Experience of a Lifetime: Study Abroad,Trauma, and Institutional Betrayal

This study is the first to expand the investigation of study-abroad risks to include a range of traumatic experiences for male and female students and to examine effects of institutional betrayal (i.e., an institution’s failure to prevent trauma or support survivors). In an online survey of 173 university students who had studied abroad, many respondents (45.44%, n = 79) reported exposure to at least 1 traumatic experience while abroad, most frequently natural disasters, sexual assault, and unwanted sexual experiences. Of students exposed to potentially traumatic events, more than one third (35.44%, n = 28) also reported at least 1 form of related institutional betrayal, which uniquely correlated with posttraumatic distress in some participants, when controlling for lifetime trauma history.     

Les violences externes au travail : facteurs générateurs,perceptions et réactions des agents

External violences are the violences exerted against an employee on his workplace. The phenomenon constitutes an increasing risk, in particular for the employees in relation with a public. This article presents a research undertaken within a social structure, worked out starting from problems which relate to the identification of external violences, perceptions and reactions located of the agents in daily relation with users; starting from a collection of data resulting from interviews and observations on three sites. The article points the multi-determined character of violences and the strategies put in work by the agents to cope with it. In that, he questions the phenomenon within the organizations of service in link with the complexity of the situations of the users.     

Christian Participation and Creative Resistance: Reflecting on Luther's Two‐fold Governance in Muslim‐Majority Malaysia

How can Luther's contribution in theology and lessons arising from the Reformation have any relevance for Christians in Muslim‐majority Malaysia? In this article, I propose that a reflection on Luther's understanding of the so‐called “doctrine of two kingdoms”—better understood as God's two‐fold governance—offers a critical contribution that not only is relevant for the Malaysian Christian community, but also may have intercultural and interreligious implications for dialogue and engagement with the Muslim majority for interreligious solidarity and the common good.     

Coparental Affect,Children's Emotion Dysregulation,and Parent and Child Depressive Symptoms

Children's emotion dysregulation and depressive symptoms are known to be affected by a range of individual (parent, child) and systemic (parent–child, marital, and family) characteristics. The current study builds on this literature by examining the unique role of coparental affect in children's emotion dysregulation, and whether this association mediates the link between parent and child depressive symptoms. Participants were 51 mother–father–child triads with children aged 7 to 12 (M age = 9.24 years). Triads discussed a time when the child felt sad and a time when the child felt happy. Maternal and paternal displays of positive affect were coded, and sequential analyses examined the extent to which parents were congruent in their displays of positive affect during the emotion discussions. Results indicated that interparental positive affect congruity (IPAC) during the sadness discussion, but not the happiness discussion, uniquely predicted parent‐reported child emotion dysregulation, above and beyond the contributions of child negative affect and parental punitive reactions. The degree of IPAC during the sadness discussion and child emotion dysregulation mediated the association between maternal, but not paternal, depressive symptoms and child depressive symptoms. Findings highlight the unique role of coparental affect in the socialization of sadness in youth and offer initial support for low levels of IPAC as a risk factor for the transmission of depressive symptoms in youth.     

Destigmatization by Association: Improving Children's Reactions to an Obese Storybook Character

Second- through fourth-grade students were read a storybook that described a typical boy who interacted with an obese boy for one of four reasons (sympathy, curiosity, teacher instructed, or no reason) to explore the manner in which a typical storybook character's reason for associating with an obese storybook character influences children's responses to both characters. Results revealed that the children responded more favorably to the obese storybook character after than before learning about the typical storybook character's association with him, especially when the typical storybook character's reason for association was presented as internally motivated (sympathy or curiosity). In contrast to “stigma by association” findings reported in prior research, the children also responded more favorably to the typical storybook character after than before his association with the obese storybook character.     

Are the ethnically tolerant free of discrimination,prejudice and political intolerance?

