Baring Their Souls in Online Profiles or Not? Religious Self‐Disclosure in Social Media

This study measured the prevalence of religious self‐disclosure in public MySpace profiles that belonged to a subsample of National Study of Youth and Religion (NSYR) wave 3 respondents (N = 560). Personal attributes associated with religious identification as well as the overall quantity of religious self‐disclosures are examined. A majority (62 percent) of profile owners identified their religious affiliations online, although relatively few profile owners (30 percent) said anything about religion outside the religion‐designated field. Most affiliation reports (80 percent) were consistent with the profile owner's reported affiliation on the survey. Religious profile owners disclosed more about religion when they also believed that religion is a public matter or if they evaluated organized religion positively. Evangelical Protestants said more about religion than other respondents. Religiosity, believing that religion is a public matter, and the religiosity of profile owners’ friendship group were all positively associated with religious identification and self‐disclosure.     

Self-Help Books Used by Religious Practitioners

Self-help books are frequently used by mental health professionals as adjuncts to the counseling process. This was the first study to assess self-help book utilization practices among explicitly religious practitioners. All practitioner members of the Christian Association for Psychological Studies (N = 784) were mailed a copy of the Self-Help Book Survey. Ninety-two percent of the 243 respondents used self-help books with clients at least some of the time. There were differences between master's and doctoral level respondents with respect to how self-help books were used and the criteria used in selecting self-help books for clients. Most books recommended were explicitly Christian in nature. Those self-help books most frequently recommended are listed and may be useful to practitioners who counsel Christian clients.     

Religious Heterogamy and Religiosity: A Comparison of Interchurch and Same-Church Individuals

Based on a national sample of Christian couples, interchurch respondents reported lower levels of religiosity than same-church respondents on a number of religious variables. Respondents in same-church marriages were similar in religiosity regardless of whether the relationship was initially interchurch or same-church. The study did not find evidence that interchurch respondents were more likely than same-church individuals to drift away from church practice. Strength of denominational identity at engagement was the strongest predictor of religious behavior among interchurch respondents, while church attendance at engagement was the strongest predictor among same-church respondents. Interchurch respondents and their spouses were less likely to emphasize religion in raising children than same-church respondents, and were more likely to differ as a couple on their emphasis on religion in raising children. Interchurch parents predominantly raise their children exclusively in one parent's church, although 12 percent reported raising their children in both churches.     

Preference for opening lines: Comparing ratings by men and women

Opening lines were conceptualized as a method for expanding one's marketplace for dating and marriage partners. In Study 1, university students and employees rated opening lines used by men for meeting women. Respondents (n=600) in one survey rated opening lines for general situations. Respondents (n=431) in a second survey rated opening lines for specific situations, including bars, restaurants, supermarkets, laundromats, and beaches. In Study 2, university students and employees (n=831) rated opening lines used by women for meeting men in general situations. Factor analyses identified three categories of opening lines: cute-flippant, innocuous, and direct. Overall, respondents agreed that cute-flippant opening lines were the least desirable and that innocuous and direct opening lines were the most desirable. Within this general consensus, there was a consistent tendency for women to dislike cute-flippant opening lines more than men and to prefer innocuous opening lines more than men. These differences were related to sex role socialization. Discussion focused on reasons people persist in using cute-flippant opening lines and on an attributional analysis of responses to opening lines.     

Representation of mental illness in Christian self-help bestsellers

The present study examined messages about mental illness in 14 contemporary Christian self-help bestsellers. Content analysis revealed that most texts focused upon depression. Categories of textual units included Underlying Assumptions Regarding Depression, Representations of Depression, Roots/Causes/Reasons for Depression, and Christian Responses to Depression. Demonic influence was the most frequently cited reason for depression. Other reasons included negative cognitions, failure as a Christian, and negative emotions. Christian responses to depression included trusting God, religious activity, and individual willpower. Discussion of these results focused upon the problematic impact of these messages upon individuals with depression, and upon suggestions for reducing mental illness stigma in religious communities.     

Should psychotherapists disclose their own psychological problems?

