Anger and aggression الغضب

ٱلَّذِينَ يُنفِقُونَ فِي ٱلسَّرَّآءِ وَٱلضَّرَّآءِ وَٱلۡكَٰظِمِينَ ٱلۡغَيۡظَ وَٱلۡعَافِينَ عَنِ ٱلنَّاسِۗ وَٱللَّهُ يُحِبُّ ٱلۡمُحۡسِنِينَ

who give, both in prosperity and adversity, who restrain their anger and pardon people- God loves those who do good

وَٱلَّذِينَ يَجۡتَنِبُونَ كَبَٰٓئِرَ ٱلۡإِثۡمِ وَٱلۡفَوَٰحِشَ وَإِذَا مَا غَضِبُواْ هُمۡ يَغۡفِرُونَ

who shun great sins and gross indecencies; who forgive when they are angry

وَلَمَّا سَكَتَ عَن مُّوسَى ٱلۡغَضَبُ أَخَذَ ٱلۡأَلۡوَاحَۖ وَفِي نُسۡخَتِهَا هُدࣰ ى وَرَحۡمَةࣱ لِّلَّذِينَ هُمۡ لِرَبِّهِمۡ يَرۡهَبُونَ

When Moses’ anger abated, he picked up the Tablets, on which were inscribed guidance and mercy for those who stood in awe of their Lord

فَرَجَعَ مُوسَىٰٓ إِلَىٰ قَوۡمِهِۦ غَضۡبَٰنَ أَسِفࣰ اۚ قَالَ يَٰقَوۡمِ أَلَمۡ يَعِدۡكُمۡ رَبُّكُمۡ وَعۡدًا حَسَنًاۚ أَفَطَالَ عَلَيۡكُمُ ٱلۡعَهۡدُ أَمۡ أَرَدتُّمۡ أَن يَحِلَّ عَلَيۡكُمۡ غَضَبࣱ مِّن رَّبِّكُمۡ فَأَخۡلَفۡتُم مَّوۡعِدِي

Moses returned to his people, angry and aggrieved. He said, ‘My people, did your Lord not make you a gracious promise? Was my absence too long for you? Did you want anger to fall on you from your Lord and so broke your word to me?’

هَٰٓأَنتُمۡ أُوْلَآءِ تُحِبُّونَهُمۡ وَلَا يُحِبُّونَكُمۡ وَتُؤۡمِنُونَ بِٱلۡكِتَٰبِ كُلِّهِۦ وَإِذَا لَقُوكُمۡ قَالُوٓاْ ءَامَنَّا وَإِذَا خَلَوۡاْ عَضُّواْ عَلَيۡكُمُ ٱلۡأَنَامِلَ مِنَ ٱلۡغَيۡظِۚ قُلۡ مُوتُواْ بِغَيۡظِكُمۡۗ إِنَّ ٱللَّهَ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ

This is how it is: here you are, you love them, but they do not love you; you believe in all the Scriptures and when they meet you, they say, ‘We believe,’ but when they are alone, they bite their fingertips in rage at you. [Prophet], say, ‘Die of rage [if you wish]!’ God knows exactly what is in everyone’s hearts

قَالَ قَدۡ وَقَعَ عَلَيۡكُم مِّن رَّبِّكُمۡ رِجۡسࣱ وَغَضَبٌۖ أَتُجَٰدِلُونَنِي فِيٓ أَسۡمَآءࣲ سَمَّيۡتُمُوهَآ أَنتُمۡ وَءَابَآؤُكُم مَّا نَزَّلَ ٱللَّهُ بِهَا مِن سُلۡطَٰنࣲۚ فَٱنتَظِرُوٓاْ إِنِّي مَعَكُم مِّنَ ٱلۡمُنتَظِرِينَ

He said, ‘You are already set to receive your Lord’s loathing and anger. Are you arguing with me about mere names you and your forefathers invented, names for which God has given no sanction? Just wait; I too am waiting.’

