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The International Bathymetric Chart of the Arctic Ocean (IBCAO) released its first gridded bathymetric compilation in 1999. The IBCAO bathymetric portrayals have since supported a wide range of Arctic science activities, for example, by providing constraint for ocean circulation models and the means to define and formulate hypotheses about the geologic origin of Arctic undersea features. IBCAO Version 3.0 represents the largest improvement since 1999 taking advantage of new data sets collected by the circum‐Arctic nations, opportunistic data collected from fishing vessels, data acquired from US Navy submarines and from research ships of various nations. Built using an improved gridding algorithm, this new grid is on a 500 meter spacing, revealing much greater details of the Arctic seafloor than IBCAO Version 1.0 (2.5 km) and Version 2.0 (2.0 km). The area covered by multibeam surveys has increased from ∼6% in Version 2.0 to ∼11% in Version 3.0. Key Points New gridded bathymetric portrayal of the Arctic Ocean Bathymetric crowd source data shows a new potential for the mapping community

Submarine gravity flows are responsible for the largest sediment accumulations on the planet, but are notoriously difficult to measure in action. Giant flows transport 100s of km 3 of sediment with run-out distances over 2000 km. Sediment concentration is a first order control on flow dynamics and deposit character. It has never been measured directly nor convincingly estimated in large submarine flows. Here we reconstruct the sediment concentration of a historic giant submarine flow, the 1929 “Grand Banks” event, using two independent approaches, each validated by estimates of flow speed from cable breaks. The calculated average bulk sediment concentration of the flow was 2.7–5.4% by volume. This is orders of magnitude higher than directly-measured smaller-volume flows in river deltas and submarine canyons. The new concentration estimate provides a test case for scaled experiments and numerical simulations, and a major step towards a quantitative understanding of these prodigious flows. Giant submarine gravity flows are a key mechanism in global sediment transport, yet their properties remain enigmatic. Here, the authors reconstruct the properties of a historic giant submarine gravity flow from deposits across the seafloor.

Humility has been increasingly recognized and elaborated upon as a critical variable for effective therapeutic practice and training. But all considerations thus far have focused virtually exclusively on supervisor or therapist humility, the psychotherapy trainee’s humility going unexamined. What role might humility play in the trainee’s own therapist development process and treatment functioning? Furthermore, what implications might trainee humility have for the supervisory relationship? Those questions are considered subsequently. We examine the role of trainee humility in both the treatment and supervisory situations and give focus to its intrapersonal and interpersonal properties, specifically considering the following: (a) three types of trainee humility; (b) trainee humility as contributing to four best practices; and (c) three ways by which trainee humility is placed under developmental threat. Case examples are provided for illustrative purposes, and some ways of cultivating trainee humility are proposed.

A simplified geostatistical approach was adopted to assess the effect of spatial variability of soil properties on slope stability analysis in order to understand continental margin geologic processes and potential geohazards for an area of the central Scotian Slope, offshore Nova Scotia, Canada. The analyses are conducted on piston core samples, thus are restricted to ~12 m sub-seabed; however, the approach provides insight into the general effects of spatial and temporal variability. Data processing using geostatistics and assessment of spatial correlation are used to characterize the current dataset. A deterministic assessment was performed for both non-spatially averaged and spatially averaged core sections. The results indicate that the estimated factor of safety increased by about 30% when spatially averaged values were used. A probabilistic model is introduced to assess reliability of the slope. The approach makes use of estimates of both the mean and variance of input random variables (e.g., Su and γb). The model uses an exact probabilistic formulation for the total stress stability analysis and a Taylor series approximation for the effective stress stability analysis. In both cases, the mean and variance of the factor of safety are computed, leading to estimates of failure probability. The results suggest that the deterministic analysis is conservative with respect to slope reliability, although they do not lead to an estimate of the probability of failure. While these results indicate sediment instability is largely unlikely under static conditions, the reality is that many examples of submarine slope failure are observed in the geologic record. These results suggest that cyclic loading (earthquakes) or pre-conditioning factors (elevation of pore pressures) are critical for slope instability on the Scotian Slope.