Background: Self‐disclosures by psychotherapists can encompass a wide array of content, including information about the personal life of the psychotherapist. Aim: The goal of this study was to empirically assess reactions to psychotherapists disclosing their own personal problems to clients with similar problems. Methodology: This study explored participants' (n = 155) reactions to vignettes describing psychotherapists as either disclosing or not disclosing their own history of psychological problems to clients presenting with similar problems. Findings: Compared to otherwise identical vignettes featuring psychotherapists who did not self‐disclose, vignettes featuring psychotherapists who self‐disclosed were rated more positively in a variety of ways. Specifically, psychotherapists in the vignettes featuring self‐disclosure were perceived as possessing a higher level of favourable personal qualities and as more likely to establish strong working relationships with clients and achieve success in therapy. Limitations of the method and alternate explanations for the results are considered. Implications: Implications regarding the judicious use by psychotherapists of self‐disclosure regarding their own past psychological problems are discussed.     

Humorous responses to interpersonal complaints: effects of humor style and nonverbal expression

Based on disposition theory (Zillmann & Cantor, 1996), this study assessed reactions to vignettes in which individuals humorously respond to complaints from their partners. Vignettes varied based upon the sex and affective expression (positive/negative) of the speaker, and style of humor used (affiliative, aggressive, self-enhancing, self-defeating). Although males were rated as funnier than females, speakers were generally rated as more funny and likeable, and evoked less counterarguing, when they had positive facial expressions even when using negative humor styles. Aggressive humor garnered the highest evaluations of funniness, likeability, and credibility, but also the most counterarguing.     

On Being Holier-Than-Thou or Humbler-Than-Thee: A Social-Psychological Perspective on Religiousness and Humility

This research examined the association between religiousness and humility. Participants in Studies 1 and 2 completed measures of religiousness, socially desirable responding, and their own and other people's adherence to biblical commandments. Participants in Study 2 also rated how characteristic nonreligious positive and negative trait terms were of the self and others. Humility was operationalized as the magnitude of difference between individuals' evaluations of self and other. Overvaluing the self in relation to others or undervaluing others in relation to the self was considered evidence of less humility. Participants rated the self to be more adherent to biblical commandments than others (the holier-than-thou effect) and rated the self to be more positive and less negative than others (the self-other bias). In both studies, intrinsic religiousness was associated with an increase in the tendency to rate the self as more adherent to biblical commandments than others. Quest was associated with a slight decrease in the magnitude of the holier-than-thou effect. Religious motivations did not account for unique variation in the general self-other bias. Irrespective of motivations for being religious, however, highly religious people (i.e., upper thirds on general religiousness and religious fundamentalism) more so than less religious people (i.e., lower thirds on general religiousness and religious fundamentalism) rated the self to be better on nonreligious attributes than others.     

Gender differences in online and offline self‐disclosure in pre‐adolescence and adolescence

Although there is developmental research on the prevalence of offline self‐disclosure in pre‐adolescence and adolescence, it is still unknown (a) how boys’ and girls’online self‐disclosure develops in this period and (b) how online and offline self‐disclosure interact with each other. We formulated three hypotheses to explain the possible interaction between online and offline self‐disclosure: the displacement, the rich‐get‐richer, and the rehearsal hypothesis. We surveyed 690 pre‐adolescents and adolescents (10–17 years) at three time points with half‐year intervals in between. We found significant gender differences in the developmental trajectories of self‐disclosure. For girls, both online and offline self‐disclosure increased sharply during pre‐ (10–11 years) and early adolescence (12–13 years), and then stabilized in middle and late adolescence. For boys, the same trajectory was found although the increase in self‐disclosure started 2 years later. We found most support for the rehearsal hypothesis: Both boys and girls seemed to use online self‐disclosure to rehearse offline self‐disclosure skills. This particularly held for boys in early adolescence who typically have difficulty disclosing themselves offline.     

Adults' memories of childhood: affect, knowing, and remembering

Adult questionnaire respondents reported, for each of a number of events, if they had experienced that event during childhood and, if so, if they remembered the experience or merely knew it had happened. Respondents also rated the emotion of each event and judged whether they would remember more about each reportedly experienced event if they spent more time trying to do so. Study 1 respondents were 96 undergraduates, whereas Study 2 tested 93 community members ranging widely in age. Respondents often reported no recollections of reportedly experienced events. Reportedly experienced events rated as emotional were more often recollected than those rated as neutral, and those rated as positive were more often recollected than those rated as negative. Predicted ability to remember more was related to current memory. Claims of remembering reportedly experienced events increased with age, but predicted ability to remember more about them declined with age.     

