Multiple theoretical frameworks postulate that ego-depletion can influence aggressive behavior. Our experimental study assessed whether ego-depletion is related to aggressive behavioral change and whether provocation moderated this effect. Aggression was measured by asking participants to take raffle tickets from an ostensible partner. First, participants were randomly assigned to either high or low ego-depletion (by having them memorize a short or long number throughout the entire study) prior to engaging in the first ticket exchange. Participants were then either provoked (or not) by having their "partner" take more or fewer tickets than the partner originally requested. The ticket exchange occurred three times to assess behavioral change. Results showed that aggression was highest for ego depleted participants who were provoked. Implications are discussed in terms of the General Aggression Model and the Strength Model of Self-Control. Aggr. Behav. 42:533-541, 2016. © 2016 Wiley Periodicals, Inc.

This research investigated baseline impulsivity, rejection sensitivity, and reactions to stressors in individuals with borderline personality disorder compared to healthy individuals and those with avoidant personality disorder. The borderline group showed greater impulsivity than the avoidant and healthy groups both in a delay-discounting task with real monetary rewards and in self-reported reactions to stressors; moreover, these findings could not be explained by co-occurring substance use disorders. Distress reactions to stressors were equally elevated in both personality disorder groups (relative to the healthy group). The borderline and avoidant groups also reported more maladaptive reactions to a stressor of an interpersonal vs. non-interpersonal nature, whereas the healthy group did not. Finally, self-reported impulsive reactions to stressors were associated with baseline impulsivity in the delay-discounting task, and greater self-reported reactivity to interpersonal than non-interpersonal stressors was associated with rejection sensitivity. This research highlights distinct vulnerabilities contributing to impulsive behavior in borderline personality disorder.

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To examine the culturally embedded nature of religious practices, we conducted a mixed-methods study in which Muslim American adolescents described how and why their religious practices had changed in recent years (see Etengoff & Daiute, 2013, J. Adolesc. Res., 28, 690). Participants included 201 Muslim adolescents (ages 13-19) from predominantly immigrant families; all were contestants in a Muslim Inter-Scholastic Tournament regional competition. Participants completed surveys including an item regarding whether their religious practices had changed, and for those who answered affirmatively, open-ended questions about the change. Additional measures assessed ethnic identity and perceived discrimination. As hypothesized, the 60% of participants who reported a change in religious practices described this shift as a response to new contexts, people, and religious knowledge. Those who reported a change also reported higher levels of ethnic identity exploration and perceived discrimination. Overall, Muslim American adolescents' descriptions portrayed religious practices as developing through reciprocal interactions with culture. More generally, participants' descriptions point to the viability of a model in which religious practices change and in turn are changed by cultural contexts. Statement of contribution What is already known on this subject? Religious development is viewed as taking place in relational systems with reciprocity between individuals and surrounding contexts. Variations in contexts predict variations in religious development, but mechanisms of development are not well understood. Muslim Americans, including adolescents, show high levels of religious involvement and experience unique cultural and religious contexts. Muslim American emerging adults describe their religious practices as responsive to sociocultural contexts. What does the study add? This study focuses on Muslim American adolescents, a group that has received little research attention, especially in regard to religious development. Participants reported a wide array of changes in religious practices, and they described these changes as responses to social and cultural influences. Participants' descriptions of changing practices can be understood through a Vygotskian framework in which religious practices are cultural tools that both respond to and shape surrounding cultural contexts.