Detecting Deceit via Analysis of Verbal and Nonverbal Behavior

We examined the hypotheses that (1) a systematic analysis of nonverbal behavior could be useful in the detection of deceit and (2) that lie detection would be most accurate if both verbal and nonverbal indicators of deception are taken into account. Seventy-three nursing students participated in a study about telling lies and either told the truth or lied about a film they had just seen. The interviews were videotaped and audiotaped, and the nonverbal behavior (NVB) and speech content of the liars and truth tellers were analyzed, the latter with the Criteria-Based Content Analysis technique (CBCA) and the Reality Monitoring technique (RM). Results revealed several nonverbal and verbal indicators of deception. On the basis of nonverbal behavior alone, 78% of the lies and truths could be correctly classified. An even higher percentage could be correctly classified when all three detection techniques (i.e., NVB, CBCA, RM) were taken into account.     

Making Minorities: Cultural Space,Stigma Transformation Frames,and the Categorical Status Claims of Deaf,Gay, and White Supremacist Activists in Late Twentieth Century America

This article compares the efforts of movement activists in three dissimilar groups to replace a stigmatized status with a valued one by portraying their groups as resembling established minorities (claims of contiguity in cultural space) and as differing from groups stigmatized as deviant (claims of distance). The most common claims assert similarity to African Americans, and frequently incorporate civil rights themes (exemplifying frame diffusion). Tactically, these minority status claims exploit both the resonance of cultural pluralism and state recognition of minorities. Strategically, minority status framing enables stigmatized groups to claim legitimacy without changing — simultaneously asserting both normality and difference.     

The Nomothetic-Idiographic Issue: Some Roots and Recent Trends

A review of the history of the nomothetic-idiographic issue suggests that the problem of the uniqueness of the individual is secondary in this context to that of the right approach to the study of the human person. Idiographic approaches emphasize the need for an unmutilated conceptualization of psychological processes. The requirements of this unmutilated kind of research need to be integrated with those of nomothetic science asking for the controlled gaining and analyzing of information regarding psychological processes. One form of such a kind of integration is represented by biographical studies based on semistructured interviews and a systematic qualitative and quantitative analysis of their contents. Findings from such research as especially related to developmental and personality psychology are reported here by summarizing a series of studies conducted at the University of Bonn.     

Do Actions Speak Louder Than Words? Preschool Children's Use of the Verbal-Nonverbal Consistency Principle During Inconsistent Communications

The present study investigated whether preschool children could use the conventional actions speak louder than words principle (or the verbal-nonverbal consistency principle) to process information in situations where verbal cues contradict nonverbal cues. Three-, 4-, and 5-year-olds were shown a video in which an actor drank a beverage and made a verbal statement (e.g., I like it) that was inconsistent with her emotional expression (e.g., frowning), and were asked whether the actor liked or disliked the beverage. If children used the verbal-nonverbal consistency principle, they should respond according to the information conveyed by the actor's emotional expression. Results showed that when the message was more naturalistic, the majority of children tended to respond based on the actor's verbal message. However, when the inconsistency between the verbal and nonverbal messages was made salient, more children appeared to rely on the nonverbal cue. Younger children's reliance on verbal cues reported in previous research may be partly explained by the salience of the verbal message.     

Snarls,Quacks, and Quarrels: Culture and Structure in Political Process Theory

Political process theories of social movements have relied on a set of oppositions between culture and structure that has limited their capacity to capture the supraindividual, durable, and constraining dimensions of culture. The solution is not to abandon an emphasis on objective political structures in favor of potential insurgents' subjective perceptions of political opportunities, but rather to probe the (objective) resources and constraints generated by the cultural dimensions of political structures. Such a perspective would pay closer attention to the cultural traditions, ideological principles, institutional memories, and political taboos that create and limit political opportunities; and would link the master frames that animate protest to dominant political structures and processes.     

Discussion of Anna Ornstein's paper

Summary I have used only a few themes in Dr. Ornstein's rich paper to suggest another range of perspectives. While the theories of self and ego psychology differ, there are in every person overlapping elements which we have called self and ego. We need to continue to advance our understanding of each in the service of advancing our capacities to treat.The Shirley Greenberg Memorial Lecture delivered at Simmons College, School of Social Work Boston, Massachusetts on June 9, 1983     

Head movement during listening turns in conversation

In five subjects, head movement during conversation was monitored by polarised light goniometry, and recorded alongside speech and a signal proportional to peak amplitude of sound waves (peak loudness). Kinematic properties of listeners' head movements, such as amplitude, frequency and cyclicity, differentiated various conversational functions. That is, they were function-specific: symmetrical, cyclic movements were employed to signal yes, no or equivalents; linear, wide movements anticipated claims for speaking; narrow linear movements occurred in phase with stressed syllables in the other's speech (ynchrony movements); and wide, linear movements occurred during pauses in the other's speech. That, it is argued, bears upon the relation between thesignalling of communicative intentions and the synchronisation of interactional rhythm. Thus, the former appears to determine the timing and tempo of responses such as yes and no, while the latter determines the regulation of synchrony movements. The manner in which these factors interact in other conversational functions and their theoretical implications are discussed.     

