Emotional Language Used by Victims of Alleged Sexual Abuse During Forensic Investigation

Addressing the characteristics of children as witnesses has been a focus of many researchers; however, the emotion derived from children during investigative interviews is an understudied field that is vital for practitioners from various contexts. The current study explores the emotional language that children use during forensic investigations following suspected sexual abuse. The sample comprises 97 investigative interviews with children (N = 97) aged 3–14 years. These interviews were randomly selected from all forensic interviews carried out in Israel in 2011. All of the interviews were conducted in conformity with the National Institute of Child Health and Development Protocol, and the emotional language of the children was coded. The results reveal a limited overall presence of emotional language. Children hardly used positive emotional language and mainly employed negative emotional language. The interview phase and the age of the children greatly affected the use of emotional language, and gender and suspect familiarity had no effect on the children’s emotional language. The findings from the current study enhance existing knowledge on the emotional language of children during forensic investigations and highlight the study’s unique characteristics in the context of abuse, trauma, and forensic investigation. The results of this study demonstrate the need for including probes about emotions in investigative interviews and the addition of emotional language to coding schemes for investigative interviews.     

Linkages between parent—child interaction and conversations of friends

In this study we examined how mothers' and fathers' parenting behavior during parent—child interaction related to children's ability to successfully interact with peers. Children's ability to engage in coordinated interaction, and their negativity and positivity towards peers were examined. Observational data were collected on 56 families in both parent—child and peer interaction settings. Results suggested that father's emotional volatility was related to children's tendency to play at a low level of engagement with their best friends (e.g. engage in parallel play or monologue). Both mother's and father's affective communication were related to children's tendency to play at a higher level of engagement, such as through establishing common ground activities, exchanging information, and self-disclosing personal information or feelings. Parental intrusiveness, low engagement and use of derisive humor was also related to children's negativity during peer interaction. Results support the hypothesis that both fathers and mothers provide a context for children's development of the ability to engage in and maintain interpersonal interaction, and mothers' parenting may influence the amount of positive affect children express during dyadic play.     

An overview of current clinical issues in separation and placement

This article reviews a wide range of literature and the knowledge base that is necessary for effective treatment of children in foster and adoptive homes. The pitfalls in clinical work with placed children are identified. In addition to the psychological effects of placement on children, there is review of knowledge affecting both foster and adoptive parents. Treatment approaches and tools that are presented in the literature are summarized.     

The social psychology of Adam and Eve

Conclusion I am arguing for three links between the biblical creation myth and social theory. First, I am arguing that, by exploiting the story for the social psychological ideas that can be drawn out of it, we have a rich way to appreciate the nuances of the myth. By treating Adam and Eve as a parsimonious and memorable form of sociological theorizing, we can effectively appreciate the elaborate, highly tuned, richly coherent, and subtle structure of the myth. We can answer a series of initially enigmatic questions about the logic of the story, and in the process we can bring out some of its neglected features, such as the burden in the final gift. Here empirical theory serves to clarify the hermeneutics of a powerfully appealing element of cultural life.Next, reversing the perspective, we can reveal the myth as a testable empirical theory. In this article, I can only suggest the promise of such a theory. But this operation draws out theoretical ideas about emotions - such as their dualistic and dialectical character - that are difficult to summarize elegantly without the aid of the symbolic powers of mythical narrative and that point empirical investigation in new directions.Third, there is the empirical question of the impressive resonance of the story of Adam and Eve. I am arguing that the everyday emergence and decline of emotions, in typically brief, typically inconsequential, social interactional episodes, parallels the metamorphosis described in Genesis. This parallel indicates a ground for the appeal of this creation myth wherever people structure their emotions into socially situated forms, wherever falls, literal or figurative, can lead alternatively to shame, laughter, crying, or anger. The narrative structure of everyday emotions is surely not the only nor the most important basis of the appeal of Adam and Eve, but there is a grounding for the resonance of the story, a tacit basis for its pervasive appeal, in the stories that we corporeally convey as we construct socially situated episodes of shame, laughter, anger, and crying.Something similar was argued by the English and German literary and philosophical Romantics but their claims were far more ambitious. They frequently appreciated biblical stories such as those of the Fall from paradise, the prodigal son, and the tearing of Christ from communal embrace and eventual resurrection, not as history or allegory but as proto-scientific summaries of ongoing human realities. In M. H. Abrams's review, the Romantic tendency was... to naturalize the supernatural and to humanize the divine. All the figures and events of the bible were to be seen and felt within you.My position in this essay is neither so grand nor so optimistic. I am arguing that emotions in everyday social life describe a metamorphosis of fall, chaos, and an attempt at graceful reintegration, but not that this process describes all of social life, much less all of history, nor even that it describes what is most fundamental, best, or most elevating in life, as the Romantics might have said. For Schiller, the Fall was fortunate because it led to a spiral ascent toward a paradise more grand than the one Adam lost. Our situated emotions routinely lead back to the banalities from which they emerged. Moreover, much of emotional life does not necessarily take the form of bounded narrative episodes; indeed much of what may be most important about social life, in any number of senses, is not characterized by the bouts of crying and anger, phases of shameful feeling, and moments of laughter that this essay addresses. But the story of Eden resonates elaborately in emotionally colorful moments within the mundane prose of routine interaction, just as those sensually vivid experiences are narrated in corporeally distinctive ways. Revisiting Genesis, we can grasp its wisdom reverberating through the workings of emotions in everyday social life.     

Using social norms theory to explain perceptions and sexual health behaviors of undergraduate college students: an exploratory study

The authors and associates conducted a social norms-based intervention targeting high-risk sexual behaviors among undergraduate students at 4 college campuses. Social norms theory predicts that widely held misperceptions may encourage risky behavior in a misguided attempt to conform to perceived norms and that information correcting these misperceptions will lead to a decrease in such behaviors. Students overestimated their peers' levels of sexual activity, numbers of partners, incidence of sexually transmitted infections, and rates of unintended pregnancies, but underestimated rates of condom use. Rates of HIV test taking, however, were accurately estimated. Although some components of sexual risk behaviors lend themselves well to social norms-based interventions, others, specifically inconsistent condom use and avoiding HIV tests, do not. Although no changes in reported beliefs or practices were apparent at the end of a 9-month intervention period, longer or modified interventions may be needed to make a fair assessment of the efficacy of this approach.