Intimate partner violence during COVID-19: systematic review and meta-analysis according to methodological choices.

BACKGROUND: Intimate Partner Violence (IPV) is the most common form of interpersonal violence and a major public health problem. The COVID-19 pandemic might have contributed to an increase in IPV experiences. To evaluate changes in IPV prevalence during the pandemic, it is important to consider studies' methodological characteristics such as the assessment tools used, samples addressed, or administration modes (e.g., face-to-face, telephone or online interviews), since they may influence disclosure and were likely affected by pandemic-imposed mobility restrictions. METHODS: Systematic review and meta-analysis of empirical studies addressing IPV against women, men, or both, during the COVID-19 period. We searched six electronic databases until December 2021, including articles in English, German, Spanish, French or Portuguese languages. We extracted and synthesised characteristics of studies related to sampling (clinical, community, convenience), type assessment tool (standardised questionnaire, specifically created questions), method of administration (online, telephone, face-to-face), and estimates of different forms of IPV (physical, sexual, psychological). IPV estimates were pooled stratified by study characteristics using random-effects models. RESULTS: Of 3581 publications, we included 103 studies. Fifty-five studies used a standardized instrument (or some adaptations) to assess IPV, with the World Health Organisation Questionnaire and the Revised Conflicts Tactics Scales being the most frequent. For 34 studies, the authors created specific questions to assess IPV. Sixty-one studies were conducted online, 16 contacted participants face-to-face and 11 by telephone. The pooled prevalence estimate for any type of violence against women (VAW) was 21% (95% Confidence Interval, 95%CI = 18%-23%). The pooled estimate observed for studies assessing VAW using the telephone was 19% (95%CI = 10%-28%). For online studies it was 16% (95%CI = 13%-19%), and for face-to-face studies, it was 38% (95%CI = 28%-49%). According to the type of sample, a pooled estimate of 17% (95%CI = 9%-25%) was observed for studies on VAW using a clinical sample. This value was 21% (95%CI = 18%-24%) and 22% (95%CI = 16%-28%) for studies assessing VAW using a convenience sample and a general population or community sample, respectively. According to the type of instrument, studies on VAW using a standardized tool revealed a pooled estimate of 21% (95%CI = 18%-25%), and an estimate of 17% (95%CI = 13%-21%) was found for studies using specifically created questions. CONCLUSIONS: During the pandemic, IPV prevalence studies showed great methodological variation. Most studies were conducted online, reflecting adaptation to pandemic measures implemented worldwide. Prevalence estimates were higher in face-to-face studies and in studies using a standardized tool. However, estimates of the different forms of IPV during the pandemic do not suggest a marked change in prevalence compared to pre-pandemic global prevalence estimates, suggesting that one in five women experienced IPV during this period.

The experience of trust in everyday life.

In this contribution, we review current research on daily-life experiences of trust in diverse and naturally occurring social interactions ranging from close relationships to complete strangers. Experience-sampling methodology allows the joint examination of situational, relational, dispositional, motivational, and behavioral variables in their relation to trust. Thereby, these recent studies advance our understanding of how trust is shaped by important features of the social situation such as perceived conflict of interest. They elucidate how trust fluctuates in accordance with stable traits, and how these traits interact with situational variables (e.g., social closeness to the target). Furthermore, trust connects social perceptions of trustees with trustors' prosocial tendencies.

Moralizing mental states: The role of trait self-control and control perceptions.

Which attributes of a person contribute to their tendency to moralize others' thoughts? Adopting an individual-difference approach to moral cognition, eight studies (N = 2,033) investigated how people's ability for self-control shapes their moral reactions to others' mental states. Specifically, Studies 1a-2b found positive predictive effects of trait self-control (TSC) on the moralization (e.g., blaming) of another person's fantasies about different immoral behaviors. While ruling out alternative explanations, they furthermore supported the mediating role of ascribing targets control over their mental states. Studies 3a-3b provided correlational evidence of the perceived ability to control one's own mental states as a mechanism in the relationship between TSC and ascriptions of control to others. Studies 4a-4b followed a causal-chain experimental approach: A manipulation of participants' self-perceived ability to control their emotions impacted their control ascriptions to others over their immoral mental states (Study 4a), and targets perceived as high (vs. low) in control over their immoral mental states elicited stronger moralizing reactions. Taken together, the present studies elucidate why people moralize others' purely mental states, even in the absence of overt behavior. More broadly, they advance our knowledge about the role of individual differences, particularly in self-control, in moral cognition.

