winktwice

( Klandermans, B., & Oegema, D. (1987). Potentials, networks, motivations, and barriers: Steps towards participation in social movements. American Sociological Review 52, 519-531. )

( Farvid, P. (2010). The benefits of ambiguity: Methodological insights from researching ‘heterosexual casual sex’. Feminism & Psychology 20, 232-237. )

( Riccio, C.A., Hynd, G.W., Cohen, M.J., Hall, J., & Molt, L. (1994). Comorbidity of Central Auditory Processing Disorder and Attention-Deficit Hyperactivity Disorder. Journal of the American Academy of Child and Adolescent Psychiatry 33(6), 849-857.  )

( Borgmann, A. (2000). The moral complexion of consumption. The Journal of Consumer Research 26, 418-422.  )

( Wright, N.D., & Larsen, J. (1993). Materialism and life satisfaction: a meta-analysis. Journal of Consumer Satisfaction, Dissatisfaction and Complaining Behavior 6, 158-165. )

(  Kasser, T., & Ahuvia, A. (2002). Materialistic values and well-being in business students. European Journal of Social Psychology 32, 137-146.  )

( Vansteenkiste, M., Duriez, B., Simons, J., & Soenens, B. (2006). Materialistic values and well-being among business students: further evidence of their detrimental effect. Journal of Applied Social Psychology 36(12), 2892-2908.  )

( Jammulamadaka, N., & Varman R. (2010). Is NGO development assistance mistargeted? An epistemological approach. Critical Review 22(2-3), 117-128. )

A student in my experimental psychology class last semester did his project on increased religiosity towards the end of the lifespan.  I understood his thought process to be something along the lines of "people get more religious as they get older, perhaps because the closer one is to death, the more salient death becomes, and this triggers the defense/coping mechanism of fervent belief in a belief system that offers life after death."  I had also suggested that the erosion of social ties the elderly experience because of our cultural isolation of the elderly and because their social networks literally die off, might provide an impetus for increased religiosity because involvement in churches provides for increased social capital. 

Now that I've been reading Bowling Alone by Robert Putnam, I realize I missed something huge--the current elderly population is the generation that throughout their lifespan has been consistently the most civically engaged generation since measurement of such started.  So looking right now at the elderly population and seeing their greater social capital--definitely including church attendance and church-based activities--fails to consider the generational attributes, and its is probably mistaken to, from just a current snapshot of data, to conclude increased religiosity over the lifespan. 

Mike got two new phaleonopsis orchids (in spike), and two new oncidiums (done flowering for the year) that I'm excited about.  Then I picked up a couple more, one of which is in spike.  But most exciting of all to me is the phal I got last year for myself for my birthday has a flower spike!  If it makes it, that will be the first orchid I've grown all by myself from flowering to flowering =)

Also amazing is my Christmas cactus, which is not only growing in a very attractive form, but is bursting with vivid pink flowers at the moment.  I so love flowers and plants!

( Muirhead, R. (2010). Can deliberative democracy be partisan? Critical Review 22(2-3), 129-157.  )

( Potts, A. (2010). Introduction: Combating speciesism in psychology and feminism. Feminism & Psychology 20(3), 291-301. )

( Noterdaeme, M., Amorosa, H., Mildenberger, K., Sitter, S., & Minow, F. (2001). Evaluation of attention problems in children with autism and children with a specific language disorder. European Child & Adolescent Psychiatry 10, 58-66. )

( Pearson, I., Rademaker, R.L., & Tong F. (2011). Evaluating the mind’s eye: The metacognition of visual imagery. Psychological Science, (OnlineFirst), 1-8. Doi: 10.1177/0956797611417134. )

( Zaslove, A. (2008). Here to stay? Populism as a new party type. European Review 16(3), 319-336. )

Last night I dreamed I ate lunch with Cassie in a college cafeteria (though reminiscent of our H.S. cafeteria), except I was kinda supposed to be sitting with Manda and our group of friends--at least Manda was expecting me to.  But Cassie was giving that "there's nobody I want to be around but you" vibe that is undeniable, even though we weren't talking much--she was kind of distant--and when we were, it was the Cassie show, as always.

( Stürmer, S., Simon, B., Loewy, M., & Jörger H. (2003). The Dual-pathway model of social movement participation: the case of the fat acceptance movement. Social Psychology Quarterly, 66(1), 71-82. )