Identity and Immigrant Stereotypes: A Study Based on the Ego-Ecological Approach

Based on the ego-ecological approach, which views identity as deeply interconnected with the social environment via group memberships, this study reconstructed the psychosocial identity of a group of Sri Lankan immigrants who settled in Naples, Italy, with the aim of detecting resonances between their self-representations and the stereotypes circulating in the receiving society. Fifty-one Sri Lankan immigrants completed a shortened version of the Multistage Investigator of Social Identity (MISI) with the following two stimulus groups: “Sri Lankans” (i.e., ethnocultural identity) and “immigrants.” Analyses revealed an implication of the self in both groups (i.e., Sri Lankans and immigrants), with the represented immigrant self more negatively connoted than the ethnocultural self. The contents of the self-representations showed resonances with both the stereotypes associated with immigrants in Italian society and the specific stereotype associated with the Sri Lankan community, thereby empirically confirming that in the immigrant experience identity feels the effect of the attitudes of the receiving context.     

Teaching Council in Sri Lanka: A Post Disaster, Culturally Sensitive and Spiritual Model of Group Process

In response to the December 26, 2004 tsunami in Southeast Asia, a method of treating trauma with group therapy, called Council, was introduced to Sri Lankan para-professionals working for Sarvodaya, a local non-governmental organization, by American psychotherapists associated with Heart Circle Sangha, a Zen Buddhist temple in New Jersey. Working together, Americans and Sri Lankans incorporated meditation, mindfulness and culturally congruent spiritual ritual that made the group process acceptable and healing to the survivors who were Buddhist, Muslim, Hindu and Christian.     

Causal Thinking After a Tsunami Wave: Karma Beliefs,Pessimistic Explanatory Style and Health Among Sri Lankan Survivors

In 2004, one of the largest earthquakes ever recorded led to a tsunami devastating two-thirds of the Sri Lankan coastline. We examined whether certain causal beliefs (attributional style and karma, a Buddhist concept used to explain bad events) are associated with tsunami survivors experiencing PTSD and poor health about six months later. Previous studies of causal beliefs associated with illness following the same traumatic event have focused on Western countries and none have considered the role of karma. We interviewed 264 Sri Lankan tsunami survivors. As predicted, we found that belief in karma and a pessimistic explanatory style are independently associated with poor health and a pessimistic explanatory style is associated with PTSD, after adjusting for relevant factors. Thus, both universal and more culturally specific beliefs may contribute to coping following a natural disaster.

Culture,Gender, and Suicidal Behavior in Sri Lanka

In less than 50 years, the rate of suicide among Sri Lankans has risen from a modest level to one of the highest in the world. This article describes the current pattern of suicides, including sex differences and similarities, and reviews some of the institutional practices, material conditions, and social norms that may figure in the increases. A study is reported, which asked how ordinary Sri Lankans account for suicidal behavior and what practices they recommend for assisting suicidal individuals. Gender inflected these accounts, with essentialist accounts associated with women's suicides and contextual accounts associated with men's suicides.     

A comparison of metacognitions in patients with hallucinations,delusions, panic disorder,and non-patient controls

This study tested the hypothesis that metacognitions are a general vulnerability factor for psychological disorder. It was predicted that patients with psychosis (hallucinations or delusions), and patients with panic disorder would score higher than non-patients on measures of metacognition. Moreover, it was hypothesised that patients showing most dysregulation of thinking (voice-hearers) would endorse significantly higher metacognition scores than individuals in the other groups. The Meta-Cognitions Questionnaire (MCQ: ) was administered to patients who met DSM-IV criteria for schizophrenia spectrum disorders with auditory hallucinations, patients who met DSM-IV criteria for schizophrenia spectrum disorders with persecutory delusions, patients who met DSM-IV criteria for panic disorder and non-patients. The results showed that psychotic patients who experience auditory hallucinations tended to exhibit higher levels of dysfunctional metacognitive beliefs than other patient groups, scoring significantly higher than at least two of the three control groups on positive beliefs about worry, negative beliefs about uncontrollability and danger, cognitive confidence and negative beliefs including superstition, punishment and responsibility. It was also found that the metacognitive beliefs of patients with persecutory delusions and panic patients were often similar to each other, and elevated in comparison to non-patients, suggesting that such beliefs are generic vulnerability factors. The theoretical and clinical implications of these findings are discussed.     

