Contextual Variation in Automatic Evaluative Bias to Racially-Ambiguous Faces

Three studies examined the implicit evaluative associations activated by racially-ambiguous Black-White faces. In the context of both Black and White faces, Study 1 revealed a graded pattern of bias against racially-ambiguous faces that was weaker than the bias to Black faces but stronger than that to White faces. Study 2 showed that significant bias was present when racially-ambiguous faces appeared in the context of only White faces, but not in the context of only Black faces. Study 3 demonstrated that context produces perceptual contrast effects on racial-prototypicality judgments. Racially-ambiguous faces were perceived as more prototypically Black in a White-only than mixed-race context, and less prototypically Black in a Black-only context. Conversely, they were seen as more prototypically White in a Black-only than mixed context, and less prototypically White in a White-only context. The studies suggest that both race-related featural properties within a face (i.e., racial ambiguity) and external contextual factors affect automatic evaluative associations.     

Indigenizing and Decolonizing the Teaching of Psychology: Reflections on the Role of the Non‐Indigenous Ally

Canada's 2015 Truth and Reconciliation Commission published 94 Calls to Action including direction to post‐secondary institutions “to integrate Indigenous knowledge and teaching methods into classrooms” as well as to “build student capacity for intercultural understanding, empathy, and mutual respect.” In response, Canadian universities have rushed to “Indigenize” and are now competing to hire Indigenous faculty, from a limited pool of applicants. However, it is missing the true spirit of reconciliation for non‐Indigenous faculty to continue with the status quo while assigning the sole responsibility of Indigenizing curriculum to these new hires. How can non‐Indigenous psychology professors change their teaching to ensure that all students acquire an appreciation of traditional Indigenous knowledge about holistic health and healing practices, as well as an understanding of Canada's history of racist colonization practices and its intergenerational effects? Community psychologists, particularly those who have established relationships with Indigenous communities, have an important role to play. In this article, I survey the existing literature on Indigenizing and decolonizing psychological curriculum and share ways in which I have integrated Indigenous content into my psychology courses. I also reflect upon the successes, questions, and ongoing challenges that have emerged as I worked in collaboration with first Anisinaabek First Nations and then Mi'kmaw/L'nu First Nations.     

The Idea of Public Justification in Rawls’s Law of Peoples

The article examines Rawlss Law of Peoples as an attemptto extend the conception of public justification originallydeveloped in Political Liberalism to the internationaldomain. After briefly sketching the main elements of Rawlssconception of public justification, the article examineshow this is developed in Law of Peoples, pointingout the main differences with the domestic case. The articlethen tries to show that Rawlss justificatory strategy containsa number of inconsistencies which undermine the persuasivenessof the conception of international justice he advocates. Thisin turn can be traced back to the failure fully to addressthe constituency problem facing theories ofpublic justification.     

积极与分离认知重评负性情绪调节效果和成功程度的差异：青年、中老年和少年的实验结果

考察了少年、青年和中老年两种认知重评在负性情绪调节效果和成功程度上的差异。差异分析表明：少年分离认知重评的成功程度显著高于积极认知重评;青年积极认知重评的情绪调节效果显著好于分离认知重评;中老年积极认知重评的情绪调节效果和成功程度均显著好于分离认知重评。三组被试两种认知重评的情绪调节效果之间均无显著差异。青年分离认知重评的成功程度分别显著高于少年和中老年;青年和中老年积极认知重评的成功程度均显著高于少年。     

Defending a Law of Peoples: Political Liberalism and Decent Peoples

In this paper I reconstruct and defend John Rawls' The Law of Peoples, including the distinction between liberal and decent peoples. A “decent people” is defined as a people who possesses a comprehensive doctrine and uses that doctrine as the ground of political legitimacy, while liberal peoples do not possess a comprehensive doctrine. I argue that liberal and decent peoples are bound by the same normative requirements with the qualification that decent peoples accept the same normative demands when they are reasonably interpreted and from their comprehensive doctrine, not from political liberalism. Normative standards for peoples appear in a law of peoples in two places: as internal constraints carried forward from political liberalism which regulate domestic affairs and as principles derived from a second original position that provide the normative ground for a society of peoples. This first source of normative standards was unfortunately obscured in Rawls' account. I use this model to defeat the claim that Rawls has accommodated decent peoples without sufficient warrant and to argue that all reasonable citizens of both liberal and decent peoples would accept the political authority of the state as legitimate. Although my reconstruction differs from Rawls on key points, such as modifying the idea of decency and rejecting a place for decent peoples within a second original position, overall I defend the theoretical completeness of political liberalism and show how a law of peoples provides reasonable principles of international justice. This paper explores theoretical ideas I introduced in embryonic form in a paper presented at the International Conference on Human Rights: Theoretical Foundations of Human Rights, 17–18 May, 2003, Mofid University (Qom, Iran). That paper, “Political Liberalism and Religious Freedom: Asymmetrical Tolerance for Minority Comprehensive Doctrines” (forthcoming in the Proceedings of the conference), addressed specific issues related to religious toleration, but left unexplored theoretical questions regarding the status of decent peoples. I wish to thank participants in the conference for their helpful feedback on my interpretation of Rawls' international political theory, especially Jack Donnelly, Michael Freeman, Stephen Macedo, Samuel Fleishacker, Omar Dahbour, Yasien Ali Mohamed, and Saladin Meckled-Garcia. In addition, I wish to offer my sincere appreciation to the Executive Committee of the Conference and especially to Sayyed Masoud Moosavi Karimi, Nasser Elahi, and Mohammad Habibi Modjandeh.     

