Synchrony in mother-infant vocal interactions revealed through timed event sequences

This report extends a previous cross-cultural study of synchrony in mother-infant vocal interactions (Bornstein et al., 2015) to immigrant samples. Immigrant dyads from three cultures of origin (Japan, South Korea, South America) living in the same culture of destination (the United States) were compared to nonmigrant dyads in those same cultures of origin and to nonmigrant European American dyads living in the same culture of destination (the United States). This article highlights an underutilized analysis to assess synchrony in mother-infant interaction and extends cross-cultural research on mother-infant vocal interaction. Timing of onsets and offsets of maternal speech to infants and infant nondistress vocalizations were coded separately from 50-min recorded naturalistic observations of mothers and infants. Odds ratios were computed to analyze synchrony in mother-infant vocal interactions. Synchrony was analyzed in three ways -- contingency of timed event sequences, mean differences in contingency by acculturation level and within dyads, and coordination of responsiveness within dyads. Immigrant mothers were contingently responsive to their infants’ vocalizations, but only Korean immigrant infants were contingently responsive to their mothers’ vocalizations. For the Japanese and South American comparisons, immigrant mothers were more contingently responsive than their infants (but not robustly so for South American immigrants). For the Korean comparison, mean differences in contingent responsiveness were found among acculturation groups (culture of origin, immigrant, culture of destination), but not between mothers and infants. Immigrant dyads’ mean levels of responsiveness did not differ. Immigrant mothers’ and infants’ levels of responsiveness were coordinated. Strengths and flexibility of the timed event sequential analytic approach to assessing synchrony in mother-infant interactions are discussed, particularly for culturally diverse samples.     

What is philosophy as a way of life? Why philosophy as a way of life?

Despite a recent surge of interest in philosophy as a way of life, it is not clear what it might mean for philosophy to guide one's life, or how a “philosophical” way of life might differ from a life guided by religion, tradition, or some other source. We argue against John Cooper that spiritual exercises figure crucially in the idea of philosophy as a way of life—not just in the ancient world but also today, at least if the idea is to be viable. In order to make the case we attempt to clarify the nature of spiritual exercises, and to explore a number of fundamental questions, such as “What role does reason have in helping us to live well?” Here we distinguish between the discerning and motivational powers of reason, and argue that both elements have limitations as guides to living well.     

Phenomenology of the trickster archetype,U.S. electoral politics and the Black Lives Matter movement

This paper examines the Black Lives Matter (BLM) movement in cultural, historical and relational contexts at the intersection of the U.S. Civil Rights movement, U.S. Civil Rights legislation, the Voting Rights Act of 1965 and reforms thereto in the recent U.S. Supreme Court decision of Shelby County v Holder, 570 U.S.529 (2013). The intergenerational relations between the BLM movement and these ongoing movements for civil and human rights is underscored. In the wake of protests about the sadistic murder of George Floyd, an unarmed African American man, by a Caucasian police officer, the BLM movement has been mischaracterized as an affront to law and order by the Trump-led U.S. administration. The mischaracterization was a re-election campaign effort designed to ignite ‘white fear’, ‘white rage’ and to defend police brutality and systemic racism. Analytical psychology and the phenomenology of the trickster archetype, as amplified from the African-centric perspective in the Yoruba deity Esu-Elegba, are employed to interrogate partisan obstructionist behaviours that assault multicultural democracy in both contemporary U.S. electoral politics and the political economy. The paper concludes with a brief note on the social activism of Fair Fight Georgia and the integration of its agenda into the BLM movement.     

情绪智力对大学生生活满意度的影响:生涯适应力的中介作用与压力性生活事件的调节作用

选用情绪智力量表、生涯适应力量表、压力性生活事件量表和生活满意度量表对921名大学生进行调查,分析了情绪智力、生涯适应力、压力性生活事件和生活满意度之间关系。结果表明:(1)生涯适应力部分中介了情绪智力与大学生的生活满意度之间的关系;(2)压力性生活事件调节了这一中介过程的后半路径。因此,在情绪智力与大学生生活满意度的关系中,生涯适应力起到了部分中介作用,压力性生活事件起到了调节作用。     

Where Emerging Adults in the United States Find Meaning in Life

We explored the most important sources of meaning among emerging adults and whether time spent on social media had an effect on life meaning dimensions. Results showed that the majority of emerging adults mentioned family and friends when asked in an open‐ended question about things that make their life meaningful.     

