“I love you as both and I love you as neither”: Romantic partners’ affirmations of nonbinary trans individuals

Abstract

Background: Transgender microaffirmations are subtle endorsements of a person’s gender identity through both verbal acknowledgements and behavioral gestures. Microaffirmations positively impact individuals who identify as transgender by acknowledging their gender identity and by communicating a sense of support and validation.

Aims: This study focuses on microaffirmations specifically directed toward nonbinary transgender individuals within romantic relationships.

Methods: Participants included 161 adults who identified as nonbinary: 85 who identified as gender nonconforming and 76 who identified as agender. These participants were either currently in a romantic relationship or had been in a romantic relationship within the past 5 years. Participants completed an online survey and provided examples of the microaffirmations they experienced from their romantic partners.

Results: Responses were analyzed via thematic analysis, resulting in four overarching themes: (1) Identity Validations, acknowledgement and acceptance of nonbinary identity; (2) Identity Endorsements, active endorsements of nonbinary through language or behavior; (3) Active Learning, self-education about nonbinary identities; and (4) Active Defense, interruptions of others’ negative actions directed at nonbinary partners.

Discussion: Discussion of the results focuses on understanding how microaffirmations operate to complicate binary notions of gender/sex and positively influence nonbinary transgender individuals in interpersonal relationships.     

Young infants are pro-victims,but it depends on the context

The current study examined whether and when young infants are sensitive to distressed others, using two experiments with a forced-choice paradigm. Experiment 1 showed that 5- to 9-month-old infants demonstrate a clear pro-victim preference: Infants preferred a distressed character that had been physically harmed over a matched neutral character. Experiment 2 showed that infants’ preference for a distressed other is not invariable, but rather depends on the context: Infants no longer preferred the distressed character when it expressed the exact same distress but for no apparent reason. These findings have implications for the early ontogeny of human compassion and morality, addressed in the discussion.     

Intra-couple similarity in dyadic coping and partners’ adjustment to the birth of a child

Unlike individual perceptions of a couple's functioning, couple-level protective factors against poor adjustment to the birth of a child have rarely been studied. This study examined similarity or reciprocal exchanges in dyadic coping (DC) during pregnancy (T1) and at 6 weeks postpartum (T2) and its associations with both partners’ adjustment at 6–9 months postpartum (T3). Ninety-two Portuguese couples provided data on DC, internalizing symptoms, dyadic adjustment and parenting stress. An individual's perceived similarity at T1 positively predicted his or her own internalizing symptoms at T3. One partner's perceived similarity at T2 negatively predicted the other partner's internalizing symptoms and parenting stress at T3. These associations controlled for stereotype effects (i.e., similarity due to shared cultural norms and values). Both partners’ adjustment seems to benefit from unique similarity within the couple after childbirth, while complementarity in DC during pregnancy appears to be more beneficial in the long term. Our findings suggest important refinements to DC-based interventions already aimed to promote similarity in DC.     

Using neural response properties to draw the distinction between modal and amodal representations

ABSTRACT

Barsalou has recently argued against the strategy of identifying amodal neural representations by using their cross-modal responses (i.e., their responses to stimuli from different modalities). I agree that there are indeed modal structures that satisfy this “cross-modal response” criterion (CM), such as distributed and conjunctive modal representations. However, I argue that we can distinguish between modal and amodal structures by looking into differences in their cross-modal responses. A component of a distributed cell assembly can be considered unimodal because its responses to stimuli from a given modality are stable, whereas its responses to stimuli from any other modality are not (i.e., these are lost within a short time, plausibly as a result of cell assembly dynamics). In turn, conjunctive modal representations, such as superior colliculus cells in charge of sensory integration, are multimodal because they have a stable response to stimuli from different modalities. Finally, some prefrontal cells constitute amodal representations because they exhibit what has been called ‘adaptive coding’. This implies that their responses to stimuli from any given modality can be lost when the context and task conditions are modified. We cannot assign them a modality because they have no stable relation with any input type.

Abbreviatons: CM: cross-modal response criterion; CCR: conjuntive cross-modal representations; fMRI: functional magnetic resonance imaging; MVPA: multivariate pattern analysis; pre-SMA: pre-supplementary motor area; PFC: prefrontal cortex; SC: superior colliculus; GWS: global workspace     

Religion and Anti-Immigration Sentiments in Context: Field Studies in Jerusalem

ABSTRACT

Political and social changes in the past decade have rendered questions about religion and immigration more salient than ever. However, we know very little about the potential impact of religion as it operates in the real world on attitudes toward immigrants. In this investigation, we tested whether and how contextual religious cues in the public sphere might affect tolerance toward immigrants. In two studies, we compared the effects of a religious and a secular context (Study 1: religious location; Study 2: religious attire) on attitudes toward Jewish immigrants (i.e., a religious ingroup) and non-Jewish immigrants (i.e., a religious outgroup). Across studies, contextual religious cues predicted ingroup favoritism, as expressed by less social rejection toward religious ingroups and less support for anti-immigration policies affecting religious ingroups. However, contextual religious cues were unrelated to anti-immigration attitudes toward religious outgroups. In Study 2, these patterns were moderated by participants’ religiosity, such that they were found among more (but not fewer) religious participants. These findings extend prior laboratory findings and shed light on how religion influences attitudes toward immigration in rich and complex real environments.