B. F. Skinner and T. N. Whitehead: a brief encounter, research similarities, hawthorne revisited, what next?

B. F. Skinner and T. N. Whitehead recalled a personal interaction in 1934, with differing memories of the event. No evidence of other subsequent interactions or mutual citations has been found. Although they went their separate ways, three similarities in their research strategies have been found and are discussed. Elements of Whitehead's Hawthorne study and Skinner's concurrent, parallel work reveal that they both (a) introduced the cumulative curve to report data, (b) used a small number of subjects studied over time, and (c) used highly accurate recording devices. A few "afterwords" are offered on their lives and writings, and again, on the Hawthorne effect. A suggestion is made that a Skinner-Whitehead research approach might be useful in studying gambling behavior.     

Race,Religion, and Global Solidarities: W. E. B. Du Bois and “The Black Church” as a Contested Category

W.E.B. Du Bois was thoroughly ambivalent about the political significance of American Black churches regarding their role in challenging racial inequality. He saw them as integral to Black social life, but also as failing to live up to their potential as drivers of liberation. And, while he focused primarily on Black churches within the United States, Du Bois was also committed to Black liberation on a global level. This suggests great potential for applying DuBois’ analyses of Black religion to the question of transnational religious and racial solidarities and the global political salience of “the Black Church” as a category. In this context, this article explores the significance of DuBois’ work for analyzing the category of “the Black Church.” It does so through a comparative case study of African American Christian engagement with the issue of Israel and Palestine, with four case studies ranging from African American Christian Zionists to Palestinian solidarity activists. Across these cases, the analysis highlights the ways that the history, identity, and mission of “the Black Church” are invoked in the context of Palestine and Israel. It argues that “the Black Church” is best understood as a contested category of collective religious and racial identity.     

Dr. Daedalus and His Minotaur: Mythic Warnings about Genetic Engineering from J.B.S. Haldane, François Jacob, and Andrew Niccol's Gattaca

We are entering an era in which “cultural construction of the body” refers to a literal technological enterprise. This era was anticipated in the 1920s by geneticist J. B. S. Haldane in a lecture which inspired Aldous Huxley's Brave New World. In that lecture, Haldane reinterpreted the Greek myth of Daedalus and the Minotaur as heroic fable. Seventy years later another geneticist, François Jacob, used the same myth as cautionary tale. Here I explain the Minotaur's “genetic” monstrosity in terms of disability and hybridity, using the movie Gattaca to argue that ancient fears of monstrously disabled bodies are being recycled as bioethics.     

THE FUNDAMENTALIST MINDSET: PSYCHOLOGICAL PERSPECTIVES ON RELIGION, VIOLENCE, AND HISTORY. Edited by Charles B. Strozier, David M. Terman, and James W. Jones, with Katharine A. Boyd. Foreword by Martin E. Marty. 274?pp. Oxford: Oxford University Press, 2010. $19.95

The following review essay explores the nature and characteristics of the fundamentalist mindset. The editors note that the fundamentalist mindset, wherever if occurs, is composed of distinct traits such as dualistic thinking, paranoia, and rage in a group context; an apocalyptic orientation that incorporates distinct perspectives on time, death, and violence; a relationship to charismatic leadership; and a totalized conversion experience. The review essay will explore these characteristics in brief, underscoring the major themes found in the authors?? exploration of fundamentalism and the psychological and historical underpinning of the pervading mindset.     

Culture,Influence, and the “I-ness” of Me: Commentary on Papers by Susan Bodnar,Gary B. Walls,and Steven Botticelli

The undeniable realities of globalization at the dawn of the 21st century have brought the United States and its citizens to the startling realization that we must grapple politically, economically, and culturally with the wide range of diversity existing within and without our borders. As greater numbers of culturally diverse persons are now represented in their caseloads, psychoanalysts are also forced to examine the relevance of psychoanalytic theories and practice in meeting their needs. The author discusses three papers that propose overlapping and differing opinions as to the function of psychoanalysis in the lives of culturally diverse patients, and its capacity to influence more public, social and political change. This paper questions the meaning of the term “culture.” It attempts to tease apart the nature of memory and dissociation among those who suffer intergenerational trauma because of their membership in particular cultural or ethnic groups. Also addressed is the extent to which, as described by social constructivist theory, self is entirely a socially constructed phenomenon. The author questions the extent to which, alternatively, “self,” possessed of will, agency and authority, exists in a mutually influencing relationship with the social world.