Those who spend in prosperity and adversity, those who curb rage, and those who pardon people-and God loves the beautiful-doers. Those who spend in prosperity and adversity. It has been said that in this station people are three groups: First are those who spend nothing, whether in prosperity or adversity, whether in the vast- ness of blessings or in the days of famine and hardship. They are called “base” in an unqualified sense. They have seized the branch of niggardliness, which is a tree whose roots are in hell and whose branches are in this world. This is according to what Anas ibn Mālik reported from God's Messenger: “Openhandedness is a tree in the Garden whose branches are in this world; when someone latches on to one of its branches, it will lead him to the Garden. And niggardliness is a tree in the Fire whose branches are in this world; when someone latches on to one of its bran

Who expend in obedience to God in prosperity and adversity in times of ease and difficulty and restrain their rage and desist from following it up even though they are able to and pardon their fellow-men those who wrong them waiving their punishment; and God loves those who are virtuous through such actions that is to say He will reward them.

and those who avoid grave sins and indecencies those acts that require the implementing of the prescribed legal punishments hudūd the supplement above is an example of supplementing the part to the whole and who when they are angry forgive they let it pass;

So whatever you have been given is but (a passing) enjoyment for this worldly life, but that which is with Allah is better and more lasting for those who believe and put their trust in their Lord (36)And those who shun the greater sins, and Al-Fawahish, and when they are angry, they forgive (37)And those who answer the Call of their Lord, and perform the Salah, and who (conduct) their affairs by mutual consultation, and who spend of what We have bestowed on them (38)And those who, when an oppressive wrong is done to them, take revenge (39) The Attributes of Those Who deserve that which is with Allah Here Allah points out the insignificance of this worldly life and its transient adornments and luxuries. فَمَا أُوتِيتُمْ مِنْ شَيْءٍ فَمَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ (So whatever you have been given is but (a passing) enjoyment for this worldly life.) means, no matter what you achieve a

And when Moses’s anger abated subsided he took the Tablets which he had cast down and in their copy that is in what was inscribed upon them — in other words it was written that there was guidance from error and mercy for all those who hold their Lord in awe who have fear of Him the lām in li-rabbihim ‘their Lord’ has been inserted into the direct object because it the direct object has preceded the verb.

And when the anger of Musa calmed, he took up the Tablets; and in their inscription was guidance and mercy for those who fear their Lord (154) Musa picked up the Tablets when His Anger subsided Allah said next, وَلَمَّا سَكَتَ (And when calmed) and subsided, عَن مُّوسَى الْغَضَبُ (the anger of Musa) with his people, أَخَذَ الْأَلْوَاحَ (he took up the Tablets), which he had thrown out of jealousy for Allah and anger for His sake, because of his people worshipping the calf, وَفِي نُسْخَتِهَا هُدًى وَرَحْمَةٌ لِّلَّذِينَ هُمْ لِرَبِّهِمْ يَرْهَبُونَ (and in their inscription was guidance and mercy for those who fear their Lord.) Several scholars of Tafsir said that when Musa threw the Tablets on the ground they were shattered and he collected the pieces afterwards. Musa found in its inscription guidance and mercy, but the specific details of the Law was lost, so they said. They

حَدَّثَنَا أَبُو كُرَيْبٍ، حَدَّثَنَا أَبُو بَكْرِ بْنُ عَيَّاشٍ، عَنْ أَبِي حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ صلى الله عليه وسلم قَالَ عَلِّمْنِي شَيْئًا وَلاَ تُكْثِرْ عَلَىَّ لَعَلِّي أَعِيهِ ‏.‏ قَالَ ‏"‏ لاَ تَغْضَبْ ‏"‏ ‏.‏ فَرَدَّدَ ذَلِكَ مِرَارًا كُلُّ ذَلِكَ يَقُولُ ‏"‏ لاَ تَغْضَبْ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى وَفِي الْبَابِ عَنْ أَبِي سَعِيدٍ وَسُلَيْمَانَ بْنِ صُرَدٍ ‏.‏ وَهَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ ‏.‏ وَأَبُو حَصِينٍ اسْمُهُ عُثْمَانُ بْنُ عَاصِمٍ الأَسَدِيُّ ‏.‏

