Matching Items (16)
Description
While more first-generation college (FGC) students are enrolling in college than ever before, these students still have poorer performance and higher rates of dropout than continuing-generation college (CGC) students. While many theories have predicted the academic performance of FGC students, few have taken into account the cultural transition to the university context. Similar to ethnic biculturals, FGC students must adjust to the middle-class culture of the university, and face challenges negotiating different cultural identities. I propose that FGC students who perceive their working- and middle-class identities as harmonious and compatible should have improved performance, compared to those that perceive their identities as incompatible. In three preliminary studies, I demonstrate that first-generation college students identify as social class bicultural, that integrated social class identities are positively related to well-being, health, and performance, that the effects of integrated identities on health and well-being are mediated by reduced acculturative stress. The current studies explore whether these effects persist across time and whether exposure to middle-class norms before college predict social class bicultural identity integration for FGC students. Results demonstrate that the effects of social class bicultural identity integration on depression and academic performance persist across time and that exposure to college graduates before college
predicts social class bicultural identity integration.
predicts social class bicultural identity integration.
ContributorsHerrmann, Sarah D (Author) / Varnum, Michael E. W. (Thesis advisor) / Cohen, Adam B. (Committee member) / Aktipis, Christine A (Committee member) / Doane, Leah D (Committee member) / Arizona State University (Publisher)
Created2017
Description
Integrating research from life history theory with investigations of construal-level theory, the researcher proposes a novel relationship between life history strategy and construal-level. Slow life history strategies arise in safe, predictable environments where individuals give up current reproductive effort in favor of future reproductive effort. Correspondingly, high-level construals allow individuals to transcend the current context and act according to global concerns, such as the type of future planning necessary to enact slow life history strategies. Meanwhile, fast life history strategies arise in harsh, unpredictable environments where the future is uncertain and individuals need to pay close attention to the current context to survive. Correspondingly, low-level construals immerse individuals in the immediate situation, enabling them the flexibility needed to respond to local concerns. Given the correspondence between aspects of life history and construal-level, it seems possible that individuals adopting slow life history strategies should more frequently use high-level construals to assist in transcending the current situation to plan for the future, while individuals adopting fast life history strategies should more frequently use low-level construals to assist in monitoring the details of their harsh, unpredictable environment. To test the relationship between life history and construal, the researcher investigated whether or not a childhood cue of environmental harshness and unpredictability, childhood SES, and a current cue of environmental harshness and unpredictability, local mortality rate, influenced construal-level. In line with past research, the researcher predicted that childhood SES would interact with current cues of local mortality rate to influence construal-level. For individuals growing up in high SES households, a high local mortality rate will lead to an increase in high-level construals. For individuals growing up in low SES households, a high local mortality rate will lead to an increase in low-level construals. Overall, results did not support the hypotheses. Childhood SES did not interact with prime condition to influence either categorization or trend predictions. Examining how the prime interacted with another measure of life history strategy, the Mini-K, yielded mixed results. However, there are several ways in which the current study could be altered to reexamine the relationship between life history strategy and construal.
ContributorsWhite, Andrew (Author) / Cohen, Adam B. (Thesis advisor) / Kenrick, Douglas T. (Committee member) / Kwan, Virginia Sy (Committee member) / Arizona State University (Publisher)
Created2011
Description
Anti-Semitism is a recurrent phenomenon in modern history, but has garnered relatively little focus among research psychologists compared to prejudice toward other groups. The present work frames anti-Semitism as a strategy for managing the implications of Jews’ extraordinary achievements compared to other groups. Anti-Semitic beliefs are sorted into two types: stereotypes that undercut the merit of Jews’ achievements by attributing them to unfair advantages such as power behind the scenes; and stereotypes that offset Jews’ achievements by attaching unfavorable traits or defects to Jews, which are unrelated to the achievement domains, e.g. irritating personalities or genetically-specific health problems. The salience of Jews’ disproportionate achievements was hypothesized as driving greater endorsement of anti-Semitic stereotypes, and envy was hypothesized as mediating this effect. Individual differences in narcissistic self-esteem and moral intuitions around in-group loyalty and equity-based fairness were hypothesized as moderating the effect of Jewish achievement on anti-Semitic beliefs. The results showed greater endorsement of undercutting – but not offsetting – stereotypes after reading about Jewish achievements, compared to Jewish culture or general American achievement conditions. Envy did not significantly mediate this effect. The moral foundation of in-group loyalty predicted greater endorsement of anti-Semitic stereotypes in the Jewish Achievement condition, and lesser endorsement in the Jewish Culture condition. Fairness intuitions did not significantly predict stereotype endorsement. Limitations of the sample and next steps are discussed.
