Memory reactivation in the second year of life

Memory reactivation has not been systematically studied with infants older than 1 year. Currently, three experiments examined the effects of a reactivation treatment (priming) on retention throughout the second postnatal year. Fifteen- and 18-month-olds learned an operant train task, forgot it, received a 2-min or 10-s prime, and later were tested for retention. Although the longer prime was effective for 15-month-olds, 18-month-olds required the shorter prime (Experiment 1). The memory was reactivated after delays two (18 months) and three (15 months) times longer than infants originally remembered it (Experiment 2). The reactivated memory was forgotten as fast as the original memory after the 2-min prime and twice as fast after the 10-s prime (Experiment 3). The fact that reactivation changes quantitatively but not qualitatively throughout infancy suggests that the same mechanism mediates it at all ages. These findings have major implications for the impact of early experience on cognitive development.     

Recognizing odors associated with meaningful places

Thirty-two undergraduates inhaled odors while outlining episodes, set in 8 living rooms, involving either themselves or the actual inhabitants. They rated odors, rooms, and episodes on 7-point scales and were tested for odor recognition. Episodes were content analyzed, and the frequency of categories was assessed. Separate factor analyses determined relationships between rating scales and content analysis categories. Regression analysis showed greater odor recognition when participants judged the odor to fit the imagined episode but less recognition when an unpleasant odor was incongruously paired with a warm episode. Odor recognition also was greater when the narrative outlines described familiar characters figuring out the scenes. Results supported the congruity hypothesis, whereby odors become markers for meaningful scenes with which they fit.     

The Sources and Resources of Our Indigenous Theology

In this article I describe the sources of my indigenous theology out of my own experiences, my worldview, and as a woman. In the first part, I mention our struggles of resistance as the source from which we draw our strength and hopes to resist oppression and dream of a different society, as our ancestors dreamed and acted. I then speak of our living for the day as an act of ideological resistance. It is possible that many readers do not yet understand it, but this involves a worldview different from that of Western capitalism. Some communities in the Amazon still practise this other worldview and take it as their guide. They live day by day, concerned not for the morrow but for the present day; they attempt to live a life of quality, justice and honesty, as if it were the last day of their lives. The source from which our theological enterprise springs is also our wise men and women, who still survive in our communities. They are the guardians of our ancestral wisdom on life, the cosmos and our relations with the created world and its creatures. Moreover, our lifestyle is based on caring for and protecting Pachamama as one of the joint creators with God, who offers us life and enables us to live in the world as brothers and sisters, because we come into being in Pachamama and return to her.     

The Influence of Leader’s Spiritual Values of Servant Leadership on Employee Motivational Autonomy and Eudaemonic Well-Being

This research examined the role of leader’s spiritual values in terms of the “servant leadership” in the process of promoting employee’s autonomous motivation and eudaemonic well-being. Sample consists of 265 Chinese supervisor-subordinate dyads recruited from a variety of industries in Taiwan. Spiritual values perceived by the subordinates, as well as the discrepancy between leader-subordinate perceptions, but not the leader’s self-perceptions of spiritual values, were found to contribute significantly beyond transactional leadership in predicting subordinate motivational autonomy and eudaemonic well-being, and subordinate autonomous motivations fully mediates the relationship between spiritual values and eudaemonic well-being.     

Major memory for microblogs

Online social networking is vastly popular and permits its members to post their thoughts as microblogs, an opportunity that people exploit, on Facebook alone, over 30 million times an hour. Such trivial ephemera, one might think, should vanish quickly from memory; conversely, they may comprise the sort of information that our memories are tuned to recognize, if that which we readily generate, we also readily store. In the first two experiments, participants’ memory for Facebook posts was found to be strikingly stronger than their memory for human faces or sentences from books—a magnitude comparable to the difference in memory strength between amnesics and healthy controls. The second experiment suggested that this difference is not due to Facebook posts spontaneously generating social elaboration, because memory for posts is enhanced as much by adding social elaboration as is memory for book sentences. Our final experiment, using headlines, sentences, and reader comments from articles, suggested that the remarkable memory for microblogs is also not due to their completeness or simply their topic, but may be a more general phenomenon of their being the largely spontaneous and natural emanations of the human mind.     

