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The purpose of the study was to determine whether visual imagery occurs more in 49 'high church' than in 40 'low church' individuals. Since visual imagery is positively related to need for stimulation, it might be expected that people with a preference for ceremonial would tend to image more vividly. In this study, imagery tended to be stronger among 'low church' individuals, however.
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The moral and communal ends served by a system of gifts of blood have been threatened by the fear of AIDS transmission. Blood banks and those at risk for HIV infection have made changes in their practices to reduce the risk to recipients, and physicians and patients now understand better that blood carries risks and should never be used unless necessary. The deeper importance of gifts of blood, nevertheless, has not significantly changed; millions still need blood each year, and millions are personally willing to meet that need. Embodied in the system of blood gifts is an affirmation of the value of community with the strangers among whom we live.
Fify-seven Huichol Indians with a lifelong individual history and a 1,600-year cultural tradition of ingestion of peyote, a mescaline-containing cactus possessing hallucinogenic properties, were compared with 50 Huichol Indian controls and ten laboratory controls for effects on lymphocyte chromosomes. The frequency of abnormalities in the experimental and control groups did not differ significantly. Our results indicate that multigenerational ingestion of peyote is not associated with abnormalities in lymphocyte chromosomes.
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The caregivers, faced with a death, have repetitive and meaningless attitudes. The concept of rite, developed by Pierre CAZE-NEUVE, reveals that a rite can be characterized by three elements: stereotyped, repetitive and meaningless. The passage rite is made up of three steps: separation, margin and aggregation. The passage rites are defence mechanisms installed by the caregivers to fight against an element which they do not master, the death of a patient. The role of the head nurse can come in three forms: a protection role in order to give caregivers good working conditions, an attention faced with the limits of the rite as well as a vigilance faced with negative rites.
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Adolescent satisfaction in family rituals and psychosocial development (E. Greenberger & A. B. Sorenson, 1974) were explored in the context of adolescent personality characteristics (International Personality Item Pool, 1999) and family environment characteristics (S. M. Gavazzi, M. J. Reese, & R. M. Sabatelli, 1998; D. H. Olson et al., 1983). Data were collected from 159 female undergraduates with the Adolescent Satisfaction in Family Rituals Scale (D. G. Eaker & L. H. Walters, 1999). Family ritual satisfaction was positively related to late adolescent psychosocial development and mediated the relation between family boundaries and psychosocial development. Furthermore, the relation between personality (measured as discontentedness, an aspect of neuroticism) and satisfaction with family rituals was found to be mediated by family boundaries in preliminary analyses. These results suggest that the relevance of family ritual experiences to adolescent psychosocial development is in part a function of an individual's personality and the family environment.
Past research has revealed that women, working or not, perform more family labor (i.e., housework and child care) than do men. Yet, women often do not perceive this as unfair. Drawing on the theoretical work of L. Thompson (1991) and B. Major (1993), the authors hypothesized that this paradox might be explained by women perceiving greater fairness in the lopsided division of family work (a) when they compare the amount of family work they do with other women (who perform similar amounts) rather than with the spouse; (b) when they enjoy performing family work; and/or (c) when they and their spouses believe that they are especially competent at family work. Data from a 3-panel, longitudinal study of married couples expecting their first child were consistent with the second and third predictions but not the first. Further, prospective analyses suggested that perceiving inequity in family work leads wives and husbands to make more frequent comparisons with the spouse and sometimes with same-sex others.