Brief Report: Thin Slices of Racial Bias

The present work examined the detection of racial bias through thin slices of nonverbal behavior. Thirty Black and 30 White American judges rated the nonverbal behavior displayed by White individuals from 20-seconds of silent videotape of an interaction with either a Black or a White confederate. Correlations between judges nonverbal ratings and targets scores on a response latency measure of racial bias (i.e., Implicit Association Test, IAT) as well as on a self-report racial bias measure (i.e., Affective Prejudice Scale) were obtained. Results revealed that relative to White judges, Black judges nonverbal behavioral ratings were better predictors of both White individuals IAT and explicit racial bias scores, but only if those targets were engaged in an interracial dyad. The results are consistent with recent research finding that subtle forms of racial bias leak through nonverbal behavior, as well as with work noting the predictive accuracy of judgments made from thin-slices of nonverbal behavior.Jennifer A. Richeson and J. Nicole Shelton. Jennifer A. Richeson, Dartmouth College; J. Nicole Shelton, Princeton University. This research was supported by a Rockefeller Center Faculty Fellowship from Dartmouth College awarded to JR, as well as a research grant from Princeton University awarded to JNS. We thank Sue Paik, Lisa Pugh, Kurt Peters, and Leigh Poretzky for help with data collection and stimulus preparation.     

Theory at risk: Accounting for the excellence movement

Amidst widespread concern about educational crisis and the need for reform, the current excellence movement places a pronounced emphasis on rigor, standards, and a core curriculum of basic studies. At issue here is whether major macro-the-oretical perspectives can account for the emergence of this movement. Functional and Marxian theories do not meet this challenge well, especially insofar as they posit a tight, rational linkage between school and economy and downplay the institutional autonomy of the educational system. A status conflict approach, emphasizing middle class mobilization, offers greater insight, though it must be complemented with a recognition of constraints imposed by capitalist organization and the institutionalization of educational myths.     

The roots,significance, value and legislation of gambling

In this highly personal account, Reverend Moody traces his exploration for over three decades of many facets of the underlying nature of gambling in society and in human nature. He makes the case that much of the appeal of gambling comes from the excitement of playing with chance, and discusses how different types of gambling — lotteries, wagering, and continuous betting — meet a variety of needs and pose diverse levels of risk to gamblers. He notes distinctions between controlled and uncontrolled gamblers, and the tendency for controlled gamblers to play on the edge and risk loss of control. He notes difficulties in preventing the excesses that can occur to individuals who gamble. He points out the problems with legislatures legalizing gambling for ulterior purposes, such as to raise tax revenue, rather than to cater to the demand for gambling from punters. This can lead to situations where commercial gaming interests are not directed to act in the best interests of the general public because potential problems that may arise with available gambling are ignored or deemphasized. Finally, he points out the tensions amongst various interest groups who deal with gambling and notes those forums which have evolved in recent years that provide greater opportunities for dialogue among the various entities who deal with gambling and public policy issues.Gordon Moody was ordained a Minister of the Methodist Church in 1942. In recognition of his work on gambling, he was awarded the M.B.E. (Member of the Most Excellent Order of the British Empire) by the Queen in 1969. In 1980, the Open University conferred on him the Honorary Degree of Master of Arts. (See obituary, pp. 3–7). This issue is dedicated to his memory.     

Predatory,developmental, and other apparatuses: A comparative political economy perspective on the Third World state

Disappointment over the contributions of Third World state apparatuses to industrial transformation and the increasing intellectual dominance of neoutiliarian paradigms in the social science has made if fashionable to castigate the Third World state as predatory and rent seeking. This paper argues for a more differentiated view, one that connects differences in performance to differences in state structure. The incoherent absolutist domination of the klepto-patrimonial Zairian state are contrasted to the embedded autonomy of the East Asian developmental state. Then the internal structure and external ties of an intermediate state — Brazil — are analyzed in relation to both polar types. The comparative evidence suggests that the efficacy of the developmental state depends on a meritocratic bureaucracy with a strong sense of corporate identity and a dense set of institutionalized links to private elites.     

