Dreaming for the World: A Jungian Study of Dreams During the COVID-19 Pandemic1

This project explores what dreams might reveal about the collective psyche’s response to the COVID-19 pandemic in its first year, before the development of vaccines. A brief survey, distributed to Jungian colleagues and organizations, and to various social media sites, invited people to submit online a dream related to the COVID-19 pandemic. Four hundred and thirty-six dreams were submitted. Forty additional Russian dreams were collected and submitted by Russian colleagues. Using qualitative research methods based on phenomenological hermeneutics, the researchers categorized and counted the range of COVID imagery. In addition, the researchers describe a range of psychic responses to the pandemic, including horror, grief, sickness, social discord, and violence, but also images of healing and transformation, increased sense of community, and spiritual renewal. Several healing nightmares are presented. Healing alchemical and anima/animus imagery is described. Twelve dreams are introduced and presented. It is concluded that the collective psyche, rooted in the Self, is a healing resource for social and cultural trauma. This project supports Beradt’s (1968) inspirational study of dreaming in Nazi Germany, as well as recent studies of COVID-related dreams and recent publications on the social nature of dreaming.     

#sustainablefashion on Instagram: A content and network analysis of user-generated posts

The social and environmental impacts of the global fashion industry face increasing scrutiny. As such, consumers and brands look towards ‘sustainable fashion’ for low-impact alternatives. Simultaneously, visual social media platforms such as Instagram have become prevalent places for fashion advertising and discourse. To investigate this under-researched area, the current study utilises visual content and social network analysis to explore how sustainable fashion is presented on Instagram, specifically: (a) what visual characteristics are present within sustainable fashion content, and (b) in what broader contexts and communities is discussion of sustainable fashion taking place? Posts included under the hashtag #sustainablefashion (N = 650) were inspected for visual characteristics, including type of clothing, presence of person, post setting, presence of nature, and post format. Most posts were photographs located indoors with no person and no nature-based elements. The hashtags used alongside #sustainablefashion were analysed with Gephi software to establish a social network and community groups of related topics. Network analysis revealed four key community groups: online-promotional, artisan-traditional, eco-ethical, and Malay-online-selling. Secondhand fashion also appeared to be the most prominent sustainable fashion alternative on Instagram. This study is one of the first to investigate the characteristics of user-generated #sustainablefashion content on Instagram. Whilst social media is a burgeoning avenue for research, existing studies primarily investigate how these platforms can be harnessed for advertising, rather than what users themselves are already posting. Implications for brands who use this platform and opportunities for future research are discussed.     

Rapport-building: Chat versus in-person witness interviews

Tactics recommended for rapport-building consist of verbal (e.g., finding common ground or shared experiences) and non-verbal (e.g., affirmations, displaying empathy) behaviours. Most of the research on rapport, however, has examined it in in-person contexts, where both verbal and non-verbal behaviours are present. In this study, we were interested in the effectiveness of rapport-building when conducting online witness interviews via chat, which de-emphasises the use non-verbal rapport behaviours, compared to traditional in-person interviews. Participants (N = 131) experienced a virtual reality (VR) scenario depicting a mock crime and were interviewed either in person or online via the chat function in Skype. Participants perceived rapport more positively when interviewed in person for three measures: attentiveness, trust and respect and expertise. Two other measures, cultural similarity and connected flow, were not perceived differently across interview medium. Participants interviewed online via chat disclosed similar amounts of crime-related information and were just as accurate as participants interviewed in person. We found that in-person interviews yielded better rapport ratings than interviews via chat but were equally productive in terms of the quality of information obtained, as measured by crime-related details and accuracy. If witnesses are to be interviewed via chat, investigators must carefully consider how to compensate for the lack of those non-verbal rapport tactics that influence witnesses' perceptions of attentiveness, trust/respect and investigator's expertise.     

Nonsuicidal physically self-damaging acts in adolescents

To determine the frequency and correlates of nonsuicidal physically self-damaging acts in 12–14 year olds, a two stage epidemiologic survey with a self-administered questionnaire (N=3283) followed by a psychiatric interview of a subsample of the adolescents and their parents (N=444) was used. Prevalence estimates of interview validated nonsuicidal physically self-damaging acts were 2.46% in males and 2.79% in females. Significant relationships were found between nonsuicidal physically self-damaging acts and suicidal ideation, major depression and undesirable life events. Data suggest that physically self-damaging acts occur at substantial rates during early adolescence. The strong correlation between nonsuicidal self-destructive acts and both suicidal ideation and major depression clarifies prior conflicting reports in the literature and suggests that a history of self-damaging acts should be taken into consideration when evaluating for possible depression and suicide risk.     

