The Big-5 and the perceived effectiveness of love acts

The present research was implemented in order to determine whether or not the Big-5 personality dimensions relate to the perceived effectiveness of love acts discovered in prior research. An internet based questionnaire was utilized and college undergraduates and as well as non-college students were included in the sample. The Big-5 dimensions of Agreeableness, Openness to Experience, and Emotional Stability were expected to be related to the perceived effectiveness of the Love acts. Additionally, men and women were expected to rate Love acts signaling commitment and exclusivity as most effective. The results obtained were consistent with the hypotheses and are discussed in terms of prior research.

Does the Presence of a Learning Disability Elicit a Stigmatization?

Aims: To determine whether or not a Learning Disability(LD) label leads to stigmatization. Study Design: This research used a 2(sex of participant) x 2(LD label)x 2 (Sex of stimulus person) factorial design. Place and Duration of Study: Bucknell University, between October 2010 and April 2011. Methodology: Sample: We included 200 participants (137 women and 63 men, ranging in age from 18 – 75 years, M = 26.41. Participants rated the stimulus individual on 27 personality traits, 8 Life success measures, and the Big-5 personality dimensions. Also, participants completed a Social Desirability measure. Results: A MANOVA revealed a main effect for the Learning Disability description, F(6, 185) = 6.41 p< .0001, eta2 = .17,for the Big-5 personality dimensions, Emotional Stability, F(1, 185) = 13.39, p < .001, eta2 = .066, and Openness to Experiences F(1,185) = 7.12, p< .008, eta2 = .036.Stimulus individuals described as having a learning disability were perceived as being less emotionally stable and more open to experiences than those described as not having a learning disability. Another MANOVA revealed a main effect for having a disability or not, F(8, 183) = 4.29, p< .0001, eta2 = .158, for the Life Success items, Attractiveness, F(1, 198) = 16.63, p< .0001, eta2 = .080, and Future Success,F(1, 198) = 4.57, p< .034, eta2 = .023. Stimulus individuals described as having a learning disability were perceived as being less attractive and with less potential for success than those described as not having a learning disability. Conclusion: The results of this research provide evidence that a bias exists toward those who have learning disabilities. The mere presence of an LD label had the ability to cause a differential perception of those with LDs and those without LDs.

Learning My Lessons: Research, Rehearsal, and Reflection on the Greats

A successful actor often requires a specific acting method or style to enhance their performance. Through theatrical research, rehearsal and performance, an actor can narrow down their seemingly endless search for the most productive methodology. By researching, studying, and applying the methods of Constantin Stanislavski, Stella Adler,and Tadashi Suzuki to my rehearsal process, I have found my most effective acting style: Stella Adler?s method. I utilize this acting method during the performance period of my early professional acting career. Experimental research for this thesis was completed inthe studio. I applied each of the three aforementioned methods to a dramatic/classical monologue. The results I gathered helped me to decide upon Adler?s methodology to carry with me through my upcoming professional auditions and career. From casting resulting from the auditions, I will employ the methodology to my professional work asan actress. Each acting teacher has provided the performance world with a new way to experience their stage time. The methods are unique and enable the actor to find the most dynamic performance through engaging technical skill.

SEARCHING FOR HOPE IN SAMUEL BECKETT, EDWARD ALBEE, AND SAM SHEPARD

Reading absurdist plays as hopeful is rare because they are filled with portrayals of horror and despair. However, the tragedy of these plays can allow the audience to experience an atypical kind of hope, often during the final moments of the play. Though the conclusions of the plays are usually ambiguous, this ambiguity and lack of resolutiondoes not preclude hope. The characters persist through their suffering and react in ways that can allow a hopeful affect on the audience. The three absurdist playwrights, Samuel Beckett, Edward Albee, and Sam Shepard, express differing views of the tragic nature of the human condition. However, persistent through all of their work is the ability to view tragedy as having a hopeful affect on the audience. Though the plays do not necessitate a reading of hopefulness, their plays do not preclude this. These absurdist plays do not force the audience into despair, but instead leave open the option of experiencing an expectation and determination for life.

