Moral stories featuring animal characters have historically been used to cultivate virtues in children. The present study examined whether moral stories with anthropomorphized animal characters are effective at promoting honesty in 3- to 6-year-old Singaporean children (N = 228). Honesty was assessed using the temptation resistance paradigm. Results showed moral stories had no effect on the honesty of 5- to 6-year-olds. In contrast, for 3- to 4-year-olds, the effectiveness of moral stories differed based on the type of character. Compared to a control story where wrongdoing occurred but truth-telling did not, moral stories featuring humans were effective at promoting honesty in 3- to 4-year-old children, while moral stories featuring anthropomorphized animals (elephants in Study 1; rats in Study 2) were not as effective as the moral stories featuring humans. The current study sheds light on how to modify classic moral stories to maximize their usefulness at promoting honesty.

Cognitive scientists have a long-standing interest in quantifying the structure of semantic memory. Here, we investigate whether a commonly used paradigm to study the structure of semantic memory, the semantic fluency task, as well as computational methods from network science could be leveraged to explore the underlying knowledge structures of academic disciplines such as psychology or biology. To compare the knowledge representations of individuals with relatively different levels of expertise in academic subjects, undergraduate students (i.e., experts) and preuniversity high school students (i.e., novices) completed a semantic fluency task with cue words corresponding to general semantic categories (i.e., animals, fruits) and specific academic domains (e.g., psychology, biology). Network analyses of their fluency networks found that both domain-general and domain-specific semantic networks of undergraduates were more efficiently connected and less modular than the semantic networks of high school students. Our results provide an initial proof-of-concept that the semantic fluency task could be used by educators and cognitive scientists to study the representation of more specific domains of knowledge, potentially providing new ways of quantifying the nature of expert cognitive representations.

Explaining the spread and impact of health misinformation has garnered considerable attention with the
uptake of social media and group messaging applications. This study contributes to that line of work by
investigating how reliance on multiple digital media may help support or suppress misinformation belief,
and how individual differences in misinformation susceptibility condition this process. Alternative health
outlets (AH media), advocating home/homeopathic remedies over conventional medicine can be important
sources of misinformation, yet are largely ignored previously. In this study, we first test how reliance on
different platforms predicts health misinformation belief. Drawing from the elaboration likelihood model, we
further investigate how need for cognition (NFC) and faith in intuition (FI) moderate the relationship
between news reliance and susceptibility to misinformation. We conducted a survey in Singapore, Turkey,
and the U.S (N = 3,664) to measure how these proposed relationships explain misinformed beliefs about
vaccines, genetically modified foods and alternative medicine. We found reliance on online legacy news was
negatively associated with the likelihood of believing health misinformation, while the reverse was true for
social media and AH media. Additionally, those with both greater NFC and FI were more susceptible to health
misinformation when they relied on social media and AH media more. In contrast, neither NFC nor FI
moderated the relationship between reliance on online legacy news and health misinformation belief.
These findings, mostly consistent across countries, also show that extensive reliance on social media and
AH media for news mostly overwhelms the individual differences in predicting misinformation belief.

Background: Adverse Childhood Experiences (ACE) are associated with many deleterious outcomes in young offenders. There is a dearth of studies examining its effects on young offenders' antisocial attitudes, disruptive behaviors and aggression, risk factors for delinquency and reoffending.

Objective: This study examined ACE patterns and their association with the above factors in young offenders.

Participants and setting: 1130 youth offenders (964 males; Mage = 17.57 years), provided self-reports on ACEs, antisocial attitudes, disruptive behavior ratings and aggression.

Method: Latent Class Analysis was performed on 12 self-reported ACEs, followed by Analyses of Covariance on each of the measures.

