. The purpose of this study was to examine relationships between adult attachment representations and the quality of family rituals, using a prospective, longitudinal design. Prior to the birth of their first child, 125 couples completed the Adult Attachment Interview, and a subsample of 70 mothers and 62 fathers completed the Family Rituals Questionnaire when their first child was 7 years old. Different patterns of relationships between attachment representations and family rituals were found for mothers and fathers. Maternal Insecure Attachment was associated with higher routinization of family rituals. Being in a couple with mixed attachment classifications (e.g., one Secure partner and one Insecure partner) was related to a pattern of low routinization and low meaning for family rituals. The results of this study are interpreted in terms of two patterns of rituals that have been described by clinicians--rigid ritualization and underritualization, and suggestions for working with these ritual patterns in families with Insecure attachment are provided.     

Rituals, Compulsions, and Other Syncretic Tools: Insights from Werner's Comparative Psychology

In line with theme of this special issue, this article speaks to a topic in developmental psychology from a Wernerian perspective. We take a Wernerian, comparative, and orthogenetic approach in addressing rituals and other compulsive behaviors in a variety of contexts: Ritual as cultural practice, as a part of pathologic behavior, and as a normative aspect of child development. We discuss the similarities and differences in these various forms of ritual, and conclude by incorporating recent advances in the study of obsessive-compulsive disorder to shed light on the normative variant of compulsive behavior. Our goal is to emphasize the continued relevance Werner's work in light of contemporary trends in developmental psychology, developmental psychopathology, and neuroscience.     

Family rituals in married couples: Links with attachment,relationship quality,and closeness

This study examined the association between self‐reports of family rituals and relationship attachment, relationship quality, and closeness in 150 married couples in Portugal. Using structural equation modeling to examine both within‐individual and across‐partner effects, the results were generally as predicted. First, lower levels of avoidant attachment were related to greater family investment in rituals. Second, greater family investment in rituals was associated with more positive relationship quality and closeness. Third, family investment in rituals partially mediated the link between avoidance and relationship quality and closeness. Fourth, the mediational models were significant for women but not for men. These results highlight the importance of links among family interactions, couple interactions, and individual differences.     

Attitudes Toward the Continuation of Family Rituals Among Emerging Adults

In this study we examined college students' assessment of the personal meaningfulness of their families' rituals and their desire to initiate family rituals in the future. Participants were 46 male and 49 female never-married, primarily European American undergraduates at a private east coast university. It was found that women were more likely than men to see themselves initiating future family rituals. The amount of ritual initiation undertaken by participants' same-sex parents and participants' communality were significant predictors of reported likelihood of future ritual initiation. A “caring” parenting style was the only significant predictor of the meaningfulness of rituals. The relationships of respondents' religious and ethnic background and their parents' marital status to their attitudes toward rituals were also examined.     

Self and Community in the Xunzi

This paper investigates Xunzi’s ideas on self and community. According to Xunzi, the origin of Confucian rituals lies in the need to nourish human desires. However, this nourishment is more than the simple satisfaction of desire. Rather, in the development of rituals, desires are evaluated and directed according to the overall good of a person in order that the person can actively pursue fulfilment and self-realization. If human beings are controlled by momentary desires, they live like beasts and cannot act as autonomous agents. Confucian rituals constitute a normative framework for human life and desires. Following Xunzi, this normative framework is based on a cultural and collective interpretation of our own nature. Through Confucian rituals a person can not only satisfy desires properly, but can also enjoy human relationships within the community. Most importantly, it is through these Confucian rituals that a person realizes himself as an agent who can control and direct his own life.     

Compensatory Control: Achieving Order Through the Mind, Our Institutions, and the Heavens

ABSTRACT— We propose that people protect the belief in a controlled, nonrandom world by imbuing their social, physical, and metaphysical environments with order and structure when their sense of personal control is threatened. We demonstrate that when personal control is threatened, people can preserve a sense of order by (a) perceiving patterns in noise or adhering to superstitions and conspiracies, (b) defending the legitimacy of the sociopolitical institutions that offer control, or (c) believing in an interventionist God. We also present evidence that these processes of compensatory control help people cope with the anxiety and discomfort that lacking personal control fuels, that it is lack of personal control specifically and not general threat or negativity that drives these processes, and that these various forms of compensatory control are ultimately substitutable for one another. Our model of compensatory control offers insight into a wide variety of phenomena, from prejudice to the idiosyncratic rituals of professional athletes to societal rituals around weddings, graduations, and funerals.     

