Unfolding Relations among Mindful Parenting,Recurrent Conflict,and Adolescents’ Externalizing and Internalizing Problems

The current study examined unfolding relations among mothers’ mindful parenting, parent–adolescent recurrent conflict, and adolescents’ externalizing and internalizing problems. In a community sample of 117 families (31% black, Asian, American Indian, or Latino), parents and adolescents (52% female; average age = 12.13 years) were followed over 15 months. Parents answered questions about mindful parenting and recurrent conflict, and adolescents reported on their own externalizing and internalizing problems. Path analyses indicated that higher levels of mindful parenting were significantly related to lower levels of recurrent conflict 2–3 months later, controlling for previous levels of recurrent conflict. Moreover, lower levels of recurrent conflict were significantly related to lower levels of externalizing problems and internalizing problems 1 year later, controlling for previous levels of those problems. Subgroup analyses indicated that relations were comparable across subgroups defined by adolescent gender, race, parent marital status, and family financial strain. The effects of mindful parenting were robust even after accounting for other indicators of positive and supportive parenting, namely inductive reasoning and warmth in the parent–adolescent relationship. These findings highlight the potential of mindful parenting to improve family interactions and adolescent adjustment.     

Reaching Up,Down, In,and Around: Couple and Family Coping During the Coronavirus Pandemic

The worldwide coronavirus (COVID-19) has had profound effects on all aspects of life: physical health, the ability to travel locally or to more distant destinations, material and financial resources, and psychosocial wellbeing. Couples, families, and communities and individual persons in those relationships have struggled to cope with emerging depression, anxiety, and trauma, and the rise of relational conflict. In this article, we suggest that the existential nature of the pandemic’s challenges requires more than just the usual psychosocial interventions. We propose a taxonomy of responses to foster coping and resilience—“Reaching Up, Down, In, and Around.” “Reaching Up” includes accessing spiritual, religious, and ethical values. “Reaching Down” includes ideas and practices that foster a revised relationship with the Earth and its resources, and that engage families to participate in activities that aid the Earth’s recovery from decades of human-caused damage. “Reaching In” represents a turn towards experiences available in the mind and in shared minds in relationships that provide pleasure, excitement, joy, and peace, given that external sources of these emotions are of limited availability due to quarantine. “Reaching Around” involves reframing the mandate for “social distancing” as fostering social connection and support while maintaining physical distancing. The challenges for family therapists, whose practices are confined largely to online therapy, and who are struggling with the same fears and constraints as those persons they are attempting to help, are also discussed.     

“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.     

The Strategic Practice of “Fiesta” in a Latino Protestant Church: Religious Racialization and the Performance of Ethnic Identity

Founded and led by a U.S.-born white pastor, Amor Poderoso is a nondenominational, evangelical megachurch in El Paso, Texas, almost entirely composed of Mexican-Americans, recent Mexican immigrants, and current Mexican citizens. Ethnographic fieldwork from 2014 to 2017, supplemented with interviews with pastors, worship leaders, and attendees, reveal that much of congregational life orients around intentionally showcasing “Mexican” culture through sounds, images, and artifacts that appropriate an array of idealized ethnic references (e.g., food, dress, mannerisms, clichés) from Northern Mexico. Ongoing ethnic displays do not originate spontaneously or impromptu from membership but rather serve as a form of tactical authenticity derived from U.S. racial schemas mobilized by congregational leaders as a distinctive religious resource. Weekly worship services featuring dialect-inflected Spanish preaching and singing project ethnic signals that elicit connections to both a common ancestral heritage and a common religious identity. In short, church leaders at this southern border Latino church deliberately deploy sounds, images, and artifacts to assert racialized performances of being “Mexican” for distinctly religious purposes, especially evangelization. In the process, the distinctive practices of religious racialization effectively structure church members’ ethnic and religious identities around racial tropes to buttress a cogent corporate identity for enacting institutionalized evangelical narratives and legitimating charismatic authority.     

