So you think you are an ally? Effects of (in)congruence between men's self-perceptions and women's perceptions of men's values and allyship on women's inclusion and vitality

As public consciousness of sexism is increasing in the workplace (e.g., #MeToo movement), labelling oneself as an ally (e.g., UN HeforShe campaign) is becoming more socially desirable for men. However, do women agree with such men in their assessments of being allies? Importantly, how does women's agreement (or not) with men's self-assessments of allyship affect women's inclusion-relevant outcomes? Using a multi-informant design and data from 101 men–women colleague pairs, this study considered men's self-perceptions and women's other-reports of men's key allyship-relevant characteristics—justice, moral courage, civility and allyship. Polynomial regression and response surface analyses revealed differential impacts of (in)congruence between men's and women's perceptions on women's sense of inclusion and vitality. Simply, when women perceived men as higher (or the same) in justice, moral courage and civility than men reported themselves, it positively predicted women's outcomes. This suggests that humble self-presentation by men on characteristics that are parallel to allyship (but not allyship) may be ideal. Yet, both under- and overestimation by men on allyship itself predicted poorer outcomes for women, suggesting that the ideal is for men to have an accurate assessment of their own strengths and weaknesses as an ally.     

Value Differentiation Between Enemies and Allies: Value Projection in National Images

The current study aimed to investigate value projection between Palestinians, Israelis, Americans, and Swiss as a function of their group's stance toward the Israeli‐Palestinian conflict. Drawing on image theory, we assumed that images—operationalized by value projection—would be a function not just of features of the target group, but of the rater group's relationship with the target group. Value projection can be seen as an indicator of (de)humanization as values represent goals and desirable behaviors of a person. We therefore expected higher projection to ally than to enemy groups, whereas we expected no difference in projection to out‐groups with neutral relations. Results show that allies did indeed project Security and Power to a higher degree to each other than to enemies, and enemies showed no, or even negative, projection onto each other. The ally of the enemy (Americans) was projected less negatively by Palestinians than vice versa, pointing to the higher complexity of third‐party images as opposed to the more classical ally and enemy images. As expected, Swiss students showed almost no difference in projection to the different out‐groups. These results confirm that the relationship between groups (e.g., alliance, enmity) rather than a consensual view of particular nations determines images.     

癫痫诊治中医患同盟建立的实践与策略

癫痫治疗目前仍以长期科学规范的药物治疗为主,为保证医生的治疗计划得到贯彻,在诊治中努力寻求医患同盟的建立尤为重要,让患者清楚地认识到医生对他的关注,认识到医生治疗的计划性、和具有应对各种情况的措施方法和能力,是寻求患方合作的基本条件。本文就医生首诊中的任务、人文关怀的重要性、如何共同进行药物选择、副反应规避、家属不良治疗心态纠正等问题进行探讨。     

Pity for economically disadvantaged groups motivates donation and ally collective action intentions

We argue that pity can motivate collective action intentions toward groups that are both politically and economically deprived. We tested this connection in four online surveys and an experiment. In Study 1 (N = 1,007), pity for the Roma in Hungary predicted collective action intentions, which was replicated in Study 2 in connection with refugees in Germany (N = 191) and in Hungary (N = 563). Study 3 (N = 475) demonstrated that for not economically but politically disadvantaged groups (e.g., sexual minorities), pity was not a predictor of ally action. In an experiment (Study 4, N = 447), pity was just as strong a predictor of collective action intentions as outrage on behalf of an economically and politically disadvantaged outgroup. Pity can be a mobilizing emotion when it comes to groups that are both economically and politically disadvantaged; however, outrage remains more important in the absence of economic hardship.     

Teaching the College “Nones”: Christian Privilege and the Religion Professor

Working with undergraduate students invites teachers into relationship and conversation with young people at a time when they are emerging as adults and forming their identities. Faith is one area of identity formation often attended to by scholars, college professors, and their institutions. But within that, little attention has been paid to those who do not identify as religious. Additionally, “the overwhelming presence of Christianity at American institutions maintains it as the spiritual norm on campus. … Those within the spiritual norm gain a level of privilege that is often unconscious” (Seifert 2007, 11). This has an effect not only on nonreligious students but on any student who identifies as anything other than Christian; and it has a unique effect on teaching and learning in the religion classroom. In this article, I will explain what Christian privilege is, why it is a unique problem in the undergraduate religion classroom, and what teachers of religion might do in response to it. In the end, I argue that educators need to better understand the effects of Christian privilege in our classrooms and become allies to the nonreligious in particular by using pedagogies that include and support all students, in their many religious affiliations and unaffiliations.