The sense of entitlement in romantic relationships: ethnic and religious aspects

One’s sense of entitlement is activated and influences one’s interactions and attitudes in a wide range of contexts, but it rather seems especially relevant in the context of the romantic relationship, as this particular type of relationship serves as a unique meeting point between needs, wishes, and expectations. While a number of studies have indicated that both exaggerated and restricted forms of sense of entitlement in couple relationships seem to be maladaptive and put people at risk for emotional problems, the core question of the current study dealt with the possible contribution of ethnic and religious aspects. As expected, ethnicity was shown to be a predictor of relational entitlement. Israeli Arabs were higher on inflated and restricted senses of entitlement than Israeli Jews were. Findings also indicated that among the Jewish sector, young religious Jews were higher on restricted sense of entitlement and lower on assertive sense of entitlement than were young secular Jews. Findings were discussed in terms of the unique situation of the Arab minority in Israel as well as the role of religious values in shaping the sense of relational entitlement in couple relationships.     

Measuring dimensions of social climate among South African higher education students

We investigated the structure of social climate among university students to characterise the relative importance of personal and interpersonal factors. Participants were 266 students from a school of education of a large South African university (females = 66.5%; black = 53.0%, white = 25.9%; coloured = 7.5%, Asian/Indian = 6.0%; mean age = 28.71 years, SD = 10.51 years). The students completed the Experience of Social Climate Questionnaire (ESCQ). Exploratory principal component factor analysis of the data yielded a three component structure of social climate comprising of (i) Constructive interpersonal relationships, (ii) Unloving towards self, and (iii) Aggression perceptions of self. Relationships and aggression appear to define social climate in a higher education student population.     

Coping rarely takes place in a social vacuum: Exploring antecedents and outcomes of dyadic coping in coach-athlete relationships

ObjectivesDespite widespread acceptance that coping is an interpersonal phenomenon, sport psychology research has focused largely on athletes' and coaches’ ways of coping individually. The aim of this study was to qualitatively explore coping from an interpersonal perspective (i.e., dyadic coping) in coach-athlete relationships.Methodology and methodsAntecedents and outcomes of dyadic coping were discussed with five coach-athlete dyads. We conducted individual interviews with athletes and coaches and then one interview with each coach-athlete dyad. Interviews were analyzed using dyadic analysis and composite vignettes were created to present the data. Methodological rigor was enhanced by focusing on credibility, resonance, rich rigor, significant contribution, and meaningful coherence.ResultsFive themes were identified. These represented the essence of dyadic coping (theme: the essence of dyadic coping), antecedents of dyadic coping (themes: lock and key fit, friendship and trust, communication of the stressor), and outcomes of dyadic coping (theme: protection and support). The first theme captures coaches' and athletes’ understanding of dyadic coping. The antecedent themes represent the factors that were necessary for dyadic coping to occur. Protection and support relates to the positive nurturing environment that was discussed as an outcome of dyadic coping.ConclusionThe results extend published research by exploring antecedents and outcomes of dyadic coping in sport. The findings highlight that dyadic coping was prevalent in coach-athlete relationships when various antecedents (lock and key fit, friendship and trust, communication of the stressor) existed. Protection and support were pertinent outcomes of dyadic coping that contributed to personal and relationship growth.     

Reflexive encounters with embodied resistance to relational forgiveness

Troubling relationships with our parents may raise unanswered questions and anxieties. Over time, our bodies harbor these sensations in ways that often may go unrecognized. In this autoethnographic account, I examine memories of my childhood and recent past to understand emotionally disturbing episodes tainting my relationship with my father. Interrogating my reflective habits, I probe meanings left undetected by my preconceived sense-making routines. At the same time, I notice and voice the embodied resistance I encounter when opening up and deconstructing intimate layers of deeply rooted pains associated with my father. In doing so, I demonstrate how reflective practices summon a dialogue between embodied emotions and re-engagements with past understandings. Such dialogue generates potential for reimagining relational meanings and apprehending possibilities for forgiveness.     

Sharing genes fosters identity fusion and altruism

Researchers have shown that the more genes twins share, the more they care about one another. Here, we examine a psychological mediator of such genetic influences, “identity fusion” (a visceral sense of oneness with them). Results supported this hypothesis. Relative to dizygotic twins, monozygotic twins reported stronger fusion and elevated desire to have contact and share experiences with their twin (Study 1), to forgive and grant favors to their twin after being disappointed by him/her (Study 2), and willingness to make sacrifices for their twin (Study 3). Fusion with the twin mediated the impact of zygosity on these outcomes. These findings demonstrate that genetic relatedness fosters a powerful feeling of union with one’s twin that predicts sharing, tolerance, and self-sacrificial behavior toward him or her.     

The Relationship Between Vicarious Posttraumatic Growth and Secondary Traumatic Stress Among Health Professionals

Limited and inconsistent research exists regarding the relationship between vicarious posttraumatic growth (VPTG), which is positive psychological growth experienced as a result of vicarious traumatic exposure, and symptoms of secondary traumatic stress (STS). The current study aimed to investigate whether a curvilinear model explained the VPTG-STS relationship among a sample of 365 nurses, psychologists, counselors, social workers, and medical doctors. Results supported this hypothesis, however this result appeared to largely be governed by the curvilinear relationship found among psychologists; STS was not found to predict VPTG among any other profession. Implications of results are discussed.     