Participation in religious groups may help religious individuals experience higher levels of belonging and meaning. The current study explored how the makeup of religious groups as either ideologically homogeneous or diverse influences belonging and meaning, and also tested religious intellectual humility as a possible moderator of this relationship. Participants (N = 229) were randomly assigned to imagine themselves participating in an ideologically homogeneous or diverse group, and then completed a series of questionnaires. Participants in the ideologically diverse condition reported lower levels of belonging and meaning than did participants in the ideologically homogenous condition, but this effect was not as large for participants high in intellectual humility. High levels of religious commitment and intrinsic religious orientation predicted lower levels of intellectual humility, and high levels of quest religious orientation predicted higher levels of intellectual humility. We conclude by discussing limitations and areas for future research.

Most modern submarine geohazard investigations rely heavily on multibeam sonar data, yet there are limitations to these data that must be respected. Disregard of fundamental aspects of spatial sampling, averaging and interpolation, and statistical parameters that accompany all forms of measurement, can lead to over-interpretation of data. Beam spreading and sounding density govern spatial resolution and therefore limit seafloor features that are resolved and interpreted as indicative of geohazards. These resolution limitations are shown with a synthetic model of the seafloor convolved with a spherically spreading wavefront approximated with a spherical smoothing algorithm. This simulation shows the inability to resolve metrics of objects, as well as determine critical parameters such as slope angles with increasing water depth. As well, real case examples are presented showing these effects on identification of targets, slope angles and pockmarks. Misinterpretation of seafloor features is common in multibeam data, particularly without the benefit of coincident subbottom data. Thus it is critical to image the third dimension below the seafloor. Finally, seafloor mapping for geohazards is just one step in a geohazard assessment: it is critical to know frequency of recurrence of geohazard events and their modern geologic context in order to appropriately assess risk.

Cultural humility has been shown to enhance cross-cultural relationships, but little research has explored how individuals perceive the cultural humility of a salient group. In the current study, we examined how perceptions of the cultural humility of a religious community affect the well-being of sexual minorities, who frequently experience discrimination, minority stress, and relational conflict in faith communities. As predicted, results indicated higher levels of perceived cultural humility in religious communities were associated with less depression, less anxiety, and more sense of belonging. Furthermore, minority stress mediated the relation between group cultural humility and depression, anxiety, and sense of belonging, even after controlling for the religious community’s stance on LGB issues. We discuss our findings, limitations, and future directions for research, as well as offer practical applications for how cultural humility can benefit religious communities and sexual minorities.

The study of forgiveness has flourished in recent years, but little is known about how transgressors respond when their request for forgiveness is denied. Two studies examined how transgressors react to a denied request for forgiveness in romantic relationships. Across both studies, when participants were denied forgiveness or delayed in receiving a forgiving response, they exhibited differences in the degree to which they held unforgiving motivations (e.g., anger and avoidance) and experienced positive emotions (e.g., empathy). The observed effects remained even after controlling for relationship commitment in Study 2. These results expand our knowledge of forgiveness processes by describing in more detail the internal experience and motivations of the transgressor toward the victim when forgiveness is denied, which has implications for relational repair (e.g., transgressor's motivations toward re-engaging and repairing the relationship) after an offense has occurred in romantic relationships.

This article explored differences between religious intellectual humility (IH), which refers to openness to different religious views and perspectives, and spiritual humility (SH), which refers to humility before God or the Sacred. In Study 1, participants completed measures of religious IH, SH, and several religious variables. Overall, religious IH was a positive predictor of openness to religious differences and questioning of religious beliefs, whereas SH was a positive predictor of religious fundamentalism and viewing religion as an end in itself. In Study 2, a second sample of participants completed measures of religious IH, SH, and moral foundations (Graham et al., 2011). Religious IH was a positive predictor of the moral foundations that are more consistent with liberal political values, whereas SH was a positive predictor of the moral foundations that are consistent with more conservative political values (Graham et al., 2009). We conclude by discussing limitations and suggestions for future research exploring humility and religion.

Disaster relief work can take a heavy psychological toll on humanitarian aid workers, and it is associated with anxiety, depression, posttraumatic stress, and burnout. However, little research has explored how religion and spirituality may buffer against or exacerbate these outcomes. This study examined the roles of positive and negative religious coping in predicting burnout among religiously/spiritually oriented Filipino humanitarian aid workers (N = 61) who provided long-term disaster relief services following Typhoon Haiyan (Yolanda). Controlling for direct and indirect disaster exposure (e.g., witnessing experiences and personal contact with disaster victims), negative religious coping predicted higher levels of emotional exhaustion and depersonalization. Results suggest that negative religious coping is a risk factor for burnout among national humanitarian aid workers. Implications for humanitarian aid organizations and those in helping roles are discussed.