Being a good witness: The roles of benevolence and working memory capacity in rapport’s effect on eyewitness memory

Prior studies suggest that building rapport with eyewitnesses can produce measurable recall improvements, but the underlying mechanisms of rapport’s possible effects on recall remain underexplored. The present study investigated two possible mechanisms for rapport’s impact: (1) improved working memory capacity and (2) increased benevolence. Participants (N = 105) viewed a mock theft video, followed by one of two possible pre-interview interactions: rapport-building or a control interaction. Next, participants completed measures of working memory, altruism, and benevolence (pre-interview and post-interview), before recalling details of the theft. Analyses revealed that, when controlling for the effects of the interaction duration and participants’ pre- and post-interview benevolence, rapport did not affect eyewitness recall directly. However, rapport building did increase benevolence measured after and associated with the substantive eyewitness interview, which in turn predicted more accurate and new details reported, and fewer subjective/other details reported. These findings support benevolence toward the interviewer as a mechanism behind rapport’s effect on eyewitness recall. Implications for investigative interviews in relation to benevolence and motivating reciprocation are discussed.     

Lens on International Clinical Supervision: Lessons Learned from a Cross-National Comparison of Supervision

Journal of Contemporary Psychotherapy - Clinical supervision is an essential mechanism for training psychologists internationally. But although it is performed globally, scholarship has primarily...     

APORETIC POSSIBILITIES IN CATHERINE KELLER'S CLOUD OF THE IMPOSSIBLE

In stressing the beauty of ignorance, of not knowing in the usual manner, Catherine Keller's Cloud of the Impossible evokes the death of a metaphysical (A)uthorial presence and the dissolution of closed systems of meaning. In this article, I view her text as part of a crisis of modernity that challenges dominant theological pathways, on which certain problematic views of the human have been constructed. In my reading, Keller's Cloud enriches humanistic thinking in the West and I explore the themes it shares with my own work in religious naturalism: there is no escape from the radical relationality and the irreducible materiality that structure human existence. I also emphasize that textual strategies are mere seductive, disembodied abstractions without acknowledging the force of materiality. Materiality matters; and I explore ways in which religious naturalism demonstrates how it does. In light of Keller's rich analysis, I focus on a “learned ignorance” that accompanies all of our limited interpretations emerging from the shifting, precarious positionalities as we rethink our relationality to each other and to all that it is.     

“I find peace there”: how faith,church, and spirituality help mothers of colour cope with postpartum depression

This article reports the findings of 30 semi-structured, qualitative interviews with new African American and Latina mothers who have histories of postpartum depression (PPD) to learn how their faith, church participation, and spiritual practices helped them cope with PPD. Six themes emerged: relief from stress, feeling valued and less alone, experiencing gratitude, developing perspective and accepting God’s guidance, changing and developing relationships, and preventing self-harm. Specifically, mothers who adhered to their faith beliefs and engaged in spiritual practices described shifts in their perspectives on various life stressors known to contribute to PPD such as negative thoughts and feelings, and strained family relationships, which in turn led them to make positive changes in their lives.     

Prevalence of Cognitively Intact Individuals Residing in Extended Care Nursing Facilities

There appears to be a relative absence of studies that have examined the prevalence of cognitively intact individuals who reside in extended care facilities. Prevalence data were collected on 296 persons who resided in 3 extended care nursing facilities in Central Virginia. Cognitive intactness was evaluated via the Minimum Data Set Cognitive Performance Scale (CPS) and an author-generated survey (i.e., Cognitively Intact Survey [CI Survey]) of select nursing staff members at each facility. The Mini-Mental State Examination (MMSE) was utilized to examine the accuracy of the two measures in identifying cognitive intactness. Findings indicated that prevalence rates of cognitively intact residents varied as a function of the measures utilized to assess intactness. Specifically, a significantly greater proportion of the total sample of residents was judged to be cognitively intact via the CI Survey (34.12%) as compared to the CPS (26.01%). The level of interjudge agreement between the two measures was found to be moderately high (K = 0.68). When the MMSE was employed to verify individuals' levels of intactness, the percentages of residents predicted to actually be cognitively intact were somewhat lower for each measure. Specifically, based on the data obtained via the CI Survey, 22.75% of the total sample were predicted to actually be cognitively intact, whereas 17.85% of the sample were predicted to be intact based on the CPS results. Findings are discussed in light of factors that may have contributed to the differential prevalence rates of cognitively intact individuals obtained across the measures utilized in this study. Concerns regarding the utilization of the MMSE as a criterion measure of cognitive intactness in persons residing in extended care nursing facilities are provided, along with data on the living environments/roommate statuses of those residents judged to be intact via the CI Survey. Implications for the design of future extended care nursing units, as well as future research, are also included.     

The School-Based Mourning Project: A Preventive Intervention in the Cycle of Inner-City Violence

This paper describes the origin, facilitation, and effectiveness of an innovative model of early secondary prevention designed to help high-risk, inner-city, elementary school children deal with multiple losses and trauma. Grieving is especially difficult for inner-city children who live in a chaotic environment of poverty and are often traumatized by witnessing and enduring violence. These emotionally vulnerable and often developmentally impaired children are unable to deal with the feelings of helplessness and hopelessness, the pain of grief, violent fantasies, and guilt. The result can be an underlying depression that children and adolescents try to avoid through aggressive acting out or self-destructive behavior. An innovative school-based model promotes mourning work. Clinical pre- and posttesting indicate the effectiveness of the intervention. Various extensions of the project are described.     

Self‐monitoring and the propensity for risk

Apart from earlier research on sexual behavior, little is known about associations between self‐monitoring and engagement in risk behaviors. Our research verified that one component of self‐monitoring, public performing, is related to a range of risk behaviors. We then tested whether the greater engagement of high compared to low self‐monitoring individuals in risk behaviors could be attributed to: (a) greater discrepancies between perceptions of risk and reported risk behaviors for the high‐scoring group; or (b) higher levels of sensation seeking among high versus low self‐monitoring individuals. Data from a sample of 452 college students supported the second of these two explanations. Implications for self‐monitoring theory and measurement, as well as for adolescent and young adult risk behaviors, are discussed. Copyright © 2000 John Wiley & Sons, Ltd.     

A Mere Idea

In response to Khin Zaw's pragmatic model of reason, I argue for a normative,Kantian account in which reason actively impels thought andunderstanding towards transcendental ideals. Reason is neither constructedout of what is ready to hand, nor imposes moral laws from a transhistorical content. Reason's role is to provide the formof our ideas of the good in accordance with which we may shape thecontent in any particular culture. I argue that the well-rehearseddebate between nature and culture cannot be advanced without recourseto metaphysics. Since metaphysics in transcendental, not transcendent,what emerges from metaphysics must be revealed, interrogated andcriticised, never assumed.