Explaining the Asian American Youth Paradox: Universal Factors versus Asian American Family Process Among Filipino and Korean American Youth

This study used longitudinal survey data of Filipino American and Korean American youth to examine ways in which universal factors (e.g., peer antisocial behaviors and parent–child conflict) and Asian American (AA) family process variables (e.g., gendered norms) independently and collectively predict grade point average (GPA), externalizing, and internalizing problems. We aimed to explain the “Asian American youth paradox” in which low externalizing problems and high GPA coexist with high internalizing problems. We found that universal factors were extensively predictive of youth problems and remained robust when AA family process was accounted for. AA family process also independently explained youth development and, in part, the AA youth paradox. For example, gendered norms increased mental distress. Academic controls did the opposite of what it is intended, that is, had a negative impact on GPA as well as other developmental domains. Family obligation, assessed by family-centered activities and helping out, was beneficial to both externalizing and internalizing youth outcomes. Parental implicit affection, one of the distinct traits of AA parenting, was beneficial, particularly for GPA. This study provided important empirical evidence that can guide cross-cultural parenting and meaningfully inform intervention programs for AA youth.     

Stress and subjective life expectancy: Cross-sectional and longitudinal associations in early adolescence

Using data from a longitudinal study, the present study employed a latent class mover-stayer analytical strategy to examine both the cross-sectional and longitudinal (+33 months) relationship between membership of stress classes, and subjective life expectancy. Participants were from 21 High schools in Scotland and Northern Ireland. Data were collected in the first year of High school (mean age = 12.5 years), and at +33 months (fourth year, or school year 11). Sample 1 consisted of 1171 adolescents (40.82% females, 2.56% unreported) in Northern Ireland. Sample 2 consisted of 1059 adolescents (52.79% females, 1.32% unreported) in Scotland. Adolescents with the lowest levels of stress projected the highest subjective life expectancy scores. Longitudinal analyses were jumbled and not in keeping with cross-sectional results. More research may be needed on the trajectory of subjective life expectancy over time before it can be depended upon as a reliable outcome variable in adolescent development.     

“Together towards a Banquet”: The Feast as Promise and Resistance in Together Towards Life and Contemporary Theological Discourse

This article explores the symbol of the feast, as proposed by the 2012 World Council of Churches’ affirmation Together towards Life: Mission and Evangelism in Changing Landscapes (TTL). The feast is introduced as an appropriate hermeneutic tool to account for the multi-layered and dynamic reality of human life in the presence of others and in the presence of God. Interpreting the feast, together with TTL, as a symbol of the liberation and reconciliation of the whole creation and of the celebration of life in response to the outreaching love of God, the article reflects on some contemporary theological voices arguing that God’s invitation to the feast of God’s kingdom is a central element of Christian existence. Such feasting is, among other things, characterized by the dynamics of facing, the presence of the other, the awareness of human corporeality, and the particularization of the other that can overcome the idolatrous power of death. Entering this conversation, the present article will argue that the symbol of the feast can helpfully be understood in its two-fold dynamics of promise and resistance. While giving assurance about the transformation of all reality in the coming reign of justice and peace, the symbol of the feast, with its emphasis on inclusiveness and equality, also empowers people to resist all life-denying forces. Walking with the rest of the creation “together towards a banquet,” Christians are thus enabled, it will be asserted, to discern and actively live their vocation.     

Religious Engagement,Civic Skills,and Political Participation in Latin America

To what extent has the growth of Evangelicalism in Latin America contributed to political participation across the region? A number of scholars of religion and politics in the United States have suggested that Evangelicalism promotes the development of civic skills necessary for political engagement, while the Catholic Church, due to its hierarchical structure, provides fewer opportunities for skill acquisition. In this paper, we apply this debate to Latin America to test whether civic skills developed in Catholic and Protestant church activities lead to differential participation rates in 18 countries. We utilize the 2014 Pew Religion in Latin America survey to test these effects, and find that Protestant churches do indeed promote skill-developing activities at higher rates, but that Catholics, when involved, are more likely to translate this religious participation into political action. We conclude that political scientists must better understand the organizational role of religion in promoting political engagement worldwide.