Refusing to tolerate ongoing prejudicial behavior toward immigrants: Together we can object to prejudicial flag displays

Over recent years, immigrants have been met with unjust prejudiced behavior instead of warm welcome. However, not all citizens of a nation endorse such behavior, instead they try to oppose it through social mobilization. In the context of an ongoing situation where the national flag is used as a prejudiced means to exclude immigrants, individuals who felt attached with all members of the nation felt significantly more shame for the unjust than individuals who glorify their nation. Consequently, attached identifiers expressed a significantly greater motivation than glorified identifiers to start thinking about social mobilization to reclaim the meaning of the flag as a symbol of inclusion, not exclusion. The current study contributes to the growing debate on how immigrants are received, and it helps explain how national identification and feelings such as shame motivate individuals to start thinking about objecting to prejudicial flag displays.

Revisiting the "The Breakfast Club": Testing Different Theoretical Models of Belongingness and Acceptance (and Social Self-Representation)

The current work tests different theoretical models of belongingness and acceptance as fundamental needs for human motivation. In the current study, 372 participants were presented with 52 different items measuring five different theoretical models of belongingness (with a total of 32 items) and three different theoretical models of acceptance (with a total of 20 items). In a first step, Confirmatory Factor Analysis (CFA) failed to provide support for these eight theoretical models. In a second step, we therefore applied Exploratory Factor Analysis yielding three factors, which we interpreted as communicating: (1) Belongingness, (2) Emotion-Acceptance, and (3) Social Self-Representation. In a third step, these three factors were corroborated by a CFA. We discuss how these two factors of “belongingness,” “emotion-acceptance” respond to the literature on the need to belong and be accepted, and we reflect on how ‘social self-representation’ seems to be an alternative motivation for how we present ourselves to our social relations to fulfill our needs.

Exploring Responses to Body Weight Criticism: Defensive Avoidance When Weight Is Seen as Controllable

In Western society, weight moralization is reflected in the belief that weight is controllable across the weight spectrum. However, the effect of holding such beliefs is unclear. We therefore propose that these beliefs affect people differently depending on their BMI. When confronted with negative, self-related feedback, people’s coping strategies are often reflected in the ways they relate to their self. We examine three such self-to-self relations (i.e., reassured, inadequate, and hated self). Extending prior research, we predict that weight controllability beliefs are related to positive self-to-self relations for adults with a low, and to negative self-to-self relations for adults with a high BMI. Accordingly, we expected that weight controllability beliefs would be associated with defensive avoidance among people with a high, but not with a low BMI. We tested our hypotheses in a sample of 348 adults who participated in an online survey. Weight controllability beliefs were associated with increased defensive avoidance in people with high BMI, and with decreased defensive avoidance in adults with a low BMI. Forms of self-to-self relating fully mediated this association, demonstrating positive effects on adults with a low, and negative effects on adults with a high BMI. Additionally, in an open ending section, we found seven social settings that deprive people from satisfying their need to belong and to be accepted due to their weight. We discuss our findings against a call for a less moralized public discourse about overweight and obesity that is particularly relevant in the context of the current COVID-19 pandemic.

Dropping Out of School: Explaining How Concerns for the Family's Social-Image and Self-Image Predict Anger

As dropping out of school is considered a violation of moral norms, the family associated with the drop out can react with anger directed toward the pupil or with anger directed at others that might know of the drop out. In our vignette study (N = 129), we found that anger at others and anger at the pupil were significantly higher if our community participants imagined a drop out from a vocational education rather than a general education. As expected, anger directed at others was fully explained by a concern for the family's social-image (i.e., a concern for condemnation by others), while anger directed at the former pupil was fully explained by a concern for the family's self-image (i.e., a concern for their moral self-image). Thoughts for how to better understand family reactions in relation to drop out are discussed.

Physical Couple and Family Violence Among Clients Seeking Therapy: Identifiers and Predictors

Introduction

Couple violence (CV) affects many, and the consequences of those actions are grave, not only for the individual suffering at the hand of the perpetrator but also for the other persons in the family. Violence often happens among more than just the adults within one family. Even if CV has been thoroughly investigated in the general population very few studies have investigated this objective on a clinical sample, and none of these have included family violence.

Aim

This article identifies and describes the group of clients that have issues of physical couple and family violence. It analyses a model that can help to discover physical violence and help therapists to assess what actions to take in therapy to prevent further physical violence.

Methodology

Descriptive analysis, t-tests, and structural equation modeling (SEM) are used on a sample of clients receiving couple and family therapy (CFT) in Norway (N = 830). Family violence is modeled by the partner’s expectations toward each other, levels of anger, sexual satisfaction, and self-control.

