Barricaded Captive Situations in Schools: Mitigation and Response

Although not common occurrences, schools are occasionally the site of barricaded captive events. To date little research has examined these acts of school violence. The purpose of this article is to describe 19 school barricaded captive events that occurred between February, 1998 and September, 2007 in the United States. Data were analyzed by examination of news reports of each incident, and include the following variables: Incident location (state, community), school level and size, time of day of the event, location of the event within the school, age and sex of the subjects, information about the captives, presence of school resource officers, student screening mechanisms, behavioral changes of the subjects, the subject’s expected outcomes, injuries or fatalities, demands and deadlines, captive escapes and releases, weapons, incident resolution, tactical team response, and negotiations. Results pertain to incident demographics, prevention/mitigation, and response.     

Effects of Victimization on the Belief in a Just World in Four Ex-Yugoslavian Countries

Levels of support for just world beliefs among young adults (N = 598) from four ex-Yugoslavian countries—Bosnia and Herzegovina, Croatia, the former Yugoslav Republic of Macedonia, and Slovenia—were compared, taking into account victimization experiences and the general belief in a just world. Being a victim affected an individual’s belief in a just world in the two less economically favored contexts: Victims of exclusion in Macedonia and victims of war in Bosnia and Herzegovina were less likely to believe in a just world than non-victims. These victimization variables partly explained why the mean scores of these two countries were less than those of the two others. A deleterious effect of cumulative negative events on belief in a just world was identified, in parallel with a lower endorsement of the belief when the first victimization occurred more recently.     

The Influence of Religious Personal Identity on the Relationships Among Religious Dissimilarity,Value Dissimilarity,and Job Satisfaction

The purpose of this study was to examine the influence of religious dissimilarity and religious personal identity on one’s job satisfaction. Data were collected from 260 top managers. Structural equation modeling indicated that religious dissimilarity positively affected perceived value dissimilarity from others, which in turn, held a negative association with job satisfaction. These effects were qualified, however, by a significant religious dissimilarity × religious personal identity interaction such that, for persons whose religious beliefs were a central part of who they were, being religiously different from others in the workplace strongly impacted their perceived value dissimilarity. Research contributions and practical implications are discussed.     

Self-Awareness and Mental Perception

The purpose of this paper is to clarify Prajñākaragupta’s view of mental perception (mānasapratyak?a), with special emphasis on the relationship between mental perception and self-awareness. Dignāga, in his PS 1.6ab, says: “mental [perception] (mānasa) is [of two kinds:] a cognition of an [external] object and awareness of one’s own mental states such as passion.” According to his commentator Jinendrabuddhi, a cognition of an external object and awareness of an internal object such as passion are here equally called ‘mental perception’ in that neither depends on any of the five external sense organs. Dharmakīrti, on the other hand, considers mental perception to be a cognition which arises after sensory perception, and does not call self-awareness ‘mental perception’. According to Prajñākaragupta, mental perception is the cognition which determines an object as ‘this’ (idam iti jñānam). Unlike Dharmakīrti, he holds that the mental perception follows not only after the sensory perception of an external object, but also after the awareness of an internal object. The self-awareness which Dignāga calls ‘mental perception’ is for Prajñākaragupta the cognition which determines as ‘this’ an internal object, or an object which consists in a cognition; it is to be differentiated from the cognition which cognizes cognition itself, that is, self-awareness in its original sense.     

On Self-Awareness in the Sautrāntika Epistemology

This paper aims to examine the role of self-awareness (svasa?vedana) for the Sautrāntika epistemological tenet known as the doctrine that cognition has a form (sākārajñānavāda). According to this theory, we perceive external objects indirectly through the mental forms that these objects throw into our minds, and this cognitive act is interpreted as self-awareness. However, if one were to interpret the cognitive act such that the subjective mental form (grāhakākāra/svābhāsa) grasps the objective mental form, the position of the subjective mental form becomes problematic—it becomes superfluous, as can be demonstrated with reference to Dignāga’s explanation of the Sautrāntika’s pramā?a-pramā?aphala argument. As a result, self-awareness itself becomes precarious. In connection with this problem, an argument on the relationship between self-awareness and the yogic perception of other minds given by Dharmakīrti leads us to discover that self-awareness is important for establishing subjectivity, in order to avoid another person’s access to one’s own mental states. Through examining Pramā?avārttika 3.448–459, this paper tries to find a way to interpret the svābhāsa-factor without relating to its object-factor (grāhyākāra), and to shed new light on the problem of subjectivity in the Sautrāntika epistemology.     

Sharing a Single Seat: The Poetics and Politics of Male Intimacy in the Vikramāṅkakāvya

In this essay, I trace the enabling conditions for the major statement of the subversive subtext in Bilhaṇa’s Vikramāṅkadevacarita (VDC) by unpacking the operation of the work’s patent, eulogistic text. In particular, I will explore the place given to the depiction of male intimacy as a poetic substitute or simulacrum for the political alliances central to Vikramāditya’s coming to the throne, as described in the mahākāvya’s fourth through sixth sargas. My intention in focusing on the intense friendships between men is to highlight a significant rhetorical strategy of Bilhaṇa’s, which allowed the poet both to introduce and to buffer the poem’s most explicit statement of his skepticism towards royal power. It is this charged affective theme—one that occupied only a tenuous position within the regnant critical discourse of literary emotion at the time—that sets up Bilhaṇa’s most powerful and explicit denunciation of kingship. The explicit theme of royal praise and the subtext of its denunciation can thus be seen as contrapuntally related, which goes some way towards explaining how the court poet was able to successfully carry off his potentially incendiary literary project.     

Police-Induced Confessions,Risk Factors,and Recommendations: Looking Ahead

Reviewing the literature on police-induced confessions, we identified suspect characteristics and interrogation tactics that influence confessions and their effects on juries. We concluded with a call for the mandatory electronic recording of interrogations and a consideration of other possible reforms. The preceding commentaries make important substantive points that can lead us forward—on the effects of videotaping of interrogations on case dispositions; on the study of non-custodial methods, such as the controversial Mr. Big technique; and on an analysis of why confessions, once withdrawn, elicit such intractable responses compared to statements given by child and adult victims. Toward these ends, we hope that this issue provides a platform for future research aimed at improving the diagnostic value of confession evidence.