Buddhist Meditation and the British Colonial Gaze in Nineteenth-Century Sri Lanka

ABSTRACT

This paper argues that the multiple orientalist expressions that flowed from British pens in nineteenth century Sri Lanka are of use to the scholar of Buddhism, in that they can not only shed light on the growth of Buddhist modernism and the use of the term ‘meditation’ within it, but also on Sri Lankan Buddhist practice on the ground. It first surveys the preconceptions of the British about the concept of ‘meditation’. It then examines the writings of a representative selection of scholar civil servants and Christian missionaries who were resident in Sri Lanka within the century. This data reveal that a vibrant culture of Buddhist devotion and preaching existed throughout the century, together, among the laity, with the practice of ‘meditation’ on objects related to insight into reality. Additionally, it suggests that the jhānas, although hard for westerners to understand, were an important part of Buddhist self-understanding. The paper, therefore, argues that the priority given to vipassanā as the essence of meditation within Buddhist Modernism is a reduction of the diversity within traditional practice and a distortion of the traditionally recognised interrelationship between the jhānas and other forms of mental culture.     

Recent trends in Sri Lankan Buddhism

The South Asian island of Sri Lanka continues to be an important field site for the study of contemporary Buddhism. Numerous scholars in the field of religion base their arguments about the modern rise of Buddhist revivalism and fundamentalism on ethnographic data from Sri Lanka's long tradition of Theravāda Buddhism. This article, based on fieldwork in Colombo during summer 2002, serves to update previous knowledge on Sri Lankan Buddhism by reporting on newer developments in this religious tradition. I argue that many of the recent trends in Sri Lankan Buddhism are linked in part to broader political and economic realities observed in the island today.     

Buddhism in war: A study of cause and effect from Sri Lanka

In this article, I explore two attitudes towards war present among Buddhists in contemporary Sri Lanka: support for an all‐out military victory over the Liberation Tigers of Tamil Eelam (LTTE) and support for a ceasefire followed by a negotiated settlement. After a phenomenological presentation of the two approaches, I turn to the factors that have conditioned them. I argue that canonical narrative is drawn on both to support the war and to reject it and then look at more recent colonial history to provide further data, particularly to the dynamic undergirding Buddhist support for war. In the nineteenth century, under British rule, one significant ‘other’ for Sri Lankan Buddhists was the Christian. A pattern of spirited defence developed in the face of what was seen as humiliation and betrayal at the hands of Christians. This pattern, the paper suggests, can throw light on responses in the present to the very different ‘other’, the LITE.     

Effects of Participation in a First Women's Studies Course on Collective Self‐Esteem,Gender‐Related Attitudes,and Emotional Well‐Being1

We studied the psychological sequelae of participation in a first women's studies course. It was hypothesized that this course would impact women's social identities (collective self‐esteem, CSE) and attitudes about gender (sexist and feminist beliefs). Further, we hypothesized that more liberal attitudes about gender would enhance mood, whereas awareness of devaluation (public CSE) would reduce mood. Female students enrolled in Psychology of Women (n= 55) and Introductory Psychology (n= 41) provided data at the beginning and end of an academic semester. As predicted, Psychology of Women students endorsed significantly more liberal attitudes about gender and awareness of devaluation over the course of the semester. Further, acceptance of feminist attitudes buffered against anxiety, whereas awareness of devaluation increased anxiety. The net effect was a nonsignificant change in anxiety for Psychology of Women students over time.     

