Group Stereotypes and The Self: How Social Status and Interaction Expectation Affect Self-Stereotyping

This study examined how ingroup status affects the tendency for people to internalize ingroup stereotypes (i.e. self-stereotype) when expecting to interact with another individual who holds stereotypic views of them. Past research has demonstrated that people self-stereotype when they want to affiliate with another individual who holds stereotypic views of them. By self-stereotyping, individuals create a common bond or shared set of beliefs with the other individual. This line of research has not yet examinedif there are any moderators in the relationship between affiliation motivation and self-stereotyping. However, there is reason to believe that members of lower-status groups are more likely to feel the need to create this common bond through self-stereotyping because 1) they identify more closely with their social group, 2) their group identity is more salient 3) they are more aware of the expectations of others, 4) and they care more about the quality of an interaction with a member from a higher-status group. For this experiment, I recruited twenty-seven members of Alpha Chi Omega andtwenty-eight members of Delta Gamma, two sororities that are perceived to be middle-ranked (as determined by a pre-test survey). Upon arriving to the study, half the participants were informed that they would be interacting with a member of Kappa Kappa Gamma, a higher-ranked sorority (as determined by a pre-test survey) and half the participants were informed that they would be interacting with a member of a Chi Omega, a lower-ranked sorority (as determined by a pre-test survey). Participants were also informed that this partner held stereotypic views of their (i.e. the participant’s)sorority. After, participants were given the Self-Stereotyping Measure in which they rated how well sixteen characteristics described themselves. The results of the series of analyses performed on participants’ ratings on the Self-Stereotyping Measure indicated that when expecting to interact with another individual, members of low-status groups self-stereotype more than members of high-statusgroups and those who do not expect to interact. Furthermore, unexpectedly, among members of high-status groups, those who expected to interact with a member of a low-status group self-stereotyped less than those who did not expect to interact. Thus, this research provides support for the hypothesis that group status is a moderator in the relationship between self-stereotyping and affiliation motivation.

How Porous are the Walls that Separate Us?: Transformative Service-Learning, Women’s Incarceration, and the Unsettled Self

In this article, we refine a politics of thinking from the margins by exploring a pedagogical model that advances transformative notions of service learning as social justice teaching. Drawing on a recent course we taught involving both incarcerated women and traditional college students, we contend that when communication among differentiated and stratified parties occurs, one possible result is not just a view of the other but also a transformation of the self and other. More specifically, we suggest that an engaged feminist praxis of teaching incarcerated women together with college students helps illuminate the porous nature of fixed markers that purport to reveal our identities (e.g., race and gender), to emplace our bodies (e.g., within institutions, prison gates, and walls), and to specify our locations (e.g., cultural, geographic, socialeconomic). One crucial theoretical insight our work makes clear is that the model of social justice teaching to which we aspired necessitates re-conceptualizing ourselves as students and professors whose subjectivities are necessarily relational and emergent.

Coping With a Family Member's Death: Parenting, Religiosity, and Parent-Child Communication

The present study had three major aims. First, this study was a basic descriptive exploration of the frequency and nature of parent-child communication about death. Second, this study conducted a quantitative analysis to identify predictors of communication and bereaved children¿s emotional and behavioral problems. Third, this study was also a qualitative analysis of parents¿ descriptions of how religious views shape conversations about death and how conversations are beneficial. Based on prior research, it was predicted that positive child outcomes would be associated with parental warmth, religiosity, adaptive coping, positive religious coping, and frequent parent-child communication about death. Conversely, it was predicted that negative child outcomes would be associated with parental psychological control, maladaptive coping, negative religious coping, and less frequent parent-child communication about death. Additionally, it was hypothesized that parents¿ religious and spiritual views would shape parent-child communication about death, and parents would describe numerous benefits of discussing death with children. Parents completed a series of survey measures assessing their religiosity, coping strategies, parent-child communication about death, and their children¿s emotional and behavioral symptoms. Almost 80% of parent-child dyads discussed death at least once a week, and children initiated approximately half of these conversations. Parent-child communication about death was predicted by parents¿ warmth toward and acceptance of their children and inversely predicted by children¿s hyperactivity and social problem solving. Higher levels of children¿s social problem solving could predict lower frequency of parent-child communication about death if children were holding frequent, meaningful, and comforting conversations with friends and other adults. Higher levels of parents¿ psychological control predicted more emotional and behavioral problems in the child. Parents¿ adaptive coping had significant relationships with all of the dimensions of parent-child communication about death. Qualitative analyses revealed that parents perceived their religious beliefs as shaping conversations about death and grief as an individualized journey. A majority of parents described the emotional, social, and intellectual benefits of holding parent-child conversations about death. This study contributes to the literature by further describing parent-child communication about death, identifying its predictors, and investigating parents¿ religiosity and coping strategies in relation to child well-being. Overall, this study revealed the importance of assessing global parenting characteristics (i.e., warmth/acceptance and psychological control) when examining parent-child relationships and communication about death. Furthermore, this unique study illustrates the value of qualitative data when examining parent-child communication about death and religiosity.