MISCONCEPTIONS OF THE SOCIAL SCIENCES

Abstract. Scholars in religious studies, or "religionists," often mischaracterize the social-scientific study of religion. They assume that a social-scientific analysis of the origin, function, meaning, or truth of religion either opposes or disregards the believer's analysis, which religionists profess to present and defend. I do not argue that the social sciences analyze religion from the believer's point of view. I argue instead that a social scientific analysis is more akin and germane to the believer's point of view than religionists assume. I single out seven mischaracterizations of the social sciences typically held by religionists.     

DO ELEPHANTS EVER FORGET?1

Three adult female elephants (Elephas maximus) were tested on a light-dark discrimination problem with an 8-yr intertrial interval. The first subject took only 6 min to reach criterion and made only two errors, suggesting remarkable retention. The other two subjects were found to have visual anomalies that would have gone undetected without this research.     

Walden two: The morality of anarchy

The utopian label is often pinned on calls for comprehensive change as a means of dismissing them from serious consideration.... [S]ocial orders come and go, and those who indulge in utopian thinking may be more prepared for... the inevitability of widespread societal transformation.... Keeping utopia in mind can prevent our settling for minor reforms when more significant change might be possible. (Fox, 1985, p. 55)When... I called myself a benign anarchist... someone said that that was not like the dictatorship of Walden Two. But Walden Two was anarchistic.... The functions delegated to [authority figures] in the world at large were performed by the people themselves through face-to-face commendation and censure. (Skinner, 1983, p. 426, emphasis his)The issue for anarchists is not whether there should be structure or order, but what kind there should be and what its sources ought to be. The individual or group which has sufficient liberty to be self-regulating will have the highest degree of order; the imposition of order from above and outside induces resentment and rebellion where it does not encourage childlike dependence and impotence, and so becomes a force for disorder. (Barclay, 1982, p. 17).     

Body Covering and Body Image: A Comparison of Veiled and Unveiled Muslim Women,Christian Women,and Atheist Women Regarding Body Checking,Body Dissatisfaction,and Eating Disorder Symptoms

Although Islam is the fastest growing religion worldwide, only few studies have investigated body image in Muslim women, and no study has investigated body checking. Therefore, the present study examined whether body image, body checking, and disordered eating differ between veiled and unveiled Muslim women, Christian women, and atheist women. While the groups did not differ regarding body dissatisfaction, unveiled Muslim women reported more checking than veiled Muslim and Christian women, and higher bulimia scores than Christian. Thus, prevention against eating disorders should integrate all women, irrespective of religious affiliation or veiling, with a particular focus on unveiled Muslim women.     

Self-compassion induction enhances recovery from social stressors: Comparing adults with social anxiety disorder and healthy controls

Background and objectives: This study evaluates the process and consequence of inducing self-compassion during recovery from social performance stressors. Though interest in self-compassion as an intervention target is growing, extant findings suggest that initially cultivating self-compassion can be challenging for those with high self-criticism and anxiety, common features of social anxiety disorder (SAD).

Design: Quasi-experimental design.

Methods: The current study evaluates the feasibility, content, and outcomes of a brief written self-compassion induction administered after consecutive laboratory social stressors, among adults with SAD (n?=?21) relative to healthy controls (HC; n?=?35).

Results: Findings demonstrate the feasibility of employing a written self-compassion induction among adults with (and without) SAD, reveal group differences in written responses to the induction, and suggest that the SAD group benefitted more from the induction than the HC group, based on greater reductions in state anxiety and greater increases in self-compassion during stressor recovery. Greater use of negative affect words within written responses to the self-compassion induction, but not during general writing, predicted lower subsequent state anxiety across groups, by a medium effect size.

Conclusions: Collectively, the findings support the feasibility and utility of cultivating self-compassion among adults with SAD.     

Life stories managing chronic illness: Young adults’ lived experiences with type 1 diabetes

This study aimed to characterise diabetes management experiences of South African young adults living with well-controlled type 1 diabetes (n = 8, female = 5, male = 3, age range = 20–25). The young adults told life stories managing their type 1 diabetes. Thematic analysis revealed the young adults to construct personal identities as people living with type 1 diabetes, to mostly utilise emotion-focused management strategies and social support for successful living with type 1 diabetes. Behavioural health strategies appear important for living well with this chronic insulin deficiency condition.     

Mindfulness and social identity: Predicting well-being in a high-stress environment

Social identity processes and mindfulness are two important predictors of well-being. Yet, to date, these predictors have been studied independently, within separate research fields. This paper aims to provide an initial integration of these two research fields. Our research was conducted in a context characterized by multiple chronic stressors: A maximum security prison in Kenya. In particular, two studies measured social identification with a mindfulness group and dispositional mindfulness. We investigated the effects of these constructs on three well-being measures: mental well-being, resilience (Studies 1 & 2), and reduction of substance use (Study 2). Our results, replicated across two studies (Study 1: N = 82, Study 2: N = 145), revealed that both social identification with the mindfulness group and mindfulness predicted psychological outcomes. Social identification explained variance in mental well-being and resilience in addition to the variance explained by mindfulness. Study 2 additionally showed that both identification and mindfulness were positively related to a reduction in substance use. However, when examined together, social identification held all the explanatory power, and mindfulness was no longer a significant predictor. From the overall results, we argue that social identity processes can be fruitfully combined with mindfulness in well-being programs delivered in high-stress environments such as prisons. Theoretical and practical implications are discussed.