The goal of the present study was to develop and compare two different methods for rating scaffolding between siblings: a thin slice approach and an interval coding approach. Fifty younger (age=3 years) and 50 older (age 3-7 years) siblings interacted for five minutes on a cooperation task and scaffolding during the task was coded for each child. Internal consistency was excellent for the thin slice measure and questionable for the interval measure. Inter-rater reliability was good for both. Thin-slicing was more strongly related to predicted variables (children’s theory of mind, language, age, cooperation, positive and negative behavior) than interval coding, and reduces demands on resources in terms of training and reliability. The development of a reliable and valid measurement for the assessment of child-to-child scaffolding, which involves limited training and is quick to code, will be a useful research and practice tool for developing children’s cooperation skills in applied settings.

By 18 months children demonstrate a range of social-cognitive skills that reflect their emerging capacity to understand and engage in intentional relations with others. Intention understanding is a critical component of children’s social cognition at this age. Although individual differences in social cognition have been linked to neurocognitive maturation, socio-cultural models of development suggest that environmental influences operate in the development of intention understanding, with distal factors operating through proximal processes. In the current study of 501 children and their mothers, we tested and found support for a model in which an accumulation of distal environmental risks was associated with lower maternal responsivity, which was in turn associated with lower social-cognitive competency at 18 months. In addition, part of this effect operated through children’s concurrent language ability. Findings are discussed with respect to the Vygotskian themes of internalization and semiotic mediation.

Virtually all of the research on the ethnic identity development of children in intercountry adoption (ICA) has been on transracial adoptions (TRA). Little is known about the ethnic socialisation of internationally adopted children, raised in racially similar adoptive homes. Within the TRA literature, it has been found that transracially adopted children tend to ethnically identify with the white majority culture. That tendency has also been linked to adoptive parents' attitudes about the birth culture, and speculation that most parents are assimilating their children to the dominant culture. Research on TRA has also revealed that despite low ethnic identification, most adoptees score highly on indices of self-concept. In the present study, 162 New Zealand adoptive families of European descent, with children adopted predominately from Eastern Europe, were surveyed concerning their experiences and attitudes about the importance of their children's birth culture. Results from the surveys showed that the majority of families engaged in a range of cultural activities, and made efforts to socialise with people of their child's birth ethnicity. In addition, most of the adoptive parents expressed a desire that their children ethnically identify with the birth culture, as well as with the New Zealand culture. Almost all of the families researched the birth country before travelling to collect their children, and most parents kept part or all of their child's original name. A sub-sample of 52 of the adopted children was also interviewed in a second phase of the study. Measures of ethnic identity were obtained, using the Multigroup Ethnic Identity Measure (Phinney, 1992), as were adjustment scores, using the Piers-Harris Children's Self-Concept Scale (Piers, 1984). Findings revealed that overall, the children had moderate identification with the birth culture, and moderate to high self-concept scores, which were not correlated with one another other. From the parent surveys, a scale was derived to assess the parent's sensitivity to culture. Known as the 'Cultural Sensitivity Measure' (CSM), this score was statistically compared to the children's ethnic identity scores, to test the assumption that the parents' attitudes about the birth culture would influence the children's ethnic identification with the birth culture. While the parents had moderate sensitivity scores, no relationship was found between the parents CSM scores and the children's MEIM scores. Overall, these findings suggest that the internationally adopted children in New Zealand are well adjusted, interested in their ethnic origins, and being parented by New Zealanders who support the children's interest in their birth culture. Future areas of research were identified, and recommendations to families, professionals and policymakers were offered.

Virtually all of the research on the ethnic identity development of children in intercountry adoption (ICA) has been on transracial adoptions (TRA). Little is known about the ethnic socialisation of internationally adopted children, raised in racially similar adoptive homes. Within the TRA literature, it has been found that transracially adopted children tend to ethnically identify with the white majority culture. That tendency has also been linked to adoptive parents' attitudes about the birth culture, and speculation that most parents are assimilating their children to the dominant culture. Research on TRA has also revealed that despite low ethnic identification, most adoptees score highly on indices of self-concept. In the present study, 162 New Zealand adoptive families of European descent, with children adopted predominately from Eastern Europe, were surveyed concerning their experiences and attitudes about the importance of their children's birth culture. Results from the surveys showed that the majority of families engaged in a range of cultural activities, and made efforts to socialise with people of their child's birth ethnicity. In addition, most of the adoptive parents expressed a desire that their children ethnically identify with the birth culture, as well as with the New Zealand culture. Almost all of the families researched the birth country before travelling to collect their children, and most parents kept part or all of their child's original name. A sub-sample of 52 of the adopted children was also interviewed in a second phase of the study. Measures of ethnic identity were obtained, using the Multigroup Ethnic Identity Measure (Phinney, 1992), as were adjustment scores, using the Piers-Harris Children's Self-Concept Scale (Piers, 1984). Findings revealed that overall, the children had moderate identification with the birth culture, and moderate to high self-concept scores, which were not correlated with one another other. From the parent surveys, a scale was derived to assess the parent's sensitivity to culture. Known as the 'Cultural Sensitivity Measure' (CSM), this score was statistically compared to the children's ethnic identity scores, to test the assumption that the parents' attitudes about the birth culture would influence the children's ethnic identification with the birth culture. While the parents had moderate sensitivity scores, no relationship was found between the parents CSM scores and the children's MEIM scores. Overall, these findings suggest that the internationally adopted children in New Zealand are well adjusted, interested in their ethnic origins, and being parented by New Zealanders who support the children's interest in their birth culture. Future areas of research were identified, and recommendations to families, professionals and policymakers were offered.

