“Hooking Up” at College: Does Religion Make a Difference?

Recent attention from media, scholars, and religious leadership has focused on the dating activities of college students, particularly in relation to casual physical encounters or what some have termed "hooking up." In this article, we examine the impact of both individual and institutional religious involvement on "hooking up" in a national sample of college women ( N = 1,000). The results of our analysis reveal several important patterns. First, Catholic college women are more likely to have "hooked up" while at school than college women with no religious affiliation. Second, conservative Protestant college women are less likely to have "hooked up" while at school than college women with no religious affiliation; however, this difference is mediated or explained by church attendance, which is protective against "hooking up." Finally, women who attend colleges and universities with a Catholic affiliation are more likely to have hooked up while at school than women who attend academic institutions with no religious affiliation, net of individual-level religious involvement.     

The cultural grounding of personal relationship: Friendship in North American and West African worlds

This study considers how different constructions of self and social reality influence the experience of relationship. Reflecting the relational interdependence of West African worlds, the authors hypothesized and observed that Ghanaian participants were significantly more likely than U.S.A. participants (ns = 50 each) to advocate caution toward friends and to emphasize practical assistance in friendship. Reflecting the atomistic independence of North American worlds, the authors hypothesized and observed that U.S.A. participants were significantly more likely than Ghanaian participants to indicate a large friendship network; to emphasize companionship, particularly relative to Ghanaian women; and to emphasize emotional support, particularly relative to Ghanaian nonstudents. Results suggest that friendship is not a universal form; instead, it takes different forms in different cultural worlds.     

The Influence of Income Level and Ethnicity on Coping Strategies

The Ways of Coping Questionnaire (WCQ) by S. Folkman and R. S. Lazarus (1988) has been used widely; however, few studies have evaluated this assessment tool in research concerning populations from different income levels and ethnic backgrounds. The purpose of this study was to compare the endorsement of the 8 coping strategies as outlined by Folkman and Lazarus's original research with Caucasian, middle class participants to the endorsement of coping approaches in a low income, primary care sample. Results suggest that low income individuals report utilizing greater rates of coping strategies overall and specifically employ emotion-focused coping strategies more than Folkman and Lazarus's original sample. Ethnic differences within the present study's low income sample were also examined and suggest that even within this low income sample, African Americans use certain emotion-focused coping strategies significantly more than Caucasian participants.     

Types of body representation and the sense of embodiment

The sense of embodiment is vital for self recognition. An examination of anosognosia for hemiplegia—the inability to recognise that one is paralysed down one side of one’s body—suggests the existence of ‘online’ and ‘offline’ representations of the body. Online representations of the body are representations of the body as it is currently, are newly constructed moment by moment and are directly “plugged into” current perception of the body. In contrast, offline representations of the body are representations of what the body is usually like, are relatively stable and are constructed from online representations. This distinction is supported by an analysis of phantom limb—the feeling that an amputated limb is still present—phenomena. Initially it seems that the sense of embodiment may arise from either of these types of representation; however, an integrated representation of the body seems to be required. It is suggested information from vision and emotions is involved in generating these representations. A lack of access to online representations of the body does not necessarily lead to a loss in the sense of embodiment. An integrated offline representation of the body could account for the sense of embodiment and perform the functions attributed to this sense.     

Early life predictors of callous-unemotional and psychopathic traits

Psychopathy is a disorder that occurs primarily in males. Offenders with psychopathic traits are responsible for a disproportionate amount of crime in society, particularly violent crime. Early childhood is a time when individual differences in empathy and guilt—key indicators of the construct of psychopathy—are first evident. A growing number of longitudinal studies have begun to investigate how factors in infancy and early childhood predict psychopathic-like traits in later childhood, adolescence, and adulthood. These studies have suggested that parenting styles during infancy (parental sensitivity, maternal harsh intrusion, commenting on the emotional state of the child) as well as attachment styles are predictive of later psychopathic-like traits. In addition, child characteristics such as temperament and the functioning of biological systems such as the autonomic nervous system and hypothalamic–pituitary–adrenal axis are predictive. Overall, studies have suggested that at least some of the origins of psychopathic traits are present in infancy and early childhood, which is consistent with the perspective of psychopathy as a neurodevelopmental disorder. A recent evolutionary-developmental model provides hypotheses regarding how psychopathy may develop and why it is more common in males than females. This model, and its implications for intervention, is discussed in the context of the longitudinal studies that have been conducted on psychopathy.     

Essentializing race: implications for bicultural individuals' cognition and physiological reactivity

It is a widely held belief that racial groups have underlying essences. We hypothesized that bicultural individuals who hold this essentialist belief about race are oriented to perceive rigid interracial boundaries and experience difficulty passing between their ethnic culture and the host culture. As predicted, we found that the more strongly Chinese American participants endorsed an essentialist belief about race, the less effective they were in switching rapidly between Chinese and American cultural frames in a reaction time task (Study 1), and the greater emotional reactivity they exhibited (reflected in heightened skin conductance) while they talked about their Chinese and American cultural experiences (Study 2). Taken together, these findings suggest that essentialist beliefs about race set up a mind-set that influences how bicultural individuals navigate between their ethnic and host cultures.     

Working memory for language is not special: Evidence for an articulatory loop for novel stimuli

The “articulatory loop” for rehearsal of verbal materials in working memory has been shown not to be a unique hard-wired structure associated with spoken language. Specifically, a parallel rehearsal process for sign language occurs in fluent signers. Here we show that the same rehearsal process can occur for unfamiliar, nonmeaningful body movements. We conclude that working memory maintenance does not rely on a dedicated architecture, but instead involves the strategic recruitment of resources as needed for the task demands.