people are prone to embrace charismatic politicians in times of historical upheaval to mitigate existential terror. Consistent with this view, previous research has demonstrated that reminders of death (relative to an aversive control condition) increased support for a charismatic leader in a hypothetical gubernatorial election, and support for President Bush and his policies in Iraq prior to the 2004 presidential election. The present Study 1 hypothesized and found that a death reminder increased support for Donald Trump. Study 2 found that while Hillary Clinton was viewed more favorably than Donald Trump in an aversive control condition, Mr. Trump was viewed more favorably in response to a death reminder while impressions of Mrs. Clinton were unaffected. Study 3 demonstrated that asking people to think about immigrants moving into their neighborhood increased the accessibility of implicit death thoughts. These findings suggest that electoral outcomes and public policy can be affected when existential concerns are aroused.

This study investigates a recently developed model of spiritual intelligence in relation to the common mental health concerns of depression, anxiety, and substance use. Three-hundred and fifty-three undergraduate psychology students responded to the Spiritual Intelligence Self-Report Inventory, the Center for Epidemiologic Studies Depression Scale–Revised, the Generalized Anxiety Disorder-7, and the Drug, Alcohol, and Nicotine scale. We hypothesized spiritual intelligence would be negatively associated with the study’s mental health outcomes. A secondary aim was to examine the contributions of spiritual intelligence model components to mental health. Overall spiritual intelligence was not associated with anxiety, depression, or substance use. Examination of the relationships between spiritual intelligence components and mental health suggested this model lacks cohesiveness in relation to mental health. While the capacity to critically examine existential issues was associated with increased depression and anxiety, the ability to draw meaning and purpose from experience was associated with improvements in all mental health outcomes. These findings cast doubt on the construct of spiritual intelligence and suggest that existential thinking and the production of meaning may be closely related to mental health. Future research should explore differences in spiritual intelligence components and their associations with mental health among varying religious affiliations.

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Introduction: Undergraduate psychology programs offer opportunities for the development of knowledge and specialized skills in order to equip students to work with diverse populations. Statement of the Problem: It is crucial for psychology clinicians and other human service providers to understand and be responsive to the scope of cultural diversity. To be effective, they must demonstrate cultural humility through an anti-bias approach. Literature Review: We review research pertaining to cultural diversity, cultural humility, and the social and pedagogical implications associated with these constructs. Teaching Implications: We offer one approach for fostering the development of cultural humility through a 6-week Cultural Humility Learning Module that capitalizes on the principles of diversity, privilege and bias, cultural humility, fairness, and social justice. Conclusion: Through piloting and refining the learning module in our own classrooms, we believe that this approach shows promise of transformational learning. We offer the reader potential ways to assess the effectiveness of the module.

The purpose of this article is to introduce several distinctions between types of people on the move, their relative frequency, and the role the United Nations (UN) has played to develop guidelines to increase their protection. The article begins with distinctions between international migrants, refugees, asylum-seekers, internally displaced persons, and stateless persons. In total, there are an estimated 272 million people living outside their country of origin. This number includes 25.9 million refugees and 3.5 million asylum-seekers. Because these individuals experience forced migration, they are vulnerable to a myriad of challenges, and are in need of international protection. The United Nations has been at the forefront of protecting these vulnerable populations since the Universal Declaration of Human Rights. Several key doctrines that were subsequently written to protect immigrants, forcibly displaced individuals, and stateless persons are introduced to the reader.In this Special Issue, the reader will be presented several articles related to addressing the needs of children and families forced to flee their homeland due to war, persecution, and/or general unrest. Some of these articles will discuss refugees; others will address asylum-seekers. As such, it is important to preface this Special Issue by presenting several distinctions between types of people on the move, their relative frequency, and the role the United Nations (UN) has played to develop guidelines to increase their protection. Defining our termsThe terms immigrant, refugee, and asylum-seeker reflect distinct categories of people on the move worldwide. These groups differ in their experiences preflight, during their migratory process, and post-resettlement (Abeywickrama, Laham, & Crone, 2018). The term immigrant typically 1 refers to and individual who makes a conscious and voluntary decision to leave their country of origin to resettle in another country often for economic, occupational, educational, or familial opportunities (Abeywickrama et al., 2018). Based on national sovereignty laws, immigrants are subject to the immigration laws of their host country and deportation if their application is not granted (Buff, 2019; United Nations High Commissioner for Refugees [UNHCR], 2018a).

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