Validity of the Maslach Burnout Inventory – Human Services Survey among Sri Lankan Nursing Officers

This study assessed the validity and reliability of Maslach Burnout Inventory-Human Services Survey (MBI-HSS) among Sri Lankan nursing officers. Although the factorial structure and reliability of the MBI-HSS is established across different countries and cultures there is minimal research on burnout or its measurement instruments in South Asian settings. The pre-tested Sinhala version of MBI-HSS was administered to a simple random sample of 191 nursing officers employed in a tertiary care hospital in Colombo. Confirmatory factor analysis was used to assess the construct validity of the hypothesized three-factor (emotional exhaustion, depersonalization and reduced personal accomplishment) structure. A three-factor model fitted the data better than a one-factor or a two-factor model. Two items (4 and 13) were identified as having poor psychometric properties. Deletion of Item 4 resulted in the best fitting model. A modified version of the Sinhala MBI-HSS without item 4 seems to be a highly suitable instrument to assess burnout among Sri Lankan nursing officers.     

L2 Reading Motivation Among Sri Lankan University Students

This study investigated the extent of the motivational processes that facilitated the text comprehension among 406 Sri Lankan university students in Sri Lanka. Students’ L2 text comprehension and reading motivation were assessed using a reading comprehension test and a reading motivation and attitude questionnaire. The Principal Componential Analysis identified four constructs of intrinsic motivation and four constructs of extrinsic motivation. The relationship between these constructs and text comprehension was examined using the Confirmatory Factor Analysis. The final model fitted the data well, indicating that only intrinsic motivational constructs positively contributed to text comprehension when associated with extrinsic motivation.     

Neoliberal Beliefs and Perceptions of Unintended Adolescent Pregnancy after Consensual or Forced Sex

From a neoliberal perspective, young women are free to make autonomous choices and are personally responsible for the outcomes of these choices. Neoliberal ideals may appear to empower women as free sexual agents; however, an individualistic focus on self-sufficiency and personal responsibility may lead to harsh, decontextualized responses to those who experience unintended outcomes. We hypothesized that observers with stronger neoliberal beliefs would show more stigmatizing responses to an unintentionally pregnant adolescent. We also explored whether these expected associations would be moderated by whether or not the young woman chose to consent to sex. U.S. undergraduate students (n = 200) completed a measure of neoliberal beliefs and were randomly assigned to read one of two scenarios in which an adolescent became pregnant after either consensual or forced sex. As expected, participants with stronger neoliberal beliefs were more blaming toward the adolescent for becoming pregnant, felt less sympathy toward her, and had less positive attitudes about her receiving help. These associations remained after controlling for general political ideology and regardless of whether the pregnancy was due to consensual or forced sex. Our results suggest that, for the neoliberal observer, young women are held personally responsible for even uncontrollable sexual and reproductive outcomes.     

Adolescent beliefs about AIDS prevention

Abstract

Four hundred and ten school children, aged between 13 and 16 years, were administered a questionnaire to investigate (a) their perceptions of AIDS and implications of the disease for the victim; (b) beliefs about how best to prevent the spread of disease; (c) sources of information and (d) AIDS relevant topics they would like to learn in school. The results suggested that there were few differences in knowledge or attitude as a function of age, but some significant differences due to sex. Boys were more likely to derogate the AIDS victim compared with girls. In terms of different strategies for prevention, boys were more in favour of “scare” approaches, and girls of information-giving. The success of any AIDS education package may be at least partly determined by individual beliefs about the disease, and preferences for different educational strategies.     

The uninheritable state and the post-public sphere

In The Politics of Postsecular Religion (2008), Ananda Abeysekara contends that justice has to be predicated on the forgetting of systems of commensuration and calculation for an im-possibility – i.e., an ethical excess – that cannot be circumscribed by repeatable and calculable law. This ethical excess defines a space of politics that would similarly abandon the legacies of codified public memory. However, many of the elements that he identifies with uninheriting and active forgetting coincide with the ‘post-public’ sphere of Sri Lankan political culture, which undermines Habermasian assumptions of a rational and transparent public sphere. The structural forgetfulness that Abeysekara identifies with justice can be discerned in the artifacts and artifices of the Sri Lankan securitized state that is an unjust apparatus of extra-legal violence, moral indifference and orchestrated deniability.     

