Social cohesion predicts COVID-19 vaccination intentions and uptake

COVID-19 vaccination is widely regarded as an individual decision, resting upon individual characteristics and demographic factors. In this research, we provide evidence that psychological group membership, and more precisely, social cohesion—a multidimensional concept that encompasses one's sense of connectedness to, and interrelations within, a group—can help us understand COVID-19 vaccination intentions (Study 1) and uptake (Study 2). Study 1 is a repeated-measures study with a representative sample of 3026 Australians. We found evidence that social cohesion can be conceptualised as a multidimensional structure; moreover, social cohesion at Wave 1 (early in the COVID-19) predicted greater vaccination intention and lower perceived risk of vaccination at Wave 2 (4 months later). In Study 2 (a cross-sectional study, N = 499), the multidimensional structure of social cohesion was associated with greater uptake of vaccine doses (in addition to willingness to receive further doses and perceived risk of the vaccine). These relations were found after controlling for a series of demographic (i.e., sex, age, income), health-related factors (i.e., subjective health; perceived risk; having been diagnosed with COVID-19), and individual differences (political orientation, social dominance orientation, individualism). These results demonstrate the need to go beyond individual factors when it comes to behaviours that protect groups, and particularly when examining COVID-19 vaccination—one of the most important ways of slowing the spread of the virus.     

Exploring the mediating role of integrative self-knowledge in the relationship between mindfulness and well-being in the context of a mindfulness-based stress reduction program

Mindfulness-based stress reduction (MBSR) is an effective program for improving well-being. A growing body of studies is exploring the mechanisms mediating its beneficial effects. Integrative self-knowledge (ISK) is the construct of focus in this study. The primary goal of the current study was to investigate the mediating role of ISK in the relationship between improved mindful observing (MO), non-judging inner experience (NJ), and well-being following an MBSR program with an Iranian sample. Participants (n = 118) enrolled in MBSR and completed depression, anxiety, stress (DASS), Bartone Symptoms Checklist (BSC), Five-Facet Mindfulness Questionnaire, and ISK scale before and after the program. Results showed significant reductions in BSC, DASS, and improvements in MO, NJ, and ISK at the end of the program. Mediation analyses revealed that changes in ISK significantly mediated the relationship between changes in MO and NJ and symptoms (MO indirect effect on DASS: β = 0.11, confidence interval [CI] [0.003, 0.29]; NJ indirect effect on DASS: β = 0.12, CI [−0.16, 0.45]; MO indirect effect on BSC: β = 0.08, CI [0.001, 0.27]; NJ indirect effect on BSC: β = 0.09, CI [0.01, 0.22]). Improvements in MO and NJ may provide a pathway to cultivating ISK in MBSR, which may lead to enhanced well-being.     

A bias of self-reports among repressors: Examining the evidence for the validity of self-relevant and health-relevant personal reports

Studies have shown that repressors tend to respond to self-report tools in a positive fashion which distorts the findings of studies based on questionnaires. The present study aimed to examine the way repressors respond to “Self-relevant” scales (which assess variables related to adaptive self-function) in comparison to “Health-relevant” scales (which assess physical and psychological health). Iranian university students (N = 271) responded to the Weinberger Adjustment Inventory (to differentiate between repressors and self-assured individuals), Mindful Attention and Awareness Scale, Self-control Scale, Integrative Self-knowledge Scale and Self-compassion Scale (to measure self-relevant variables), Bartone Symptoms checklist and the Depression and Anxiety Subscales of Depression, Anxiety and Stress Subscale (DASS-21) (to measure health-relevant variables). Based on responses to the Weinberger Adjustment Inventory, 101 participants fell into two groups, including repressors and self-assured individuals, and their data were further analysed. Multivariate analysis of variance showed no difference in repressors' scores in health-relevant scales compared to the self-assured group (healthy individuals), but they reported higher scores in adaptive self-relevant scales compared to the self-assured individuals. This study provides new evidence that compared to self-assured individuals, repressors differ in the way they respond to self-relevant versus health-relevant scales.     

Social science as dialogue: narcissism,individualist and collectivist values,and religious interest in iran and the united states

This investigation most importantly sought to illustrate the use of social science to promote cross-cultural dialogue. Fukuyama (1992) explained contemporary cultural trends in terms of a triumphant individualism that would overcome all other forms of social life, including what he described as the “fundamentalist resentment” of Iran. Lasch (1979) more pessimistically diagnosed Western social arrangements in terms of an emerging “culture of narcissism.” In this study, Iranian and American university students responded to measures of narcissism, individualist and collectivist values, religious interest, and psychological adjustment (identity, self-actualization, and self-consciousness). Variables related to a sense of community (collectivist values, religious interest, and identity) correlated negatively with narcissism in both societies, as did self-actualization. These data supported a moderate position between the polarized extremes of Fukuyama and Lasch and more importantly demonstrated how social scientific methods might be useful in creating a “space” for conducting a “dialogue between civilizations.”     

