Effects of communication with non‐witnesses on eyewitnesses' recall correctness and meta‐cognitive realism

In forensic contexts it is common that witnesses retell and discuss the experienced event many times. It is of forensic importance to understand how this influences memory and meta‐memory. Eighty‐nine participants viewed a short film and were assigned to one of four conditions: (1) Laboratory discussion (five discussions of the event with a confederate), (2) Family discussion (five discussions of the event with a family member), (3) Retell (five retellings of the event) and (4) Control. Three weeks later participants gave an open free recall, and then 3 days later confidence judged the recalled information. The results showed significant differences between the four conditions on number of correct items, incorrect items, accuracy, confidence and calibration. The results suggest that discussion of an experienced event may reduce some of the beneficial memory and meta‐memory effects caused by mere retelling, but may have no great negative effects compared to a control condition. Copyright © 2010 John Wiley & Sons, Ltd.     

Drawing on African Muslims’ Intangible Assets: Doing Jihad against Climate Change

Africa's Muslims, like their counterparts on other continents, have been concerned about the negative effects of climate change. During the past few years, religious leaders have been called upon by their states and civil societies to draw upon intangible assets such as supplicating publicly and performing mass prayer meetings to beseech the Almighty to bring rain to their regions. Though the supplications of some were answered, others have been waiting for the Divine's response by keeping their hands raised and their eyes upon the skies. The purpose of this essay is fourfold: first, to identify prayer as a critical intangible asset for religious traditions when they encounter a crisis; second, to broadly discuss the interconnections between religion (in this case, Islam) and climate change; third, to identify guidelines for when and why to perform the “prayer for rain”; and fourth, to describe the responses of African Muslim communities and the strategies of Muslim religious leadership in praying for rain during and beyond times of drought.     

Computer programming for generating visual stimuli

Critical to vision research is the generation of visual displays with precise control over stimulus metrics. Generating stimuli often requires adapting commercial software or developing specialized software for specific research applications. In order to facilitate this process, we give here an overview that allows nonexpert users to generate and customize stimuli for vision research. We first give a review of relevant hardware and software considerations, to allow the selection of display hardware, operating system, programming language, and graphics packages most appropriate for specific research applications. We then describe the framework of a generic computer program that can be adapted for use with a broad range of experimental applications. Stimuli are generated in the context of trial events, allowing the display of text messages, the monitoring of subject responses and reaction times, and the inclusion of contingency algorithms. This approach allows direct control and management of computer-generated visual stimuli while utilizing the full capabilities of modern hardware and software systems. The flowchart and source code for the stimulus-generating program may be downloaded from www.psychonomic.org/archive.     

Understanding the Perception of Islamic Medicine Among the Malaysian Muslim Community

This study was conducted to identify and describe the patients’ perceptions of Islamic medicine based on gender, age, marital, educational level and working status among the Malaysian Muslim population. A nationwide interviewer-administered questionnaire survey was conducted in 2013. An open-ended questionnaire pertaining to Islamic medicine was used to increase the probability of capturing maximum data. This survey implemented a multistage design, stratified by state, proportionate to the size of the state population and was representative of the Malaysian population. Post-survey classification of results was performed accordingly. Complex data analysis was carried out using SPSS 16.0. The discussion was identified and categorised into various sections. The paper concludes that Islamic medicine has a major influence in the Malaysian Muslim community compared to other alternatives. Further, its potential for growth and importance especially for treating spiritual ailments cannot be denied. The respondents indicated that two factors motivate Islamic medicine in Malaysia: (1) the Muslim community opts for alternative healing because of their dissatisfaction with conventional methods; (2) Islamic medicine focuses only on healing spiritual-related problems. The average perception of respondents is that the function of Islamic medicine in healing physical diseases is undervalued and that it is not suitable to replace the functions of modern health institutions.     

Effects of mask use and other-race on face perception,emotion recognition,and social distancing during the COVID-19 pandemic

We tested the effect of mask use and other-race effect on (a) face recognition, (b) recognition of facial expressions, and (c) social distance. Caucasian subjects were tested in a matching-to-sample paradigm with either masked or unmasked Caucasian and Asian faces. The participants exhibited the best performance in recognizing an unmasked face condition and the poorest to recognize a masked face that they had seen earlier without a mask. Accuracy was poorer for Asian faces than Caucasian faces. The second experiment presented Asian or Caucasian faces having emotional expressions, with and without masks. The participants' emotion recognition performance decreased for masked faces. From the most accurately to least accurately recognized emotions were as follows: happy, neutral, disgusted, fearful. Performance was poorer for Asian stimuli compared to Caucasian. In Experiment 3 the same participants indicated the social distance they would prefer with each pictured person. They preferred a wider distance with unmasked faces compared to masked faces. Distance from farther to closer was as follows: disgusted, fearful, neutral, and happy. They preferred wider social distance for Asian compared to Caucasian faces. Altogether, findings indicated that during the COVID-19 pandemic mask wearing decreased recognition of faces and emotional expressions, negatively impacting communication among people from different ethnicities.     

Beyond intravenous thrombolysis

The National Institute of Neurological Disorders and Stroke trial of recombinant tissue plasminogen activator has been considered a landmark study in the acute treatment of ischemic stroke. Unfortunately, only a small percentage of all ischemic stroke patients presents to the hospital in time to receive the drug. Moreover, the recannalization rate of a major artery occlusion, such as the proximal middle cerebral artery or top of the internal carotid artery occlusion, after intravenous (IV) thrombolytic therapy has been disappointingly low. Since the Food and Drug Administration's approval of IV plasminogen activator, there have been numerous randomized clinical trials investigating the safety and efficacy of different thrombolytics administered in various time frames. In addition to the IV administration, efforts have been made in order to study the radiographic as well as clinical effects of intra-arterial (IA) thrombolysis. The combination of IV and IA thrombolysis has been studied. For patients who do not qualify for receiving chemical thrombolysis, new devices have been developed for mechanical thrombectomy. Angioplasty and stenting procedures are being performed more frequently than in the past as one of the treatment modalities for acute ischemic stroke patients. Relentless research effort is being made internationally in order to fight the devastating disease which now goes beyond the conventional IV thrombolysis.     

South[ern] Africa’s Dar ul-‘Ulums: Institutions of Social Change for the Common Good?

Muslim communities in principally non-Muslim nation states (e.g. South Africa, United States of America, the United Kingdom and the Netherlands) established a plethora of Muslim theological institutions. They have done so with the purpose of educating and reinforcing their Muslim identity. These educational structures have given rise to numerous questions that one encounters as one explores the rationale for their formation. Some are: have these institutions contributed towards the growth of Muslim extremism as argued by American and European Think Tanks? If so, then in which and why did they do so? If not, then why have they been falsely accused, and how should Muslims counter these erroneous criticisms? And, more importantly, have some of these educational institutions—as agents of ‘social change’—contributed towards the ‘common good’ of the society? In response, the article attempts to investigate the reasons for the formation of these Muslim educational institutions within a broad Southern Africa democratic context. It prefaces the discussion by first constructing ‘social change’ as a viable theoretical frame and it thereafter places the madrasas and Dar ul-‘Ulums within the mentioned context prior to reflecting upon the notion of the ‘common good.’ It then proceeds by making reference to the Dar ul-‘Ulum curriculum that plays a significant role in shaping and moulding the theologians’ thinking and behaviour. It concludes by questioning to what extent the type of theological curriculum that they constructed assists them to contribute towards the ‘common good’ of Southern Africa’ societies.