Results

One-in-five clients experienced physical CV in their current relationship and one-in-four experienced physical family violence. The group of clients who experienced CV differed from those without such experiences in having lower income, more prior experience with psychotherapy, more experience with alcohol abuse in childhood, and far more physical family violence in their current family. Our model predicting physical couple and family violence explained as much as 53% of family violence and had three positive, significant predictors (expectation, anger, and sexual satisfaction) and one, significant negative predictor (self-control). Somewhat unexpected, sexual satisfaction was a positive, and not a negative, predictor of violence.

Conclusion

Our study identified one-in-four clients in CFT experience physical CV. Unreasonable expectation from one partner toward the other, anger and sexual satisfaction were positive predictors of physical violence, while self-control was found to be a negative predictor of physical violence. Implications for therapeutic work and the prevention of physical violence are discussed.

Weight Bias Internalization: The Maladaptive Effects of Moral Condemnation on Intrinsic Motivation

Weight stigma typically focuses on suggestions that people with overweight and obesity are incompetent and immoral. Integrating so far unconnected lines of research, the current research presents two studies that examine the motivational relevance of these aspects of weight stigma. Specifically, we tested the proposition that people with overweight and obesity respond differently to the public viewing them as incompetent compared to immoral, as these aspects of weight stigma differ in reparability. We expect that threats to competence are more acceptable and thus related to a constructive response that is more effective in losing weight in the long-run. By contrast, we propose that threats to morality elicit an acute urge to defend one's moral image, thereby prompting responses that are more visible to the social environment, but potentially less effective for losing weight. Study 1 experimentally compared exposure to weight stigma focused on morality vs. weight stigma focused on competence in a sample of adults with overweight and obesity (N = 122; M BMI = 31.89, SD BMI = 4.39). We found that when exposed to weight stigma focused on morality, people with overweight and obesity respond by defending their moral social-image but that this is less effective for encouraging weight loss, while exposure to weight stigma focused on competence led to an increased likelihood of engagement in weight loss behaviors. Complementing and extending the findings, Study 2 (N = 348, M BMI = 26.78, SD BMI = 6.78) tested the notion that internalized weight bias predominantly revolves around moral concerns, and thus will lead to less self-determined behavioral regulation. We found strong support for the moral core of weight bias internalization. In line with our predictions, greater weight bias internalization was associated less self-determined and more other-determined regulation of dieting and exercising. This suggests that weight bias internalization operates as a facilitator of maladaptive behavioral regulation following weight stigma, contributing to lower psychological functioning and well-being of people with overweight and obesity. The current research presents novel findings about the underlying mechanisms of weight stigma and weight bias internalization and identifies strategies to avoid maladaptive and facilitate adaptive health behaviors.

Beyond the 'east-west' dichotomy: Global variation in cultural models of selfhood

Markus and Kitayama's (1991) theory of independent and interdependent self-construals had a major influence on social, personality, and developmental psychology by highlighting the role of culture in psychological processes. However, research has relied excessively on contrasts between North American and East Asian samples, and commonly used self-report measures of independence and interdependence frequently fail to show predicted cultural differences. We revisited the conceptualization and measurement of independent and interdependent self-construals in 2 large-scale multinational surveys, using improved methods for cross-cultural research. We developed (Study 1: N = 2924 students in 16 nations) and validated across cultures (Study 2: N = 7279 adults from 55 cultural groups in 33 nations) a new 7-dimensional model of self-reported ways of being independent or interdependent. Patterns of global variation support some of Markus and Kitayama's predictions, but a simple contrast between independence and interdependence does not adequately capture the diverse models of selfhood that prevail in different world regions. Cultural groups emphasize different ways of being both independent and interdependent, depending on individualism-collectivism, national socioeconomic development, and religious heritage. Our 7-dimensional model will allow future researchers to test more accurately the implications of cultural models of selfhood for psychological processes in diverse ecocultural contexts. (PsycINFO Database Record

Contextualism as an Important Facet of Individualism-Collectivism

Beliefs about personhood are understood to be a defining feature of individualism-collectivism (I-C), but they have been insufficiently explored, given the emphasis of research on values and self-construals. We propose the construct of contextualism, referring to beliefs about the importance of context in understanding people, as a facet of cultural collectivism. A brief measure was developed and refined across 19 nations (Study 1: N = 5,241), showing good psychometric properties for cross-cultural use and correlating well at the nation level with other supposed facets and indicators of I-C. In Study 2 ( N = 8,652), nation-level contextualism predicted ingroup favoritism, corruption, and differential trust of ingroup and outgroup members, while controlling for other facets of I-C, across 35 nations. We conclude that contextualism is an important part of cultural collectivism. This highlights the importance of beliefs alongside values and self-representations and contributes to a wider understanding of cultural processes.