A Case Study of the Decline of the Buddhist Funeral Ritual,the Guangdong Yuqie Yankou

This article contextualizes the decline of the Buddhist death ritual, the Guangdong Yuqie Yankou (廣東瑜伽焰口), through an examination of external and internal factors that might have affected its development in contemporary Hong Kong. During the last two decades, its popularity has dramatically declined, so much so that it now occupies an insignificant place among the pool of local funeral rituals. Its waning is not only a result of changing socioeconomic factors, such as contemporary lifestyles, commercialization of the funeral industry, ‘fast-food’ mortuary practices, and diminished religiosity of the Hong Kong laity, but is also caused by the scarcity of presiding Buddhist masters and competition from Buddhist rituals imported from other provinces of China. These intertwining factors have worked together to foster the decline of the ritual. The data for this ethnographic study were mainly collected in interviews and through the observation of participants.     

Family routines and rituals in the context of chronic conditions: A review

This paper is a systematic review of 39 empirical studies on family routines and rituals in the context of a chronic condition of a family member. The search strategy encompassed a wide spectrum of chronic conditions affecting family members from childhood/adolescence to adulthood. Twenty quantitative, 13 qualitative, 3 mixed‐methods, and 3 intervention studies published between 1995 and 2012 were reviewed. A conceptual framework of routines and rituals as key elements of family health was adopted, resulting in three main findings. First, a chronic condition in a family member impacted the frequency and nature of family's routines and rituals. Second, these whole‐family interactions held important functions for individuals and families, constituting strategic resources in the condition's management and opportunities for emotional support exchanges, and providing the family with a sense of normalcy amid the challenges posed by chronic conditions. Third, family routines and rituals were linked to positive health and adaptation outcomes for both patients and family members. Implications for future research include the need for the distinction between routines and rituals against a conceptual background, use of validated assessment methods, and empirical examination of predictors of changes in routines and rituals throughout the course of the condition and of the mechanisms linking these family events to positive outcomes. Conclusions support the inclusion of routines and rituals in a family‐centered care approach to the understanding and treatment of chronic conditions.     

Psychotherapy versus behaviour therapy : , , , and . Harvard University Press, Cambridge. 1975. 264 pp.

Following the theoretical analysis proposed in 1971, it is suggested that obsessions produce both discomfort and attempts to ‘put matters right’. These attempts are construed as being functionally equivalent to compulsive rituals. A two-part approach to treatment is described. It consists of satiation training and/or the prevention of internal and external neutralizing rituals (i.e. attempts to ‘put matters right’ are prevented). The present analysis is proposed as part of a move towards an integrated, consistent approach to the practice and theory of behaviour modification in dealing with obsessional and compulsive problems.     

Fear of criticism in washers,checkers and phobics

Fear of criticism in patients who manifested specific phobias, washing rituals and checking rituals was investigated. Six items from the Fear Survey Schedule measuring degree of anxiety to criticism were selected for this purpose. Results indicated that both washers and checkers showed more sensitivity to criticism than did phobics, while washers and checkers did not differ significantly. The implications of these findings for treatment are discussed.     

Out of the Analytic Shadow: On the Dynamics of Commemorative Ritual

This paper explores the dynamics of commemorative ritual as it is embodied and enacted outside the consulting room. While the function of lifelong acts of memorial in marking traumatic loss has been well documented, psychoanalysis has given short shrift to the value of these ongoing commemorative rituals in instances of “ordinary” (i.e., less traumatic) loss. Historical and sociological writers have explored their functions, but commemorative rituals have tended to evoke resistance within psychoanalysis, perhaps because of their collision with the termination ideal and the value of relinquishment. Here, I build on previous essays concerning Jewish mourning ritual (shiva) by addressing the function of several acts of commemoration including that of Yizkor (Jewish memorial ritual). Enacted across the lifespan, commemorative rituals serve multiple functions. They allow us to mark absence and create “presence” as we access and sometimes reshape personal memory. Such rituals can create a sense of linkage to “like mourners.” At their best, these acts—in their multiple incarnations—mimic aspects of psychoanalytic work by helping us deepen emotional connectedness and facilitating integrated remembering in a way that enriches and frees rather than binds us.     