Results: Four classes - Low ACE, Indirect Victims, Abusive Environment, and Polyvictimized - were identified. Polyvictimized youths had the highest levels of conduct problems (M = 70.35, ps < .05) and proactive aggression (M = 0.45, ps < .05) but did not differ from youths in Abusive Environment in reactive aggression (M = 1.02, p = .69), oppositional problems (M = 65.15, p = .18), and antisocial attitudes (M = 26.95, p = .21). Indirect Victims had lower levels of conduct problems (M = 64.80, p < .05) and antisocial attitudes (M = 24.35, p < .05) than Polyvictimized youths but higher levels of these outcomes than the Low ACE group.

Conclusions: Our findings showed that ACEs patterns vary in their effects on antisociality and disruptive behaviors. The novel finding was that childhood victimization does not have to be direct, as indirect victimization significantly impacted factors important to delinquency and reoffending.

Keywords: Adverse childhood experiences; Aggression; Antisocial cognitions; Conduct disorder; Oppositional disorder; Youth offenders.

Children are often third-party observers of conversations between informants and receivers. Although 5- and 6-year-olds can identify and reject informants’ false testimony, it remains unclear whether they expect others to do the same. Accurately assessing others’ impressions of informants and their testimony in a conversational setting is essential for children’s navigation of the social world. Using a novel second-order lie detection task, the current study examined whether 4- to 7-year-olds (N = 74; Mage = 69 months) take receivers’ epistemic states into account when predicting whether a receiver would think an informant is truthful or deceptive. We pitted children’s firsthand observations of reality against informants’ false testimony while manipulating receivers’ perceptual access to a sticker-hiding event. Results showed that when the receiver had perceptual access and was knowledgeable, children predicted that the receiver would think the informant is lying. Critically, when the receiver lacked perceptual access and was ignorant, children were significantly more likely to predict that the receiver would think the informant is telling the truth. Second-order theory of mind and executive function strengthened this effect. Findings are interpreted using a dual-process framework and provide new insights into children’s understanding of others’ selective trust and susceptibility to deception.

This chapter explores the collision of Asias in responses to the adaptation of Crazy Rich Asians, where greater interest lies in its politics of representation rather than its relationship with the novel. This raises two interesting questions: how can an adaptation can be read so independently of its source, and what happens when the novel is added to the equation? I argue that a further collision of Asias occurs between novel and film because the adaptation of Kwan’s story into a Hollywood film produces an entirely different performance of crazy, rich Asians in Singapore. Here, the analysis views adaptations and their sources as performances, actions that produce, rather than reflect, that to which they refer (what they do), and how they do so. As such, while adaptations and their sources may be linked by their similarities, they can also be regarded as different and independent performances of the same story. Therefore, it is paradoxically the difference between novel and adaptation that enables the film to be detached from its source and read on its own terms.

This commentary introduces the term ‘dual facing’ to describe the way that Chinese voluntary associations orientate themselves as collectives situated between the ancestral land (China) and their countries of settlement. The commentary uses examples of Chinese voluntary associations in Singapore and Myanmar to reflect on China's longstanding presence and expanding reach in Southeast Asia, including through its diaspora engagement with the Chinese abroad. It argues that such associations are embedded not only in the nation-building efforts of their countries of settlement, but also the ancestral land. However, this dual-facing orientation also means that they can become embroiled in conflictual domestic and foreign politics at both ends, potentially jeopardising how they are otherwise seen as bridges and brokers by China and in the countries where have settled.

Drawing on oral history interviews conducted by the National Archives of Singapore, this
article examines the life of Tang Choon Keng (1902–2000), colloquially known as C. K. Tang,
an ethnic Chinese Singaporean entrepreneur who founded Tangs department store in Singapore.
As the first major retail establishment offering a wide range of consumer goods in what is now
the premier retail district of Orchard Road, Tangs is historically significant for helping shape and
fashion Singapore into a shopping paradise for domestic consumption and tourist promotion. While
C. K. Tang’s life was typical of Chinese entrepreneurs of his time, being marked by a long period of
hardship and struggle against adversity prior to eventual success in business, he belonged to a small
group of Chinese Christian businessmen in Singapore who attributed his triumph not to Chinese

or Confucian roots but to his Christian upbringing in his hometown Shantou (Swatow) in south-
eastern China. In the context of Singapore’s secular and highly calibrated economic modernity,

