When familiarity breeds accuracy: cultural exposure and facial emotion recognition

Two studies provide evidence for the role of cultural familiarity in recognizing facial expressions of emotion. For Chinese located in China and the United States, Chinese Americans, and non-Asian Americans, accuracy and speed in judging Chinese and American emotions was greater with greater participant exposure to the group posing the expressions. Likewise, Tibetans residing in China and Africans residing in the United States were faster and more accurate when judging emotions expressed by host versus nonhost society members. These effects extended across generations of Chinese Americans, seemingly independent of ethnic or biological ties. Results suggest that the universal affect system governing emotional expression may be characterized by subtle differences in style across cultures, which become more familiar with greater cultural contact.     

Brief report: Cool down: A procedure for decreasing aggression in adults with traumatic head injury

The application of techniques for reducing verbal and physical aggression can be problematic when the procedures are applied to high functioning adults who have sustained a traumatic head injury. In this investigation, the effect of a ‘cool down’ training procedure on two adult males with brain injuries was examined using the same strategy, which was simultaneously applied to both behaviors for 1 subject and applied only to verbal aggression for a second subject. The cool down training procedure included 2 training sessions per week, plus implementation of a modified training program in the test situation. Results revealed that the cool down training program was effective in reducing both verbal and physical aggression and therefore provides an alternative treatment for adults with head injuries.     

The positive and negative framing of affirmative action: a group dominance perspective

Using a sample of 328 White, Latino, and Black Los Angeles County adults, the authors examined the tendency to employ various affirmative action "frames" (e.g., affirmative action as a "tie-breaking" device or as a quota-based policy). All three groups agreed about which frames cast affirmative action in a positive light and which cast it in a negative light. Although minorities had a tendency to frame affirmative action in terms that most people find morally acceptable, Whites had a tendency to frame affirmative action in terms most people find unacceptable. In addition, compared to minorities, Whites were less supportive of affirmative action regardless of how it was framed. LISREL modeling also was employed to test two competing models regarding predictors of the tendency to use frames that one personally finds to be relatively negative versus positive. Consistent with the expectations of social dominance theory and a motivated cognition perspective, the authors found that social dominance orientation (SDO) had significant net direct and indirect effects on one's framing of affirmative action.     

On the universality and cultural specificity of emotion recognition: a meta-analysis

A meta-analysis examined emotion recognition within and across cultures. Emotions were universally recognized at better-than-chance levels. Accuracy was higher when emotions were both expressed and recognized by members of the same national, ethnic, or regional group, suggesting an in-group advantage. This advantage was smaller for cultural groups with greater exposure to one another, measured in terms of living in the same nation, physical proximity, and telephone communication. Majority group members were poorer at judging minority group members than the reverse. Cross-cultural accuracy was lower in studies that used a balanced research design, and higher in studies that used imitation rather than posed or spontaneous emotional expressions. Attributes of study design appeared not to moderate the size of the in-group advantage.     

Negotiating local tradition with Taoism: Female ritual specialists in the Zhuang religion

The introduction of Taoism to many local religions in Southwest China was instrumental to the southern expansion of imperial China. Pivotal to the hierarchy of both the Taoist celestial imperium and traditional Han Chinese society, the ideology of male dominance has likewise prevailed over a large area of this region, although in varying forms and degrees. Meanwhile, indigenous people of the region have continually and creatively negotiated their own respective worldviews with Taoism, importantly including distinct gender ideals and practices. Using religious texts and ethnographic material, this article focuses on the ritual negotiation between opposing concepts of gender: one from the Chinese imperium, the male-privileging Chinese Taoist religion introduced from the north, the other locally situated in the women-empowering religion of the Zhuang people and of many other religions across Southwest China and Southeast Asia. This article focuses on the interactions between local ideals and world religions.     

Conclusion: Construction sites at the juncture of religion and gender

The articles in this special issue offer fresh definitions of ‘new’ and ‘old’, of ‘local’ and ‘world’ religions. The themes of purity, danger and fundamentalism; female leadership, mediumship, self-sexism; and natalism and nationalism are discussed. This conclusion stresses the ‘folk’ sources of ‘mainstream’ religions, and focuses on the way the articles show women to be at the juncture of changing values concerning religion and gender, reform and fundamentalism.     

Becoming a nun, becoming a man: Taiwanese Buddhist nuns' gender transformation

This article explores apparent contradictions in the gender identifications of Taiwanese Buddhist nuns. Because the texts and teachings of their tradition provide conflicting messages about women's spiritual abilities, the nuns create a complex gender cosmology as a means of accommodating textual contradictions, without rejecting any textual statements. This strategy allows the nuns to assert that they have spiritual abilities equal to those of men, without rejecting or contradicting textual statements that they do not. Without denying that they are women, and that they are therefore threatening to men, the nuns primarily identify themselves with the male gender. Compartmentalising and contextualising gender symbols allow the nuns to see themselves both as men and as women without contradiction.     

Sender Demeanor: Individual Differences in Sender Believability Have a Powerful Impact on Deception Detection Judgments

Sender demeanor is an individual difference in the believability of message senders that is conceptually independent of actual honesty. Recent research suggests that sender demeanor may be the most influential source of variation in deception detection judgments. Sender demeanor was varied in five experiments (N = 30, 113, 182, 30, and 35) to create demeanor–veracity matched and demeanor–veracity mismatched conditions. The sender demeanor induction explained as much as 98% of the variance in detection accuracy. Three additional studies (N = 30, 113, and 104) investigated the behavioral profiles of more and less believable senders. The results document the strong impact of sender effects in deception detection and provide an explanation of the low‐accuracy ceiling in the previous findings.