Ten weeks after the 1941 Japanese military attack on Pearl Harbor, Hawaii, the U.S. government authorized the removal of more than 110,000 Japanese American men, women, and children from their homes in Western portions of the country to incarceration camps in desolate areas of the United States. The mass incarceration was portrayed as necessary to protect the country from potential acts of espionage or sabotage that might be committed by someone of Japanese ancestry. However, an extensive government review initiated in 1980 found no evidence of military necessity to support the removal decision and concluded that the incarceration was a grave injustice fueled by racism and war hysteria. The Japanese American wartime experience represents a powerful case example of race-based historical trauma. This article describes the consequences of the incarceration for Japanese Americans during and after their unjust imprisonment, their coping responses and healing strategies, as well as the impacts of receiving governmental redress more than four decades after the war’s end. Examination of this specific event provides a perspective for understanding the long-term, radiating effects of racial trauma and the process of healing, over a broad arc of time and across social contexts. Current relevance of the Japanese American incarceration and implications for the field of psychology are discussed.

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People think, feel, and behave within the confines of what they can conceive. Outside that conceptual landscape, people exhibit hypocognition (i.e., lacking cognitive or linguistic representations of concepts to describe ideas or explicate experiences). We review research on the implications of hypocognition for cognition and behavior. Drawing on the expertise and cross-cultural literatures, we describe how hypocognition impoverishes one's mental world, leaving cognitive deficits in recognition, explanation, and memory while fueling social chauvinism and conflict in political and cultural spheres. Despite its pervasive consequences, people cannot be expected to identify when they are in a hypocognitive state, mistaking what they conceive for the totality of all that there is. To the extent that their channel of knowledge becomes too narrow, people risk submitting to hypocognition's counterpart, hypercognition (i.e., the mistaken overapplication of other available conceptual notions to issues outside their actual relevance).

The COVID-19 pandemic has affected all domains of human life, including the economic and social fabric of societies. One of the central strategies for managing public health throughout the pandemic has been through persuasive messaging and collective behavior change. To help scholars better understand the social and moral psychology behind public health behavior, we present a dataset comprising of 51,404 individuals from 69 countries. This dataset was collected for the International Collaboration on Social Moral Psychology of COVID-19 project (ICSMP COVID-19). This social science survey invited participants around the world to complete a series of individual differences and public health attitudes about COVID-19 during an early phase of the COVID-19 pandemic (between April and June 2020). The survey included seven broad categories of questions: COVID-19 beliefs and compliance behaviours; identity and social attitudes; ideology; health and well-being; moral beliefs and motivation; personality traits; and demographic variables. We report both raw and cleaned data, along with all survey materials, data visualisations, and psychometric evaluations of key variables.

Drawing from an ecological systems framework, we qualitatively explored how Confucian-heritage Asian American emerging adults compared with non-Hispanic European American emerging adults on views of sibling relationships and birth order. Thematic analysis of 48 semi-structured interviews revealed positive sibling relationship themes for both ethnocultural groups: mutual support, companionship, and appreciation; comfort from shared burden of negative parental interactions; and pride in one another. Birth-order themes were also similar across the groups. First-borns overall reported a strong pressure to be a role model to later-borns, provide sibling care, assume family responsibilities, and not expect to rely on younger siblings. Despite these similarities, Asian American first-borns were unique in taking comfort in having siblings who shared a less traditional Asian cultural perspective than their parents. They also described additional pressure from being the oldest within an immigrant family.