Allies Against Sexism: The Impact of Men’s Egalitarian Versus Paternalistic Confrontation on Women’s Empowerment and Well-Being

Sex Roles - Men as advantaged group members can be involved in actions against inequality. But how do women experience men’s confrontation of sexism? We examine how women perceive men’s...     

Measurement Invariance of the Day Reconstruction Method: Results from the COURAGE in Europe Project

Given the growing interest in the study of subjective well-being as a measure of social progress, instruments that produce valid and reliable scores and that can be used within and across countries are needed. The aim of the present study was to analyze the measurement equivalence of the Day Reconstruction Method in its brief version, using nationally representative samples from Finland, Poland, and Spain obtained within the COURAGE in Europe project. The goodness-of-fit of a two-correlated-factors model and the reliability of the scores obtained were assessed. Cross-country invariance was tested employing a multiple group confirmatory factor analysis, through sequential constraint imposition. In each country, measurement invariance was tested across time frames (morning, afternoon and evening) and days of the week (weekday and weekend). The results found support for the hypothesis of a two-correlated-factors (positive and negative affect) structure; the reliability of the positive, the negative and the net affect scores showed appropriate values. A high equivalence across the three national samples was found: all items except one showed strong measurement invariance indicating that respondents from Finland, Poland, and Spain attribute the same meaning to the latent construct under study, and the levels of the underlying items are equal in all three countries. Similar results were found for the measurement equivalence across time frames and days of the week. Our findings support the assumption of comparability across the different samples considered; in general, higher positive affect and lower negative affect were found in Finland, in the evening and at the weekend.     

Adolescence and the Changing Context of Optimal Experience in Time: Italy 1986–2000

This study focused on the daily activities and related quality of experience of two distinct groups of Italian high school students analyzed in 1986 and 2000. Altogether, 120 participants, aged between 15 and 18, were administered the experience sampling method, a procedure providing on-line repeated samplings of daily time budget and associated quality of experience. In particular, attention was paid to optimal experience, characterized by a balance between environmental challenges and personal skills, intrinsic motivation, involvement, and well-being. In spite of the time gap, no major differences in the daily activity distribution were detected. Adolescents in both groups spent most of their time studying at school and at home, interacting, watching TV, carrying out maintenance, and engaging in structured leisure activities. The use of new technologies (computers, internet, mobile phones) emerged in the data gathered in 2000. As concerns the quality of experience, each daily activity showed a specific experiential profile recurring in both groups. Studying at home and engaging in structured leisure activities were primarily associated with optimal experience, as was using new technologies in 2000. These results shed light on students' preferential engagement in specific domains and allowed us to explore the active role of adolescents in shaping their future. Findings also highlighted the importance of providing adolescents with meaningful activities in order to foster their personal growth, well-being, and social integration.     

Sexist attitudes and beliefs during adolescence: A longitudinal study of gender differences

The aim of this study was to examine changes in sexist attitudes and beliefs in a group of Spanish adolescents over a period of three consecutive years, with specific attention being paid to gender differences. Participants were 279 students (mean age at first assessment of 12.10 years) who, in each of the three years, completed the Ambivalent Sexism Inventory and the Questionnaire on Attitudes towards Diversity and Violence. Longitudinal analysis showed that hostile sexism did not vary over time, whereas scores on benevolent sexism and on sexist beliefs and justification of violence all fell between the ages of 12 and 14, there being an equivalent decrease in boys and girls. Boys scored significantly higher than girls on hostile sexism, as well as on sexist beliefs. These results illustrate how sexist attitudes and beliefs change during adolescence and provide further confirmation that these variables show gender differences from an early age.     

Observing home-visiting quality at scale with the home visit rating scales and a supervisor checklist in Peru

As home-visiting programs expand, there is a need to develop cost-effective tools to monitor their quality at scale. We compare the Home Visit Rating Scales (HOVRS), an instrument to measure home-visit process quality widely used in the United States, to a checklist designed for the Peruvian national home-visiting program, Cuna Mas. Both instruments were administered to a sample of 554 home visits and an equal number of mother–child dyads by their 176 home visitors. While the HOVRS was scored on video recordings of the visits by trained coders, the checklist was scored live by Cuna Mas supervisors. We assessed the validity of both measures in their first application in rural Peru, compared their performance, and selected a subset of items in the checklist to propose a simplified, shorter, and more cost-efficient instrument. To this end, we reorganized checklist items into constructs that best mapped those covered by the HOVRS and selected the highest performing according to predefined criteria. We found that both the HOVRS and the checklist had high reliability and acceptable levels of validity. We argue that the simplified checklist could prove useful for quality monitoring of service delivery of at-scale home-visiting programs and as a tool to support in-service training.     

Real and Virtual Clinical Trials: A Formal Analysis

Topoi - If well-designed, the results of a Randomised Clinical Trial (RCT) can justify a causal claim between treatment and effect in the study population; however, additional information might be...     

Teaching Responsible Research and Innovation: A Phronetic Perspective

Science and Engineering Ethics - Across the European research area and beyond, efforts are being mobilized to align research and innovation processes and products with societal values and needs,...     

Examining Social Desirability in Measures of Religion and Spirituality Using the Bogus Pipeline

A primary concern in the psychology of religion is the distinct possibility that responses to empirical assessments of individuals’ degree and type of religiosity and spirituality are exaggerated owing to social desirability bias. In spite of increased secularization in American culture and a growing distrust of organized religion, religious involvement, personal religiosity, and spirituality are still viewed as highly desirable characteristics. This study estimates the extent of social desirability biases that affect self-reports of religion and spirituality by utilizing a bogus pipeline procedure. In this procedure, participants are convinced that experimenters can detect disingenuous responses to individual items on questionnaires through the use of physiological measures, although no physiological data are actually collected. If the self-reports of participants in the bogus pipeline condition indicate greater religiosity or spirituality than those in the control condition, self-report bias is indicated. The bogus pipeline procedure has been used in other areas of study to increase veracity of self-reports when social desirability effects are present (such as reporting sexual behaviors or prejudice). The results indicate that social desirability biases influence multiple constructs including religious orientations, religious coping, and daily spiritual experiences. Implications for future research relying on self-reports of religion and spirituality are discussed.