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161.
The present study was designed to (a) examine 5- to 8-year-old children's ability to discriminate between antisocial and prosocial teases and (b) determine whether their age and experiences within the home are associated with their ability to recognize these two types of teases. Results revealed that the 5- to 8-year-old children were able to discriminate between antisocial and prosocial teases. Although the children's parents or legal guardians indicated that the children had more frequent experience with prosocial than antisocial teases in the home, (a) the children were better able to correctly identify the intent of antisocial teasers than prosocial teasers and (b) the parents or legal guardians (correctly) indicated that their child would be better able to recognize an antisocial tease than a prosocial tease. Despite the finding that the children's comprehension of antisocial teasing tended to exceed their comprehension of prosocial teasing, the findings indicate that being relatively young (i.e., 5–6 years old vs. 7–8 years old) and having relatively frequent experience with antisocial teasing in the home may be associated with some children's difficulty in recognizing the intent behind antisocial teases.  相似文献   
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Although religion often comprises a central component of the social and cultural make-up of communities in developing countries affected by disasters, there is often limited understanding of how religious faith, religious leaders, and religious institutions contribute to vulnerability and resilience in the post-disaster period. Using a case study related to the earthquake in Yogyakarta, Indonesia, in 2006, our research examined the role of faith and religion from the perspective of affected populations, including individuals, religious leaders, and academics. The research suggests complexity in fatalistic thinking and the role of religious activities, where both vulnerability and resilience co-existed. The nature of religious leadership was found to be highly dependent on the individual, although leaders primarily saw their roles as supporting the psychological recovery of the affected population. Examining religious institutions suggests that physical structures, collective engagement in activities, networks, and theological perspectives provided opportunities for initiatives aiming at disaster risk reduction, although not all of these aspects remain functional in the aftermath of disasters. The article concludes by discussing the importance of incorporating religious faith and institutions in disaster risk reduction programming and unifying messages between faith and non-faith organizations.  相似文献   
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Methods: If successful intergroup harmony is to be achieved between two groups, then both groups' voices must be heard. Despite this, 60 years of social psychological “intergroup” prejudice research has tended to adopt a solely majority‐centric perspective, with the majority group portrayed as the active agent of prejudice, and the minority group as passive targets. Objective: This paper critically reviews relevant literature, highlighting this unidirectional imbalance, and proposes a new, two‐stage bidirectional framework, where we encourage researchers and educators to first understand how minority and majority groups' intergroup attitudes and emotions impact intergroup dynamics, before tailoring and implementing contact and recategorisation strategies to improve intergroup relations, nationally and internationally. Conclusion: We argue that the interactive nature of the intergroup dynamic needs to be better understood, and each group's voice heard, before prejudice can be effectively reduced. Lastly, we describe an Australian study, the Dual Identity and Electronic‐contact (DIEC) programme, that has been conducted and has successfully applied this bidirectional framework.  相似文献   
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