Dimensions of family rituals across two generations: relation to adolescent identity.

Family rituals are considered part of a generational process that fosters a sense of identity for individual members and is reflective of the family's shared belief system. The symbolic significance attached to family rituals is considered central to the force of family rituals. Three questions were addressed in the study: (1) Are the dimensions of family rituals viewed similarly across generations?; (2) Is level of ritualization related to adolescent identity?; (3) If there is disagreement about the relative level of ritualization in a family, is there a negative relation to adolescent identity? A total of 77 families with an adolescent member completed the Family Ritual Questionnaire, and the adolescents completed a measure of self-esteem. Results of a factor analysis demonstrated shared representation of family rituals across two generations, with one factor loading on the symbolic qualities of family rituals and the second factor loading on the routine aspects of family rituals. Positive relations were found between adolescent identity and the family's report of symbolic significance and affect associated with family rituals. A negative relation was found between mother-adolescent disagreement about family rituals and adolescent feelings of belonging. Distinguishing between meaning and routine aspects of family rituals is discussed as well as clinical implications.     

Explaining Differences in Philanthropic Behavior Between Christians,Muslims, and Hindus in the Netherlands

Using survey data from the Netherlands, we find that Muslims have relatively high levels of religious philanthropic behavior and relatively low levels of secular philanthropic behavior, whereas Hindus have relatively low levels of religious philanthropic behavior and higher levels of secular philanthropic behavior. Results indicate that the community explanation and the conviction explanation of the relationship between religion and philanthropic behavior are both valid to some extent when it comes to differences in philanthropic behavior between Christians, Muslims, and Hindus. In addition, we find a relationship between group orientation in worship rituals on the relation between religion and philanthropic behavior. The more group-oriented the worship rituals, the stronger the relation between religion and philanthropic behavior. The results suggest that Durkheim’s theory (La Suicide: Etude de Sociologie. Presses Universitaires de France, Paris, 1897) may only be valid in a Christian context.     

The Development and Impact of Ritual in Couple Counseling

This article explores the importance of rituals to a culture and more particularly the formation, development, and evolution of rituals in couples. The article also explores the ways in which values of the couple and counselor affect the development of new rituals and the reevaluation of existing rituals as a grounding mechanism for change.     

Positive experiences of high arousal martial arts rituals are linked to identity fusion and costly pro-group actions

A cross-sectional study was conducted with 605 practitioners of Brazilian Jiu Jitsu (BJJ) to test the hypothesis that high arousal rituals promote social cohesion, primarily through identity fusion. BJJ promotion rituals are rare, highly emotional ritual events that often feature gruelling belt-whipping gauntlets. We used the variation in such experiences to examine whether more gruelling rituals were associated with identity fusion and pro-group behaviour. We found no differences between those who had undergone belt-whipping and those who had not and no evidence of a correlation between pain and social cohesion. However, across the full sample we found that positive, but not negative, affective experiences of promotional rituals were associated with identity fusion and that this mediated pro-group action. These findings provide new evidence concerning the social functions of collective rituals and highlight the importance of addressing the potentially diverging subjective experiences of painful rituals.     

The Power of Positive Peer Influence

The Peer Group Connection (PGC) is a primary prevention program that enlists the power of peer influence to help teenagers cope with the universal, everyday problems and pressures of becoming adults. It addresses important transitions in young people's lives by building into schools an important set of rituals and practices that reinforce healthy values in students and encourage critical thinking. PGC offers a variety of large and small group experiences that create a special bond among peers. This kind of team-building is the essential foundation of a strong, diverse, and democratic society.