Abu Hurairah narrated that a man came to the Messenger of Allah and said:"Teach me something that is not too much for me so that, perhaps, I may abide by it." He (S.A.W) said: "Do not get angry." He repeated that (the request) a number of times, each time he replied: 'Do not get angry

حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، قَالَ حَدَّثَنِي عَدِيُّ بْنُ ثَابِتٍ، قَالَ سَمِعْتُ سُلَيْمَانَ بْنَ صُرَدٍ، رَجُلاً مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم قَالَ اسْتَبَّ رَجُلاَنِ عِنْدَ النَّبِيِّ صلى الله عليه وسلم فَغَضِبَ أَحَدُهُمَا، فَاشْتَدَّ غَضَبُهُ حَتَّى انْتَفَخَ وَجْهُهُ وَتَغَيَّرَ، فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏ "‏ إِنِّي لأَعْلَمُ كَلِمَةً لَوْ قَالَهَا لَذَهَبَ عَنْهُ الَّذِي يَجِدُ ‏"‏‏.‏ فَانْطَلَقَ إِلَيْهِ الرَّجُلُ فَأَخْبَرَهُ بِقَوْلِ النَّبِيِّ صلى الله عليه وسلم وَقَالَ تَعَوَّذْ بِاللَّهِ مِنَ الشَّيْطَانِ‏.‏ فَقَالَ أَتُرَى بِي بَأْسٌ أَمَجْنُونٌ أَنَا اذْهَبْ‏.‏

Narrated Sulaiman bin Surad:A man from the companions of the Prophet (ﷺ) said, "Two men abused each other in front of the Prophet (ﷺ) and one of them became angry and his anger became so intense that his face became swollen and changed. The Prophet (ﷺ) said, "I know a word the saying of which will cause him to relax if he does say it." Then a man went to him and informed him of the statement of the Prophet (ﷺ) and said, "Seek refuge with Allah from Satan." On that, angry man said, 'Do you find anything wrong with me? Am I insane? Go away

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ لَيْسَ الشَّدِيدُ بِالصُّرَعَةِ، إِنَّمَا الشَّدِيدُ الَّذِي يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَبِ ‏"‏‏.‏

Narrated Abu Huraira:Allah's Messenger (ﷺ) said, "The strong is not the one who overcomes the people by his strength, but the strong is the one who controls himself while in anger

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ التَّيْمِيِّ، عَنِ الْحَارِثِ بْنِ سُوَيْدٍ، عَنْ عَبْدِ اللَّهِ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ مَا تَعُدُّونَ الصُّرَعَةَ فِيكُمْ ‏"‏ ‏.‏ قَالُوا الَّذِي لاَ يَصْرَعُهُ الرِّجَالُ ‏.‏ قَالَ ‏"‏ لاَ وَلَكِنَّهُ الَّذِي يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَبِ ‏"‏ ‏.‏

Abd Allah (b. Mas`ud) reported the Messenger of Allah (ﷺ) as saying:Whom do you consider a wrestler among you? The people replied: (the man) whom the men cannot defeat in wrestling. He said: No, it is he who controls himself when he is angry

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ عَدِيِّ بْنِ ثَابِتٍ، عَنْ سُلَيْمَانَ بْنِ صُرَدَ، قَالَ اسْتَبَّ رَجُلاَنِ عِنْدَ النَّبِيِّ صلى الله عليه وسلم فَجَعَلَ أَحَدُهُمَا تَحْمَرُّ عَيْنَاهُ وَتَنْتَفِخُ أَوْدَاجُهُ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ إِنِّي لأَعْرِفُ كَلِمَةً لَوْ قَالَهَا هَذَا لَذَهَبَ عَنْهُ الَّذِي يَجِدُ أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ ‏"‏ ‏.‏ فَقَالَ الرَّجُلُ هَلْ تَرَى بِي مِنْ جُنُونٍ

Sulaiman b. Surad said:Two men reviled each other in the presence of the Prophet (ﷺ). Then the eyes of one of them became red and his jugular veins swelled. The Apostle of Allah (ﷺ) said: I know a phrase by repeating which the man could get rid of the angry feelings: I seek refuge in Allah from the accursed devil. The man said: Do you see insanity in me

