Attitudes Toward and Beliefs about Transgender Youth: A Cross-Cultural Comparison Between the United States and India

Using an internet-based survey, we examined attitudes toward transgender youth in the United States and India, two cultures with differences in conceptualizations of gender and treatment of transgender individuals in society, law, and religion. We found generally positive attitudes toward transgender youth in our U.S. (n = 218), but moderately negative ones in our Indian (n = 217), sample. Consistent with the literature on prejudice against transgender adults in many Western societies, general social conservatism in the form of religious beliefs and political ideology, gender-specific conservatism in the form of gender binary belief, and endorsement of environmental rather than biological causes of transgender identity were the best predictors of U.S. participants’ attitudes, although personal contact with gender and sexual minorities also played a role at the bivariate level. These findings suggest that the processes underlying prejudice against transgender youth are similar to those that foster adult-directed transphobia in that cultural context. In contrast, religion-based disapproval and environmental causal attributions were the best predictors of Indian respondents’ attitudes, whereas gender binary belief played only a minor role, and political conservatism and personal contact no role at all. Our regression analyses accounted for considerably more of the variability in U.S. than in Indian participants’ attitudes, highlighting the need for additional (qualitative) work to identify the factors that promote transprejudice in India. We discuss these findings in light of cross-cultural differences between the two countries in terms of our predictors and consider implications for efforts to reduce prejudice against transgender youth.     

Beliefs about Sexual Assault in India and Britain are Explained by Attitudes Toward Women and Hostile Sexism

As many as one in five women worldwide will be sexually assaulted over the course of her lifetime (United Nations 2008), yet myths that downplay the prevalence and severity of sexual assault are still widely accepted. Are myths about sexual assault (rape myths) more likely to be accepted in cultures that endorse more traditional gender roles and attitudes toward women? To explore the relationships among rape myth acceptance, attitudes toward women, and hostile and benevolent sexism, data were collected from 112 Indian and 117 British adults, samples from two cultures differing widely in their gender role traditionalism. Analyses confirmed a cultural difference in rape myth acceptance, with the more traditional culture, India, accepting myths to a greater extent than the more egalitarian culture, Britain. Indian participants’ greater rape myth acceptance was explained by their more traditional gender role attitudes and hostile sexism. We discuss ways in which promoting gender egalitarianism may help to break down negative beliefs and reduce the stigma surrounding sexual assault, especially in India, for example through interventions which increase exposure to women in less traditional roles (e.g., those in positions of power).     

The universality of warmth and competence: A response to brands as intentional agents

Considerable effort has been devoted towards the understanding of the ways in which people interact with brands. However, little attention has been paid to the personal differences that may impact these interactions. The framework for brands as intentional agents by Kervyn, Fiske, and Malone (this issue) is the groundbreaking application of almost three decades of research on warmth and competence as predictors of interpersonal stereotypes to the realm of brands. Our paper argues that demographic differences impact interactions with brands and offer additional explanatory power to the framework. Findings support conclusions of Kervyn et al., but they also suggest the importance of age, education, and income on warmth and competence evaluations.     

Attitudes about psychotherapy: A qualitative study of introductory psychology students who have never been in psychotherapy and the influence of attachment style

Design: Interviews about attitudes about psychotherapy with 12 undergraduate students who had never been in psychotherapy were analysed using consensual qualitative research. Results: Participants believed that the client role is to disclose, be receptive, and be motivated; that the therapist role is to listen, support, and give advice; and that the therapeutic relationship should be close and personal. Participants had ideas about the benefits (a healing therapeutic relationship, personal and interpersonal changes) and the barriers (self‐stigma and public stigma, difficulty revealing, need to solve problems on own, cost) associated with seeking therapy, and they disliked the idea of being diagnosed. In contrast with participants who were securely attached, those who were insecurely attached more often wanted a professional therapeutic relationship, wanted the therapist to ask questions, mentioned fewer benefits to therapy, and thought that they would have difficulty disclosing to a therapist. Discussion: Implications for changing attitudes about psychotherapy and improving training programs for practitioners are discussed.     

Mindfulness and its relationship to emotional regulation

Research on the effectiveness and mechanisms of mindfulness training applied in psychotherapy is still in its infancy (Erisman & Roemer, 2010). For instance, little is known about the extent and processes through which mindfulness practice improves emotion regulation. This experience sampling study assessed the relationship between mindfulness, emotion differentiation, emotion lability, and emotional difficulties. Young adult participants reported their current emotional experiences 6 times per day during 1 week on a PalmPilot device. Based on these reports of emotions, indices of emotional differentiation and emotion lability were composed for negative and positive emotions. Mindfulness was associated with greater emotion differentiation and less emotional difficulties (i.e., emotion lability and self-reported emotion dysregulation). Mediational models indicated that the relationship between mindfulness and emotion lability was mediated by emotion differentiation. Furthermore, emotion regulation mediated the relationship between mindfulness and both negative emotion lability and positive emotion differentiation. This experience sampling study indicates that self-reported levels of mindfulness are related to higher levels of differentiation of one's discrete emotional experiences in a manner reflective of effective emotion regulation.     

Ethical Assurance Statements in Political Science Journals

Many journals in the physical sciences require authors to submit assurances of compliance with human subjects and other research ethics standards. These requirements do not cover all disciplines equally, however. In this paper we report on the findings of a survey of perceptions of ethical and managerial problems from journal editors in political science and related disciplines. Our results show that few journals in political science require assurance statements common to journals for other scientific disciplines. We offer some reasons for this as well as some recommendations for implementing ethical assurance safeguards for political science.     

Spiritual Practice,Health Promotion,and the Elusive Soul: Perspectives from Public Health

Spirituality and religion are topics of increasing interest in U.S. society and popular culture as well for many health professions, including medicine, psychology, and public health. This article comments on Mark Graves’ (2008) synthesis of science and spirituality/religion, Mind, Brain, and the Elusive Soul from the perspective of a public health professional. I briefly review the sources, extent, and conceptual approaches of emerging scientific and health interest in spirituality/religion. Spiritual practices are identified as phenomena of central interest. Major concepts of Graves’ synthesis are reviewed, and the soul’s relevance to spiritual growth, popular culture, and scientific application is discussed. Several questions are posed as a stimulus to further extension and refinement of Graves’ synthesis.