Dealing with Relational and Social Challenges After Child Soldiering: Perspectives of Formerly Recruited Youth and Their Communities in Northern Uganda

The reintegration of formerly recruited youth typically engenders a range of relational and social challenges, affecting both formerly recruited youth and the communities to which they return. Yet, research rarely studies the perspectives of community members, hampering the design of much‐needed community‐based interventions. This study aimed to understand how communities in northern Uganda experience and deal with relational and social challenges during the reintegration of youths who were formerly recruited into the Lord's resistance army (LRA). The study was undertaken in 2012 in Lira district. Participatory Ranking Methodology (PRM) was conducted with 267 participants, of whom 49 were formerly recruited youths. The results show five themes that give insight into how communities experience and handle relational and social challenges in the reintegration of formerly recruited youth: (i) letting go of fear, (ii) getting used to life after captivity, (iii) resentment and forgiveness, (iv) reducing insults and nicknaming and (v) coping with ongoing relational and social challenges. We discuss how formerly recruited youths and other community members frame relational and social challenges differently, and value similar resources for different reasons. The results of this study suggest that multiple experiences of and perspectives on relational and social challenges following child soldiering should be taken into account to develop interventions that are supported and valued by the community. Furthermore, interventions should draw upon the strategies that communities have already developed in response to relational and social challenges. Copyright © 2015 John Wiley & Sons, Ltd.     

Introduction: Multicultural Perspectives of Intergenerational Transmission of Trauma

Intergenerational transmission of trauma (ITT) has increasingly been a topic of interest among researchers. What still appears lacking is the thorough understanding of ITT in various marginalized cultural groups. This special issue is the second part of a 2-part series that systematically reviews the literature, synthesizes the literature, and conducts original research in ITT in marginalized groups. Due to known devastating and far-reaching effects of ITT, the authors of the 4 articles in this special issue attempt to shed light on ITT mechanisms and salient sociocultural factors that might lead to or exacerbate ITT in 4 marginalized communities. The authors also offer suggestions on culturally responsive ways of healing from ITT in these cultural groups.     

Belief in a just world lowers bribery intention

Corruption is rampant around the world and can be detrimental to social justice. We aim to understand whether and how belief in a just world to self (BJW‐self) influences individuals' intentions to become involved in bribery. We measured bribery intention using hypothetical scenarios. In Study 1 and Study 2, we consistently found that BJW‐self negatively predicted bribery intention, and this pattern was mediated by perceived punishment of getting involved in bribery. We further demonstrated the causal effect of BJW‐self on bribery intention in an experiment (Study 3). These results indicate that BJW as one lay belief can be important in suppressing people's bribery intention, and perceived punishment mediates the effect of BJW on rule‐breaking behaviours. Implications for anti‐corruption policies and future research are also discussed.     

Social representations of history,cultural values,and willingness to fight in a war: A collective‐level analysis in 40 nations

This study explores at the national level beliefs about world history and their relationship with cultural values and attitudes towards a national war. A country‐level analysis of university samples from 40 nations involving 7279 students showed that beliefs about history as a superior plan, as social progress, and lawful processes were positively associated with lower human development, and materialistic and power distance values, as well as with willingness to fight in a future national war. Further, beliefs about history as a superior plan, as social progress, and as lawful process were positively related with a stronger disposition to fight, even after controlling for cultural values and human development. Results are discussed in the framework of conceptualizing social representations of history as part of national political cultures.     

Believing in a personal just world helps maintain well-being at work by coloring organizational justice perceptions

Justice is a core fundamental theme for individuals in organizations. This study suggests that believing the world is just where one gets what one deserves, and deserves what one gets, is an important personal resource that helps maintain well-being at work. Further, it suggests that personal belief in a just world, but not general belief in a just world, exerts its influence on well-being through increasing overall justice perceptions of the work environment. Using two waves of data drawn from a large random sample of working adults in Switzerland, results showed that personal belief in a just world at time 1 indeed augmented perceptions of overall organizational justice, and this in turn increased job satisfaction at time 2, that is, 1 year later. As expected, this effect was only evident for personal and not general belief in a just world, highlighting personal belief in a just world as an important yet largely overlooked resource for the work context, and suggesting the need to consider individual’s beliefs about justice as drivers of overall organizational justice perceptions.     