Creative Thinking Strategies for Life: A Course for Professional Adults Using Art

To thrive in today's economy and the workforce of the future, individuals need creativity and problem-solving skills. Emotion skills have been increasingly discussed as well, with companies listing emotional intelligence as one of the top skills needed for professional success. The present paper describes a course designed to teach professional adults two sets of creativity skills (problem finding and idea generation) and two sets of emotional intelligence skills (using emotions to facilitate thinking and understanding emotions) using visual art as a medium. The course consisted of eight, 60-min sessions in which professional adults participated in art observation and art engagement activities. Fifty-six professional adults completed measures of creative abilities and emotional intelligence skills in a pretest, posttest, and 2-month follow-up design. Participants who engaged in the course showed significant gains in the originality of their ideas on divergent thinking and problem construction tasks, as well as their self-reported creative behavior compared with controls. No significant changes in emotion understanding were detected. We discuss the course's distinct value to creativity and emotion skills training research.     

The Relationship between Emotional Intelligence and Domain-Specific and Domain-General Creativity

The Amusement Park Theory of Creativity, which represents both domain-specific and domain-general perspectives of creativity, calls for more research on how individual difference constructs are related to creativity at all ends of the domain-specificity and general spectrum. Toward this goal, this study examined emotional intelligence (using the Emotional Intelligence Scale) in relationship with both a domain-general measure (the Abbreviated Torrance Test for Adults) and a domain-specific measure (Kaufman Domains of Creativity Scale) in a sample of 281 Chinese undergraduates. Although emotional intelligence demonstrated no relationship with divergent thinking, it did positively predict all five domains of creativity on the self-report measure (ranging from .52 to .77). These findings add to the nuanced relationship between emotional intelligence and creativity and serve as a call for more work of this nature.     

A Longitudinal Person-Centered Perspective on Positive and Negative Affect at Work

Abstract

This research examines how the direction and intensity of employee’s positive and negative affect at work combine within different profiles, and the relations between these profiles and theoretically-relevant predictors (psychological need satisfaction and supervisor autonomy support) and outcomes (work-family conflict, absenteeism, and turnover intentions). A total sample of 491 firefighters completed our measures initially, and 139 of those completed the same measures again four months later, allowing us to examine the stability of these affect profiles over time. Latent profile analyses and latent transition analyses revealed five identical profiles across the two measurements occasions: (1) Low Negative Affect Facilitators; (2) Moderately Low Positive Affect Incapacitators; (3) High Positive Affect Facilitators; (4) Very Low Positive Affect Incapacitators; and (5) Normative. Membership into Profiles 3, 4, and 5 was very stable over time. In contrast, Profiles 1 and 2 were associated with a highly unstable membership over time. The highest levels of work-family conflict, absenteeism, and turnover intentions were associated with the Very Low Positive Affect Incapacitators. In contrast, the lowest levels of turnover intentions were associated with the Low Negative Affect Facilitators and High Positive Affect Facilitators.     

ON THE BENEFITS OF PHILOSOPHY AS A WAY OF LIFE IN A GENERAL INTRODUCTORY COURSE

Philosophy as a way of life (PWOL) places investigations of value, meaning, and the good life at the center of philosophical investigation, especially of one’s own life. This essay argues that PWOL is compatible with general introductory philosophy courses, further arguing that PWOL-based general introductions have several philosophical and pedagogical benefits. These include the ease with which high-impact practices, situated skill development, and students’ ability to “think like a disciplinarian” may be incorporated into such courses, relative to more traditional introductory courses, as well as the demonstration of philosophy’s value to students by explicitly tying philosophical investigation to students’ own lives.     

WAYS OF DISCOURSE AND WAYS OF LIFE

In book X of the Republic, Plato famously reports “a quarrel between poetry and philosophy.” The present essay examines this quarrel in book X, along with other relevant parts of the Republic, by understanding “philosophy” and “poetry” as rival ways of life and rival ways of discourse. The essay first explains why, in Plato’s view, poetic discourse weakens one’s power to reason and is at odds with philosophic discourse. Then it shows how poetic discourse is bound up with a way of life that champions the value of freedom. Such a life forms a contrast with the philosophic life, which is marked more by stability and unity than by freedom. The quarrel, however, is not a simple antagonism. The essay hence concludes by discussing why, despite the opposition between the two, philosophy cannot do without poetry.