Religion and politics: examining the impact of faith on political participation

This study examines the relationship between religion and political activity. It theorises religious influences on political activity and tests the impact of various religious factors on political participation in a large cross-national sample (1981–2014). This study integrates longitudinal data from the aggregated World Values Survey with country-level data in the hierarchical multilevel analysis that allows teasing out the individual-level religious influences, including membership in religious organisations, religiosity and self-identification with various religious denominations, and the country-level impacts. The temporal and spatial coverage of the data used in the study includes more than 65% of the world’s population. The seven types of political participation examined in the study include signing petitions, joining in boycotts, participating in demonstrations, taking part in unofficial strikes, occupying buildings and factories, voting and membership in political parties. We find that religion matters but not always in the expected ways. Religiosity, by itself, often serves as a deterrent rather than mobilising force for political engagement, regardless the denominational differences. It is the membership in religious organisations and other voluntary associations of a secular nature that make individuals more likely to engage in political activity.     

The Community Story,Relationality and Process: Bridging Tools for Researching Local Knowledge in a Peri‐urban Township

In intervening in social challenges impacting local communities, Western forms of dispute/conflict resolution have been critiqued for imparting norms, values and practices that marginalise worldviews of indigenous people. From a decolonizing stance, indigenous scholars have emphasised the need for recovery of ‘lost’ values, beliefs and practices to advance indigenous knowledge. We highlight some of the conceptual challenges associated with applying ‘indigenous knowledge’ and culture‐specific ‘indigenous methodologies’ to a marginalised peri‐urban, ethnically plural township community situated on the outskirts of Johannesburg, South Africa. In embracing the mutuality of indigenous and Western knowledge forms, we explore three elements: the community story, relationality and process in relation to initial engagements with our study community. We attempt to transcend the dualism between ‘Western’ epistemologies and ‘indigenous knowledge’ through these ‘bridging concepts’. What is offered is not a formula or model but an orientation that aims to foster mutual learning through collaborative partnerships within and between communities and researchers with a view to inspiring possibilities for creative and meaningful solutions for violence prevention and dispute/conflict resolution. Copyright © 2014 John Wiley & Sons, Ltd.     

Correlations of attitudes toward physician-assisted suicide, death depression, death obsession, and trait anxiety

In a sample of 112 Kuwaiti college students, approval of physician-assisted suicide was not significantly correlated with scores on trait anxiety, death depression, or death obsession.     

Unfamiliar faces are not faces: Evidence from a matching task

It is difficult to match two images of the same unfamiliar face, even under good conditions. Here, we show that there are large individual differences on unfamiliar face matching. Initially, we tried to predict these using tests of visual short-term memory, cognitive style, and perceptual speed. Moderate correlations were produced by various components of these tests. In three other experiments, we found very strong correlations between face matching and inverted face matching on the same test. Finally, we examined potential associations between familiar and unfamiliar face processing. Strong correlations were found between familiar and unfamiliar face processing, but only when the familiar faces were inverted. We conclude that unfamiliar faces are processed for identity in a qualitatively different way than are familiar faces.     

Static and dynamical ageing processes at room temperature in a Fe25Ni0.4C virgin martensite: effect of C redistribution at the nanoscale

The work-hardening behaviour of virgin martensitic steel has been investigated in a strictly un-aged state and after various ageing conditions. At room temperature (RT), the un-aged alloy shows astonishing tensile performances (ultimate tensile stress?=?1600?MPa/uniform elongation?=?15%) but unexpected serrations. These serrations can be suppressed by static ageing (at RT or higher) while maintaining the initial work-hardening rate (ageing at RT). Parallel investigations using atom probe tomography reveal that the distribution of carbon at the atomic scale evolves from purely homogeneous for virgin martensite to partly segregated at a very fine scale (5–10?nm) after static ageing. This particular mechanical behaviour can therefore be associated with a very local decrease in available carbon in solid solution due to redistribution and segregations on defects (nanotwins) that occurs rapidly, even after few days at RT.     

Application of the stagnant stage concept for monitoring Mn partitioning at the austenite-ferrite interface in the intercritical region for Fe–Mn–C alloys

The length of the stagnant stage during the new ferrite growth starting from a mixture of austenite and ferrite has been investigated for a Fe-0.17Mn-0.023C (wt%) alloy. It was found that the stagnant stage depends on the thermal path followed to create the mixture, and deduce that the tie-lines for austenite to ferrite transformation are quite different from those for ferrite to austenite transformation. The length of the stagnant stage is determined by the very local partitioning effect at the interface, and it can be used as a tool to monitor the Mn partitioning.     

The social and emotional skills of bullies,victims, and bully–victims of Egyptian primary school children

This study examined whether bullies, victims, bully–victims (who are both bullies and victims), and students who reported no or low levels of bullying and victimization differed in their levels of social and emotional skills. Data were collected from 623 children in fifth and sixth grades from four Egyptian elementary schools; their ages ranged from 10 to 12 years. K‐means cluster analysis revealed four groups: bullies (n = 138), victims (n = 178), bully–victims (n = 59), and children who were not involved in bullying behaviour (n = 248). Data were analyzed using multinomial logistic regression. The findings indicated that boys were more involved in bullying behaviour than girls, and both bullies and bully–victims were less likely to adhere to social rules and politeness than children who were not involved in bullying. Both bullies and victims were less aware of the physiological reactions of their emotions than uninvolved children, and were less able to apply social rules in social interaction. Both victims and bully–victims reported less likeability than children not involved in bullying. Verbal sharing, attending to others’ emotions, and analysis of emotions did not have a statistically significant relationship with the probabilities of classifying children to any bullying group versus children not involved in bullying. Social skills were more important than emotional awareness in predicting the likelihood of classifying children in one of the three bullying groups versus children who not involved in bullying. The main conclusion is that social and emotional skills together may provide an effective means of intervention for bullying problems.     

Religious Context and Prosociality: An Experimental Study from Valparaíso,Chile

Are people more prosocial in a religious context? We addressed this question through an experiment. We randomly placed participants in the control group in a neutral location (a lecture hall), and we placed participants in the experimental group in a religious location (a chapel). The participants then took part in a one‐shot three‐person public goods game, which measured participants’ degree of cooperativeness. The results showed that participants in the experimental group cooperated significantly more than did participants in the control group. Furthermore, participants’ beliefs about other participants’ cooperativeness were more positive in the experimental group than they were in the control group. Improved expectations of others partially explained the enhanced cooperation in the religious context. We found no main or interaction effect of self‐reported religiosity in the experiment.