A concern for fairness is a fundamental and universal element of morality. To examine the extent to which cultural norms are integrated into fairness cognitions and influence social preferences regarding equality and equity, a large sample of children (N 2,163) aged 4-11 were tested in 13 diverse countries. Children participated in three versions of a third-party, contextualized distributive justice game between two hypothetical recipients differing in terms of wealth, merit, and empathy. Social decision-making in these games revealed universal age-related shifts from equality-based to equity-based distribution motivations across cultures. However, differences in levels of individualism and collectivism between the 13 countries predicted the age and extent to which children favor equity in each condition. Children from the most individualistic cultures endorsed equitable distributions to a greater degree than children from more collectivist cultures when recipients differed in regards to wealth and merit. However, in an empathy context where recipients differed in injury, children from the most collectivist cultures exhibited greater preferences to distribute resource equitably compared to children from more individualistic cultures. Children from the more individualistic cultures also favored equitable distributions at an earlier age than children from more collectivist cultures overall. These results demonstrate aspects of both cross-cultural similarity and divergence in the development of fairness preferences.

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There is a current debate about the ecological validity of executive function (EF) tests. Consistent with the verisimilitude approach, this research proposes the ballet executive scale (BES), a self-rating questionnaire that assimilates idiosyncratic executive behaviors of classical dance community. The BES was administrated to 149 adolescents, students of the Cuban Ballet School. Results present a Cronbach's alpha coefficient of .80 and a split-half Spearman-Brown coefficient r (SB) = .81. An exploratory factor analysis describes a bifactorial pattern of EF dimensions, with a self-regulation component, which explains more than 40% of variance, and a Developmental component, which accounts for more than 20% of variance. The questionnaire's total scores fit linear regression models with two external criteria of academic records, confirming concurrent validity. These findings support the hypothesis that the internalization of specific contextual cultural meanings has a mediating influence in the development of EF.

The present study aimed to analyze the stability of the memory of a stressful event (medical examination within a hospital setting) over time in young people (age range 12 to 21, M age = 15.11 years old, SD = 3.047) with mild or moderate intellectual disability (IQ = 54.32, SD = 13.47). The results show a stability of the memory of what happened an hour and a week after the event in relation to the people involved, the apparatus used, and the parts of the body explored. No interaction effects were found between the stability of memory over time and the level of intellectual disability. The level of disability (mild or moderate) only affected the description of the doctor who performed the exploration and the explored parts of the body, showing better results for people with mild disability. In addition, the results highlight the relationship between memory and IQ, especially verbal IQ.

Higher education established multicultural affairs in order to support the integration, or assimilation, of marginalized students into predominantly White institutions. Multicultural affairs broadly and inclusively include programs that center on the experiences of students of marginalized identities, including and not limited to students of color, LGBTQIA students, women, students with disabilities, first-generation college students, and low-income students. Over time and at some institutions, multicultural affairs shifted to challenge and change the institution' s status quo (Shuford, 2011). In most cases, professionals who work in multicultural centers share identities with the students they serve. As such, practitioners within multicultural affairs occupy a unique location to observe, critique, and change institutions because we are at once part of the institution and hold social identities which are marginalized from the institution' s White, heterosexual, masculine, and middle class dominant cultural and norms. This chapter focuses on how we recognize and make hegemonic masculinity explicit, being in it yet not of it.Using a framework developed through an autoethnographic process, this chapter identifies gender-aware strategies for naming, using, and resisting masculinity in multicultural affairs and social justice work. This project explored the experiences of six student affairs practitioners and higher education faculty, to capture our lived experiences in/with hegemonic masculinity as generative knowledge, serving as a valuable resource to discern how masculinity manifests beyond the confines of bodies assigned as male. The challenge of writing about this lies in the complexity and intersections of our identities, including our relationships to hegemonic masculinity. Additionally, the bounds of traditional research are limiting, replicating the norms we work to deconstruct. We chose to engage autoethnography as a NEW DIRECTIONS FOR STUDENT SERVICES, no. 164, Winter 2018