ContributorsDuarte, Jose Leopoldo (Author) / Cohen, Adam B. (Thesis advisor) / Neuberg, Steven (Committee member) / Karoly, Paul (Committee member) / Nagoshi, Craig (Committee member) / Arizona State University (Publisher)
Created2015
Description
The present study tested the hypothesis that women dress modestly to signal to other women that they pose no mate poaching threat and are sexually restricted, and that this is especially true for religious women. Participants were 392 Muslim women living in the United States. They read two passages describing fictional situations in which they met with a potential female friend and then indicated what kind of outfit they would wear in both situations. In one situation, the participant obtained a reputation for promiscuity; in the other situation, reputation was not mentioned. I predicted that participants would choose more modest outfits for the promiscuous reputation passage, because if women dress modestly to signal sexual restrictedness, then they should dress more modestly around women with whom they have a reputation for promiscuity—to counteract such a reputation, women may wish to send a strong signal that they are not promiscuous. The hypothesis was partially supported: Less religious women chose more modest outfits for the promiscuous reputation situation than they did for the no reputation situation. This suggests that some women dress modestly to signal sexual restrictedness to other women, but that this is especially true for women who are less religious, not more. More religious women dress more modestly than less religious women, but they may not dress modestly to signal sexual restrictedness. Two important goals for this area of research are to determine the proximate reasons that more religious women dress modestly and to investigate modest dress among non-Muslim religious women.
ContributorsNorthover, Stefanie Blair (Author) / Cohen, Adam B. (Thesis advisor) / Neuberg, Steven L. (Committee member) / Kenrick, Douglas T. (Committee member) / Lieberman, Debra (Committee member) / Arizona State University (Publisher)
Created2020
Description
Which evolutionarily important social motives are cultural products about? Songs from the 2020 Billboard Hot 100 year-end chart were rated in terms of their relevance to the fundamental social motives. These songs were thought to be about seeking a romantic partner, followed by maintaining romantic relationships, breakups, and acquiring or maintaining status. Songs were thought to be least about avoiding infectious diseases and caring for children. Relative success of a song was found to be largely unassociated with which motive it reflects but significantly related to simplicity of the lyrics and prestige associated with the artist.
ContributorsKwon, Jung Yul (Author) / Varnum, Michael E. W. (Thesis advisor) / Kenrick, Douglas T. (Committee member) / Cohen, Adam B. (Committee member) / Infurna, Frank J. (Committee member) / Arizona State University (Publisher)
Created2022
Description
National surveys indicate that Americans hold greater prejudice toward atheists than many other historically stigmatized groups. The religious prosociality perspective posits that people will demonstrate prejudice toward anyone who does not believe in a monitoring and punishing god, including atheists, because of the perception that those who lack belief in a monitoring and punishing god cannot be trusted to act in a prosocial manner. The sociofunctional perspective posits that people will demonstrate distinct forms of prejudice toward individuals who present certain types of threats to the group, and previous research suggests that atheists are perceived as posing a threat to group values. In the current study, participants rated targets whose values largely matched their own values more favorably than targets whose values did not largely match their own values. Also, participants rated both targets who believed in a monitoring and punishing god and targets who believed in a god who does not monitor nor punish more favorably than atheist targets. These judgments spanned a variety of measures, including emotional reactions to the target, judgments of target traits, and preferred social distance from the target. Results were consistent with the sociofunctional perspective but did not support the religious prosociality perspective.
ContributorsVarley, Allison (Author) / Nagoshi, Craig T. (Thesis advisor) / Neuberg, Steven L. (Committee member) / Cohen, Adam B. (Committee member) / Arizona State University (Publisher)
Created2013