Reaction time, race, and racism

The claim (Jensen, 1975) that blacks are slower than whites in choice (but not simple) reaction time is examined. It is false. The claim (Jensen, 1985) that Muhammad Ali was shown to have a “very average” reaction time is examined. It is false. The claim (Vernon & Jensen, 1984) that an unpublished technical report showed blacks to be inferior to whites on a relatively content-free mental processing task is examined. It is false. Suggestions are made concerning relevant questions that might be addressed by students of race differences in intelligence.     

Later stages in Experiential Marital Therapy

This is the second of two papers dealing with symbolic-experiential treatment of marital issues. The first—Early Stages in Experiential Marital Therapy — discussed three early stages. This paper discusses regressive work with couples, including engagement with the family of origin.     

Wilderness family therapy: Experiential dimensions

This paper describes the process in which families participate in a wilderness experience. Metaphors such as climbing or paddling a canoe are translated into daily living patterns to deepen individual and family self-knowledge, self-esteem, and intimacy.     

“Marital trap analysis”—incompetence,complementarity, and success traps: Identifying potential future dysfunctions based on a couple's current collusive agreements

This paper describes three types of traps or collusive marital agreements-incompetence traps, complementarity traps, and success traps-in which the mates renounce or forgo competent functioning in vital areas of marital roles and experience. It is suggested that responsible clinical work with the couple should include a careful evaluation of such traps and the potential breakdown or dysfunction inherent in each one, and a decision as to whether or not to attempt therapeutic penetration into such collusive agreements even before the couple complain directly about their arrangement.     

Relationship of parental education,race, and gender to sex role stereotyping in five-year-old kindergartners

This study examined the relationship of parental education, race, and gender to sex-role stereotyping in five-year-old kindergartners. A significant effect for race and parental education level was noted. White children gave more stereotyped responses than did black children, and children whose parents were in the middle- and high-educational levels gave more stereotyped responses than did children whose parents were in the low-educational level. A significant interaction was also found between educational level of parents and race. White children tended to give more stereotyped responses as the educational level of their parents increased; this trend was not evident for black children. No significant differences in stereotyping were noted between the sexes.To whom requests for reprints or information concerning the Bardwell-Sietsema Sex Stereotype Scale should be addressed at Department of Elementary Education, East Texas State University, Commerce, Texas 75428.     

Divorce in the kibbutz: Past and present

In the kibbutz today, there are no ideological or economic barriers to prevent a couple from deciding to divorce. Both husband and wife are assured continued economic security and equal opportunities for co-parenting, thus reducing fears of disruption in the daily contact with the children. In spite of these favorable circumstances, marital breakups in the kibbutz are less frequent than in the larger cities in Israel. In recent years, however, at a time when a stronger and more intensive family life has gained legitimacy within the kibbutz structure, there is a marked tendency toward a rise in the rate of divorce. In this article we analyze the possible causes of the variations in the frequency of divorce within the kibbutz framework.The authors express appreciation to Esther Mivtzari, a psychologist on the staff of the Kibbutz Child and Family Clinic and a member of the religious kibbutz Ein-Tzurim, for assistance in gathering data on divorce in the religious kibbitzum.     

Love preferences and ideals: A comparison of homosexual,bisexual, and heterosexual groups

Homosexuals, bisexuals, and heterosexuals were compared on self-reported love preferences and ideals. In general, the three groups tended to agree on ideal characteristics of love objects, love relationships, and love related beliefs. Nevertheless, the groups differed significantly on preferences and beliefs related to love-object sex, residential proximity, ethnic background, physical intimacy, freedom from feelings of jealousy, sexual fidelity, emotional intimacy, and the importance of religious or legal acknowledgment.An early version of this paper was presented at the Annual Meeting of the National Council on Family Relations, in San Francisco, October 1984, Journal Series No. 2973 of the Hawaii Institute of Tropical Agriculture and Human Resources.     

Variables differentiating affective interaction in a family therapy and a control group: Father-child welfare and mother-child emergency affect

In this study of 37 pre-therapy and 23 matched control families who never sought family therapy, father-child welfare affect and mother-child emergency affect were significantly higher in the control families. Control families were found generally to express more Welfare and Emergency emotion. Affective expression between parents did not significantly differentiate the groups.This study has been supported by Grant No. MA-4510 of the Medical Research Council of Canada and was presented at the annual meeting of the Canadian Psychiatric Association, Ottawa, Ontario, Canada, September 1983. The authors wish to express their thanks to Toby Schwartz, Harriet Gold-Kaats, and Terry Tannenbaum-Dascal, who acted as coders and research assistants; Joseph Beltempo, BSc, who helped in the statistical analysis; and James Robbins, PhD, who gave much valuable advice.     

The effects of empathic instructions upon donating behavior: Sex differences in young children

First-grade children were given either empathy instructions (in which they were told to imagine themselves in the target person's place) or neutral instructions (in which they were told to listen to what the target person did). For half the subjects, the target person was of the same sex; for the other half, the target person was of the opposite sex. Subjects were then given a chance to anonymously donate money to the target child, who was presented as being in need. Liking for the target child, subject's perceptions of the target child's emotional state, and subjects' report of their own emotional states were also assessed. Empathic instructions increased donating behavior for males, but not for females. Accuracy of perception of the target person's state was generally high. Self-reports of emotional states congruent with that of the target tended to be associated with increased donating behavior only for males, but these self-reports were greater for females than males, and greater for both sexes with same-sex target persons. Liking also was enhanced by gender similarity. These results are discussed in terms of a proposed relationship among empathy, prosocial behavior, sex, and age.We wish to express our gratitude to the staff and students of Wannamaker and North Fairview Elementary Schools of Topeka, Kansas, for their assistance in carrying out this research, and also thank C. Daniel Batson for his helpful suggestions and comments.     

A Mimetic Reading of the Passover

The use of sacrificial animal blood in the Hebrew Bible has generated much discussion. While various scholars have attempted to explain the significance of these blood rites, each of these attempts has proved problematic. The current paper employs mimetic theory to develop a more robust and plausible model for exploring biblical animal sacrifice. Using the Passover ritual as a model, I develop a model of sacrificial blood rites as pantomimes of mimetic violence. These pantomimes re-create a violent yet transformative crisis from the community's collective memory. Such rituals allow the community to enter into and re-experience the cleansing violence of a mimetic crisis, albeit in a more controlled manner. Through these pantomimes, the community attempts to appease the primitive sacred's blood lust and re-discover the divine blessing secured through the original crisis. This model may prove helpful when applied to more opaque examples of biblical blood manipulation.