The Behavior Rating Inventory Of Executive Function - Self-Report Version (Brief-Sr) And The Delis-Kaplan Executive Function Sys

The assessment of executive functions is an area of study that has seen considerable development in recent years. Despite much research examining the validity of various measures of executive functions from both a direct and indirect format, little evidence exists in the extant literature evaluating the correspondence between these types of measures. The current study examined the extent of correspondence, comprising concurrent validity, between the Delis-Kaplan Executive Function System (D-KEFS) and the Behavior Rating Inventory of Executive Function ¿ Self-Report Version (BRIEF-SR). Participants included 30 undergraduate and high school students 18 years of age. Results indicated mixed evidence of concurrent validity between the two measures of executive functions. The findings obtained suggest both expected significant, negative correlation as well as lack of expected correlation between the measures. Suggestions for future research in the assessment of executive functions are discussed.

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.

Investigating the Role of System Justification in Mental Illness Stigma

The current study integrates system justification theory with research on mental illness stigma. Stereotypes of both low- and high-status groups in society can be a means of satisfying the system justification motive, or the motive to view societal inequalities as justified (as reviewed in Jost, Banaji, & Nosek, 2004). Corrigan, Watson, and Ottati (2003) proposed that system justification theory may be able to explain the origins of particular stereotypes of people with mental illness, such as dangerousness and incompetence. The primary goal of the present study was to investigate whether the stigmatization of people with mental illness – a specific form of stigmatization of a lowstatus group – can be at least partially attributed to a broader motive to justify societal inequalities. To test this, the current study included both an experimental manipulation of the perceived legitimacy of the social system and a measure of system-justifying beliefs. Stigmatization of individuals with mental illness was measured with both explicit selfreport measures (semantic differentials and the Attribution Questionnaire) and an implicit measure (a computer-based Implicit Association Test). The relationships between participant characteristics, such as personal experience with mental illness, and stigma were also investigated. Consistent with past research demonstrating only modest correlations between explicit and implicit stigma, greater self-reported fear toward a person with a chronic mental illness was weakly associated with increased implicit bias against mental illness in favor of physical disability. There was little support for the involvement of system justification in explicit stigma. Participants with personal experience with mental illness were less likely to self-report fear and avoidance of a person with a chronic mental illness. These findings have implications for stigmareduction efforts.

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.