Looking (also) at the Other Side of the Story. Resilience Processes in Migrants

Studies on migration have focused on obstacles and barriers encountered by migrants when they arrive in a new country. Recognizing that there are difficulties, it is also important to know the resources used by migrants to overcome adversity. This study springs from a theoretical perspective of resilience, based on a culturally significant ecological model (Ungar M, Resilience across Cultures. British Journal of Social Work, 38(2), 218–235, 2008) to analyze the processes of cultural adjustment to the host country in migratory movements. Thus, it seeks to understand the various dynamics in adversity and in resources experienced by migrants in Portugal originated from Portuguese-speaking countries (Guinea, Cape Verde, Brazil, Angola, Mozambique). To this end, seven focus groups (N?=?35) were facilitated for a discussion on the dimensions of resilience processes. The thematic analysis revealed five main themes in the adversity dimension with some of its topics further grouped in specific sub-topics. In the resources dimension, four salient themes have emerged. Data was discussed in an articulated perspective of themes, illustrating some of the difficulties and resources of migrants in the specificity of the Portuguese context. Implications for research on resilience are highlighted, and some bridges are built for the context of intervention in migrant integration.     

Does Positive Wellbeing Predict Job Performance Three Months Later?

The present study examines the relationship between wellbeing and work performance in a twotime model. The model was based on the happy-productive worker hypothesis. Labour wellbeing (Time 1, T1) was measured with three constructs: job satisfaction, personal satisfaction, and organizational commitment, and showed good one dimensional adjustment in the second-order confirmatory factor analysis performed. We use a stratified sampling strategy, controlling for sex, age and whether workers were employed in the public or private sector. Of the 235 employees analysed in T1, 205 responded in Time 2 (T2). Results obtained through SEM analysis establish a positive and significant relationship between positive wellbeing and job performance. Likewise, job satisfaction and organizational commitment were the variable that most influenced the unidimensional welfare construct (0.902, p < 0.001 and 0.750, p < 0.001, respectively). Personal satisfaction showed a lower value (0.234, p < 0.01), and was the only one of the three variables that was context-free level. The article looks at the theoretical and professional implications of the results.

     

On Aquinas's Theological Reliabilism

In an essay titled Aquinas on the Foundations of Knowledge, Eleonore Stump rejects the idea that Aquinas's epistemology is foundationalist. I agree with Stump, and share in her conviction that the Angelic doctor developed instead what can be seen as a kind of theological reliabilism. In this article, I intend to take her position a step further. First, I would like to show that Thomistic reliabilism falls into a vicious circle if seen as based on a merely rational theism. Second, I am going to argue that for Aquinas such reliabilism depends instead on Christian faith, construed as the act of believing the revealed truth by virtue of the love relationship that God allows human beings to have with him.     

A Decision Support System for Prioritizing Investments in an Energy Efficiency Program in Favelas in the City of Rio de Janeiro

This study proposes an integrated qualitative and quantitative assessment of expert opinions aiming at ranking a set of five shantytowns (favelas) located in the city of Rio de Janeiro. These communities are candidates for investments in an energy efficiency program implemented by the local electric utility company. The city, state, and federal governments want to eliminate domination of these areas by organized criminal gangs and present the city as a peaceful metropolis while hosting two big sports events: the soccer World Cup in 2014 and the Olympic Games in 2016. In recent years, some favelas were chosen to be prototypes for an ambitious project to reshape Rio de Janeiro. This involves first sending in special tactics police to drive drug gangs out, then installing the Pacifying Police Unit in the favela. Once security has been established, it is possible to improve general living conditions in these areas, including by providing public services such as health clinics, formal electricity connections and cable television. The core of the energy efficiency program was to convert informal customers to formal ones, because such communities were responsible for approximately 40% of the commercial losses (stolen energy) in the city. The model specification presented in this paper was set up with ten relevant criteria for decision making, identified through an in‐depth interview with the decision maker. The relative importance of the criteria and the performance of each favela regarding each criterion were measured by the Simos method. The preferences resulting from this method were translated into a nine‐point scale. The imprecision of subjective judgment was partially compensated by using a fuzzy analytical hierarchy process. Some criteria were ordinal, such as ‘Fair Relationship with the Community’ and ‘Complexity to Rebuild the Distribution Lines’, whereas other were cardinal, like ‘Percentage of Clients in Default’ and ‘Commercial Loss Due to Energy Theft’. At the end, the model was efficient in ranking the five favelas, therefore contributing to a rational and transparent approach for capital investment in social projects. Copyright © 2014 John Wiley & Sons, Ltd.     

