Cynical hostility: developmental factors, psychosocial correlates, and health behaviors

Examined potential differences between individuals with high and low Cook and Medley (1954) Hostility (Ho) scale scores in regard to (a) self-esteem and particular developmental experiences; (b) utilization of social support, experience of anger, and the manner in which anger is managed; and (c) potentially health-damaging behaviors. Individuals with high Ho scale scores were found to be low in covert self-esteem and reported behavior on the part of their parents that reflected (a) less genuine acceptance, (b) more interference in the person's desires as a child, and (c) more punitiveness. In addition, the results indicated that high Ho score individuals avoid seeking or accepting social support, experience anger that is excessive and that occurs in a wide variety of situations, and suppress expression of anger. Finally, it was found that hostile individuals tended to drink more alcohol and drive a car more frequently after drinking and to have greater relative weight.     

Reducing stress by counterattitudinal advocacy

In one condition, subjects were made apprehensive by being threatened with shock and then were induced to publicly argue that they were not apprehensive about the situation. It was hypothesized that the subjects who were induced to advocate a position contrary to their feelings about the situation would experience dissonance. To reduce dissonance, these subjects were expected to redefine the situation as less threatening and thereby experience less apprehension regarding the situation than subjects in a control threat condition. Results of physiological measures and a postexperimental questionnaire supported the expectations. Implications of the study for psychotherapy were mentioned.     

Using prayer in psychotherapy: applying Sue's differential to enhance culturally competent care

In this article, the authors discuss the application of Sue's cultural competence differential of hypothesis testing, dynamic sizing, and cultural specific expertise as a model for considering cultural factors in the treatment of an African American family. Three cultural dimensions are highlighted: spirituality, womanism, and community exposure to trauma. Given the centrality of spirituality for this African American family, prayer is used to facilitate the therapeutic process. Discussion from a womanist perspective highlights the spiritual, communal, and personal dimensions that the aunt faces as an African American woman. Consideration of the community context and potential exposure to trauma and loss allows for a fuller appreciation of the psychosocial context of the nephew. Sue's differential guides the case discussion.     

Organizing Muslim Virtue: Community Organizing,Comparative Religious Ethics,and the South African Muslim Struggle Against Apartheid

While offering valuable comparative insights into models of the self and ethical formation across religious traditions, studies of virtue ethics have been critiqued for putting forward accounts which are elite-focused. Some comparative ethicists have pointed to work in religious ethics and political theology on faith-based community organizing as offering compelling case studies of non-elite ethical formation. I seek to add to this literature by performing an analysis of the theories and practices of ethical formation in the South African Muslim anti-apartheid grassroots organization known as the “Call of Islam.” The “Call of Islam” emphasized a liberation-oriented praxis and active solidarity with non-Muslim organizations for the purposes of protesting apartheid and employed a range of social practices including study circles (halaqat) and political funeral processions to prepare and equip its members for such work. As such, it not only sheds light on non-elite ethical formation, but in its cultivation of the habits and dispositions of democratic solidarity, it also serves as an Islamic example of broad-based community organizing.     

Charles F. Mackenzie,Popery, Guns,and Colonial Conflict

Charles F. Mackenzie was an Anglican archdeacon in the 19th century in the newly formed Diocese of Natal. He was consecrated a missionary bishop for Central Africa in Cape Town in 1861, which was a significant development for the Anglican Church at the time. Mackenzie struggled to read the social landscape, becoming embroiled in colonial conflict. Consequently, congregants, colleagues, and historians have characterized him in markedly different ways, rendering a disputed legacy. This paper brings Mackenzie into conversation with another figure who is not without his own controversy: Martyn Percy. Applying Percy's implicit theological approach provides an important lens with which to view the social complexities, ecclesial conflicts and missional contexts which Mackenzie sought to navigate.     

D.Z. Philips (ed.), Religion and Morality

International Journal for Philosophy of Religion -     

Correlates of the objective and subjective experiences of sexual harassment in high school

The present study used retrospective reports of primarily white female university students to examine a number of issues related to sexual harassment in high school. Results indicate that underperception of sexual harassment in high school exists in that reports of objective experiences appear to be quite high and exceed the actual labelling of these experiences as sexual harassment. Those who reported having an overprotective mother, observing fewer positive behaviors between their parents, and experiencing unwanted sexual contact during childhood experienced a greater number of objectively-defined incidents of sexual harassment, than those who did not. Underperception of sexual harassment was associated with a greater frequency of negative behaviors directed toward the father by the mother, but was not related to experiencing unwanted sexual contact during childhood.We would like to thank W. A. Fisher, D. Hazlewood, J. Olson, and the anonymous reviewers for their helpful comments.