Hey stud: Race, sex, and sports

This article is an examination of how the intersection of sport and race plays out in the sexualization of the sporting role of African American male athletes. Further, the article is an examination of the multiple roles the media, sport, and race play as these impact the public persona of African American male athletes in high-profile sports. The article concludes with a number of recommendations for ending the negative images of African American male athletes. To the white public, we are athletes, rappers, preachers, singers—and precious little else. We are also robberts, rapists, mentally deficient and sexually well endowed. —Ellis Cose, The Envy of the World: On Being a Black Man in America (2002; New York: Washington Square Press, 3–4) First of all, let me say good after ... good late afternoon. Because of the HIV virus I have attained, I will have to announce my retirement from the Lakers today. I just want to make clear, first of all, that I do not have the AIDS disease, because I know a lot of you want to know that, but the HIV virus. My wife is fine, she’s negative, so no problem with her. I plan on going on, living for a long time, bugging you guys like I always have. So you’ll see me around. I plan on being with the Lakers and the league—hopefully [Commissioner] David [Stern] will have me for a while—and going on with my life. I guess now I get to enjoy some of the other sides of living—that [were missed] because of the season and the long practices and so on. I just want to say that I’m going to miss playing. And I will now become a spokesman for the HIV virus because I want people, young people, to realize they can practice safe sex. And, you know, sometimes you’re a little naive about it and you think it could never happen to you. You only thought it could happen to, you know, other people and so on and on. And it has happened. —Magic Johnson—Press Conference at L.A. Lakers Compound Washington Post, November 9, 1991     

My Art by the Numbers

The author explains his affinity for numbers as it relates to his work as an artist spanning his long career. This affinity helped him invent one of the first systems for making four-color digital prints. Having been only recently introduced to the book Number and Time, by Marie-Louise von Franz, the author finds that he is in full agreement with her depth psychology theories on number. Recounting a synchronicity that he experienced while writing this paper helped the author to understand Jung’s concept of the unus mundus, as explained by von Franz in Number and Time. He speculates that number archetypes must have evolved in human consciousness over very long periods of time and writes about the number zero as a “recent” example. The author also describes his experience of a spontaneous mathematical vision that led him to create an algorithm, which in turn led him to realize that crystals having fivefold symmetry could exist in nature, which was considered impossible at the time. The author discusses his new inventions of quasi-periodic and random tile patterns, which were inspired by 15th-century Islamic tile patterns, as they related to the aperiodic patterns invented by Roger Penrose in the 20th century. He speculates about the ability of artificially intelligent computer software to be able to generate random quasi-periodic patterns. Lastly, the author recounts a synchronistic experience that occurred during the month of his 72nd birthday, in which his work with numbers is seemingly reciprocated by nature.     

社会支持对震后青少年创伤后应激障碍和创伤后成长的影响:自我效能感的中介作用

本研究采用创伤暴露问卷、社会支持问卷、自我效能感量表、创伤后应激障碍症状核查表和创伤后成长问卷,在汶川地震8.5年后对地震极重灾区的1185名中学生进行调查,考察社会支持对创伤后应激障碍（PTSD）和创伤后成长（PTG）的影响,并检验自我效能感在其中的中介作用。结果发现：在控制创伤暴露程度、性别和年龄等变量后,社会支持不仅可以直接负向预测PTSD、正向预测PTG,也可以通过自我效能感的中介作用负向预测PTSD、正向预测PTG。这表明,自我效能感在社会支持与PTSD、社会支持与PTG的关系中都具有部分中介效应。     

Identifying the Developmental Strengths of Juvenile Offenders: Assessing Four Life‐Skills Dimensions

The authors describe the development of the Life‐Skills Development Scale Juvenile Form, a brief self‐report instrument for assessing the life‐skills development of juvenile offenders. Reliability and validity findings are presented, implications for treatment planning are provided, and recommendations for further research are discussed.     

Shadow and Spirituality

When we confront the meaning of spirituality in education confusion and conflict can arise as they arise from the confrontation with spirituality in ourselves. This occurs both at the personal and at the collective level, according to writers such as C.G. Jung. Failure to understand that human spirituality includes a shadow side of this kind is precisely what leads many forms of human spiritual expression, including organized religion, into deep splits and schisms. It is unsurprising, therefore, that the willing, but perhaps, nä L ve attempts of contemporary educationalists to understand spirituality within education in a wholly positive light have themselves run into trouble. This paper will attempt to argue that without balancing contemporary educational debate about spirituality against some writers', including C.G. Jung's, deepest insights into the place of shadow in spirituality, children will yet again be sold a misfaction [1] about the nature of that aspect of human being and becoming. This, in turn will merely deepen the chaos, confusion and conflict arising from the earnest and well-intentioned, but perhaps nä L ve, attempt to make spirituality part of the cross-curricular experience of all children in all common schools.[2]