Religious Problem Solving and the Complexity of Religious Rationality Within an Iranian Muslim Ideological Surround

Comparative rationality analysis formally examines the incommensurable social rationalities that theoretically exist within religions and the social sciences according to the ideological surround model (ISM) of the psychology of religion. This study extended these procedures to a new cultural context: 220 Iranian university students responded to the Religious Problem‐Solving Scales developed by Pargament et al. (1988). As hypothesized, the Collaborative Problem‐Solving Style was consistent, and the Self‐Directing Style inconsistent, with Iranian Muslim religious and psychological adjustment. The Deferring Style had ambiguous implications. Comparative rationality analysis demonstrated that sample interpretations of these styles explained greater variance in adjustment than did the original scales. These procedures also yielded the unexpected discovery that the Deferring Style included a secular as well as a religious form of Iranian rationality. These data most importantly support the ISM claim that “future objectivity” requires empirical analyses of the incommensurable rationalities operating within the psychology of religion.     

Young Women’s Experience of Sexuality: A Battle of Pleasure and Sexual Purity in the Context of Malaysian Society

Little is known regarding the ways in which Malaysian women’s sexuality is constructed, and how their personal experiences, culture, religion and society influence their feeling, attitude and sexual behaviours. This study explored the sexual experiences of young adult women in the developing context of the country. A qualitative phenomenological approach was adopted. Purposive sampling was employed, and a total of 20 participants were recruited, comprised of the major ethnic groups in Malaysia. Four main themes emerged through the phenomenological analysis of the data, including: conditional pleasure; social honour and women’s purity; risk and responsibility; and transcendence of love and emotion. The findings of this study revealed that sexuality was experienced under the control of religion and society with the concern of conserving a woman’s purity and social honour; and imposing risks and responsibility on women. Despite the awareness of women’s right to experience sexual pleasure, it was commonly perceived that sexual activities beyond the social norms will result in social shaming and guilt. The authors recommend appropriate sexuality education regarding sexual assertiveness and communication, safe-sex practices, and improving sexual decision-making skills.     

The role of retributive justice and the use of international criminal tribunals in post‐conflict reconciliation

Four experiments examined people's responses to intergroup violence either committed or suffered by their own group. Experiment 1 demonstrated that Serbs who strongly glorified Serbia were more supportive of future violence against, and less willing to reconcile with, Bosniaks after reading about Serbian victimization by Bosniaks rather than Serbian transgressions against Bosniaks. Replicating these effects with Americans in the context of American–Iranian tensions, Experiment 2 further showed that demands for retributive justice explained why high glorifiers showed asymmetrical reactions to ingroup victimization vs. perpetration. Again in the Serb and the American context, respectively, Experiments 3 and 4 demonstrated that post‐conflict international criminal tribunals can help satisfy victim group members' desire for retributive justice, and thereby reduce their support for future violence and increase their willingness to reconcile with the perpetrator group. The role of retributive justice and the use of international criminal justice in intergroup conflict (reduction) are discussed.     

Comparative analysis of integrative self-knowledge, mindfulness, and private self-consciousness in predicting responses to stress in Iran

Previous research has established that awareness of self-experience is a stress resistance resource. The present study conducted an analysis of measures that record different aspects of self-awareness (private self-consciousness, mindfulness, and integrative self-knowledge) to explain this stress-resistance effect in a sample of Iranian university students (N = 186). These students responded to Mindfulness Attention Awareness, Private Self-Consciousness, Integrative Self-Knowledge, and Perceived Stress Scales just before the stress of a 20-day final examination period, and they then responded to Symptom Checklist and Vitality measures at four-day intervals during the final examinations. Prior to final examinations, the three self-awareness variables correlated positively with each other and negatively with perceived stress. Regression analyses of the data obtained during final examinations identified mindfulness to be a better operationalization of this stress-resistance resource than private self-consciousness. Specifically, mindfulness but not private self-consciousness was a positive predictor of vitality and a negative predictor of symptoms. Hierarchical regression analyses also demonstrated that mindfulness and integrative self-knowledge both explained resistance to physical symptoms, while integrative self-knowledge functioned as a protective factor toward one's vitality. These data confirm the positive impact that self-awareness has during stress and highlight the importance of considering both mindfulness and integrative self-knowledge in understanding stress-resistance processes.     

The link between anger and admiration toward governmental actions and self-reported preventive behaviour in the context of the COVID-19 pandemic

In the context of the COVID-19 pandemic, across six correlational studies in four different countries (total N = 4937), we examined the link between citizens' anger with and admiration for the government's actions and decisions (i.e., system-based anger and admiration) and engagement in preventive behaviour. The internal meta-analyses showed that individuals who admired the government's actions were more likely to adopt personal hygiene and social distancing behaviour. Yet, the link between emotions and preventive behaviour differed concerning the target of emotions, especially for anger. Specifically, anger about restrictions imposed by the government was negatively related to preventive behaviours, but this relationship was not significant when the target of anger was the government's overall handling of the pandemic. Our findings emphasise the importance of citizens' emotions and the targets of those emotions during the crisis.