We hypothesized that the ethnically tolerant (i.e., people who are anti‐ethnocentric and score very low on a measure of ethnocentrism) would perceive people with extremely incompatible values and beliefs as out‐groups and would engage in discrimination, prejudice and political intolerance against them. Experiments among Australian citizens in Studies 1 (N = 224) and 2 (N = 283) showed that the ethnically tolerant perceived supporters of a message in favour of mandatory detention of asylum seekers as out‐groups and consequently exhibited discrimination, prejudice and political intolerance against them. Study 3 with 265 U.S. citizens showed that, controlling for liberalism, ethnic tolerance led to prejudice against out‐groups. This was replicated with 522 UK citizens in Study 4, which also showed that social identity, and not moral conviction, mediated the link between ethnic tolerance and prejudice. The findings suggest that the ethnically tolerant can be discriminatory, prejudiced and politically intolerant against fellow humans.     

Drives and objects - notes on the change of drive theory

Freud’s drive theory has been questioned since the 1940s when Fairbairn created a metaphor of the mind that is not based on the tripartite model and drive theory. His work inspired others to elaborate on the significance of internal object relationships. According to the object relation theory, internal object relations are dynamic structures capable of generating meanings and action. Consequently, two distinct metapsychologies were created.The aim of this article is to show how the interaction of theories has initiated revisions of classic drive theory. Freud’s concept of drive and three synthesizing viewpoints between the two perspectives are discussed. Otto Kernberg addresses affects as a primary motivational system; the mother–infant relationship organizes affects to drives. Joseph Sandler adheres to classic drive theory but proposes that the ego’s attempt to protect the mind against psychic pain is as important as drive derivatives in motivating the mind. Laplanche proposes that the unconscious of the care-giving adult is the crucial factor for the constitution of an infant’s unconscious and drives. For Freud and Klein, drive is inherent. Contemporary writers, like Loewald and Laplanche, conceive drive as a function of the mind that is born out of the same matrix of interaction with the other elements of the mind.     

IMPACT OF JOINT ATTENTION ON SOCIAL‐COMMUNICATION SKILLS IN INTERNATIONALLY ADOPTED CHILDREN

Internationally adopted (IA) children have often experienced early adversity and are at risk for long‐term deficiencies in multiple developmental domains. This study examined the association between IA children's joint attention (JA) soon after arrival and later cognitive, communicative, and socioemotional competency 6 months’ postadoption. We expected a child's initial JA would positively predict later cognitive, communication, and social ability. IA children (n = 63) adopted from Eastern Europe were seen soon after their arrival into the United States to assess their JA. Their socioemotional competency, social communication, and cognitive abilities were measured at a follow‐up session 6 months’ postadoption. We found that higher order JA was positively associated with measures of social relatedness. Furthermore, individual hierarchical regressions of each measure of JA (higher order JA, initiating JA, responding to JA, and initiating behavior requests [BR]) considered with age‐at‐adoption showed that each measure was an independent and positive predictor of Mullen outcomes in the receptive and expressive language domains. These results suggest that JA may be a sensitive predictor of subsequent functioning in the social, communicative, and cognitive domains. Thus, assessing JA soon after arrival has the potential to identify at‐risk IA children, and interventions targeting JA may support those children in overcoming the negative impacts of early adversity.     

Somalis as Samaritans: A Glimpse into Christian–Muslim Relations in Eastern Africa from the Perspective of Evangelical Kenyan Christians

Long considered – perhaps naïvely – a relative oasis of Christian–Muslim calm, Kenya is seeing increased tension and conflict, mainly exacerbated by al-Shabaab militants, Kenyan military and Christian mobs. Concomitantly, the media and popular sentiment often vilify Somalis. This goes back to government agitprop during the ‘Shifta War’ of the 1960s. Among evangelical Christians, however, attitudes towards Somalis can prove more ambivalent. Drawing on interviews conducted with both Kenyan evangelical Christians and Somali Muslims, this article seeks to examine the theological shift among Kenyan evangelicals wherein they have re-cast Somalis as Samaritans and in doing so have made their primary approach to this conflict one of evangelization, not open hostility. This shift is due to a confluence of factors including community context, economic pragmatism and religious motivations, and the focus on evangelism does not necessarily preclude peace-building. What this article aims to present is a glimpse into the outlook of Kenyan evangelicals towards Somalis, particular Somali Muslims, and discuss these attitudes in the nexus of factors mentioned above. The article will reveal how, by re-casting the Somali ‘villain’ as Samaritan, some Kenyan evangelicals maintain boundaries and foster new identities in Eastern Africa for the sake of a longed-for peace.