On shame and the perceived credibility of sexual assault allegations

Despite the high incidence of sexual assault, doubt about allegations is common. Previous research suggests that victims expressing positive or no emotion are perceived as less credible than those expressing negative emotions. However, little is known about which specific negative emotional expressions contribute to credibility in this context. In two studies (N = 623), participants read a date rape vignette. The alleged victim's statement was paired with a picture of a female person expressing either shame, sadness, or no emotion. Participants rated the credibility of her account and completed a measure of rape myth acceptance. Controlling for rape myth acceptance, allegations were perceived as more credible when accompanied by an expression of shame versus sadness (a negative, low arousal control condition). It is critical to be aware of the shame-credibility bias in this context to intervene and support those who have experienced sexual assault.     

Paradox explored: Climate shame,moral agency,the church,and the birds

This article explores shame and moral agency in relationship to the climate catastrophe, and the moral situation of the world's relatively high-consuming people who are implicated in greenhouse gas emissions that cause climate change. The author complexifies that situation in the conundrums of climate colonialism, climate racism, structural sin, and the moral ambiguities they raise, including such questions as: “What are the moral demands of climate sin grounded in historically rooted economic systems that one did not create but upon which the material conditions of one's life depend? To what extent, if any, is the individual morally accountable for the social structures of which one is a part and from which one benefits?” From there, the essay moves to its central question. It is whether shame theory might help to enable moral agency for what is desperately needed now by people of climate privilege and economic privilege in the North Atlantic world—wise and courageous action to address climate change and climate injustice. The article probes shame theory for clues to what disables moral agency and what catalyzes it. The author finds in shame theory pathways for transforming shame-based moral inertia into moral agency. Those pathways suggest vital roles for the church.     

Response to Donald Kalsched

I have attempted to focus this discussion by looking at three interrelated matters. There is the issue of Sue's final dream – the enigma with which Don Kalsched leaves us. I first have a go at that, from my own, as well as some other, perspectives. Then, there is the question central to this presentation of the archetypal defense itself. What, in fact, arethese defenses, and how is the author using the concept of the ‘archetypal’? Finally, I wouldn't be me if I didn't rise to the bait of Sue's shame, more prevalently peppered throughout the first draft than the present one.     

Liberating Moral Traditions: Saga Morality and Aristotle's Megalopsychia

It is a matter for both surprise and disappointment that so little has been written from a philosophical perspective about the moral tradition enshrined in Europe's oldest living literature, the Icelandic sagas. The main purpose of the present essay is to start to ameliorate this shortcoming by analysing and assessing the moral code bequeathed to us by the saga literature. To do so, I draw attention to the striking similarities between saga morality and what tends to be called an 'ancient moral outlook' (with special reference to Aristotle's much-maligned virtue of megalopsychia) and then try to defend the credentials of both outlooks in so far as they clash, or seem to clash, with certain aspects of a 'modern moral outlook.'     

Helping behavior following a failure experience1

Abstract: A study was conducted to reconcile two conflicting models on the relationship of shame to helping. According to the negative-mood relief model, ashamed people try to help others to relieve a negative mood induced by a shameful experience. The self-esteem maintenance model suggests, however, that people whose self-esteem is threatened utilize helping behavior instrumentally to restore self-esteem. In the present study, 84 male subjects took an alleged intelligence test and received fictitious poor results, and in the next experimental stage, set up by a male experimenter who was not an observer of the subject's failure in the former stage, they were requested to help a person also unaware of subject's failure. On the basis of this paradigm for the shame-helping relation, the “ability” of the target person compared to the subject (superior vs. inferior) and the content of helping (meaningful vs. not meaningful) were manipulated. One level of each experimental variable was supposed to serve as an obstacle to maintaining self-esteem. Besides this 2 times 2 factorial design, subjects were classified as high or low in self-esteem; a control condition (with 16 subjects) was also included. The results provided unequivocal support for the self-esteem maintenance model: ashamed subjects were helpful only in the inferior-target/meaningful-help condition. This result did not interact with the relative levels of self-esteem; the lack of this interaction is explained in terms of self-esteem being trait.     