Modification of anger in children by affective imagery training

From a school population of normal children third through fifth grades), thirty children initially identified as “angry”were randomly assigned to either an affective imagery training group, an attention group, or a control group. The treatment group received three sessions of affective imagery in which they focused on physiological changes and on their thoughts associated with prior emotional experiences. Teachers recorded pre-, post- , and short term follow-up aggressive behaviors for all thirty children. Cognitive perceptions and attributions were recorded at the same three occasions on the Affect Questionnaire. Results suggested that, as a result of affective imagery training, angry children's perceptions and cognitions shifted from “angry” towards “sad,” and there was a concomitant decrease in observed aggressive classroom behavior.     

Towards a new philosophy of education: Extending the conversational metaphor for thinking

Recently, feminists like Jane Roland-Martin, Elizabeth Young-Bruehl, and others have advocated a conversational metaphor for thinking and rationality, and our image of the rational person. Elizabeth Young-Bruehl refers to thinking as a constant interconnecting of representations of experiences and an extension of how we hear ourselves and others. There are numerous disadvantages to thinking about thinking as a conversation.We think there are difficulties in accepting the current formulation of the conversational metaphor without question. First, there is danger that we will lose important dialectical connections like that between the self and society. Second, the conversational metaphor alone cannot fully express the way conversations are constructed. We will want to take up the notion of narrative as a metaphor for thinking advocated by Susan Bordo, Alasdair MacIntyre, Jerome Bruner, and others, including Mary Belenky and her colleagues.Eventually, we want to champion narrative and the dramatic narrative of culture as a metaphor for thinking that involves such expressions as sights, insights, silences, as well as sounds, moments of mood and poetic moments. The dramatic narrative provides the structural possibilities needed to criticize certain kinds of conversations, in order to talk about the relations of public and private, self and society and most importantly, about the drama of our lives within and without.The dramatic narrative for thinking helps dispel the dangerous dualisms of mind and body that not even conversation or narration alone can banish, and allows us to frame questions about education that do not require us to separate mind from body. The dramatic narrative metaphor for thinking lets us show who we are, act out what we think, and reconstruct rationality to reflect what many women, and some men, do.     

Improving Delivery Behaviors During Exposure for Pediatric OCD: A Multiple Baseline Training Trial With Community Therapists

This study tested whether a new training tool, the Exposure Guide (EG), improved in-session therapist behaviors (i.e., indicators of quality) that have been associated with youth outcomes in prior clinical trials of exposure therapy. Six therapists at a community mental health agency (CMHA) provided exposure therapy for 8 youth with obsessive–compulsive disorder (OCD). Using a nonconcurrent multiple baseline design with random assignment to baseline lengths of 6 to 16 weeks, therapists received gold-standard exposure therapy training with weekly consultation (baseline phase) followed by addition of EG training and feedback (intervention phase). The primary outcome was therapist behavior during in-session exposures, observed weekly using a validated coding system. Therapist behavior was evaluated in relation to a priori benchmarks derived from clinical trials. Additional outcomes included training feasibility/acceptability, therapist response to case vignettes and beliefs about exposure, and independent evaluator-rated clinical outcomes. Three therapists reached behavior benchmarks only during the EG (intervention) phase. Two therapists met benchmarks during the baseline phase; one of these subsequently moved away from benchmarks but met them again after starting the EG phase. Across all therapists, the percentage of weeks meeting benchmarks was significantly higher during the EG phase (86.4%) vs. the baseline phase (53.2%). Youth participants experienced significant improvement in OCD symptoms and global illness severity from pre- to posttreatment. Results provide initial evidence that adding the EG to gold-standard training can change in-session therapist behaviors in a CMHA setting.     

How the rich get richer: affluence cues at universities increase the social class achievement gap

Social Psychology of Education - Past research on socioeconomic status (SES) and test performance in higher education has highlighted the factors that depress performance among students from...     

Even with a green card,you can be put out to pasture and still have to work: Non-native intuitions of the transparency of common English idioms

Native speakers of English use idioms such as put your foot down and spill the beans to label events that are not described literally by the words that compose the idioms. For many such expressions, the idiomatic meanings are transparent; that is, the connection between the literal expression and its figurative meaning makes sense to native speakers. We tested Keysar and Bly's (1995) hypothesis that this sense of transparency for the meaning of everyday idioms does not necessarily obtain because the idiomatic meanings are derived from motivating literal meanings or conceptual metaphors, but rather (at least in part) because language users construct explanations after the fact for whatever meaning is conventionally assigned to the expression. Non-native speakers of English were exposed to common English idioms and taught either the conventional idiomatic meaning or an alternative meaning. In agreement with Keysar and Bly's suggestion, their subsequent sense of transparency was greater for the meaning that the speakers had learned and used, regardless of which one it was.