Virtually all of the research on the ethnic identity development of children in intercountry adoption (ICA) has been on transracial adoptions (TRA). Little is known about the ethnic socialisation of internationally adopted children, raised in racially similar adoptive homes. Within the TRA literature, it has been found that transracially adopted children tend to ethnically identify with the white majority culture. That tendency has also been linked to adoptive parents' attitudes about the birth culture, and speculation that most parents are assimilating their children to the dominant culture. Research on TRA has also revealed that despite low ethnic identification, most adoptees score highly on indices of self-concept. In the present study, 162 New Zealand adoptive families of European descent, with children adopted predominately from Eastern Europe, were surveyed concerning their experiences and attitudes about the importance of their children's birth culture. Results from the surveys showed that the majority of families engaged in a range of cultural activities, and made efforts to socialise with people of their child's birth ethnicity. In addition, most of the adoptive parents expressed a desire that their children ethnically identify with the birth culture, as well as with the New Zealand culture. Almost all of the families researched the birth country before travelling to collect their children, and most parents kept part or all of their child's original name. A sub-sample of 52 of the adopted children was also interviewed in a second phase of the study. Measures of ethnic identity were obtained, using the Multigroup Ethnic Identity Measure (Phinney, 1992), as were adjustment scores, using the Piers-Harris Children's Self-Concept Scale (Piers, 1984). Findings revealed that overall, the children had moderate identification with the birth culture, and moderate to high self-concept scores, which were not correlated with one another other. From the parent surveys, a scale was derived to assess the parent's sensitivity to culture. Known as the 'Cultural Sensitivity Measure' (CSM), this score was statistically compared to the children's ethnic identity scores, to test the assumption that the parents' attitudes about the birth culture would influence the children's ethnic identification with the birth culture. While the parents had moderate sensitivity scores, no relationship was found between the parents CSM scores and the children's MEIM scores. Overall, these findings suggest that the internationally adopted children in New Zealand are well adjusted, interested in their ethnic origins, and being parented by New Zealanders who support the children's interest in their birth culture. Future areas of research were identified, and recommendations to families, professionals and policymakers were offered.

Virtually all of the research on the ethnic identity development of children in intercountry adoption (ICA) has been on transracial adoptions (TRA). Little is known about the ethnic socialisation of internationally adopted children, raised in racially similar adoptive homes. Within the TRA literature, it has been found that transracially adopted children tend to ethnically identify with the white majority culture. That tendency has also been linked to adoptive parents' attitudes about the birth culture, and speculation that most parents are assimilating their children to the dominant culture. Research on TRA has also revealed that despite low ethnic identification, most adoptees score highly on indices of self-concept. In the present study, 162 New Zealand adoptive families of European descent, with children adopted predominately from Eastern Europe, were surveyed concerning their experiences and attitudes about the importance of their children's birth culture. Results from the surveys showed that the majority of families engaged in a range of cultural activities, and made efforts to socialise with people of their child's birth ethnicity. In addition, most of the adoptive parents expressed a desire that their children ethnically identify with the birth culture, as well as with the New Zealand culture. Almost all of the families researched the birth country before travelling to collect their children, and most parents kept part or all of their child's original name. A sub-sample of 52 of the adopted children was also interviewed in a second phase of the study. Measures of ethnic identity were obtained, using the Multigroup Ethnic Identity Measure (Phinney, 1992), as were adjustment scores, using the Piers-Harris Children's Self-Concept Scale (Piers, 1984). Findings revealed that overall, the children had moderate identification with the birth culture, and moderate to high self-concept scores, which were not correlated with one another other. From the parent surveys, a scale was derived to assess the parent's sensitivity to culture. Known as the 'Cultural Sensitivity Measure' (CSM), this score was statistically compared to the children's ethnic identity scores, to test the assumption that the parents' attitudes about the birth culture would influence the children's ethnic identification with the birth culture. While the parents had moderate sensitivity scores, no relationship was found between the parents CSM scores and the children's MEIM scores. Overall, these findings suggest that the internationally adopted children in New Zealand are well adjusted, interested in their ethnic origins, and being parented by New Zealanders who support the children's interest in their birth culture. Future areas of research were identified, and recommendations to families, professionals and policymakers were offered.