Trust in everyday life.

Although trust plays a pivotal role in many aspects of life, very little is known about the manifestation of trust and distrust in everyday life. In this work, we integrated several prior approaches to trust and investigated the prevalence and key determinants of trust (vs. distrust) in people's natural environments, using preregistered experience-sampling methodology. Across more than 4,500 social interactions from a heterogeneous sample of 427 participants, results showed high average levels of trust, but also considerable variability in trust across contexts. This variability was attributable to aspects of trustee perception, social distance, as well as 3 key dimensions of situational interdependence: conflict of interests, information (un)certainty, and power imbalance. At the dispositional level, average everyday trust was shaped by general trust, moral identity, and zero-sum beliefs. The social scope of most trust-related traits, however, was moderated by social distance: Whereas moral identity buffered against distrusting distant targets, high general distrust and low social value orientation amplified trust differences between close vs. distant others. Furthermore, a laboratory-based trust game predicted everyday trust only with regard to more distant but not close interaction partners. Finally, everyday trust was linked to self-disclosure and to cooperation, particularly in situations of high conflict between interaction partners' interests. We conclude that trust can be conceptualized as a relational hub that interconnects the social perception of the trustee, the relational closeness between trustor and trustee, key structural features of situational interdependence, and behavioral response options such as self-disclosure. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

Surprise me! On the impact of unexpected benefits on other-praising gratitude expressions.

Gratitude reinforces social bonds. This relationship-regulating function depends on whether and how it is expressed. People can express gratitude in different ways: Beneficiaries may emphasise how they profited from a benefit (self-benefiting) or focus on the benefactor's actions and characteristics related to it (other-praising). What underlies these expressive styles remains unclear. Based on findings that other-praising gratitude expressions have unique positive effects on interpersonal relationships, four studies (N = 1,188) investigated a novel antecedent of these expressions: unexpectedness of the benefit. In Study 1, we content-coded participants' thank-you notes for an actual Christmas present. Path modelling revealed that unexpectedness of the benefit predicted other-praising, whereas happiness with the present predicted self-benefiting. These results were robust to relevant covariates and mirrored by participants' self-reported self-benefiting and other-praising intentions. Studies 2-4 (preregistered) investigated samples from two different populations and experimentally manipulated (un)expectedness of recalled or imagined benefits. Given mixed experimental results, we conducted an internal meta-analysis. Across experimental studies, unexpected benefits increased other-praising, albeit weakly so, but not self-benefiting. In addition, the effect of unexpectedness on other-praising was significantly different from that on self-benefiting. We discuss potential processes and moderators of the effect of unexpected benefits on gratitude expressions.

Two-Faced Morality: Distrust Promotes Divergent Moral Standards for the Self Versus Others.

People do not trust hypocrites, because they preach water, but drink wine. The current research shows that, ironically, when we distrust, we become moral hypocrites ourselves. We argue that experiencing distrust alerts us to the possibility that others may intent to exploit us, and that such looming exploitation differentially affects moral standards for the self versus others. Four studies ( N = 1,225) examined this possibility and its underlying motivational dynamic. Study 1 established a relationship between dispositional distrust and flexible, self-serving moral cognition. In Studies 2 and 3, participants experiencing distrust (vs. trust) endorsed more lenient moral standards for themselves than for others. Study 4 explored the role of the motivation to avoid exploitation in these effects. Specifically, participants' dispositional victim sensitivity moderated the effect of distrust on hypocrisy. Together, these findings suggest that individuals who distrust and fear to be exploited show self-serving, and hence untrustworthy, moral cognition themselves.