The commitment of young soccer players

The main purpose of this study was to test the Sport Commitment Model in young soccer players. Participants' ( N = 437) age ranged from 14 to 16 years. Based on the sport commitment model proposed by Scanlan and colleagues, 6 scales and 28-items constitute the Sport Commitment Questionnaire (SCQ). Results of this study provide some support for the reliability and validity of the SCQ, using a sample of young soccer players. Reliability analysis provided acceptable internal consistency for four scales: Sport Commitment, Sport Enjoyment, Involvement Alternatives and Social Constraints. Sport Enjoyment (Beta= .56, p <.001) and Involvement Alternatives (Beta= -.40, p <.001) were the strongest sport commitment predictors. Further studies with a broader age range, different genders, and other sports or competitive levels are required to continue analyzing the sport commitment model.     

Correction to: Religiosity and Health-Related Quality of Life: A Cross-Sectional Study on Filipino Christian Hemodialysis Patients

Journal of Religion and Health - The authors regret that the following error occurred in the original publication of the article. The corrected text has been presented with this erratum. In the...     

Who Wears the <Emphasis Type="Italic">Hijab</Emphasis>? Predictors of Veiling in Greater Jakarta

Indonesia is home to the world’s largest Muslim population. In contrast to much of the Middle East, veiling in Indonesia is neither a deeply rooted cultural practice, nor it is universally practised among Muslim women. Just 30 years ago it was rare to see an Indonesian woman wearing a hijab or veil. Today, veiling has become a relatively common practice, particularly among middle-class Muslim women living in urban areas. Although statistics on the prevalence of veiling are scant, the fact of growing use of headscarves is widely accepted in the literature. This paper examines sociodemographic correlates of veiling among young women in the capital region of Indonesia. We analyse a representative sample of 1443 Muslim women aged 20–34 in Greater Jakarta in 2010. About 26% of the women surveyed wore the veil. We found a moderately strong association between veiling and other measures of religiosity, including self-reported subjective religiosity and frequency of reading religious texts. Our multivariate analysis suggests a positive association between educational attainment and the likelihood of veiling among young Muslim women. In discussing these findings, we draw upon the qualitative component of our study and the literature on Islam, gender, and modernity in Indonesia. The paper highlights the difficulty encountered examining the practice of veiling as a binary choice, and as a measure of religiosity.     

Emotional Intelligence Profiles in College Students and Their Fathers’ and Mothers’ Parenting Practices

The present study has two objectives: first, to analyze whether the dimensions that make up emotional intelligence (attention, clarity, and repair) give rise to different profiles of university students, and secondly, to determine whether these different profiles are differentially associated with the parenting practices that students report with regard to their fathers and mothers. Results obtained indicate the existence of different profiles of college students. The profile that corresponds to adequate emotional skills presents a lower score in attention, but higher scores in clarity, and especially in mood repair. The other two profiles are inadequate, in the first case because a higher score in emotional attention is accompanied by low scores in mood repair, and in the second case because low scores are presented in all three dimensions. Likewise, we verified the existence of significant differences in the educational practices of parents, the adequate profile is characterized by greater use of parenting dimensions considered to be positive, and at the same time, lower scores on dimensions considered to be negative. One of the dysfunctional profiles is associated with higher scores in positive practices, and is also associated with higher scores in practices considered to produce a negative effect. The second dysfunctional profile is associated with higher scores on the dimensions considered to be negative and lower scores on positive dimensions.     

Would Mozambican Women Really “Tolerate” Their Husbands’ Extramarital Sexual Relationships as Socially Recommended?

In the Mozambican socio-cultural context, men’s extramarital sexual relationships are generally deemed acceptable, and women are “recommended” to forgive their husbands’ sexual infidelity. Thus, the purpose of this study was to assess to what extent Mozambican women would forgive their husbands in case of an extramarital sexual relationship. The material consisted of 24 vignettes—each of which contained the story of a husband who was having an extramarital sexual relationship—a question, and an 11-point response scale. Overall, 225 women indicated their willingness to forgive their husbands in case of sexual infidelity, as a function of three factors: the emotional intensity involved in the extramarital sexual relationship, the regret expressed by the husband, and the commitment involved in the relationship/marriage between the husband and his wife. ANOVA results showed that the willingness to forgive depends on the nature of the extramarital relationship and the attitude of the “cheater”: (a) in the case where the extramarital relationship was of a purely sexual type, without involving deep emotions, and when the husband expressed profound regret, the willingness to forgive was high; (b) in the opposite situation, i.e., when the extramarital relationship involved a high level of emotions, and the husband expressed no regret, the forgiveness was low. Older participants had relatively high rates of forgiveness compared to younger ones. These findings corroborate earlier studies showing that, for females, emotional infidelity was much more distressful than purely sexual infidelity, and corroborate studies showing that Mozambicans tend to forgive offenders when they express regret.     

Geographical offender profiling: Dragnet's applicability on a Brazilian sample

Even though geographical offender profiling is already widely used and researched in countries such as England, Canada, and United States, it is still severely overlooked in Brazil, as there are no researches on the subject using a Brazilian sample. Therefore, the present paper aims to start filling this gap by analysing the applicability of the geographical offender profiling and Dragnet on a sample of Brazilian serial killers. In order to achieve this objective, the authors collected data through police records on 15 serial killers that were active between June 2009 and June 2015, in the city of Campina Grande, Paraíba, Brazil. As a result, the circle hypothesis was confirmed, considering that 66.7% of the sample fell into the marauder category. Interestingly, the Dragnet's result accurately informed the area that contained the offender's base in the same cases in which the offender acted according to the marauder model. Also, other important correlations were found such as the influence of age, intelligence, resourcefulness, and method of approach on the distance travelled to commit a murder. Those results show that the geographical offender profiling can be effectively applied in Brazil and thus is a valid investigative tool to aid police officers in serial crimes investigations.     

Touch communicates distinct emotions

The study of emotional signaling has focused almost exclusively on the face and voice. In 2 studies, the authors investigated whether people can identify emotions from the experience of being touched by a stranger on the arm (without seeing the touch). In the 3rd study, they investigated whether observers can identify emotions from watching someone being touched on the arm. Two kinds of evidence suggest that humans can communicate numerous emotions with touch. First, participants in the United States (Study 1) and Spain (Study 2) could decode anger, fear, disgust, love, gratitude, and sympathy via touch at much-better-than-chance levels. Second, fine-grained coding documented specific touch behaviors associated with different emotions. In Study 3, the authors provide evidence that participants can accurately decode distinct emotions by merely watching others communicate via touch. The findings are discussed in terms of their contributions to affective science and the evolution of altruism and cooperation.