حَدَّثَنَا أَحْمَدُ بْنُ حَنْبَلٍ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، حَدَّثَنَا دَاوُدُ بْنُ أَبِي هِنْدٍ، عَنْ أَبِي حَرْبِ بْنِ الأَسْوَدِ، عَنْ أَبِي ذَرٍّ، قَالَ إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ لَنَا ‏ "‏ إِذَا غَضِبَ أَحَدُكُمْ وَهُوَ قَائِمٌ فَلْيَجْلِسْ فَإِنْ ذَهَبَ عَنْهُ الْغَضَبُ وَإِلاَّ فَلْيَضْطَجِعْ ‏"‏ ‏.‏

Narrated AbuDharr: The Messenger of Allah (ﷺ) said to us: When one of you becomes angry while standing, he should sit down. If the anger leaves him, well and good; otherwise he should lie down

تعالى: {أشداء على الكفار} [الفتح: 29] ولا تصدر الشدة إلا عن الغضب، ولو بطل الغضب لامتنع جهاد الكفار، وقال تعالى: {والكاظمين الغيظ} [آل عمران: 134] ولم يقل: الفاقدين الغيظ.

اعلم أن الرفق محمود ويضاده العنف والحدة والعنف نتيجة الغضب والفظاظة

ومن أبوابه العظيمة: الغضب، والشهوة، والحدة، فإن الغضب غول العقل، وإذا

وذلك أيضا مباح كما للحاج ولكن ينبغي أن تخالف أشعارهم وطرق ألحانهم أشعار الحاج وطرق ألحانهم لأن استثارة داعية الغزو بالتشجيع وتحريك الغيظ والغضب فيه على الكفار وتحسين الشجاعة واستحقار النفس والمال بالإضافة إليه بالأشعار المشجعة

منها: تشفى الغيظ، بأن يجرى من إنسان في حق آخر سبب يوجب غيظه، فكلما هاج غضبه تشفى بغيبة صاحبه.

وقيل: غضب المهدى على رجل، فدعا بالسياط فلما رأى شبيب شدة غضبه، وإطراق الناس، فلم يتكلموا بشيء، قال: يا أمير المؤمنين، لا تغضبن لله بأشد مما غضب لنفسه، فقال: خلوا سبيله. ### | 2 فصل في كظم الغيظ

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Theories of affective learning suggest that early experiences contribute to emotional disorders by influencing the development of processing biases for negative emotional stimuli. Although studies have shown that physically abused children preferentially attend to angry faces, it is unclear whether youth exposed to more typical aspects of negative parenting exhibit the same type of bias. The current studies extend previous research by linking observed negative parenting styles (e.g., authoritarian) and behaviors (e.g., criticism and negative affect) to attention bias for angry faces in both a psychiatrically enriched (ages 11-17 years; N = 60) and a general community (ages 9-15 years; N = 75) sample of youth. In addition, the association between observed negative parenting (e.g., authoritarian style and negative affect) and youth social anxiety was mediated by attention bias for angry fa…

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Objective: Posttraumatic stress disorder (PTSD) is associated with increased risk of coronary heart disease (CHD) and difficulties in intimate relationships. Greater frequency and severity of couple conflict and greater cardiovascular reactivity to such conflict might contribute to CHD risk in those with PTSD, but affective and physiological responses to couple conflict have not been examined previously in this population. Method: In a preliminary test of this hypothesis, 32 male veterans of the Iraq and Afghanistan Wars with PTSD and their female partners, and 33 control male veterans without PTSD and their female partners completed relationship quality assessments and a conflict discussion task. PTSD diagnosis was confirmed through diagnostic interviews and questionnaires. State anger, state anxiety, and cardiovascular measures (i.e., blood pressure, heart rate) were recorded during ba…

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Iron deficiency without anemia is associated with anger and fatigue in young Japanese women.

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Psychopathic-like traits in detained adolescents: clinical usefulness of self-report.