AUGUSTINE AND THE LIMITS OF PREEMPTIVE AND PREVENTIVE WAR

While Michael Walzer's distinction between preemptive and preventive wars offers important categories for current reflection upon the Bush Doctrine and the invasion of Iraq, it is often treated as a modern distinction without antecedent in the classical Christian just war tradition. This paper argues to the contrary that within Augustine's corpus there are passages in which he speaks about the use of violence in situations that we would classify today as preemptive and preventive military action. While I do not claim that Augustine makes an explicit distinction between the two types of war (such would be anachronistic), I will argue that based on examinations of De libero arbitrio I.v.11–12 and De civitate Dei I.30 Augustine's discussions of hypothetical cases or actual wars in history provide insights helpful for contemporary reflection on preemptive and preventive wars.     

公正世界信念：概念、测量、及研究热点

公正世界信念是美国心理学家Lerner最先提出的一个概念,即人们需要相信他们所处的世界是一个公正有序的世界,在这样一个世界里,人们得其所应得,并且所得即应得。公正世界信念为个体提供了一种对世界的可控制感,从而使人贯注于长远目标,并遵循社会规范行事。这对个体适应复杂的物理和社会环境具有重要意义。文章对公正世界信念的概念、测量、及当前的研究热点进行了简要介绍,并且指出,探讨公正世界信念与其他心理公正研究诸分支的区别和联系,借鉴内隐社会认知、内隐动机研究中的一些技术方法来研究公正世界信念,深入探索公正世界信念发挥作用的潜意识机制,可能是这一领域研究的发展方向     

Thinking in the space between Winnicott and Lacan

The author, following André Green, maintains that the two most original psychoanalytic thinkers since Freud were Donald Winnicott and Jacques Lacan. Winnicott, it has been said, introduced the comic tradition into psychoanalysis, while Lacan sustained Freud's tragic/ironic vision. Years of mutual avoidance by their followers (especially of Lacan by Anglophone clinicians) has arguably diminished understanding of the full spectrum of psychoanalytic thought. The author outlines some basic constructs of Winnicott and of Lacan, including: their organizing tropes of selfhood versus subjectivity, their views of the "mirror stage", and their definitions of the aims of treatment. While the ideas of Winnicott and Lacan appear at some points complementary, the goal is not to integrate them into one master discourse, but rather to bring their radically different paradigms into provocative contact. A clinical vignette is offered to demonstrate concepts from Lacan and Winnicott, illustrating what it might mean to think and teach in the potential space between them.     

The Holy and Great Council of the Orthodox Church and Interreligious Dialogue

This article examines how, through a pan-Orthodox synodical decision, the Orthodox Church has for the first time officially asserted its obligation to enter into dialogue with people of other cultures and religious beliefs and emphasized the value of serious and clear interreligious dialogue to promote mutual trust, peace, and reconciliation. The Holy and Great Council of the Orthodox Church of Crete clarified that interreligious dialogue excludes both syncretism and proselytism, and that interreligious dialogue needs to be accompanied by the condemnation of fundamentalism, nationalism, and the religious justification of violence. Finally, this article makes reference to the basic principles of the Orthodox tradition regarding the promotion of interreligious dialogue and emphasizes that dialogue entails respect for other religions but also discernment.     

WAR, WOMEN, AND POLITICAL WISDOM

One of the most perceptive and ambidextrous social commentators of our day, Augustinian scholar Jean Bethke Elshtain furnishes in ever fresh ways through her writings a bridge between the ancient and the modern, between politics and ethics, between timeless moral wisdom and cultural sensitivity. To read Elshtain seriously is to take the study of culture as well as the “permanent things” seriously. But Elshtain is no mere moralist. Neither is she content solely to dwell in the domain of the theoretical. For it is Elshtain the citizen—the creatively engaged and contributing citizen—whom the reader encounters on virtually every page of her writings. But reader beware: Elshtain does not shy away from controversy. At the same time, she is anything but a controversialist. In the essay that follows, several prominent themes that emerge from Elstain's writings—civic responsibility, justice, gender, and war—are considered afresh. Whether one agrees with her positions or not, one is forced to confess in the end that she cares deeply about the common good. And this alone makes her required reading for any engaged citizen of the republic.