Evolution of the Colored Eco-Genetic Relationship Map (CEGRM) for Assessing Social Functioning in Women in Hereditary Breast-Ovarian (HBOC) Families

The CEGRM was initially conceived as a simple, concise, visual representation of the social interaction domains of information, tangible services and emotional exchanges (Kenen, R., & Peters, J. (2001). J Genet Counsel, 10, 289–309). A blend of the genetic pedigree, genogram, and ecomap, the CEGRM was developed to facilitate contemporary genetic counseling goals. An exploratory pilot study of 20 subjects showed that it was feasible, comfortable and efficiently accomplished, and that the process was useful both for assessment and as an intervention with study participants (Peters, J. A., Kenen, R., Giusti, R., Loud, J., Weissman, N., & Greene, M. H. (2004). Am J Med Genet Part A, 130A, 258–264). Subsequently, we have extended the CEGRM to 150 women from hereditary breast/ovarian cancer (HBOC) families; three different investigators have successfully administered this tool. The preliminary findings from the exploratory study were confirmed in the larger sample. Engaging in the interactive, insight-promoting CEGRM process provides a novel tool for assessing the social context of genetic testing, and helping high-risk women better understand and integrate genetic information into their personal and family identities, health beliefs, and decisions.     

Ego Development at the Crossroads: Identity and Intimacy Among Black Men and White Women in Cross-Racial Relationships

This study addressed the ego development of White women and Black men who were in cross-racial relationships. Twenty-one participants completed in-depth, individual interviews, focus group inquiries, and the Sentence Completion Test (SCT). The results indicate that a majority of the participants scored at the higher levels of ego development: 50% of the Black males and 67% of the White females were at the conscientious stage of ego development, 25% of the Black males and 22% of the White females were at the individuated stage. The results from the interviews and the focus groups substantiated the participants' scores on the SCT, exemplifying the complexity in which Black men and White women perceive themselves as individuals and others in relationships. Loevinger (1976, Ego development: Conceptions and theories. San Francisco: Jossey-Bass.) contends that these higher stages represent a complex means of understanding oneself and of interacting in intimate relationships. The terms of African American heritage, African American, and Black are used synonymously and interchangeably, as are the terms of European American heritage, European American, and White.     

Family Ritual and Routine: Comparison of Clinical and Non-Clinical Families

Research demonstrates that the constructive use of family rituals is reliably linked to family health and to psychosocial adjustment. This study explores the relationship between family rituals and child well-being. Two samples participated: 21 families whose adolescent was receiving psychiatric treatment and 21 families in which the adolescent was a public school student. A parent and the adolescent were individually interviewed regarding family rituals and completed standardized measures of adolescent and family functioning. Analyses demonstrated that, in addition to significant sample differences in the expected direction on measures of functioning, the non-clinical families scored significantly higher on the index of family rituality than did the treatment families; this is additional evidence that family rituals are a correlate of child well-being. Further analysis of the data pointed to “people resources” as a robust dimension in its association to adolescent functioning. The role family ritual and routine plays in defining family relationships, both within the nuclear family and with other important adults, was significantly related to clinical status. This work may point to an important, yet overlooked, dimension of family ritual life, the relational qualities of rituals and routines.     

The Moral Contours of Empathy

Morally contoured empathy is a form of reasonable partiality essential to the healthy care of dependents. It is critical as an epistemic aid in determining proper moral responsiveness; it is also, within certain richly normative roles and relationships, itself a crucial constitutive mode of moral connection. Yet the achievement of empathy is no easy feat. Patterns of incuriosity imperil connection, impeding empathic engagement; inappropriate empathic engagement, on the other hand, can result in self-effacement. Impartial moral principles and constraints offer at best meager protection against these perils, and hence serve poorly in securing morally contoured empathy. More nuanced and practical guidance should be sought in normatively substantive conceptions of our roles and relationships and their defining moral stakes. These, joined with more abstract moral tools, can facilitate rich, narratively textured interpretations of moralitys demands. While the content of our normative conceptions must be continually debated, engaging in this debate is vital to the achievement of proper empathy, and thus to effective, respectful, morally healthy care of dependents.This paper was originally presented at the conference on Reasonable Partiality at the Vrije Universiteit, Amsterdam, October 22–24, 2003. I wish to thank all those present for stimulating discussion. Special thanks go to Bert Musschenga, who organized the conference, and who has provided insightful feedback on this paper. Warm thanks as well to Brenda Almond and Bernie Rollin for lively exchanges on the issues addressed here and to Nancy Sherman for sharing with me an ongoing fascination with, and her own fantastic work on, empathy. Comments from an anonymous reviewer for the journal were challenging and helpful. Finally, I wish to express gratitude beyond normal bounds to Maggie Little both for her generosity, keen insight, and artful intervention at key points in this essays evolution and for her ground-breaking work on deontic pluralism that deeply influences the position I frame here.