Virtually all of the research on the ethnic identity development of children in intercountry adoption (ICA) has been on transracial adoptions (TRA). Little is known about the ethnic socialisation of internationally adopted children, raised in racially similar adoptive homes. Within the TRA literature, it has been found that transracially adopted children tend to ethnically identify with the white majority culture. That tendency has also been linked to adoptive parents' attitudes about the birth culture, and speculation that most parents are assimilating their children to the dominant culture. Research on TRA has also revealed that despite low ethnic identification, most adoptees score highly on indices of self-concept. In the present study, 162 New Zealand adoptive families of European descent, with children adopted predominately from Eastern Europe, were surveyed concerning their experiences and attitudes about the importance of their children's birth culture. Results from the surveys showed that the majority of families engaged in a range of cultural activities, and made efforts to socialise with people of their child's birth ethnicity. In addition, most of the adoptive parents expressed a desire that their children ethnically identify with the birth culture, as well as with the New Zealand culture. Almost all of the families researched the birth country before travelling to collect their children, and most parents kept part or all of their child's original name. A sub-sample of 52 of the adopted children was also interviewed in a second phase of the study. Measures of ethnic identity were obtained, using the Multigroup Ethnic Identity Measure (Phinney, 1992), as were adjustment scores, using the Piers-Harris Children's Self-Concept Scale (Piers, 1984). Findings revealed that overall, the children had moderate identification with the birth culture, and moderate to high self-concept scores, which were not correlated with one another other. From the parent surveys, a scale was derived to assess the parent's sensitivity to culture. Known as the 'Cultural Sensitivity Measure' (CSM), this score was statistically compared to the children's ethnic identity scores, to test the assumption that the parents' attitudes about the birth culture would influence the children's ethnic identification with the birth culture. While the parents had moderate sensitivity scores, no relationship was found between the parents CSM scores and the children's MEIM scores. Overall, these findings suggest that the internationally adopted children in New Zealand are well adjusted, interested in their ethnic origins, and being parented by New Zealanders who support the children's interest in their birth culture. Future areas of research were identified, and recommendations to families, professionals and policymakers were offered.

Master of Science / Department of Psychology / Mark A. Barnett / The term “moral rebel” describes an individual who refuses to comply, remain silent, or conform to others when doing so would compromise his or her values. Although researchers have identified individuals whose moral judgments reflect an adherence to “individual principles and conscience,” little attention has been given to the assessment, correlates, and perceptions of individuals who follow their own moral convictions despite considerable social pressure not to do so. The present study examined (1) the extent to which adolescents, peers, and teachers agree in their ratings of adolescents’ tendencies to be a moral rebel, (2) some characteristics potentially associated with differences in adolescents’ tendencies to be a moral rebel, and (3) the extent to which adolescents’ attitudes toward a moral rebel (vs. a non-moral rebel) are influenced by their own level of “moral rebelness” (as assessed by self, peers, and teachers). Results revealed significant positive correlations among all of the self-report, peer, and teacher ratings of moral rebelness for the entire sample (and for male and female participants considered separately). Contrary to predictions, self-report, peer and teacher ratings of adolescents’ moral rebelness were not robustly associated with any individual difference variable. Generally, adolescents reported relatively favorable attitudes toward a moral rebel (compared to a non-moral rebel), especially when they themselves had heightened ratings on this characteristic. The implications and limitations of the present findings, as well as directions for future research on the topic of moral rebelness in adolescents, are addressed.

Master of Science / Department of Family Studies and Human Services / Bronwyn S. Fees / Research has determined three main pathways or orientations to happiness: Meaning, Pleasure, and Engagement (Peterson, Park, & Seligman, 2005). Each has shown to have a substantial impact on an individual's satisfaction with life. These orientations to happiness and their impact on life satisfaction were investigated among 342 emerging adults between the ages of 18-25 attending college. Linear multiple regression was conducted to assess the relationship between Life satisfaction and the three orientations of happiness after identifying the variance explained by demographics factors and personality traits. Results indicated first that each orientation to happiness was empirically distinguishable and related among the emerging adult population. Secondly, both Meaning and Pleasure were significant predictors of Life Satisfaction beyond the variance explained by personality; however, Engagement was not. Congruent with previous personality studies (Lykken & Tellegen, 1996; Lynn & Steel, 2006), life satisfaction was positively correlated with extraversion and negatively correlated with neuroticism. These findings indicate a need to understand how happiness and life satisfaction are filtered through a cultural, developmental, and academic lens. Further studies are necessary to determine the attitudes and behaviors in other countries, other life stages, and emerging adults not attending college.

Research on the neural bases of cognitive deficits in autism spectrum disorder (ASD) has shown that working memory (WM) difficulties are associated with abnormalities in the prefrontal cortex. However, few studies have examined the impact of cognitive load on WM and its neural underpinnings in children and adolescents. We used fMRI and an n-back task with four levels of difficulty to compare the cortical activation patterns associated with WM in children with and without ASD across cognitive load. Findings revealed impaired modulated activity as a function of cognitive load in prefrontal and parietal cortices in children with ASD relative to typical controls. Results suggest that children with ASD rely mainly on posterior brain regions associated with lower-level visual processing, whereas controls showed activity in frontal lobes related to the classic WM network. Findings will help guide future longitudinal work by localizing areas of vulnerability to developmental disturbances.