Beliefs about aggression in British students from individualist and collectivist cultures

This study assessed the hypothesis that people from an individualist culture (100 British Anglo‐Saxon students) would show higher instrumental (I) and lower expressive (E) beliefs about aggression than those from a collectivist culture (100 British Asian students). The hypothesis was not supported and, at an individual level, there was no association between cultural orientation and beliefs about aggression. Asians showed higher I beliefs about their aggression than did Anglo‐Saxons, and the typical sex differences in I and E beliefs were more pronounced in the Asian than the Anglo‐Saxon sample. The study also assessed the relationship between I and E beliefs and instrumental and expressive personality traits in the two cultures. Moderate associations were found between I and E beliefs and the corresponding instrumental and expressive personality traits, which were unrelated to measures of cultural orientation. These findings show that despite superficial similarities in measures of cultural orientation, beliefs about aggression, and gender stereotypic traits, they are relatively unrelated constructs. Aggr. Behav. 31:000–000, 2005. © 2005 Wiley‐Liss, Inc.     

Abiding by Sri Lanka Qadri Ismail's way

Qadri Ismail's book, Abiding by Sri Lanka: On Peace, Place, and Postcoloniality (2005) suggests that literary theory might help Sri Lankans re-imagine the colonial social categories and histories that underwrite their long-running conflict. Ismail also argues that the social sciences (particularly anthropology) and history fail Sri Lanka. They fail either because, like anthropology, their colonial origins render them epistemologically unable to ‘abide by’ Sri Lanka (or to see its politics as political); or because, like history, their embrace of an empiricist belief in an objectively real history betrays them into reconfirming nationalism. My article will argue that while the first part of Ismail's thesis is fascinating and useful (if a bit lacking in practical details), his claim that anthropology and history writing as such must be ‘de-authorized’ is too broad. It concludes by arguing for a cease-fire in Sri Lanka.     

“I Saw a Peach Tree in Full Bloom”: Transformative Spirituality and Mission in an Interreligious Context

The crisis in Sri Lanka, which is rooted in the politics of ethnicity and reached a new stage in May 2009 when the government forces militarily defeated the Tamil Tiger rebels, forms the backdrop to this article. Transformative spirituality in this context is demonstrated in the strong bond of friendship between the author, a Sri Lankan Sinhalese, and a colleague who is a Sri Lankan Tamil. The article draws upon four principles of transformative spirituality in the interreligious context articulated by Sri Lankan Jesuit priest Aloysius Pieris. First, it must take the context seriously, which, in the Sri Lankan context means its grinding poverty and its rich religious diversity, to which must now be added the devastating war that has just concluded. Second, robust interreligious dialogue requires that Christians look beyond typologies such as exclusivism, inclusivism and pluralism, and engage other religious traditions on their own terms. Third, unless religions engage with the other core‐to‐core, rather than engage the kernel of Christianity with the husk of Buddhism, there cannot be genuine transformative spirituality. Fourth, transformative spirituality is only possible when the core of Christianity meets the core of Buddhism in the praxis of liberation. Acknowledging that dialogue never engages only the participants' religious identity, but engages the other as a whole person with multiple identities, the article applies Pieris' interreligious dialogue principles to conflictual ethnic relations seeking to provide dialogue as a model for other types of reconciliation.     

Effects of cultural themes in psychotic symptoms on the diagnosis of schizophrenia in African Americans

Cultural themes focusing on race-related issues and religiosity were identified via content analysis in the delusions and hallucinations of a sample of 118 African American psychiatric patients. The purpose of the study was to determine whether cultural themes in psychotic symptoms influence the diagnosis from different sources (i.e., chart, SCID, and best estimate) of schizophrenia for Black patients. It was hypothesized that the best estimate diagnoses of cultural experts would diagnose schizophrenia in African Americans more frequently when they exhibit race-related themes in their psychotic symptoms. It was also hypothesized that diagnosis of the paranoid subtype would yield a stronger difference among the sources than the broader category of schizophrenia. The results did not support the hypotheses. Implications for understanding the relationship between culture and psychosis among African Americans are discussed.