Social Responses to Expressive Suppression: The Role of Personality Judgments

Why do people who suppress their emotion-expressive behavior have difficulty forming close, supportive relationships? Previous studies have found that suppression disrupts the dynamics of social interactions and existing relationships. We evaluated a complementary hypothesis: that suppression functions as a behavioral cue leading others to form negative personality impressions of suppressors, even at zero-acquaintance. In 2 studies, participants reported personality judgments and other impressions of targets who either suppressed or expressed their emotion-expressive behavior in response to amusing or sad film clips. In findings replicated across studies, targets who suppressed either amusement or sadness were judged as less extraverted, less agreeable, and more interpersonally avoidant and anxious than targets who expressed emotions, and participants were less interested in affiliating with suppressors compared with expressers. Effects were amplified when targets suppressed amusement (compared with sadness) and when participants knew the emotional context (compared with when they did not) and, thus, could form expectations about what emotions targets should be showing. Extraversion and agreeableness judgments mediated the effect of suppression on participants’ disinterest in affiliating. In Study 2, which extended Study 1 in several ways, effects were pronounced for the enthusiasm aspect of extraversion and the compassion aspect of agreeableness. We also found evidence that judgments of suppressors do not simply fall between neutral and fully expressing targets; rather, judgments of suppressors are qualitatively different. We discuss implications for understanding the social consequences of emotion regulation—in particular, how beyond disrupting relationships, suppression may prevent some relationships from even forming in the first place.

My Body as a Witness

In this chapter, José Medina and Tempest Henning examine the role that bodily testimony can play in social and political epistemology. They develop an account of how to understand the testimonial force and content of non-verbal communicative acts, such as gestures and facial expressions, that depends on three features: the communicative context, the embodied positionality of the communicator, and the communicative uptake that the audience gives, or fails to give, to the expressive behavior of the body. In particular, Medina and Henning argue that under conditions of racial oppression, all racialized bodies—non-white as well as white—are epistemically valued in different ways and thus receive different kinds of communicative uptake. At the same time, Medina and Henning argue that bodily group testimony is well suited for cultivating in-group communicative solidarity and for giving center-stage to in-group members in testimonial dynamics, and so bodily communication can be used in resistant testimony.

Intrapersonal Behavioral Coordination and Expressive Accuracy During First Impressions

What factors influence how accurately we express our personalities? Here, we investigated the role of targets’ nonverbal expressivity or the intrapersonal coordination between head and body movements. To do so, using a novel movement quantification method, we examined whether variability in a person’s behavioral coordination was related to how accurately their personality was perceived by naive observers. Targets who exhibited greater variability in intrapersonal behavior coordination, indicating more expressive behavior, were perceived more accurately on high observability personality items, such as how energetic and helpful they are. Moreover, these associations held controlling for other indicators of overall movement, self- and perceiver-rated extroversion, as well as how engaging and likable targets were perceived to be. This provides preliminary evidence that variability in intrapersonal behavioral coordination may be a unique behavioral indicator of expressive accuracy, although further research that replicates these findings and examines the causal associations is needed.

Praksis Orangtua Dalam Mendidik Anak Menurut Amsal 22 : 6 Terhadap Perilaku Sosial - Ekspresif Siswa

Parents have an important role in every aspect of children's lives with social behavior. Socialexpressivebehavior of a person can determine the merits of a society's assessment of that person. Ifsomeone has a good social-expressive behavior, then society will judge that person as a person ofgood character, and vice versa. God gives instructions to parents to educate their children inProverbs 22: 6. The role of parents in educating children is contained in the commands accordingto Proverbs 22: 6, namely maintaining, training, guiding or guiding, and leading; with the aim thatchildren become successful people in their lives, and not deviate from the path of parentaleducation, as written in Proverbs 22: 6, which is the right path according to God's Word. Nondeviantbehavior can be seen from how children love God, love themselves, love others, and alsolove the environment. Social-expressive behaviors, among others, are competitive and noncompetitive,aggressive and non-aggressive, calm or calm and socially uneasy, as well as showingoff or showing themselves and not showing themselves. From the role of parents in educatingchildren, children are expected to be able to establish good social relationships with others, beable to control themselves, and be able to be mature.

The communicative dynamics and its relation with the social dynamics. Reflections for communication research from the paradigm of critical epistemology

In this work the communicative phenomenon is understood as the germ of social action. This invites us to think of communication as expressive behavior through which the social, even the historical, is configured. Consequently, to think of communication in the social as social action demands to conceive and study the social reality as a reality in constant movement, that is, giving in the given. From the critique of the traditional concept of communication, through the epistemological legacy of Hugo Zemelman, this paper proposes a reflection on the role of communication in the shaping movement of social reality.