Identity and injustice: Exploring women's participation in collective action

The present study is an investigation into the social psychological factors associated with women's reported participation in a range of different types of political action in the context of gender relations. At time 1,610 women were asked to rate their readiness to participate in various actions and to provide measures of social beliefs. Factor analysis extracted four types of action: participation in women's groups, collective protest, informal participation, and individual protest. One year later, at time 2, a subgroup of the same women were asked to say how much they had actually participated over the previous 12 months. Reported participation was related to gender identity, collective relative deprivation, efficacy, collectivist orientation, and identification as an activist. Regression analysis showed that identification as an activist was by far the most powerful correlate of participation, followed by gender identity; and that gender identity also played a role in moderating relationships between reported participation and other predictor variables. These findings show the important role of identity processes underlying participation in collective action and suggest the need to develop interaction models of participation.     

Towards a Comprehensive Understanding of Body Image: Integrating Positive Body Image,Embodiment and Self-Compassion

Body image (BI) disturbance is a relevant factor in the etiology and treatment of eating disorders (ED). Although progress has been made in recent decades in understanding BI and its relationship with ED, the efficacy of BI disturbance prevention and intervention programs is still limited. In order to reach deeper understanding of BI disturbance and clarify the interactions between some protective and risk factors related to this construct, we carried out a literature review on some specific BI-related factors that so far have been analyzed independently. We specifically examined positive and negative BI; embodiment and its role in the development of positive and negative BI; and self-compassion as a protective factor that promotes positive embodiment (vs. disembodiment) and protection against body shame. We conclude that integrating the available evidence on these factors into BI models may be used to enhance our understanding of BI and improve the efficacy of prevention and intervention programs to help fight negative BI (by reducing body shame and disembodiment) and promote positive BI (by increasing self-compassion and positive embodiment).     

No Place to Hide: When Shame Causes Proselfs to Cooperate

Shame is considered a social emotion with action tendencies that elicit socially beneficial behavior. Yet, unlike other social emotions, prior experimental studies do not indicate that incidental shame boosts prosocial behavior. Based on the affect as information theory, we hypothesize that incidental feelings of shame can increase cooperation, but only for self-interested individuals, and only in a context where shame is relevant with regards to its action tendency. To test this hypothesis, cooperation levels are compared between a simultaneous prisoner's dilemma (where “defect” may result from multiple motives) and a sequential prisoner's dilemma (where “second player defect” is the result of intentional greediness). As hypothesized, shame positively affected proselfs in a sequential prisoner's dilemma. Hence ashamed proselfs become inclined to cooperate when they believe they have no way to hide their greediness, and not necessarily because they want to make up for earlier wrong-doing.     

Community Matters: Intimate Partner Violence Among Rural Young Adults

Drawing on social disorganization theory, the current study examined the extent to which community-level poverty rates and collective efficacy influenced individual reports of intimate partner violence (IPV) perpetration, victimization, and bystander intervention among a sample of 178 young adults (18–24; 67.4 % women) from 16 rural counties across the eastern US who completed an online survey that assessed demographic information, IPV perpetration, victimization, bystander intervention, and collective efficacy. We computed each county’s poverty rate from the 2007–2011 American Community Survey. Generalized estimating equations demonstrated that after controlling for individual-level income status, community-level poverty positively predicted IPV victimization and perpetration for both men and women. Collective efficacy was inversely related to IPV victimization and perpetration for men; however, collective efficacy was unrelated to IPV victimization and perpetration for women. Whereas IPV bystander intervention was positively related to collective efficacy and inversely related to individual-level income status for both men and women, community-level poverty was unrelated to IPV bystander intervention for both men and women. Overall, these findings provide some support for social disorganization theory in explaining IPV among rural young adults, and underscore the importance of multi-level IPV prevention and intervention efforts focused around community-capacity building and enhancement of collective efficacy.     

Transforming Individual Civic Engagement into Community Collective Efficacy: The Role of Bonding Social Capital

Collective efficacy is defined as residents’ perceived collective capacity to take coordinated and interdependent action on issues that affect their lives. This study explored factors associated with neighborhood collective efficacy among residents. Utilizing a national sample of 4,120 urban households provided by Annie E. Casey Foundation’s Making Connection Initiative, we investigated the mediating role of residents’ perceptions of bonding social capital (i.e. reciprocity, trust, and shared norms) in the association between civic engagement and collective efficacy. Multiple regression analyses revealed that civic engagement and bonding social capital were both directly related to collective efficacy. Additionally, bonding social capital partially mediated the relationship between civic engagement and collective efficacy. Specifically, residents who reported greater levels of civic engagement also reported higher levels of bonding social capital. In turn, residents who reported higher levels of bonding social capital also reported higher levels of neighborhood collective efficacy. We discuss implications of these findings for researchers and practitioners interested in associations of neighborhood collective efficacy.