Lying about running: The functions of talk in a scene

The running scene rests upon a system of beliefs (a code) about the qualities of running performances. Membership in the scene entails the interrelated use of conversational forms and the presentation of a team identity. The forms consist of nomic talk, ritualized lying and code truth telling. Within each form, the runner may lie about or manage information regarding running performances in order to construct, maintain or attack the system of beliefs. The lie, then, plays a major role in the scene as a device of social interaction.     

Infant “surprise” expressions as coordinative motor structures

This study found that the facial action of moderately or widely opening the mouth is accompanied by brow raising in infnats, thus producing surprise expressions in non-surprise situations. Infants (age = 5 months and 7 months) were videotaped as they were presented with toys that they often grasped and brought to their mouths. Episodes of mouth opening were identified and accompanying brow, nose, and eyelid movements were coded. Results indicated that mouth opening is selectively associated with raised brows rather than to other brow movements. Trace levels of eyelid raising also tended to accompany this facial configuration. The findings are discussed in terms of a dynamical systems theory of facial behavior and suggest that facial expression cannot be used as investigators' sole measure of surprise in infants.This research was conducted as part of the second author's undergraduate honors program project and was supported in part by a grant from the NICHHD #1RO1 HD 22399-A3 awarded to G. F. Michel.     

Rethinking reification

Conclusion By now this essay has accumulated over twenty alleged meanings, senses, or aspects of reification; there seems not much point in listing them. Some of them are mutually consistent, almost overlapping; others are incompatible. Some are in accord with the dictionary definition, others not. With some, the sense in which some entity is being converted into a res is evident; with others, try as I might, I cannot find such a sense. The dictionary entry itself is rather slipshod, and interpreters have expanded the term's meaning almost indefinitely beyond it. The main ways in which Lukács and Berger and Luckmann use the word do not fit into the dictionary definition at all. They make the meaning of reification dependent on concepts like can and could that are themselves heavily dependent on the particular context of their use. Lukács's and Berger and Luckmann's discussions are confusing and very probably confused. The whole thing is a swamp.Can this concept be saved? And should it?Within the limits of the dictionary definition, the concept does its work well enough. When Stephen Gould, say, criticizes psychologists for reifying intelligence by assuming that the I.Q. test must be testing something, he and the concept perform a clear and useful function. But if the main concerns are those of Lukács and Berger and Luckmann, in my opinion the term mystifies more than it reveals. Their concerns could be accommodated within the dictionary definition as reification of persons, in the sense of denying people's capacity for agency. But although Lukács and Berger and Luckmann do occasionally use the word this way, for the most part they do not. So articulating their concerns within this sense of the word would require extensive rewriting of their arguments. Would political theorists who share those concerns not do better to abandon the concept?I would unhesitatingly advise it, except for one, crucial consideration. There really is something going on among us that we urgently need to think and talk about, and that Lukács's and Berger and Luckmann's conceptions of reification were meant to address. People do feel trapped, in a way that makes Kafka's little fable so perfectly emblematic for our experience. Despite the prevalence in modern society of all of Berger and Luckmann's social circumstances that favor dereification, very many people do feel helpless to influence the conditions that constrain their lives. Millions of Americans turn their backs on politics, judging that engagement in it would make no significant difference. Millions of members of the underclass feel worthless - though also filled with diffuse rage - because society seems to have no use for them. Almost all of us function in large organizational systems, whether as parts of the machinery or materials being processed, and have learned to take that condition for granted. We function within an economy that depends on a system of international banking and finance that everyone knows to be in constant danger of collapse. Almost all of us submit without question to the technological imperative that daily exhausts our resources, destroys our health, and poisons the earth. And we march like sleepwalkers down the road marked deterrence and nonproliferation, toward nuclear doom. Experts and critics offer various diagnoses of our condition, but whatever measures are actually taken to treat it seem only to make it worse.This familiar litany of troubles suggests a malaise far too extensive and too grave for the powers of political prudence. When a society, or an entire civilization, or even the whole human species seems bent on self-destruction, one suspects systematic, pervasive, fundamental derangement in people's patterns of both thought and conduct. Calling on political prudence here is almost bound to mean calling for more of the same. Here what is needed is a more basic realignment of assumptions, of the sort that has traditionally been associated with great political theory.Wading through the dismal swamp of reification theory, as this essay does, can leave one feeling that such concepts, and political theory itself, are hopelessly abstracted from reality and of no practical use in relation to our urgent political problems, so that political prudence is the only