Psychometric characteristics of the Iranian Acculturation Scale

The purpose of this study was to develop a reliable and valid scale to measure acculturation of Iranian immigrants in Canada. The 20-item Iranian Acculturation Scale showed Cronbach alpha of .83. Item-total correlations ranged from .25 to .65. Four factors were extracted, based on responses from 119 Iranian immigrants (43 men and 76 women) living in Toronto. The scale tapped different acculturation dimensions, cultural identity, language, family-related attitude and family-related values. The longer these Iranian immigrants had lived in Canada, and the earlier the age of moving to Canada the better acculturation suggested by their scores.     

Linking social axioms with indicators of positive interpersonal, social and environmental functioning in Iran: an exploratory study

Social axioms are people's general beliefs about how the world functions and always involve the relationship between two conceptual entities. Social axioms have been proposed as a construct that can be useful in helping researchers interpret cultures and explain people's behaviors in different cultural contexts. Despite the growth of studies on social axioms in various countries, no effort has been made so far to investigate specifically the relation between social axioms and indicators of interpersonal, social, and environmental functioning. To fill this gap, this exploratory study sought to examine the relation between social axioms and a set of variables indicating positive interpersonal, social, and environmental functioning (namely, gratitude, connectedness to nature, social participation, perspective-taking, and empathic concern) in a sample of 303 Iranian university students. Findings showed that reward for application, religiosity, and social complexity significantly predicted gratitude when sex was controlled for. Social complexity and reward for application significantly contributed to explaining the variance in connectedness to nature over and above sex. Social cynicism and social complexity also predicted perspective-taking significantly after controlling for sex. Social axioms were not successful in predicting social participation and empathic concern. Overall, it is possible to conclude that the findings support the utility of social axioms in predicting interpersonal, social, and environmental functioning. That is, generalized beliefs about oneself, the social and physical environment, or the spiritual world are associated with individuals' interpersonal, social, and environmental functioning in this Iranian sample.     

Brief Report: Comparing the Autobiographical Remembering of Iranian Immigrant Trauma Survivors with That of Iranian and British Trauma Survivors

This study investigated how culture and posttraumatic stress disorder (PTSD) influence the autobiographical remembering of Iranian trauma survivors living in Britain compared to the remembering of British trauma survivors living in their host culture (Britain) and Iranians in their culture of origin (Iran). Iranian immigrants with and without PTSD completed measures of autobiographical remembering. Data was compared to previously collected data from British and Iranian trauma survivors with and without PTSD. It was found that the memory‐content of Iranian immigrants' memories resembled that of Iranian trauma survivors in Iran, while the phenomenological properties of their autobiographical remembering more closely resembled that of British trauma survivors. Moreover, there were pan‐cultural distortions and deficits in the autobiographical remembering of those with PTSD. The findings suggest that immigrants with PTSD have similar disruptions and distortions in their autobiographical remembering as that of individuals with PTSD living in their host culture and culture of origin.Copyright © 2016 John Wiley & Sons, Ltd.     

Why does ingroup essentialism increase prejudice against minority members?

A study with British participants (N = 90) tested a potential mediator of the effect of essentialist beliefs about the national ingroup on prejudice against immigrants. Essentialist beliefs were defined as beliefs in genetic determinism, a basic assumption that group membership is “written in the blood” and that the groups’ boundaries and characteristics are determined by genetic and/or biological factors. Essentialist beliefs were expected to play an important role in the formation of prejudice. They were predicted to be associated with a reduction in the perceived possibility of immigrants’ adopting the mainstream culture. Further, it was expected that essentialist beliefs would be positively associated with perceptions of intergroup threat, which in turn would be associated with a stronger demand for immigrants adopting the mainstream culture. Taken together, essentialist beliefs were predicted to be associated with a greater discrepancy between the demand for and perceived feasibility of culture adoption. This discrepancy was hypothesized to mediate the effect of essentialist beliefs on prejudice against immigrants. Structural equation modeling analysis and mediation analysis supported the hypotheses, showing that essentialism attributed to the national ingroup results in people demanding something seemingly impossible from immigrants, and that this situation in which immigrants have little chance of fulfilling majority members’ expectations results in prejudice against them. Thus, results show that perceptions of the ingroup are associated with attitudes to the outgroup, and they outline an explanatory mechanism for the positive correlation between essentialism and prejudice which has been found in previous research. Theoretical and applied implications are discussed.     

Muslim attitudes and spirituality: relationships with Dark Triad and Harmony Control in Iranian teachers

Iranian teachers (N?=?250) responded to Muslim attitude and spirituality measures in a project testing the hypothesis that Muslim personality functioning will reflect beliefs in the beneficence of society and a consequent need to restrain personal desires. Muslim attitudes were especially noteworthy in displaying negative relationships with disturbances in personal restraint as represented by the Machiavellianism, Psychopathy, and Narcissism components of the Dark Triad. Muslim attitudes even more strongly predicted lower Machiavellianism and Psychopathy when Muslim spirituality was also high. Muslim attitudes and spirituality both correlated positively with at least some factors of a Harmony Control Scale that essentially presupposes beliefs in the beneficence of society. Although complexities appeared, these data supported the argument that aspects of Muslim personality functioning reflect beliefs in the beneficence of society.     

