While the majority of 2021 Capitol insurrection participants were white men, the media prominently highlighted the involvement of male conservative activists of color. However, we still know little about the perspectives of men in the general public regarding this event in our nation’s history, particularly across racial/ethnic and other identity groups. This project examines the influence of racialized anger and racial efficacy on self-identified male views toward the 2021 Capitol insurrection across racial/ethnic groups. We utilize the 2020 Collaborative Multiracial Post-Election Survey (CMPS), which was the only national, post-election dataset to yield responses on the Capitol insurrection across a large number of identity groups like men of color. Using the CMPS, we hypothesize that the level of racialized anger and racial efficacy will impact attitudes toward the 2021 Capitol insurrection for men across racial groups comparing men of color and their white male counterparts. We find racial anger has a negative effect on political attitudes about the 2021 Capitol insurrection across all groups of men, while racial efficacy has varied effects on certain men of color groups in comparison to white men. This paper underscores the importance of intersectionality in the study of public opinion formation and the effect of political attitudes like racial efficacy and racialized anger on non-traditional political engagement.

Over the past decade, the concept of the “uncanny valley” (bukimi no tani) coined by roboticist Mori Masahiro (b. 1927), has appeared in over ten thousand (English-language) articles and chapters, Briefly, the concept presumes that the scary surprise of realizing that, say, a flesh-and-blood human was actually a zombie will send one tumbling into a valley of existential queasiness. As an application, this effect was hypothesized by Mori as grounds for avoiding the design and manufacture of humanlike robots or androids. In this edited and augmented excerpt from chapter 6 (Cyborg-Ableism beyond the Uncanny [Valley]) of my book, Robo Sapiens Japanicus: Robots, Gender, Family, and the Japanese Nation (2018), I interrogate the 'uncanny valley“ hypothesis, which has been accorded an almost ”natural-law“-like status. I critically examine Mori's original 1970 essay in Japanese and draw attention to some of the problems posed both by translating bukimi as ”uncanny“ and by treating the ”uncanny valley“ as a self-evident truism.

Parenting programs are effective ways to reduce child maltreatment and promote nurturing parent–child relationships. Yet, the potential of faith-based, positive parent programs, particularly those conducted globally at scale, remains underexplored. We conducted a pre-post and 6-month follow-up, single-group study of a faith- and community-based parenting program, Celebrating Families (CF), in 12 countries in sub-Saharan Africa, Central America and South East Asia. Using a train-the-trainers model, faith leaders delivered group-based parenting workshops over 3–5 days to a nonrandomized sample of 2201 caregivers across 12 countries. Data was collected at three time points. Shifts in caregiver attitudes and beliefs were assessed pre- and post, and harsh parenting behaviors were measured at pre- and 6-months after CF parent program implementation. Acceptability was demonstrated by high attendance and high satisfaction ratings from facilitators and caregivers. Trained faith and community leaders feasibly delivered the CF parent groups and were rated by caregivers to have strong teaching skills. Qualitative analysis of their feedback at 6-month follow-up highlighted barriers to implementation and areas for improvement. Results with those caregivers who completed the program suggest large to medium effect size improvements in caregiver attitudes around harsh discipline and nurturing parenting by country and change in reported use of harsh parenting behaviors at 6 months. Findings suggest that CF is a feasible and acceptable program with promising short-term effects for caregivers of children and adolescents in low- and middle-income countries.

Dance creates change in underserved communities. It is not just performance art; instead, dance becomes ministry.1 In 2016, during the height of the Black Lives Matter movement, I created my first site-specific dance film, Reverse,2 set in Watts and Compton, California, and featuring students from the University of Los Angeles, California (UCLA) and The Watts Willowbrook Boys & Girls Club (WBGC) culminating in a public performance at UCLA, and catching the eye of The New York Times.3 As this project shows, dance films educate audiences on social justice issues, and bridge the gap between communities, cultures, and academia through the principles of public humanities: cultural empowerment, social cohesion, inclusive representation, civic engagement, and public discourse.

Administrative law — Administrative Appeals Tribunal — Function of Tribunal in relation to ministerial policy — Application of ministerial policy — Administrative Appeals Tribunal Act 1975 (Cth)

While various parts of St Thomas’ work have been suggested as places to discern a Thomistic ecclesiology, this article tries to situate the Church in a discussion of creation and the communication of divine goodness that is at the heart of the mystery of providence and predestination. Despite the assurance that God works for good with those who love him, our understanding of divine providence must begin with the frank admission of a tension between our intuition that creation must be ordered, and our experience of contingency. By understanding the Church’s place within creation, in a hidden and shadowy way from Abel until its manifestation in the Lord’s Paschal Mystery, we can see how God’s loving purposes are worked out both in the implicit faith in a Mediator, which finds its expression in a belief in God’s providential care of creation, and in the life of the visible Church where the mystery of predestination is worked out in the lives of the faithful until all is at last made manifest at the end of time. Such an ecclesiology allows us to see the fundamental importance, and mystical meaning, of the visible hierarchical Church.