hope. But political reality itself, and the prudence by which gifted actors know how to move within it, always presuppose and depend on theoretical frameworks - if not self-conscious, deliberate theorizing, then unexamined, inherited theory or, more likely, fragments of theories that may well be outdated or mutually inconsistent. So if we seem today bereft of political prudence and judgment, close to our wits' end, that may be because our wits are operating out of such incoherent fragments of inherited assumptions.The message to be derived from the familiar litany of our troubles and our sleepwalking, then, is not the familiar exhortation to, For God's sake, do something before it is too late! For while we may feel inert, we are already doing something - a lot of things - and they are the source of our troubles. Like Kafka's mouse, we run and run. Berger and Luckmann's and Lukács's concept of reification was meant to address precisely those troubles that are the large-scale outcome of our myriad activities, sustained and enlarged by nothing more than what we do. The problem is how to stop, how to do something else, what else to do.That is a problem as much for thought as for action, a problem for action informed and empowered by new thought. Part of the value of Berger and Luckmann's - and even more of Lukács's - discussion of reification is that they tried to provide a general theory of the nature and roots of our condition, orienting us to likely avenues for action, feasible ways and means, probable allies and opponents. Their efforts, this essay has argued, were confused and deeply flawed. The concept of reification is probably not a good tool for the job, and bad tools mean sloppy work. But better sloppy work with a bad tool than no work at all. Those of us who persist in reaching for the word reification as a tool should probably employ greater care. We should require ourselves to specify in each case precisely what we mean, and attend to whether and how our various meanings in various contexts are interrelated. But whether we revise the concept of reification, or abandon it, or just let it continue to slop along in its present state of dishevelment doesn't much matter. What matters is that we continue to think - hard and critically, theoretically and politically - about the conditions that Lukács and Berger and Luckmann were trying to address.Our thinking here must be simultaneously theoretical and political: theoretical in the sense of radical, cutting through conventions and cliches to the real roots of our troubles, seeing social arrangements large-scale and long-range, as if from the outside, which may be what Lukács meant by intending totality. Yet the thinking must also be political, in the sense of oriented to action, practical, speaking in a meaningful way to those capable of making the necessary changes, those Lukács called the we of genesis. For Lukács, of course, that meant the proletariat. But one need not be a Marxist to see the need for locating such a we, and the point of seeking it among those with an objective interest in the right sort of change and the potential power to bring it about. The aim is not some new doctrine to save us from ourselves, but a transformed way of seeing what we already tacitly know and do, which restores us to our real world - the concrete here and now, as Lukács puts it - and our real, living selves, including our capacities for action. That would mean not some access to mysterious, infinite powers, but the appropriation of our actual powers, recognizing the present moment as the moment of decision, the moment of the birth of the new, as Lukács says, out of which we jointly make the future. That is no return to Hegelian idealism, but a recovery of the practical, political Marx.Thinking both theoretically and politically in this way is no easy task; indeed, it is almost a contradiction in terms. Yet it may well be our best hope, and the world is in a hurry. Despite all of the political and philosophical difficulties, unless we undertake this task we may well guarantee our own entrapment, assuring that we will end up like Kafka's mouse, rather than human and free.

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The tense tightrope: How patients and their therapists balance hope and hopelessness

This paper provides an intersubjective viewpoint on the challenging and disturbing clinical phenomenon of hopelessness, and suggests that therapists' careful balancing of accurate empathy for patients' profound despair with a belief in their ability to overcome it can help such patients develop and maintain a more hopeful state of mind. Clinical literature on hope and hopelessness is reviewed, as are pertinent countertransference issues related to working with this population so often erroneously viewed as treatment resistant. The author presents two case examples to highlight her ideas.     

“Even Better Than the Real Thing”: Narratives of the Self in Codependency

This paper argues that the self is best understood as a narrative in progress, rather than a collection of roles or the outcome of a competent performance. Self-narratives draw integrity from institutions, without which they would be groundless, inconsistent, or fanciful. Institutions make self-stories convincing—for tellers and others—by providing formulas, supporting characters, and autobiographical occasions that trigger the telling. Relationships are especially significant institutional anchors for selfhood. The loss of that anchor through breaking up, or uncoupling, requires a particular kind of story that accounts for the loss and minimizes the stigma of failure. A ready-made formula for such stories is offered by the self-help group Codependents Anonymous. Those attracted to the discourse of codependency gain a formula and occasion for generating revised self-stories. Consequently, the group becomes a new institutional anchor for the self that replaces the one lost during uncoupling.     

