Dispositional Mindfulness as a Moderator of the Relationship Between Perceived Partner Infidelity and Women's Dating Violence Perpetration.

Mindfulness gained increased attention as it relates to aggressive behavior, including dating violence. However, no known studies examined how the combined influences of dispositional mindfulness and perceived partner infidelity, a well-documented correlate of dating violence, relate to women's dating violence perpetration. Using a sample of college women ( N = 203), we examined the relationship between perceived partner infidelity and physical dating violence perpetration at varying levels of dispositional mindfulness, controlling for the influence of alcohol use. Results indicated perceived partner infidelity and dating violence perpetration were positively related for women with low and mean dispositional mindfulness, but not for women with high dispositional mindfulness. These results further support the applicability of mindfulness theory in the context of dating violence. Implications of the present findings provide preliminary support for mindfulness intervention in relationships characterized by infidelity concerns.

Testing the sexual imagination hypothesis for gender differences in response to infidelity.

BACKGROUND: Evolutionary psychologists hypothesized that men are more upset by sexual infidelity than women are, whereas women are more upset by emotional infidelity than men are. On the other hand, the sexual imagination hypothesis states that gender differences in infidelity responses are derived from explicit men's sexual imagery. Based on the latter hypothesis, we hypothesized that although men would report being more distressed by sexual infidelity than women who were not in a committed relationship (NCR), no gender difference would be reported in a committed relationship (CR). FINDINGS: These two hypotheses were tested with 598 participants in a CR and 1,643 participants in a NCR. No significant gender difference was found sexual infidelity response in the CR group (d=0.008, a power of .956), whereas men were more upset than women about sexual infidelity in the NCR group. Moreover, a significant interaction between gender and infidelity type was found in the NCR, whereas no significant interaction between gender and infidelity type was observed in the CR group (partial η2=0.005, a power of .943). CONCLUSIONS: Our findings supported the sexual imagination hypothesis but were inconsistent with the EJM hypothesis.

Factors shaping initial decision-making to self-test amongst cohabiting couples in urban Blantyre, Malawi.

In sub-Saharan Africa, most new HIV infections occur in stable relationships, making couples testing an important intervention for HIV prevention. We explored factors shaping the decision-making of cohabiting couples who opted to self-test in Blantyre, Malawi. Thirty-four self-tested participants (17 couples) were interviewed. Motivators for HIV self-testing (HIVST) emerged at three main levels. Individual motivations included perceived benefits of access to treatment, and self-checking of serostatus in the hope of having been cured by prolonged treatment or faith-healing. HIVST was considered convenient, confidential, reassuring and an enabling new way to test with one's partner. Partnership motivations included both positive (mutual encouragement) and negative (suspected infidelity) aspects. For women, long-term health and togetherness were important goals that reinforced motivations for couples testing, whereas men often needed persuasion despite finding HIVST more flexible and less onerous than facility-based testing. Internal conflict prompted some partners to use HIVST as a way of disclosing their previously concealed HIV positive serostatus. Thus, the implementation of community-based HIVST should acknowledge and appropriately respond to decision-making processes within couples, which are shaped by gender roles and relationship dynamics.

A reconsideration of sex differences in response to sexual and emotional infidelity.

Previous studies have found that males are more upset over sexual infidelity than females whereas females are more upset over emotional infidelity than males. We hypothesized that such sex differences are explained by explicit sexual imagery by males. The hypothesis was tested in a laboratory using vivid infidelity scenarios and photographs to induce detailed and sexually oriented imagery of a partner's infidelity. In the main experiment, participants included 64 males and 64 females who were currently in committed relationships. The results showed that participants became more upset when they imagined sexual infidelity vividly and realistically than when they did not and there were no significant sex differences in jealousy found when sexual infidelity was imagined in this matter. Overall, our findings suggested that the sex differences in jealousy resulted from males' tendency to imagine sexual infidelity more vividly than females.

The mistress, the midwife, and the medical doctor: pregnancy and childbirth on the plantations of the antebellum American South, 1800-1860.

This article represents a step towards examining the relationship between three key figures in the antebellum American South: the plantation mistress, the slave-midwife, and the professional male physician. It elucidates how the experiences of pregnancy and childbirth, which brought women close to death, formed the basis of a deeper, positive relationship between the black and white women of the antebellum South, and assesses the ways in which the professionalization of medicine affected this reproductive bond. Evaluating such a complicated network of relationships necessitates dissecting numerous layers of social interaction, including black and white women's shared cultural experiences and solidarity as reproductive beings; the role, power, and significance of slave-midwives and other enslaved caretakers in white plantation births; the cooperation between pregnant bondswomen and plantation mistresses; and the impact that the burgeoning profession of medicine had on the procreative union between antebellum black and white women.

A proposed feedback loop of sexually transmitted diseases and sexual behavior: the Red Queen's Dilemma.

(Micro)organisms, such as bacteria, which cause sexually transmitted diseases (STDs) in humans are presented with an interesting ecological challenge. These microorganisms need humans to have sexual contact with each other in order for the microorganisms to spread to other hosts as well as to have subsequent generations of descendants. However, diseases tend to lower the sex drive and to render the host less sexually attractive. It is argued that, over time, selective advantages sculpted organisms which cause STDs to be minimally symptomatic and to indirectly increase the number of sexual partners of the host. Neisseria gonorrhoeae which cause the STD gonorrhea are used as a prototype for these putative sexual dynamics. As a counter to the (micro)organisms' biological adaptations, human cultural innovations emerged and became integrated into the various traditions of social structures.