Adults' memories of childhood: Affect,knowing, and remembering

Adult questionnaire respondents reported, for each of a number of events, if they had experienced that event during childhood and, if so, if they remembered the experience or merely knew it had happened. Respondents also rated the emotion of each event and judged whether they would remember more about each reportedly experienced event if they spent more time trying to do so. Study 1 respondents were 96 undergraduates, whereas Study 2 tested 93 community members ranging widely in age. Respondents often reported no recollections of reportedly experienced events. Reportedly experienced events rated as emotional were more often recollected than those rated as neutral, and those rated as positive were more often recollected than those rated as negative. Predicted ability to remember more was related to current memory. Claims of remembering reportedly experienced events increased with age, but predicted ability to remember more about them declined with age.     

In God We Distrust: Christian Nationalism and Anti-Atheist Attitude

Prior research found that Christian nationalism, a belief that integrates Christian identity with American national identity, was associated with more negative views toward marginalized groups, such as religious minorities. Relatively less known is the relationship between Christian nationalism and attitudes toward atheists. Specifically, even less is known about whether or not Christian nationalism that is above individuals at the macro, geographic level may influence individual views of atheists. Using nationally representative multilevel data, this study found that higher individual Christian nationalism was associated with more negative views toward atheists. No robust state-level Christian nationalism influence was found for anti-atheist attitude. However, Blacks, relative to Whites, were less likely to view atheists negatively in states where Christian nationalism was higher. Meanwhile, in states where Christian nationalism was higher, Black Protestants were less prejudiced against atheists compared to Evangelical Protestants.     

Multiple Identity Considerations Among African American Christian Men Experiencing Same‐Sex Attraction

The authors explored the experiences of African American men who identified as Christian and experienced same‐sex attraction. Participants completed an online questionnaire addressing experiences of same‐sex attraction; meaning attributed to their attractions; the sharing of their experiences with others; and perceptions regarding the intersection of their faith, race, and sexual identity. Most respondents (61.5%) felt different from their peers for gender‐related reasons, and most (80.8%) had had homoerotic experiences during the teenage years. Over 40% of participants indicated that their primary identity was Christian, and several shared their experience sorting out attributions and meanings associated with same‐sex attraction in light of their racial and/or religious identities.     

Nuclear Waste: Facts,Fears, and Attitudes1

This study examined the effects of a television documentary about the safety of the Sellafield nuclear reprocessing plant in the Northwest of England upon public attitudes. In a study of 805 respondents from four districts in the Southwest of England, we assessed attitudes and beliefs both before and after the documentary about Sellafield. Results indicated a significant attitude change in a more antinuclear direction. Respondents who had seen or heard about the events at Sellafield tended to be more antinuclear after the broadcast. Finally, respondents living close to the existing nuclear power stations in the Southwest of England tended to see the events at Sellafield as less serious than the remaining respondents. Furthermore, this difference in perceived seriousness between respondents living near a nuclear power station and the remaining respondents was much more pronounced in ratings of the environmental risks of the local nuclear power stations in Southwest England.     

Job Hunters' Perspectives on Their Needs During the Job Search Process

Respondents rated self-assessment and decision making as most important during the job hunting process; however, there were differences between overall ratings and those for specific groups of respondents.     

Should I Brag? Nature and Impact of Positive and Boastful Disclosures for Women and Men

What is the nature of a “positive” disclosure versus a “boastful” one? How are those who use these different types of disclosures differentially construed? A set of three studies was designed to investigate three general issues. Study 1 asked respondents to rate characters who disclosed in a boastful, positive, or negative fashion. Boasters and positive disclosers were viewed as more competent than negative disclosers, negative and positive disclosers were viewed as more socially sensitive than boasters, and positive disclosers were best liked. In Study 2, the gender of the target disclosing positively or boastfully was manipulated. Compared to the boaster, the positive discloser was rated as more socially involved and feminine (less masculine) but less competent. Polarized judgments were made by both genders. Study 3 had individuals generate “boasts” and “positive statements.” The few gender differences that emerged suggest that although females’ bragging strategies may be less extreme or extensive, it is only when gender information is known that the brags of men and women are differentially construed. The present work suggests that men and women, as perceivers, may differentially activate cognitive structures (involving social involvement and femininity, on one hand, and competence and masculinity, on the other) when evaluating men versus women. The nature of the communication itself (boasts being perceived as more masculine and positive disclosures as more feminine) may exacerbate such differential activation in the construction of “mental models” of another's communication.     