“Just a hunch”: Accuracy and awareness in person perception

Person perception tasks involving nonverbal communication have a mystified reputation. It is frequently argued that nonverbal cues are accurately, but only unconsciously, perceived. This may explain the frequent response of judges who, when asked to decode a sample of nonverbal behavior, reply that it was just a hunch—i.e., show little or no awareness of how they arrived at a judgment, even a correct one. Two alternative models, the Unconsciousness hypothesis and the Inarticulation hypothesis are posited to describe the possible relationship between accuracy and awareness. Two studies are reported on the relationship between accuracy and awareness, both using the Interpersonal Perception Task (IPT). In the first study, the IPT was given to a sample of 476 undergraduates. Accuracy was measured by how many of the 30 IPT questions these judges answered correctly. Global awareness was indexed by having each judge guess how many of the 30 scenes they had answered correctly. In this coarse analysis, the accuracy-awareness relationship was positive but weak. A second experiment was conducted to produce more fine-grained tests of the accuracy-awareness relationship. Different versions of the IPT were presented to 134 undergraduates. Judges given each version of the IPT were asked to indicate their degree of confidence in each one of their answers. This second experiment found a positive, substantial relationship between accuracy and awareness, and this relationship was particularly strong when analyzed across experimental conditions as a whole. These findings support the Inarticulation hypothesis, and cast doubt on the Unconsciousness hypothesis. Implications for an emerging understanding of how nonverbal communication is processed are discussed.We wish to thank Robin Akert and Bob Rosenthal for helpful advice and inspiration.     

Aesthetic Identity,Race, and American Folk Music

This article uses the concept of aesthetic identity to interrogate the relationship among musical genres, social movements and racial identity. American folk music has at some times subverted and other times reinforced the categorical boundaries between blacks and whites in twentieth-century United States. Aesthetic identity is the cultural alignment of artistic genres to social groups by which groups come to feel that genres represent our or their art, music, and literature. Genre boundaries then become social boundaries. Folk music inverts the usual relationship of genre and social boundaries. Folk music is always the culture of some other, either racial, regional, class, or national. Before it was called folk music, American vernacular music was much more racially integrated than the society around it, creolized across a spectrum from predominantly European to predominantly African- influenced, but with most exhibiting both. Before the era of commercial recording, black and white musicians sang the same music, learned techniques and songs from each other, and shared a social world of performance. The concept of folk music was created by academic elites, but remained unfamiliar to most people until the organized left took it on as a cultural project in the late 1930s and 1940s. Both academic elites and political activists constructed the genre as an alternative to the racialized genres that the commercial recording industry had dubbed race records and hillbilly music. American communists and their allies were especially self-conscious about using folk music as an instrument of racial solidarity in a particularly racially polarized era. Submerged by McCarthyism until the 1960s, folk music was revived as a racially unified genre, but quickly became whitened. My explanation for why the folk revival was so white revolves around three factors: the continuing legacy of commercial racial categories, the failure of the New Left to control music through a cultural infrastructure as effectively as had the old left, and the cultural momentum of an understanding of folk music as the music of the other at a time when blacks were trying to enter a system that white middle-class youth were rejecting.     

“Marrying off” children as a developmental stage

Conclusion Marrying off the children is an important developmental stage in adulthood. Part of the very long and complex stage described by Erik Erikson as Generativity vs. Stagnation, this stage, like many earlier life stages, can be understood to give rise to a normative adult crisis that is destabilizing and anxiety-provoking. The marriage of one's offspring requires an ongoing transformation of parental narcissism, part of a developmental process that is intrinsic to parenthood. Issues of selfesteem are revived and reworked during this period. Traditional theory looks to oedipal rivalry or drive conflict of some kind to explain the anxiety at this time. An expanded understanding of narcissism, provided by Kohut and Elson has given us a broader view of these phenomena.The experience of hurt and sadness at a time when there is reason to celebrate can be a profoundly lonely and bewildering experience. As informed clinicians we can alleviate some of the loneliness and guilt about these feelings by understanding the challenge to the self that the marriage of adult children may represent.     

First Contact: Queer Theory, Sexual Identity, and “Mainstream” Film

This paper begins by raising questions about the role of queer theory in media critique, centering on a discussion of four recent mainstream mass-circulation films with significant lesbian and/or gay content. It is asserted that these films operate within accepted discourses on sexuality that require both the notions of public self-disclosure and of the truth of the hetero/homo binary. The methods used by media productions to disseminate that discourse from a lesbian/gay point of view are discussed in terms of the implications of such mass-circulation films being for many persons a first contact point with that discourse.