Mothers’ Attributions About Child Misbehavior: Can Situational Suggestions Change General Perceptions?

Mothers’ attributions about children’s misbehavior were experimentally manipulated to examine causal relationships among attributions, mood, and behavior and assess whether suggestion can change mothers’ general perceptions. Forty mothers of children aged 33 to 71 months were primed with dysfunctional child-referent (child responsible) or environment-referent (situation caused) attributions before a parent-child interaction. Mothers in the dysfunctional child-referent condition placed greater responsibility on children, reported less positive mood and endorsed more overly reactive discipline, and their children displayed more negative mood and misbehavior. The experimental manipulation also affected mothers’ general child attributions. Understanding how attributions form and change has implications for parenting interventions.     

Does religious priming increase the prosocial behaviour of a Japanese sample in an anonymous economic game?

We examined the effect of religious priming on a Japanese sample in an anonymous dictator game whereas previous studies on religious priming on prosociality had mainly been conducted within Western contexts. The current study attempted to examine whether religion increases prosocial behaviour in a Japanese sample through the replication of ‘God is Watching You’ (Shariff & Norenzayan, 2007) where it was found that participants primed with religion‐related words and secular justice‐related words behaved more prosocially than participants primed with neutral words in an anonymous dictator game. The current experiment was conducted with Japanese students (n = 106) to examine whether the results of the original study could be applied to Japanese people. The results showed that among the three priming conditions (control, religion, secular justice), there was no difference in the amount of money participants allocated to anonymous strangers, although in the secular justice priming condition, theists allocated more money than atheists. The results might be due to the fact that the religious priming words used in the original study did not precisely activate the propositional network of religion that Japanese participants have. More culture‐specific studies are necessary to examine how religious priming works for non‐Westerners.     

Does translation involve structural priming?

When asked to translate utterances, people might merely make sure that their translations have the same meaning as the source, but they might also maintain aspects of sentence form across languages. We report two experiments in which English–German and German–English bilinguals (without specialist translator training) repeated German ditransitive sentences whose meaning was compatible with more than one grammatical form or translated them into English. Participants almost invariably repeated the sentences accurately, thereby retaining the grammatical structure. Importantly, Experiment 1 found that they tended to repeat grammatical form across languages. Experiment 2 included a condition with sentences that had no grammatical equivalent form in English; here participants tended to persist in the order of thematic roles. We argue that cross-linguistic structural priming plays a major role in the act of translation.