THE SOCIOLOGY AND THEOLOGY OF CREATIONIST OBJECTIONS TO EVOLUTION: HOW BLOOD MARKS THE BOUNDS OF THE CHRISTIAN BODY

The staying power of creationist objections to evolution needs explanation. It depends on the use of “blood” language. Both William Jennings Bryan and, a century later, Ken Ham connect evolution with the blood of predation and the blood of apes, and both also connect evolution with the blood of atonement. Drawing on Mary Douglas and Bettina Bildhauer, I suggest that blood becomes important to societies that image the social body on the human body. Blood reveals the body as porous and vulnerable and therefore needing social work to be constructed as whole and bounded. Blood is the place where society conducts this work. I conclude that blood language is ineliminable from Christian discourse and indeed from discourses that model the social on the individual body. The solution, I suggest, is not to avoid the language of blood, but to continue to use it in ways that broaden its focus from human sin to human and animal suffering.     

Surprise is predicted by event probability,outcome valence,outcome meaningfulness,and gender

The present research was designed to better understand how the magnitude of experienced surprise is affected by both individual difference variables as well as variations in surprise-eliciting stimuli. Eighty-five participants played 5 versions of a slot machine-like game. The five games only differed with respect to the probability of winning each trial—10 % (i.e., wins were highly unusual), 30, 50, 70, and 90 % (i.e., losses were highly unusual). Players were given a fictitious “bankroll” at the beginning of each game and played up to 25 trials of each game. On each trial, players selected their wager amount, “pulled” the handle, learned the outcome (win or loss), and reported their surprise level using a 1 (none) to 9 (extremely) Likert scale. Replicating past research, results revealed that self-reported surprise was inversely related to outcome probability and that wins were rated as more surprising than losses, even when wins and losses occurred at the same level of probability. Novel results include finding that larger wagers predicted greater felt surprise (regardless of outcome), and that women reported greater surprise to both wins and losses than men.     

Well-Being’s Relation to Religiosity and Spirituality in Children and Adolescents in Zambia

The relations among dimensions of subjective well-being (i.e., happiness and life satisfaction), spirituality and religiousness were assessed in children (aged 7–12, n = 391) and adolescents (aged 13–19, n = 902) in Zambia. These participants were sampled from schools in both urban and rural regions that represented a relatively wide range of affluence. Participants self-reported their happiness using the Faces Scale and the Subjective Happiness Scale, and their life satisfaction using the Student Life Satisfaction Scale. The surveys were available in English as well as two local languages, and were delivered in classroom settings. To assess religiosity, participants were asked about the frequency that they attended church and about the importance of religion in their life. To assess spirituality, participants were asked about whether they considered themselves to be a spiritual person and about the nature domain of spirituality (e.g., “I feel connected to nature”). Results indicated that age, gender, grade and religiosity were not strong predictors of children’s well-being. However, spirituality accounted for 21 % of the variance in life satisfaction beyond these demographic variables and religiosity, but did not account for additional variance in happiness. The results were similar for adolescents except that the demographic variables were weakly predictive of their life satisfaction, and religiosity was a modest predictor of their happiness. Spirituality predicted variance in happiness and life satisfaction more so among adolescents than among children. These results confirm earlier work showing that spirituality, but not necessarily religiosity, is associated with children’s and adolescents’ well-being.     

Multiple Levels of Family Factors and Oppositional Defiant Disorder Symptoms Among Chinese Children

Family factors are closely associated with child developmental outcomes. This study examined the relationship of oppositional defiant disorder (ODD) symptoms and factors at whole family, dyadic, and individual levels in Chinese children. Participants, who were recruited from 14 primary schools in north, east, and south‐west China, included 80 father‐child dyads and 169 mother‐child dyads. Children in the participating dyads were previously diagnosed with ODD. Results revealed that family cohesion/adaptability was indirectly associated with ODD symptoms via parent–child relationship and child emotion regulation. Parent–child relationship affected ODD symptoms directly and indirectly through child emotion regulation. In addition, the effects of family cohesion/adaptability on parent emotion regulation and child emotion regulation were mediated by the parent–child relationship. The tested model provides a comprehensive framework of how family factors at multiple levels are related to child ODD symptoms and highlights the importance of understanding child emotional and behavioral problems within the family context, more specifically within the multiple levels of family relationships.     

Three Sibling Survivors’ Perspectives of their Father’s Suicide: Implications for Postvention Support

Journal of Child and Family Studies - This qualitative case study describes three adult siblings’ experiences and their perceptions of support connected with the time before and after their...