Toward a Global Organic Culture: Ethnographic Perspectives on Wwoofing Practices in Peru and New Zealand

In this thesis, I explore the meaning behind sustainable living among organic farmers and their families in two countries. It is based on original, ethnographic research that I conducted in New Zealand in fall 2012 and Peru in summer 2012 with support from the Department of Sociology and Anthropology Meerwarth Undergraduate Research Fund. In carrying out my research I relied on participant-observation, semi-structured interviews, focus groups, and writing ethnographic fieldnotes. Drawing on contemporary scholarship in the anthropology of food and the environment, my thesis contributes to cross-culturally understandings of sustainability and local and global foodways. Specifically, I will interpret the meaning and significance of my informants’ decision to live sustainably through their participation in wwoofing. The global network of wwoofing aims to connect volunteers interested in learning about organic farming techniques with farmers looking for labor assistance. Volunteers exchange work for food, accommodation, knowledge, and experience. As a method of farming and a subjective ideological orientation, this global movement allows travelers from all over the world to experience organic lifestyles worldwide. In my thesis, I connect my experiences of organic living in Peru and New Zealand. In comparing wwoofing practices in these two field sites, I argue that despite observable differences in organic practices, a global organic culture is emerging. Here I highlight some shared features of this global organic culture, such as food authenticity, sustainability of the earth, and a personal connection of individuals to the land. The global organic culture emphasizes a conscious awareness of what is going into one’s body and why. Using food as an expression of values and beliefs, organic farmers reconnect to the land and their food in attempts to construct an alternative identity. By focusing on food authenticity, my informants develop vast relationships with the land, which shapes their identity and creates new forms of self-enhancement.

Mother-Child Spiritual Discourse: A Mixed Methods Study

Parents and children, starting at very young ages, discuss religious and spiritual issues¿where we come from, what happens to us after we die, is there a God, and so on. Unfortunately, few studies have analyzed the content and structure of parent-child conversation about religion and spirituality (Boyatzis & Janicki, 2003; Dollahite & Thatcher, 2009), and most studies have relied on self-report with no direct observation. The current study examined mother-child (M-C) spiritual discourse to learn about its content, structure, and frequency through a survey inventory in combination with direct video observation using a novel structured task. We also analyzed how mothers¿ religiosity along several major dimensions related to their communication behaviors within both methods. Mothers (N = 39, M age = 40) of children aged 3-12 completed a survey packet on M-C spiritual discourse and standard measures of mothers¿ religious fundamentalism, intrinsic religiosity, sanctification of parenting (how much the mother saw herself as doing God¿s work as a parent), and a new measure of parental openness to children¿s spirituality. Then, in a structured task in our lab, mothers (N = 33) and children (M age = 7.33) watched a short film or read a short book that explored death in an age-appropriate manner and then engaged in a videotaped conversation about the movie or book and their religious or spiritual beliefs. Frequency of M-C spiritual discourse was positively related to mothers¿ religious fundamentalism (r = .71, p = .00), intrinsic religiosity (r = .77, p = .00), and sanctification of parenting (r = .79, p = .00), but, surprisingly, was inversely related to mothers¿ v openness to child¿s spirituality (r = -.52, p = .00). Survey data showed that the two most common topics discussed were God (once a week) and religion as it relates to moral issues (once a week). According to mothers their children¿s most common method of initiating spiritual discourse was to repeat what he or she has heard parents or family say about religious issues (M = 2.97; once a week); mothers¿ most common method was to describe their own religious/spiritual beliefs (M = 2.92). Spiritual discourse most commonly occurred either at bedtime or mealtime as reported by 26% of mothers, with the most common triggers reported as daily routine/random thoughts (once a week) and observations of nature (once a week). Mothers¿ most important goals for spiritual discourse were to let their children know that they love them (M = 3.72; very important) and to help them become a good and moral person (M = 3.67; very important). A regression model showed that significant variance in frequency of mother-child spiritual discourse (R2 = .84, p = .00) was predicted by the mothers¿ importance of goals during discourse (ß = 0.46, p = .00), frequency that the mother¿s spirituality was deepened through spiritual discourse (ß = 0.39, p = .00), and the mother¿s fundamentalism (ß = 0.20, p = .05). In a separate regression, the mother¿s comfort in the structured task (ß = 0.70, p = .00), and the number of open-ended questions she asked (ß = -0.26, p = .03) predicted the reciprocity between mother and child (R2 = .62, p = .00). In addition, the mother¿s age (ß = 0.22, p = .059) and comfort during the task (ß = 0.73, p = .00) predicted the child¿s engagement within the structured task. Other findings and theoretical and methodological implications will be discussed.