Studies have demonstrated that self-report tools can be used to reliably and validly examine psychopathic-like traits in adolescents. However, it is unclear if self-report instruments are still reliable and valid when confidentiality cannot be guaranteed, such as during routine assessments in juvenile detention centres. To address this issue, the current study used data from the routine mental health screening of 365 detained male adolescents (12-18 years) in two juvenile detention centres. With the intention of gaining insight in the clinical usefulness of self-reported psychopathic-like traits, we examined relations known from literature with emotional and behavioural features. Self-reported psychopathic-like traits, measured by the Youth Psychopathic Traits Inventory-Short version (YPI-S), were uniquely associated with substance abuse, anger/irritability, conduct problems and hyperact…

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Improving the adverse childhood experiences study scale.

Objective: To test and improve upon the list of adverse childhood experiences from the Adverse Childhood Experiences (ACE) Study scale by examining the ability of a broader range to correlate with mental health symptoms. Design: Nationally representative sample of children and adolescents. Setting and participants: Telephone interviews with a nationally representative sample of 2030 youth aged 10 to 17 years who were asked about lifetime adversities and current distress symptoms. Main outcome measures: Lifetime adversities and current distress symptoms. Results: The adversities from the original ACE scale items were associated with mental health symptoms among the participants, but the association was significantly improved (from R2 = 0.21 to R2 = 0.34) by removing some of the original ACE scale items and adding others in the domains of peer rejection, peer victimization, community viole…

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Coping with the 10th anniversary of 9/11: Muslim Americans' sadness, fear, and anger.

The events of 9/11 marked an increase in prejudice, discrimination, and other forms of unfair treatment toward Muslim Americans. We present a study that examined the emotions of Muslim Americans in the days preceding the ten-year 9/11 anniversary. We measured the antecedents (concerns) and consequences (coping) of sadness, fear, and anger. The 9/11 anniversary precipitated intense concerns with loss and discrimination, and intense feelings of sadness, fear, and anger. We measured three coping responses: rumination, avoidance of public places, and religious coping. Participants engaged in all three coping responses, with seeking solace in one's religion being the most frequent response. Moreover, emotions mediated the relationship between concerns and coping responses. Sadness accounted for the association between concern with loss and rumination. Fear explained the association between co…

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What sleeping babies hear: a functional MRI study of interparental conflict and infants' emotion processing.

Experiences of adversity in the early years of life alter the developing brain. However, evidence documenting this relationship often focuses on severe stressors and relies on peripheral measures of neurobiological functioning during infancy. In the present study, we employed functional MRI during natural sleep to examine associations between a more moderate environmental stressor (nonphysical interparental conflict) and 6- to 12-month-old infants' neural processing of emotional tone of voice. The primary question was whether interparental conflict experienced by infants is associated with neural responses to emotional tone of voice, particularly very angry speech. Results indicated that maternal report of higher interparental conflict was associated with infants' greater neural responses to very angry relative to neutral speech across several brain regions implicated in emotion and stre…

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Do humans really punish altruistically? A closer look.

Some researchers have proposed that natural selection has given rise in humans to one or more adaptations for altruistically punishing on behalf of other individuals who have been treated unfairly, even when the punisher has no chance of benefiting via reciprocity or benefits to kin. However, empirical support for the altruistic punishment hypothesis depends on results from experiments that are vulnerable to potentially important experimental artefacts. Here, we searched for evidence of altruistic punishment in an experiment that precluded these artefacts. In so doing, we found that victims of unfairness punished transgressors, whereas witnesses of unfairness did not. Furthermore, witnesses' emotional reactions to unfairness were characterized by envy of the unfair individual's selfish gains rather than by moralistic anger towards the unfair behaviour. In a second experiment run independ…

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Protesters as "passionate economists": a dynamic dual pathway model of approach coping with collective disadvantage.