C. K. Tang’s overt account of how the Christian faith had positively influenced his business life is
intriguing. However, at least initially, he operated Tangs as a family business, following the model
of familism, which scholars have conventionally ascribed to “Chinese” commercial enterprises.
This article thus suggests the inadequacies and blind spots of viewing Chinese businesses through
only the lens of culture, ethnicity and language and of assuming a shared “Chinese” culture and
ethnicity between the Chinese in mainland China and those in Southeast Asia.

Singapore's Asian Civilisations Museum houses a large collection of shadow puppets from Malaysia, but very little is known about them except that the originated in Kelantan during the period of British colonial rule. Scant records exist explaining how they ended up in the museum's ethnographic holdings, or the social significance of the collection for the museum and for Kelantanese theatrical arts. Examining the puppets through both an aesthetic and curatorial lens allows us to expand our knowledge of museology and cross-cultural encounters, and contributes to discussions on the interrelationship between history, the performing arts, and the politics of collecting at the periphery of colonial Malaya.

Recent experimental randomized controlled trial studies suggest that volunteering might not have beneficial effects on the general population. We revisit this issue by examining whether volunteering might produce general psychosocial benefits for volunteers over time. Actual volunteers and matched controls completed measures on a wide range of psychosocial variables – life satisfaction, self-esteem, purpose in life, positive and negative affect, gratitude, charitable intention, empathic concern, and relational well-being – before and after community service engagements by the volunteers (N = 369). We found little evidence to support the hypothesis that volunteers should exhibit improved psychosocial health relative to matched controls over time. In general, both volunteers and matched controls showed no change in all outcomes. We outline our key thoughts for the null effects and suggest avenues for future research.

There have been many debates on whether problematic internet use (PIU) and problematic video gaming (PVG) are overlapping concepts. The present study compared the common and unique predictors of PIU and PVG. School children (N = 1,080) completed a set of questionnaires on their internet use, basic psychological needs satisfaction, sensation seeking, impulsivity, internalizing symptoms, and parental factors (Wave 1). Respondents’ PIU and PVG were assessed 2 years later (Wave 3). Results indicate that PIU and PVG were predicted by impulsiveness, online social comfort, internalizing symptoms, parental attachment, and child’s perceived warmth at home. Age at Wave 1, age of first exposure to the internet, sensation seeking, online self-regulation, and parental communication apprehension were all significant longitudinal predictors of PIU, but not PVG. Parental involvement in media use predicted a decreased likelihood of PVG but not PIU.

Objectives: A short measure of quality of life in old age is essential. The present study examined the factor structure and validity of the 13-item WHOQOL-AGE among the oldest-old.

Methods: Data came from 1,000 Chinese aged ≥85 years in Singapore. Exploratory and confirmatory factor analyzes were conducted on the WHOQOL-AGE. Regression examined the demographic, social and health correlates of the identified factors.

Results: Factor analyzes suggested a bifactor model of the WHOQOL-AGE, which comprised three specific factors, namely “health,” “environment” and “mastery,” in addition to the general factor (“overall”). Partial scalar invariance (concerning only one item) and scalar invariance were established across gender and education level respectively, generally supporting the measurement invariance of this model. Regression results demonstrated known-groups validity. Health correlates were more predictive of “health” than “environment” and “mastery,” with more basic and instrumental activities of daily living, lower depressive symptomatology and fewer falls positively relating to “health.” Strength of social network and social engagement (social correlates) positively related to “environment” and “mastery” but not “health.”

Conclusion: The WHOQOL-AGE exhibits a bifactor structure and known-groups validity among the oldest-old Chinese in Singapore. It seems useful to capture different facets of quality of life in the concerned population.