Problematic donation procedures vs. futuristic research and treatment applications: A dichotomous social representation of stem cells in Italy

IntroductionCurrently, stem cells (SC) are one of the most studied issues of medical research as well as a widespread, complex, socially and ethically relevant issue.ObjectiveThe general aim of the present study is to explore how social representations (SR) of SC is different for people more or less willing to donate SC, also comparing bone marrow SC (BMSC) donation and umbilical cord blood SC (UCBSC) donation.MethodA paper-and-pencil survey was administrated to 78 Italian respondents. A structural analysis of SC-SRs (prototypical and co-occurrence analysis) was conducted comparing people with a high/low intention to donate UCBSC/BMSC.ResultsSimilarly to other bioethically relevant issues, SR of SC seems to be ambivalent and dichotomously organized, with the donation procedure been a barrier.ConclusionThese results are in line with studies finding two sets of dichotomies: on the one hand, a gift-of-life/replacement-of-body-parts dichotomy coexisting within people's SR of organ donation; on the other hand, a help/pain and needle dichotomy within blood donation's SR. Directions for future research are suggested.     

The Effect of Emotional Valence on Auditory Word Recognition Memory in English as a Foreign Language

Journal of Psycholinguistic Research - The present study investigated the effect of emotional valence on auditory word recognition memory in English as a foreign language. Participants included 48...     

Parental Mediation of COVID-19 News and Children’s Emotion Regulation during Lockdown

Journal of Child and Family Studies - The COVID-19 outbreak resulted in a large amount of emotionally charged messaging that is believed to have a tremendous psychological impact, particularly on...     

Internal representations reveal cultural diversity in expectations of facial expressions of emotion

Facial expressions have long been considered the "universal language of emotion." Yet consistent cultural differences in the recognition of facial expressions contradict such notions (e.g., R. E. Jack, C. Blais, C. Scheepers, P. G. Schyns, & R. Caldara, 2009). Rather, culture--as an intricate system of social concepts and beliefs--could generate different expectations (i.e., internal representations) of facial expression signals. To investigate, they used a powerful psychophysical technique (reverse correlation) to estimate the observer-specific internal representations of the 6 basic facial expressions of emotion (i.e., happy, surprise, fear, disgust, anger, and sad) in two culturally distinct groups (i.e., Western Caucasian [WC] and East Asian [EA]). Using complementary statistical image analyses, cultural specificity was directly revealed in these representations. Specifically, whereas WC internal representations predominantly featured the eyebrows and mouth, EA internal representations showed a preference for expressive information in the eye region. Closer inspection of the EA observer preference revealed a surprising feature: changes of gaze direction, shown primarily among the EA group. For the first time, it is revealed directly that culture can finely shape the internal representations of common facial expressions of emotion, challenging notions of a biologically hardwired "universal language of emotion."     

Culture and the distinctiveness motive: constructing identity in individualistic and collectivistic contexts

The motive to attain a distinctive identity is sometimes thought to be stronger in, or even specific to, those socialized into individualistic cultures. Using data from 4,751 participants in 21 cultural groups (18 nations and 3 regions), we tested this prediction against our alternative view that culture would moderate the ways in which people achieve feelings of distinctiveness, rather than influence the strength of their motivation to do so. We measured the distinctiveness motive using an indirect technique to avoid cultural response biases. Analyses showed that the distinctiveness motive was not weaker-and, if anything, was stronger-in more collectivistic nations. However, individualism-collectivism was found to moderate the ways in which feelings of distinctiveness were constructed: Distinctiveness was associated more closely with difference and separateness in more individualistic cultures and was associated more closely with social position in more collectivistic cultures. Multilevel analysis confirmed that it is the prevailing beliefs and values in an individual's context, rather than the individual's own beliefs and values, that account for these differences.     

Is systemic thinking really extraneous to common sense?

Systemic therapists assume, but have not yet proved that ordinary people: (i) normally do not use triadic thinking and (ii) are able, thanks to therapists' interviewing techniques, to construct triadic explanations. To test these assumptions this study analyses the explanations provided by 400 undergraduates of an unexpected piece of behaviour framed in four stimulus situations where the breadth of the observation field was manipulated. The results show that triadic explanations are unusual and increase with the widening of the field of observation from the monad to the triad. It is the ‘enigmatic’ triadic situation – adding a puzzling discrepancy between the actors' forms of behaviour – that elicits more triadic explanations. This suggests that therapists should explore with clients the contradictions disclosed by the widening of the field of observation and support reframings actively co‐constructed with them instead of ‘pre‐packaged’ ones.