To explain the psychology behind individuals' motivation to participate in collective action against collective disadvantage (e.g., protest marches), the authors introduce a dynamic dual pathway model of approach coping that integrates many common explanations of collective action (i.e., group identity, unfairness, anger, social support, and efficacy). It conceptualizes collective action as the outcome of two distinct processes: emotion-focused and problem-focused approach coping. The former revolves around the experience of group-based anger (based in appraised external blame for unfair collective disadvantage). The latter revolves around beliefs in the group's efficacy (based in appraised instrumental coping potential for social change). The model is the first to make explicit the dynamic nature of collective action by explaining how undertaking collective action leads to the reapprais…

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Don't look back in anger: neural correlates of reappraisal, analytical rumination, and angry rumination during recall of an anger-inducing autobiographical memory.

Despite the enormous costs associated with unrestrained anger, little is known about the neural mechanisms underlying anger regulation. Behavioral evidence supports the effectiveness of reappraisal in reducing anger, and demonstrates that rumination typically maintains or augments anger. To further understand the effects of different anger regulation strategies, during functional magnetic resonance imaging 21 healthy male and female undergraduates recalled an anger-inducing autobiographical memory. They then engaged in three counterbalanced anger regulation strategies: reappraisal, analytical rumination, and angry rumination. Reappraisal produced the least self-reported anger followed by analytical rumination and angry rumination. Rumination was associated with increased functional connectivity of the inferior frontal gyrus with the amygdala and thalamus. Understanding how neural regions…

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Child temperament moderates effects of parent-child mutuality on self-regulation: a relationship-based path for emotionally negative infants.

This study examined infants' negative emotionality as moderating the effect of parent-child mutually responsive orientation (MRO) on children's self-regulation (n=102). Negative emotionality was observed in anger-eliciting episodes and in interactions with parents at 7 months. MRO was coded in naturalistic interactions at 15 months. Self-regulation was measured at 25 months in effortful control battery and as self-regulated compliance to parental requests and prohibitions. Negative emotionality moderated the effects of mother-child, but not father-child, MRO. Highly negative infants were less self-regulated when they were in unresponsive relationships (low MRO), but more self-regulated when in responsive relationships (high MRO). For infants not prone to negative emotionality, there was no link between MRO and self-regulation. The "regions of significance" analysis supported the differen…

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Effects of anger, guilt, and envy on moral hypocrisy.

In the current article the authors examined the impact of specific emotions on moral hypocrisy, the tendency among people to judge others more severely than they judge themselves. In two studies, they found that (a) anger increased moral hypocrisy, (b) guilt eliminated moral hypocrisy, and (c) envy reversed moral hypocrisy. In particular, these findings were observed in two domains. In Study 1, participants responded to moral dilemmas describing unethical behavior and rated how acceptable it would be if others engaged in the unethical behavior, or alternatively, if they themselves engaged in the unethical behavior. In Study 2, participants were asked how much they would like to donate to research on cancer, or alternatively, how much they think others should donate. The results demonstrate that specific emotions influence moral decision making, even when real money is at stake, and that …

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Ethnic microaggressions and the depressive and somatic symptoms of Latino and Asian American adolescents.

Ethnic microaggressions are a form of everyday, interpersonal discrimination that are ambiguous and difficult to recognize as discrimination. This study examined the frequency and impact of microaggressions among Latino (n = 247) and Asian American (n = 113) adolescents (M (age) = 17.18, SD = .75; 57 % girls). Latino adolescents reported more frequent microaggressions that dismiss their realities of discrimination and microaggressions characterized by treatment as a second class citizen than Asian Americans, but similar levels of microaggressions that highlight differences or foreignness. There were no ethnic differences in the extent to which adolescents were bothered by microaggressions. Moreover, even supposedly innocuous forms of discrimination are associated with elevated levels of anxiety, anger, and stress, which may increase feelings of depression and sickness. Microaggressions s…

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Psychosocial impact of perinatal loss among Muslim women.

Background: Women of reproductive age are vulnerable to psychosocial problems, but these have remained largely unexplored in Muslim women in developing countries. The aim of this study was to explore and describe psychosocial impact and social support following perinatal loss among Muslim women. Methods: A qualitative study was conducted in a specialist centre among Muslim mothers who had experienced perinatal loss. Purposive sampling to achieve maximum variation among Muslims in relation to age, parity and previous perinatal death was used. Data was collected by focus group discussion and in-depth unstructured interview until the saturation point met. Sixteen mothers who had recent perinatal loss of wanted pregnancy, had received antenatal follow up from public or private health clinics, and had delivery in our centre participated for the study. All of them had experienced psychological…

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The link between negative emotions and eating disorder behaviour in patients with anorexia nervosa.

