Religion and Cardiovascular Disease Risk

Objectives: To determine whether cardiovascular-disease risk-factor profiles of majority-church members differ from those of non-church members we examined a large population-based random sample. Methods: Data from the two cross-sectional surveys of the Pawtucket Heart Health Program conducted in 1981–82 (n = 2442) and 1983–84 (n = 2799) were evaluated. Trained interviewers collected physiological measures including height, weight, systolic and diastolic blood pressure, and a small blood sample (for total cholesterol and high-density lipoprotein). Smoking, exercise, sociodemographics, and church membership were determined by self-report. Results: Church members were older, more likely to be female, Portuguese, married, have more people living in their households, and were also more likely to be greater than 20% overweight. Forty-eight percent of church members reported never having smoked cigarettes compared to 35.4% of non-church members. Differences in systolic blood pressure and total cholesterol were attributable to age, sex, and ethnicity. Conclusions: Aside from cigarette-smoking status and body-mass index, the risk profile of the two groups was not different, indicating that health-promotion interventions geared to the general population may not need to be tailored too extensively for members of religious organizations based on health status. On the other hand, the demographic differences and easy access to entire families may require more attention.     

Is Physical Alteration a Sufficient Reason to Prohibit Ritual Infant Circumcision?

Journal of Religion and Health - European culture and thought have long disfavored ritual child circumcision, which is obligatory to Jews and Muslims. Much opposition to this practice hinges on the...     

Search performance with discrete-cell stimulus arrays: filtered naturalistic images and probabilistic markers

In order to partially fill the gap between search studies with artificial and naturalistic stimuli, experiments with segmented and spatially filtered images of real stimuli in the discrete cells of search arrays were conducted. RT × set size functions obtained with the spatially filtered arrays were compared with those obtained with geometric and other types of arrays. With the aid of Fourier analysis, components of target certainty/uncertainty, target-distractor similarity/dissimilarity, and distractor homogeneity/heterogeneity were evaluated for their effects on search performance and efficiency. The comparative effects of valid/invalid and ambiguous/unambiguous markers of search items were included in the experiments to probe the potential contributions of top-down and bottom-up control to search with naturalistic stimuli. Visual coding in the form of spatial frequency passbands and top-down preferences for distractor search were used to explain the results.     

Validity of Two Language Versions of the Auckland Individualism and Collectivism Scale with Filipino-English Bilinguals

The Auckland Individualism and Collectivism Scale (AICS) was translated into Filipino; and the factorial structure of the Filipino and English versions were validated with two samples of Filipino-English bilinguals. Most of the fit indexes in the confirmatory factor analysis indicated that the data from the Filipino translation and the original English version both fit the hypothesized internal structure of the scale. The results provide further support for the structural aspects of the AICS’ construct validity; however, some minor issues were noted at the level of individual items and subscales.     

Detecting Intervention Effects Using a Multilevel Latent Transition Analysis with a Mixture IRT Model

A multilevel latent transition analysis (LTA) with a mixture IRT measurement model (MixIRTM) is described for investigating the effectiveness of an intervention. The addition of a MixIRTM to the multilevel LTA permits consideration of both potential heterogeneity in students’ response to instructional intervention as well as a methodology for assessing stage sequential change over time at both student and teacher levels. Results from an LTA–MixIRTM and multilevel LTA–MixIRTM were compared in the context of an educational intervention study. Both models were able to describe homogeneities in problem solving and transition patterns. However, ignoring a multilevel structure in LTA–MixIRTM led to different results in group membership assignment in empirical results. Results for the multilevel LTA–MixIRTM indicated that there were distinct individual differences in the different transition patterns. The students receiving the intervention treatment outscored their business as usual (i.e., control group) counterparts on the curriculum-based Fractions Computation test. In addition, 27.4 % of the students in the sample moved from the low ability student-level latent class to the high ability student-level latent class. Students were characterized differently depending on the teacher-level latent class.     

A Semantic Differential Study of the Yin-Yang Symbol

The inherent meanings of the ancient and culturally significant symbol known as the Yin-Yang was investigated by having 242 students rate it on the Semantic Differential. The investigation further explored the meanings of the symbol as it might relate to Jung's controversial concept of the archetype. The results indicated that the qualities of the symbol supported the concept of the Yin-Yang archetype and, surprisingly, these were consistent with Jung's concept of the anima and animus.     

Rule-governed activity vs. rule-creating activity

Questioning the usual understanding of Native American religions as supernaturalistic, this study re-examines the ritual system of the Yaqui people of Arizona. First, it evaluates assumptions about the nature of religion—including God, grace, and prayer—which inform the ethnographical interpretation of Yaqui religion. Second, it reconstructs the Yaqui cosmological system and relates their complex cosmos to the traditional religious actors, the Deer Dancer and the Pascola clowns. Third it examines the master symbol, Sewa or Flower, to demonstrate that Yaqui religious logic does not correspond to the grace theory of Catholicism. Fourth, it demonstrates that flower embodies a causal system in which all religious actors, human and transcendent beings alike, achieve ritual efficacy in mutual, reciprocal acts of witnessing. Finally, the essay observes that ‘conversion’ fails to make sense of Yaqui syncretism for two related reasons. In the first place, the Yaqui neither rejected the world nor embraced a monotheism which assigns a privileged, vertical superiority to God. In the second, the Yaqui applied traditional insights deriving from the most basic realm of myth to reach an understanding that Jesus and Deer are alike powerful innocents who sacrifice themselves so that others might live. In all these ways, the essay demonstrates that the concept of the supernatural fails to explain either the traditional or the Christian sides of Yaqui religion and suggests that the same may be true for other Native American religions as well.     

Socio-sexuality and episodic memory function in women: further evidence of an adaptive “mating mode”

The functionalist memory perspective predicts that information of adaptive value may trigger specific processing modes. It was recently demonstrated that women’s memory is sensitive to cues of male sexual dimorphism (i.e., masculinity) that convey information of adaptive value for mate choice because they signal health and genetic quality, as well as personality traits important in relationship contexts. Here, we show that individual differences in women’s mating strategies predict the effect of facial masculinity cues upon memory, strengthening the case for functional design within memory. Using the revised socio-sexual orientation inventory, Experiment 1 demonstrates that women pursuing a short-term, uncommitted mating strategy have enhanced source memory for men with exaggerated versus reduced masculine facial features, an effect that reverses in women who favor long-term committed relationships. The reversal in the direction of the effect indicates that it does not reflect the sex typicality of male faces per se. The same pattern occurred within women’s source memory for women’s faces, implying that the memory bias does not reflect the perceived attractiveness of faces per se. In Experiment 2, we reran the experiment using men’s faces to establish the reliability of the core finding and replicated Experiment 1’s results. Masculinity cues may therefore trigger a specific mode within women’s episodic memory. We discuss why this mode may be triggered by female faces and its possible role in mate choice. In so doing, we draw upon the encoding specificity principle and the idea that episodic memory limits the scope of stereotypical inferences about male behavior.     

What's Bad About Bad Faith?

Abstract: Contemporary common sense holds that authenticity is an ethical ideal: that there is something bad about inauthenticity, and something good about authenticity. Here we criticize the view that authenticity is bad because it detracts from the wellbeing of the inauthentic person, and propose an alternative moral account of the badness of inauthenticity, based on the idea that inauthentic behaviour is potentially misleading.