African-American Partisanship and the Legacy of the Civil Rights Movement: Generational, Regional, and Economic Influences on Democratic Identification, 1973–1994

We explore the importance of generational effects and the changing economic circumstances of Blacks to explain variations over time in the partisan attachments of African Americans. More specifically, we explore whether generational differences have caused the cohorts that came of political age following the Civil Rights movement to be less Democratic than generations that lived through the Civil Rights movement and its aftermath. We find that while life-cycle effects explain a portion of the movement away from the two major parties, generational effects account for the small but significant increase in Republican party identification in the youngest generation. Additionally, living in the South accounts for the steepest gains in political independence. Finally, changing economic influences over time appear to have led poorer Blacks to change from the most likely to the least likely to identify with a major party.     

框架效应发生机制的辨优启发加工

以亚洲疾病问题为代表的框架效应是描述性决策理论违背规范性理论的经典＂异像＂,而辨优启发式是行为决策理论的一大新进展。该研究探讨了辨优启发式对框架效应的解释过程。以经营风险决策为情境,以有管理经验的被试为样本,实验结果发现选择理由越少的情景其反应时越短、相应的优势项的选择比例也越高,这一结果有效地支持了辨优启发作为过程模型的次序规则、停规则和裁决规则存在的客观依据,也间接证实了辨优启发式对框架效应的解释力。     

Dietrich Bonhoeffer and Asian Contextual Theology in relation to Minjung and Prajna of Inter‐being

Abstract: Dietrich Bonhoeffer remains an influential figure in inspiring Asian contextual theology of minjung (the poor). In addition to political reading of minjung, a Buddhist wisdom (prajna) offers a basis for understanding of religious dimension of minjung. However, there has been no discussion about Bonhoeffer's legacy of theology after Auschwitz in critical dialogue with Asian contextual theology.     

A hundred flowers

The paper discusses where philosophy is going at the moment. Various current trends are singled out for comment. It then moves to the question of where it ought to be going. After a brief discussion of what this question means, it concludes that no guidance can be given except that each philosopher should pursue what they think to be important.     

The Political Color Line in America: Many “Peoples of Color” or Black Exceptionalism?

Despite the successes of the civil rights movement, a largely impermeable color line continues to restrict African Americans from assimilation into the broader American society. In the meantime high rates of immigration have produced an increasingly culturally diverse population. A "people of color" hypothesis suggests that the color line the new immigrants face resembles that imposed on African Americans. A "black exceptionalism" hypothesis suggests instead that the color line will be more porous for them, allowing for greater assimilation over successive generations, including a gradual weakening of politicized racial and ethnic group consciousness. Using data from Los Angeles County Social Surveys, we find that the largest new immigrant group, Latinos, like blacks, show strongly group-interested policy preferences and strong group consciousness. However, both effects are stronger for recent Latino immigrants than for the U.S.-born. We conclude that the new immigrant groups are increasingly likely to assimilate politically into the broader society in future generations, whereas a rather strict color line will continue to restrict blacks and maintain their distinctiveness.     

Colonial Mentality and Mental Health Help‐Seeking of Filipino Americans

Filipino Americans present with very low rates of mental health help‐seeking. Because of the colonial history between the Philippines and the United States, the authors examined how colonial mentality and internalized oppression, along with ethnic identity, acculturation, and social support, were related to mental health help‐seeking attitudes of Filipino Americans (N = 410). Furthermore, the authors investigated how colonial mentality affects the ethnic identity of Filipino Americans. Major findings included that colonial mentality was negatively related to ethnic identity development and social support, and higher levels of colonial mentality significantly predicted negative mental health help‐seeking attitudes above and beyond ethnic identity, acculturation, social support, and demographic variables. Implications for the counseling profession are considered.     

Forum on teaching Asian religions in the American South

This series of three essays by educators from Georgia, Texas, and Alabama examines teaching Asian Religions in the American South. Through reflection on individual experience, each essay offers concrete strategies for the classroom that can be utilized by fellow educators working in the American South, but can also inform pedagogy in other North American regions. Introducing the idea of the “imagined student,” Esaki discusses teaching African American students and tailoring Asian religions courses towards their interests by producing positive buy‐in, while also acknowledging their potential isolation from White peers interested in similar topics. Mikles builds on Esaki's idea of the imagined student to discuss her own experience teaching Mexican and Vietnamese American students in Texas, while presenting specific strategies to overcome preconceived educator bias about students in Southern classrooms. Battaglia closes out the series by suggesting the use of a phenomenological approach for students to sympathetically enter into an Asian religious worldview. She offers specific exercises that can help students unpack their own assumptions – their “invisible backpack” – and approach Asian religions on their own terms.     

An Understanding of Character from Holistic Thinking: What Asian Psychology Teaches Us about the Debate on Situationism

The situationist challenge to virtue has convinced many philosophers to adopt an empirically grounded methodology. I argue that this methodology requires us to reconsider conceptualizations of and evidence on character from experiments involving Asian subjects because it is precisely in these experiments that we see a remedy for the problems exposed by situationism. Since both situationists and defenders of virtue fall short of abiding by the part of their methodological commitment associated with remediation, evidence from the experiments is relevant for most participants in the debate. I show that the evidence indicates something important about remediation: the point is not to avoid the concept of virtue or character, but to deploy a holistic thinking style that has been observed among some populations in Asia. Holistic thinking involves (a) a tendency to explain behavior in terms of the interaction between person and situation variables and (b) an incremental understanding of character. The paper ends with a brief sketch of an account of character from holistic thinking that also highlights the role of social support in managing situations.     

Are Religious Women More Likely to Have Breast Cancer Screening?

The study objective was to investigate whether women who frequently attend religious services are more likely to have breast cancer screening—mammography and clinical breast examinations—than other women. Multivariate logistic regression models show that white women who attended religious services frequently had more than twice the odds of breast cancer screening than white women who attended less frequently (Odds Ratio (OR) = 2.61; 95% Confidence Interval (CI) = 1.12, 6.06). The behavior of white women was different from African American women (religious attendance-race interaction term p-value = 0.008); African American women who attended religious services frequently were possibly less likely to have breast cancer screening (OR 0.49; CI = 0.19–1.31).     

Asian Indian Women: Domestic Violence,Mental Health,and Sites of Resilience

ABSTRACT

Culture is foundational to human experiences. As such, different cultural contexts and systems create different realities and lived experiences. Psychological knowledge and experiences within this context are then subject to socio-cultural systems, historical events, the distribution of economic and political power, and privileged positions of people within the system. This article highlights Asian Indian women’s lived experiences with domestic violence and their ways of healing. In particular, we present personal, political, social, and cultural factors that contribute to vulnerability and resilience in Indian women both in India and within the diaspora and note the role of community as an important indigenous source of healing.