Background: Several theoretical models suggest that deficits in emotional regulation are central in the maintenance of anorexia nervosa (AN). Few studies have examined how patients view the relationship between negative affect and anorectic behaviour. We explored how patients with AN manage the aversive emotions sadness, anger, fear and disgust, and how they link these experiences to their eating disorder behaviours. Methods: Qualitative data were collected through semi-structured interviews with 14 women aged 19-39 years diagnosed with AN (DSM-IV). Interviews were analyzed using Grounded Theory methods. Results: The participants tended to inhibit expression of sadness and anger in interpersonal situations and reported high levels of anger towards themselves, self-disgust and fear of becoming fat. Different emotions were managed by means of specific eating disorder behaviours. Sadness wa…

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Cerebellum and processing of negative facial emotions: cerebellar transcranial DC stimulation specifically enhances the emotional recognition of facial anger and sadness.

Some evidence suggests that the cerebellum participates in the complex network processing emotional facial expression. To evaluate the role of the cerebellum in recognising facial expressions we delivered transcranial direct current stimulation (tDCS) over the cerebellum and prefrontal cortex. A facial emotion recognition task was administered to 21 healthy subjects before and after cerebellar tDCS; we also tested subjects with a visual attention task and a visual analogue scale (VAS) for mood. Anodal and cathodal cerebellar tDCS both significantly enhanced sensory processing in response to negative facial expressions (anodal tDCS, p=.0021; cathodal tDCS, p=.018), but left positive emotion and neutral facial expressions unchanged (p>.05). tDCS over the right prefrontal cortex left facial expressions of both negative and positive emotion unchanged. These findings suggest that the cerebell…

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Examining mindfulness-based stress reduction: perceptions from minority older adults residing in a low-income housing facility.

Background: Mindfulness-based stress reduction (MBSR) programs are becoming increasingly common, but have not been studied in low income minority older populations. We sought to understand which parts of MBSR were most important to practicing MBSR members of this population, and to understand whether they apply their training to daily challenges. Methods: We conducted three focus groups with 13 current members of an MBSR program. Participants were African American women over the age of 60 in a low-income housing residence. We tape recorded each session and subsequently used inductive content analysis to identify primary themes. Results and discussion: Analysis of the focus group responses revealed three primary themes stress management, applying mindfulness, and the social support of the group meditation. The stressors they cited using MBSR with included growing older with physical pain,…

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Nonverbal channel use in communication of emotion: how may depend on why.

This study investigated the hypothesis that different emotions are most effectively conveyed through specific, nonverbal channels of communication: body, face, and touch. Experiment 1 assessed the production of emotion displays. Participants generated nonverbal displays of 11 emotions, with and without channel restrictions. For both actual production and stated preferences, participants favored the body for embarrassment, guilt, pride, and shame; the face for anger, disgust, fear, happiness, and sadness; and touch for love and sympathy. When restricted to a single channel, participants were most confident about their communication when production was limited to the emotion's preferred channel. Experiment 2 examined the reception or identification of emotion displays. Participants viewed videos of emotions communicated in unrestricted and restricted conditions and identified the communica…

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Explaining radical group behavior: Developing emotion and efficacy routes to normative and nonnormative collective action.

A recent model of collective action distinguishes 2 distinct pathways: an emotional pathway whereby anger in response to injustice motivates action and an efficacy pathway where the belief that issues can be solved collectively increases the likelihood that group members take action (van Zomeren, Spears, Fischer, & Leach, 2004). Research supporting this model has, however, focused entirely on relatively normative actions such as participating in demonstrations. We argue that the relations between emotions, efficacy, and action differ for more extreme, nonnormative actions and propose (a) that nonnormative actions are often driven by a sense of low efficacy and (b) that contempt, which, unlike anger, entails psychological distancing and a lack of reconciliatory intentions, predicts nonnormative action. These ideas were tested in 3 survey studies examining student protests against tuition …

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Amygdala activity correlates with attentional bias in PTSD.