Examining the role of parental self-regulation in family physical activity: A mixed-methods approach

Physical activity (PA) is essential for good health. However, parents risk becoming less active because of the demands of parenting. This has consequences for children as parents are role models. The present study used a mixed-methods approach to explore parental self-regulation associated with PA. Data were collected from 36 parents with preschool-aged children. They were interviewed about their PA and their family’s PA. Parents also completed PA and self-regulation questionnaires and wore an accelerometer for five days. Qualitative data were examined using an inductive approach to thematic analysis. It showed that parents felt that they had limited time for personal PA. Mothers’ self-regulation was driven by an ethic of care and subjective norms, whereas fathers’ self-regulation was driven by beliefs about the importance of autonomy. Nevertheless, both parents saw caring for their children as the main priority. Quantitative data were examined using multiple regression analyses. Results showed that different self-regulatory behaviours predicted the PA of mothers and fathers. Which predictors were significant depended on the type of activity and how it was measured. The findings warrant longitudinal research that would enable the effect of family dynamics on self-regulation associated with PA to be assessed.     

Curriculum Evaluation and Assessment of Multicultural Genetic Counselor Education

Multicultural competence in genetic counseling integrates racial-cultural knowledge, awareness, and skills into clinical interventions and research practices. Researchers and educators often cite racial-cultural factors as obstacles for visible racial-cultural people seeking help. However, the professional's unfamiliarity of how his or her own racial-cultural group affiliations are influenced by the history of discrimination and oppression coupled with their lack of self-understanding of racial-cultural issues for him- or herself has also limited the effectiveness of genetic counseling. The purpose of this study is to evaluate the effectiveness of the Handbook of Cross-Cultural Genetic Counseling, a multicultural curriculum developed for genetic counselor education for increasing multicultural counseling competence. The multicultural curriculum was evaluated for its effectiveness of increasing multicultural counseling competence using a nonequivalent control group design. A participant's multicultural counseling competence was hypothesized to increase after being taught the curriculum. The curriculum was effective for increasing multicultural counseling competence. Additionally, achieved multicultural counseling competence was not influenced by when the curriculum was taught. Trend analyses measuring the longitudinal impact of the curriculum on multicultural competence were significant. Implications of the results are discussed.     

Achieving Subjective Well-Being Around the World: The Moderating Influence of Gender,Age and National Goals for Socializing Children

We propose that one’s subjective well-being (SWB) arises from the satisfaction of one’s basic needs, but that the importance of attaining specific needs will vary according to one’s gender, age, and national culture. We argue that the role of one’s national-cultural background in that process can best be unpackaged in terms of the emphasis of a nation’s citizens on the goals for socializing children, namely, self-directedness versus other-directedness and civility versus practicality. Accordingly, we analyzed the responses of 65,025 persons across 50 nations to questions on the World Values Survey about their perceived state of health, financial satisfaction, trust of in-group members, and sense of personal control over events. Using HLM analysis, we showed that all four factors were significant predictors of SWB pan-nationally, but that the linkages of financial satisfaction and trust of in-group members to SWB were moderated by a nation’s self-directedness and civility; those of financial satisfaction and health were moderated by age. These results indicate that the socialization emphases characterizing one’s national culture operate to make some of the key contributors to one’s SWB more or less predictive. Cross-national studies are thereby vindicated in their capacity to reveal nation-specific formulas for psychological processes leading to SWB.     

Resolving the paradox of shame: Differentiating among specific appraisal-feeling combinations explains pro-social and self-defensive motivation

Research has shown that people can respond both self-defensively and pro-socially when they experience shame. We address this paradox by differentiating among specific appraisals (of specific self-defect and concern for condemnation) and feelings (of shame, inferiority, and rejection) often reported as part of shame. In two Experiments (Study 1: N = 85; Study 2: N = 112), manipulations that put participants’ social-image at risk increased their appraisal of concern for condemnation. In Study 2, a manipulation of moral failure increased participants’ appraisal that they suffered a specific self-defect. In both studies, mediation analyses showed that effects of the social-image at risk manipulation on self-defensive motivation were explained by appraisal of concern for condemnation and felt rejection. In contrast, the effect of the moral failure manipulation on pro-social motivation in Study 2 was explained by appraisal of a specific self-defect and felt shame. Thus, distinguishing among the appraisals and feelings tied to shame enabled clearer prediction of pro-social and self-defensive responses to moral failure with and without risk to social-image.