teaching, history, women in STEM

Read and get inspired:

http://blog.wellcome.ac.uk/2014/03/06/women-in-science-explore-the-data-for-countries-worldwide/

http://www.scientificamerican.com/article/15-works-of-art-depicting-women-in-science/

http://ahp.apps01.yorku.ca/?p=4340

http://www.theguardian.com/teacher-network/teacher-blog/2014/mar/25/lesson-science-history-engage-students

http://www.theguardian.com/teacher-network

arastirmalarina bakmalik super insanlar

http://www.westga.edu/show_bio.php?emp_id=90590

Research Interests

Drawing upon a diverse array of theoretical perspectives in social, cultural, feminist, critical, and liberation psychologies and a range of qualitative and quantitative methods, my research focuses on sociocultural and discursive constructions of self and identity which I examine through joint processes of voice and silence. 

1. Voice and Silence in Personal Relationships: 
In one line of research, I examine gender and relationship dynamics of voice and silence and their health implications for people across a variety of national settings to illuminate the extent to which subjectivity and relationality are grounded in particular sociocultural affordances and discourses. 

Representative publications associated with this research include the following: 

Kurtiş, T. & Adams, G. (2013). A cultural psychology of relationship: Toward a transnational feminist psychology. In M. Ryan & N. Branscombe (Eds), Handbook of gender and psychology (pp. 251-269). London: Sage. 

Adams, G., Kurtiş, T., Salter, P.S., & Anderson, S. L. (2012). A cultural psychology of relationship: Decolonizing science and practice. In O. Gillath, G. Adams, & A.D. Kunkel, (Eds.), Relationship science: Integrating across evolutionary, neuroscience and sociocultural approaches (pp.49-70). Washington, DC: American Psychological Association. 

2. Silence in Representations of History: 
In another vein, I study processes of voice and silence at the collective level (e.g. what nations or groups disclose and silence about their collective past) to highlight the bidirectional relationship between social representations of history (e.g. textbooks, memorials, holiday practices) and national identity. 

Representative publications associated with this line of research include the following: 

Kurtiş, T., Adams, G., & Yellowbird, M. (2010). Generosity or genocide? : Identity implications of silence in American Thanksgiving commemorations. Memory, 18, 208-224. 

Adams, G. & Kurtiş, T. (2012). Collective memory practices as tools for reconciliation: Perspectives from liberation and cultural psychology. African Conflict and Peacebuilding Review, 2, 5-28. 

Teaching Interests

My teaching is largely informed by the theoretical perspectives that guide my research. One common theme across these distinct traditions of thought is an emphasis on critical reflexivity and consciousness-raising. Another is commitment to diversity and social justice. These themes translate into teaching practices that (a) promote critical thinking and reflection, (b) acknowledge diverse ways of being and knowing, and (c) apply psychological knowledge toward the cause of social change. 

http://knowledge.sagepub.com/view/the-sage-handbook-of-gender-and-psychology/n16.i2114.xml

Chapter 16: A Cultural Psychology of Relationship: Toward a Transnational Feminist Psychology

Tuğçe Kurtiş & Glenn Adams

A Cultural Psychology of Relationship: Toward a Transnational Feminist Psychology Psychologists interested in human rights and social justice sometimes find themselves facing conflicting concerns of gender inequality and cultural imperialism. An extreme version of this tension is the appropriation of women’s rights discourse in the global war on terror, as European and US leaders cite defense of women’s rights as a justification for ongoing military intervention in Afghanistan and elsewhere (see Stabile & Kumar, 2005). On the one hand, standing with feminist scholars who work for gender liberation, one might applaud efforts to extend women’s freedom, dignity, and range of life options in contexts of appalling oppression. On the other hand, standing with postcolonial scholars who work for global social justice, one might note how advocates of colonial expansion have frequently claimed women’s liberation as a justification for imperialist intervention. These forms of ‘colonial feminism’ held that European colonization was ...

http://selterman.socialpsychology.org/
http://www.dylanselterman.com/
My research focus is on interpersonal relationships (romantic, friendship, and family dynamics) stemming from the social, developmental, and personality framework of attachment theory. I am currently studying ethical considerations and moral judgments with regard to relational behavior (e.g., infidelity, non-monogamy). In collaboration with my colleagues, we are examining: a) norms for what is considered ethical behavior in relationships, b) how those tendencies vary based on individual differences (e.g., attachment style), c) motivations for infidelity/cheating behavior, d) jealousy and other emotional, cognitive, and behavioral responses to trust violations in relationships, and e) how couples negotiate and navigate ethical issues (e.g., monogamy status).

Should remember about NL-based researchers for a potential future in the NL:
Johan Karremans
http://www.ru.nl/socialpsychology/faculty/dr_johan_karremans/

READ:
http://www.apa.org/international/pi/2013/12/reflections.aspx

Emotion and cognition are shaped by culture --> moral judgments (whether an act is right or wrong?) and given explanations for moral judgments will also be shaped by culture

Whether an emotion is appropriate or not depends on culture - cultural context of where this particular emotion is expressed. Connecting the emotional component of moral judgments with this cultural-relativist argument (for which ample empirical evidence exists), it is perfectly plausible to assume that moral judgments  (pushing the individual to the railway tracks which will stop the trolley from killing five lives, but cause this one person's death) will change from culture to culture (and ultimately also whether one act is morally right or wrong???). Given that human cognition is also shaped by culture, the way moral judgments are explained will also differ based on the cultural contexts.

culture is an emotional learning ground.
moral socialization.