Psychosocial correlates of health status among Asians, Caucasians, and multiracial subjects

The present study assessed the relationship between race and physical health in a multicultural sample. When controlling for a variety of health risk factors, the results revealed a significant relationship between race and recent and chronic physical symptoms (i.e., minor health problems) as well as past major health problems. Multiracial individuals reported more health problems than Asians or Caucasians. These findings may reflect the differences in diet and socioeconomic status (SES) as well as conditions associated with low SES such as decreased likelihood of seeking medical services and a variety of psychosocial variables.     

A Feasibility Trial of Mental Health First Aid First Nations: Acceptability,Cultural Adaptation,and Preliminary Outcomes

The Mental Health First Aid First Nations course was adapted from Mental Health First Aid Basic to create a community‐based, culturally safe and relevant approach to promoting mental health literacy in First Nations contexts. Over 2.5 days, the course aims to build community capacity by teaching individuals to recognize and respond to mental health crises. This feasibility trial utilized mixed methods to evaluate the acceptability, cultural adaptation, and preliminary effectiveness of MHFAFN. Our approach was grounded in community‐based participatory research principles, emphasizing relationship‐driven procedures to collecting data and choice for how participants shared their voices. Data included participant interviews (n = 89), and surveys (n = 91) from 10 groups in four provinces. Surveys contained open‐ended questions, retrospective pre‐post ratings, and a scenario. We utilized data from nine facilitator interviews and 24 facilitator implementation surveys. The different lines of evidence converged to highlight strong acceptability, mixed reactions to the cultural adaptation, and gains in participants’ knowledge, mental health first aid skill application, awareness, and self‐efficacy, and reductions in stigma beliefs. Beyond promoting individual gains, the course served as a community‐wide prevention approach by situating mental health in a colonial context and highlighting local resources and cultural strengths for promoting mental well‐being.     

先秦社会心理思想管窥

先秦时期出现了一些富有时代特色的社会心理思想。主要包括：同人心、恒产恒心、上行下效、赏罚贵信等。其中“同人心”是先秦社会心理思想的总纲,其它社会心理思想都是以此为出发点和归宿的。先秦思想家们使用了一套与现代社会心理学不同的概念体系。他们凭借这套概念体系准确反映出特定历史条件下中国人的社会心态,至今仍有借鉴价值。     

Assessment and Intervention with Black-White Multiracial Couples

SUMMARY

Effective therapy with Black-White multiracial couples begins with therapist work on self attitudes and with sensitive assessment of the ways racism and race may or may not be connected to a couple's problems. We suggest ways to begin to explore self attitudes and suggest basic assessment questions for work with Black-White couples. In addition, we point out important clinical issues that may come up for Black-White couples in the areas of social support/social network, parenting, and grief.     

Maya Moral and Ritual Discourse: Dialogical Groundings for Consuetudinary Law

Toward the end of the twentieth century, Highland Maya intellectuals and activists in Guatemala began to argue for the recognition of indigenous customary law, rooted in traditional Maya moral and ritual discourse. Such law is often in tension with the Western notion of rights (grounded in the idea of universal reason) that undergirds national and international treatises regarding indigenous peoples. This essay identifies three distinct but mutually engaged pairs of moral concepts—hot/cold, left/right (or positive/negative), and favorable/not favorable—articulated through K'iche' Maya quotidian and ceremonial practices and speech. It also identifies the extent to which they do not necessarily align with Western (Abrahamic and religious) notions of good and bad. These three pairs of moral terms, specifically as conserved through the high‐register of Maya discourse used by traditional ceremonial specialists, illustrate a normative means by which Highland Maya discern understandings of justice, and ground their advocacy for restorative (rather than retributive or punitive) justice.