Christian Affiliation,Christian Practice,and Attitudes to Religious Diversity: A Quantitative Analysis among 13- to 15-year-old Female Students in the UK

Within the context of the “Young People’s Attitudes to Religious Diversity” project at the Warwick Religions and Education Research Unit, this study examines the association between self-assigned Christian affiliation, self-reported Christian practice, and attitudes towards religious diversity among a sample of 5,748 13- to 15-year-old female students attending schools in England, Northern Ireland, Scotland, and Wales. The two hypotheses being tested are that, among female students, nominal Christians do not differ in their attitudes towards religious diversity from unaffiliated students and that church attendance leads to less tolerance of other religious groups. The data partly support the first hypothesis but not the second. Churchgoing Christian female students are more interested in and more tolerant of other religious groups. The data also draw attention to the perceived importance of religious education in schools for shaping views on religion and on religious diversity among unaffiliated students, nominal Christians, and practising Christians. Both the Christian churches and religious education in school seem to have an important part to play in nurturing a tolerant and inclusive religiously diverse society in the UK.     

Shameful secrets and shame-prone dispositions: How outcome expectations mediate the relation between shame and disclosure

Shame may be a deterrent to disclosing secrets to a counselor, and shame-proneness may be associated with generalized tendencies to avoid disclosure of distress. If so, the mechanism explaining these relations might be the expected outcomes about disclosure. College students in the United States (N?=?312) thought of a shameful secret of theirs, and they rated the degree of shame they felt about the secret, their willingness to disclose the secret to a potential counselor, and their expected support from a potential counselor (i.e. outcome expectation). Participants also completed dispositional measures of shame-proneness, generalized outcome expectations about disclosure, and disclosure tendencies. Mediation analyses revealed that participants’ experiences of shame regarding their secrets predicted lower anticipated support from the counselor which predicted lower willingness to disclose the secret. This effect largely replicated at the dispositional level, such that anticipated risks of disclosure mediated the relationship between shame-proneness and disclosure tendencies. These findings suggest that counselor efforts to promote healthy client disclosure could target the client’s outcome expectations about disclosure rather than the client’s degree of shame.     

Nighttime fears of children and adolescents: frequency, content, severity, harm expectations, disclosure, and coping behaviours

The present school-based study investigated the nighttime fears of 511 children and adolescents, aged 8-16 years. Participants were assessed using a structured interview about the frequency, content, severity, harm expectations, coping strategies, and disclosure of nighttime fears. Results indicated that nighttime fears are a common experience, with nearly two-thirds (64.2%) of children and adolescents reporting nighttime fears. Fear of intruders/home invasion was the most frequently reported nighttime fear. Females more frequently reported nighttime fears than males (72.9% and 54.6%, respectively) and a greater number of children reported nighttime fears compared to adolescents (79.4% and 48.8%, respectively). Nighttime fears were given moderate severity ratings, and harm expectations were most strongly associated with 'personal security' fears. Respondents reported a variety of coping strategies to manage their nighttime fears with self-control/distraction techniques being the most common. Most respondents reported disclosing their nighttime fear(s) to another person. The clinical implications of these findings and the methodological limitations are discussed.     

Romantic relationship status biases the processing of an attractive alternative's behavior

The present research examines whether romantically involved individuals process behavioral information of attractive alternatives in a biased manner. When presented with behavioral information of an attractive mate, in Study 1 involved (vs. uninvolved) participants tended to recall fewer positive behaviors of an attractive alternative. Study 2 demonstrated that involved participants recalled more negative behaviors, and also evaluated these behaviors more negatively, compared to uninvolved participants. Study 3 demonstrated that romantically involved participants recalled more negative (but also neutral) behaviors when it concerned behaviors displayed by an attractive alternative as compared to a same‐sex other. These findings provide initial evidence for biased processing of behavioral information of an alternative mate, which may serve an important relationship protection function.