Post-traumatic stress disorder (PTSD) is an anxiety disorder arising in the aftermath of a traumatic event. The most prevalent hypothesis is that of an increased amygdala activity to threat cues. The amygdala has also shown an implication in orienting attention toward threat. The aim of the study was to explore the correlations between amygdala activity, symptom severity and attentional bias in PTSD. Patients and healthy controls were assayed on an fMRI emotional face matching task and an attentional detection of target (DOT) task. The amygdala showed enhanced activity in PTSD (vs. controls). It positively correlated with anxiety scores and PTSD symptomatology. It also positively correlated with the disengagement index. Mostly, these results provide preliminary support for an implication of the amygdala in attention orientation to threat in PTSD. These results are further discussed in li…

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Mood and cue reactivity among smokers with a history of major depression: the role of rumination and impulsivity.

The present study tested the influence of rumination and impulsivity on experimentally induced negative mood among a sample of smokers with a lifetime history of major depression (MDD Hx+). Participants (N = 40) were categorized into four vulnerability groups: nonvulnerable (low rumination, low impulsivity), ruminative (elevated rumination, low impulsivity), impulsive (low rumination, elevated impulsivity), and vulnerable (elevated rumination, elevated impulsivity). Participants were counterbalanced to four experimental conditions, using a combination of a mood induction (negative mood induction vs. control) and smoking cue (in vivo cigarette vs. control cue). Although all participants reported greater anger responses when exposed to the negative mood induction versus control, vulnerable and ruminative smokers reported significantly greater anger responses than impulsive and nonvulnerabl…

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Anger toward God: social-cognitive predictors, prevalence, and links with adjustment to bereavement and cancer.

Many people see themselves as being in a relationship with God and see this bond as comforting. Yet, perceived relationships with God also carry the potential for experiencing anger toward God, as shown here in studies with the U.S. population (Study 1), undergraduates (Studies 2 and 3), bereaved individuals (Study 4), and cancer survivors (Study 5). These studies addressed 3 fundamental issues regarding anger toward God: perceptions and attributions that predict anger toward God, its prevalence, and its associations with adjustment. Social-cognitive predictors of anger toward God paralleled predictors of interpersonal anger and included holding God responsible for severe harm, attributions of cruelty, difficulty finding meaning, and seeing oneself as a victim. Anger toward God was frequently reported in response to negative events, although positive feelings predominated. Anger and posi…

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Social cuing of guilt by anger and of shame by disgust.

Scholars have proposed a conceptual structure for the self-critical moral emotions of guilt and shame and the other-critical emotions of anger and disgust. In this model, guilt is linked with anger and shame with disgust. This relationship may express itself in asymmetrical social cuing between emotions: In a social context, other people's angry facial expressions may communicate that the target should feel guilty, and other people's disgusted facial expressions may communicate that the target should feel ashamed. We conducted two experiments, one in the United Kingdom and the other in Spain, in which participants were shown pictures of faces expressing either anger or disgust. Participants rated the degree to which the faces would make them feel guilt or shame in a casual social encounter, and they answered questions about inferences concerning the emotional expressions. In both studies…

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Actively paranoid patients with schizophrenia over attribute anger to neutral faces.

Previous investigations of the influence of paranoia on facial affect recognition in schizophrenia have been inconclusive as some studies demonstrate better performance for paranoid relative to non-paranoid patients and others show that paranoid patients display greater impairments. These studies have been limited by small sample sizes and inconsistencies in the criteria used to define groups. Here, we utilized an established emotion recognition task and a large sample to examine differential performance in emotion recognition ability between patients who were actively paranoid (AP) and those who were not actively paranoid (NAP). Accuracy and error patterns on the Penn Emotion Recognition test (ER40) were examined in 132 patients (64 NAP and 68 AP). Groups were defined based on the presence of paranoid ideation at the time of testing rather than diagnostic subtype. AP and NAP patients di…

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