Unmet needs, beliefs and treatment-seeking for infertility among migrant Ghanaian women in the Netherlands.

Studies on infertility in the Netherlands have little information on migrant Ghanaian women, even though Ghanaians are the third largest migrant group in Amsterdam. An exploratory study on the unmet needs, attitudes, and beliefs of migrant Ghanaian women with infertility problems living in the Netherlands, and the kinds of treatment they sought was undertaken in 1999. Qualitative data were collected from 12 women with primary or secondary infertility through narratives and 20 key informant interviews. The women described seeking treatment for infertility in Ghana, the Netherlands and other European countries, included use of infertility drugs, surgery, donor insemination and in vitro fertilisation. Illegal migrant women are not entitled to treatment paid by the national health system, and being of low income they cannot afford to pay directly for this or to obtain private health insurance. Herbalists and spiritual healers in both Amsterdam and Ghana were regularly consulted, especially for their willingness to address the social and spiritual aspects of infertility. To produce a pregnancy where male infertility was suspected, transfer of sexual rights to another man in the husband/partner's family, or a healer or priest, was a practical remedy that kept male infertility hidden. This study revealed difficulties experienced in clinical settings due to language barriers and cultural differences. Ghanaian women living in the Netherlands need much more information on the causes of infertility and their options.

Renewal of object relations through dream-work.

In this paper I describe my work with a suicidal patient. The patient was a woman who failed to realize her creative potential in a much wished for and unattainable profession of teacher and transferred all her energy and desire for leadership into her family life. The slogan of her life was the pathetic phrase: 'Everything or nothing!' Her views on life differed from those of her husband who, at the age of 48, started a love affair with a 25-year-old woman. In relation to this, the patient became depressed and attempted suicide twice (by poisoning) in two years. From the Toxicology Department she was referred to the Psychiatric Department where she was treated as an out-patient.

Attitudes to sex and sexual behaviour in rural Matabeleland, Zimbabwe.

Though HIV prevention campaigns in Zimbabwe have increased public awareness of HIV, they have not meaningfully changed sexual behaviour. Possibly these campaigns are based on wrong assumptions about sexual behaviour. By means of 111 structured interviews with hospital patients, secondary school students and teachers, and 11 focus group discussions with traditional healers, midwives, village community workers, secondary school students and teachers, and commercial sex workers in a rural district of Matabeleland in Zimbabwe, this low-budget study explores attitudes towards sex and sexual behaviour in order to define more appropriate health education messages. Results indicate that traditional sex education no longer takes place and that communication between sexual partners is limited. The almost ubiquitous expectation of women to get rewards for sex outside marriage motivates mostly single women out of economic necessity to meet the male demand for sexual partners, which is created by large scale migrant labour and men's professed 'biological' need for multiple partners. Types of sexual behaviour other than penetrative vaginal sex are uncommon and considered deviant. Safe sex messages from the West therefore are inappropriate in the Zimbabwean context. Recommendations are given to restore traditional communication about sexual matters across generations and to urge sexual partners to discuss sex. Women who, for economic reasons, engage in casual sex should at least learn to negotiate the use of condoms. Men seriously need to reconsider their attitudes to sex and sexual practices in view of the high HIV sero-prevalence. Faithfulness, rather than multiple sexual contacts, should become a reason to boast.

Polygyny as myth. Towards understanding extramarital relations in Lesotho.

PIP: The nature and extent of "bonyatsi" (marital infidelity) in Lesotho is presented through the images of population. Because the practice is not morally normative, it cannot be readily explained as part of an earlier custom or as arising from the exigencies of dependency on migrant labor, but as images of the past which are regarded as their own "traditional extramarital relations." This gives meaning and cultural continuity to the present practice, and legitimizes the experience without condoning it. Thus there can be ideological control over a practice which was the result of political economic constraints. The account is in the tradition of rehumanization of ethnography and relates folk explanations to notions of the past. It is based on the author's experiences in Lesotho from the early 1970s to the 1980s. The exercise exemplifies Malinowski's notion of myth as social charter and Spiegel's idea that reformulated traditions are a response to changes in modern practices. Extramarital relations appeared widespread throughout Lesotho, and Bonyatsi individuals could be easily identified in Qacha's Nek villages where the author lived. The practice was recognized as a normal state of affairs only in private rather than in a public forum. Folk songs made reference to it. Bonyatsi is the abstract form, while nyatsi means paramour of any gender and linyatsi is the plural. The definition is one of a relationship, which may be longterm, between already married persons. Gifts may be exchanged between linyatsi, but this is different from the prostitute, who is an unattached woman who loves anyone anytime usually in urban areas, or botekatse (prostitution). The origins of bonyatsi were explained as being part of the Creation and a feature of all human social life. The ministers explained that the practice was a result of labor migration that might last for as long as 2 years. Women argued that this absence of regular sexual intercourse created severe psychological effects such as stopping the blood flow or losing one's sanity. There was an element of inevitability. Births were not uncommon. Other explanations are given as part of polygyny where a husband had access to other women; this was important during abstinence periods after a birth. The practice of clientship among chiefs was another, explanation, or exchange of wives for favors among chiefs. Political alliances were sometimes formed in this manner to establish friendly relations. The story of Moshoeshoe is related. Not all that was permissible is explained.^ieng