One consequence of an emotional view about morality is that we shouldn't think too much about which moral system is the right system, but recognize that as result of a socialization people end up with different moral systems. If we want to assess morality, we have to step aside from this whole emotional framework and start to think about things like implications and consequences - what are the social consequences of having one set of  moral rules over another moral rules? If we lay out a clear set of goals for our society we may be able to pick a moral rule that helps society.
http://www.youtube.com/watch?v=pbH-KN3geRQ

Recent research in psychology supports this conjecture. It seems that we decide whether something is wrong by introspecting our feelings: if an action makes us feel bad, we conclude that it is wrong. Consistent with this, people’s moral judgments can be shifted by simply altering their emotional states. For example, psychologist Simone Schnall and her colleagues found that exposure to fart spray, filth, and disgusting movies can cause people to make more severe moral judgments about unrelated phenomena.

Psychologist Jonathan Haidt and colleagues have shown that people make moral judgments even when they cannot provide any justification for them. For example, 80% of the American college students in Haidt’s study said it’s wrong for two adult siblings to have consensual sex with each other even if they use contraception and no one is harmed. And, in a study I ran, 100% of people agreed it would be wrong to sexually fondle an infant even if the infant was not physically harmed or traumatized. Our emotions confirm that such acts are wrong even if our usual justification for that conclusion (harm to the victim) is inapplicable.

If morals are emotionally based, then people who lack strong emotions should be blind to the moral domain. This prediction is borne out by psychopaths, who, it turns out, suffer from profound emotional deficits. Psychologist James Blair has shown that psychopaths treat moral rules as mere conventions. This suggests that emotions are necessary for making moral judgments. The judgment that something is morally wrong is an emotional response.

Conscious Realism

http://www.cogsci.uci.edu/~ddhoff/ConsciousRealism2.pdf

moral theories

Moral judgments in the cases of inaction?

connection between emotion and deontological impulses (generated by personal moral dilemmas)

Greene, Joshua D. 2009. “The Cognitive Neuroscience of Moral Judgment”, in Michael S. Gazzaniga, ed.,The Cognitive Neurosciences. Fourth edition. Cambridge, Mass.: MIT Press; pp. 987–1002.
http://www.wjh.harvard.edu/~jgreene/GreeneWJH/Greene-CogNeuroIV-09.pdf

Drawbacks of using trolley-like scenarios in moral judgements

Use of moral experiments for imagine a scenario method in psychological studies on moral decision-making

Joshua Green’s 2009 Cognition paper pushing moral buttons

They used 4 conditions (the usual two scenarios, and they included two other conditions with physical/personal force)...the least acceptable is the case where personal force is used.

Spatial proximity and physical contact has no difference. Major difference comes in with personal force.

This 31 participants supend disbelief, and 10 participants reporting confusion.

Perception and engagement

These findings can be refuted due to suspend disbelief?

Controlling for suspending disbelief.

Self-sacrifice

But it doesn’t solve the case that you suggest that even self-sacrificing may not save those 5 people.

Introducing a TOC.

In real life we don’t know the outcomes of these decisions to moral dilemmas.

About 40 participants had to be excluded in Green’s experiment bcoz of suspending disbelief.

Inspiration for colouring a boring scientific article (just a few sentences I like)

"being psychologists ourselves, we will begin with a brief sketch of our own outsiders' perspective on the landscape of moral philosophy."

"As noted by one of our reviewers, i may also be possible..."

http://link.springer.com/article/10.1007/s10677-008-9145-3/fulltext.html

Cushman, F., & Young, L. (2009). The psychology of dilemmas and the philosophy of morality. Ethical Theory and Moral Practice, 12(1), 9-24.

Sex and the Citadel

Sex and the Citadel by Shereen el Feki (Egyptian-British writer)
Translate this page:
https://decorrespondent.nl/816/seks-en-de-citadel-geheimen-uit-de-arabische-slaapkamer/50110135680-6afe3917
http://sexandthecitadel.com/wp-content/uploads/YEN62_Sex-The-Citadel.pdf

"The woman is the epitome of morality, purity and family honor."

Construction of love in honour terms: Une étude interculturelle

Oui, c'est ça.

honour syndrome at the airport customs?

the detrimental affect one feels at customs in the airports - less valued people due to their citizenship. In general, it does feel dishonourable, especially when you perceive your own status higher than the immigration staff working at the airports (how does honour play a role?)

acting shame

Even if this man who decides to take pilates classes (and not because he has a back problem, but because he wants to tighten his buttocks) might not think that his decision is shameful and might not feel ashamed, others around him will act with shame, as in his decision was something that he should be ashamed of.