Culture and social distance: a case study of methodological cautions

The authors presented, as a case study of methodological challenges in cross-cultural research, E. S. Bogardus's (1925) Social Distance Scale, which requires respondents to indicate the social distance between themselves and others. The meaningfulness of the scale depends on the assumption that respondents believe that the magnitude of social distance increases as one moves through the social categories of family member, friend, neighbor, coworker, and citizen. The authors tested this assumption for English Canadian, French Canadian, Jewish, Indian, Algerian, and Greek participants, all 1st-generation immigrants in Montreal. The participants rated their willingness to associate with members of each of the other ethnic groups in 5 social categories. The percentage of respondents in each sample whose data conformed to the prediction ranged from 63.7% to 98.0%, with English Canadian, French Canadian, and Jewish respondents providing responses most consistent with the predicted pattern. The Indian and Algerian respondents' data were the least consistent with the predicted pattern, especially when rating members of their own ethnic groups.     

Culture and Social Distance: A Case Study of Methodological Cautions

Abstract

The authors presented, as a case study of methodological challenges in cross-cultural research, E. S. Bogardus's (1925) Social Distance Scale, which requires respondents to indicate the social distance between themselves and others. The meaningfulness of the scale depends on the assumption that respondents believe that the magnitude of social distance increases as one moves through the social categories of family member, friend, neighbor, coworker, and citizen. The authors tested this assumption for English Canadian, French Canadian, Jewish, Indian, Algerian, and Greek participants, all 1st-generation immigrants in Montreal. The participants rated their willingness to associate with members of each of the other ethnic groups in 5 social categories. The percentage of respondents in each sample whose data conformed to the prediction ranged from 63.7% to 98.0%, with English Canadian, French Canadian, and Jewish respondents providing responses most consistent with the predicted pattern. The Indian and Algerian respondents' data were the least consistent with the predicted pattern, especially when rating members of their own ethnic groups.     

The Impact of Culture on Well-Being: Evidence from a Natural Experiment

This paper examines the effect of culture on subjective well-being. By exploiting the natural experiment of migration we are able to separate the effect of culture (intrinsic cultural disposition, values, beliefs, norms) from other extrinsic institutional, economic and social factors. Using data from five rounds of the European Social Survey we find that holding constant the external environment (living in the same residence country) and controlling for the important socio-demographic attributes, immigrants from countries with high levels of life satisfaction report higher life satisfaction than immigrants from countries with low levels of life satisfaction. The effect of satisfaction in the birth country lasts across generations and is stronger for immigrants who are more attached to the culture of their birth country. Since any observed differences among the immigrants is their cultural background (their birth countries), the results can be interpreted as the effect of culture on life satisfaction. Our results suggest that besides economic and social variables, institutions and personal characteristics, cultural factors play an important role in satisfaction.     

Sustaining a Strong Cultural and National Identity: The Acculturation of Immigrants and Second-generation Canadians of Asian and African Descent

Immigrants often internalize a new national identity when they move to another country (psychological acculturation), although doing so means identifying with a culture that has values and traditions different from those of their culture of origin. A total of 403 immigrants, mostly from Asia (54.4%) and Africa (34.9%), and 78 Canadians whose parents had emigrated mostly from Asia (84.4%) completed a questionnaire on their integration into Canadian society and the discriminatory barriers that they faced. In support of Social Identity Theory (SIT), the strength with which respondents identified with Canada was associated with less cultural group bias, whereas the strength with which they identified with their cultural group was associated with more cultural group bias (Hypothesis 1). That is, a strong national identity moderated the tendency of immigrants (Study 1) and Canadians who are the children of immigrants (Study 2) to favour their cultural group over others. In addition, these opposing identity-differentiation relationships were stronger for those who believed that their heritage culture was incompatible with Canadian culture (Hypothesis 2). Unexpectedly, support for Hypothesis 2 was much stronger for the small sample of Canadians in Study 2, and their identification with and participation in mainstream Canadian society were negatively related to perceived discrimination. These and other results support the value of balanced multiculturalism policies designed to combat racism and encourage immigrants and their native-born children to identify strongly with their host nation while maintaining their heritage culture.     

Group socialization and prejudice: the social transmission of intergroup attitudes and beliefs

In order to examine the social transmission of prejudice in the military, attitudes and beliefs of Francophone (minority) and Anglophone (majority) prospective military officers toward their own and other groups were assessed at the beginning and at the end of a four‐year officer‐training program. Consistent with social dominance theory and system justification theory, majority group members become significantly more negative toward outgroups (e.g. Francophones, civilians and immigrants) and more likely to internalize beliefs that legitimize the economic gap between Francophones and Anglophones in Canada. Moreover, as predicted on the basis of self‐categorization theory, the results show that identification with the category ‘Canadian Forces Officers’ assessed at the midpoint in the program, moderates the change in intergroup attitudes and beliefs. Finally, minority group members did not internalize negative stereotypes of their own group. These results provide important evidence for the role of group socialization in the explanation of intergroup attitudes and beliefs and suggest that social identification is a key factor in group socialization, consistent with self‐categorization theory. Copyright © 2000 John Wiley & Sons, Ltd.     

Relationship between religious beliefs and post-traumatic growth in patients with cancer in southeast of Iran

Information about religious beliefs and post-traumatic growth is limited in Iranian cancer patients. This study was conducted to determine the relationship between religious beliefs and post-traumatic growth among cancer patients in Iran. This correlational study included a convenience sample of 200 eligible cancer patients who were hospitalized in the oncology wards and outpatient clinics. Using Post-traumatic Growth Inventory (PTGI) and Religious Beliefs Scale, data were collected. Findings showed that, the total mean score of PTG was 93.81 (SD?=?15.25). Among the categories, the lowest score belonged to “appreciation of life” component (7.67±1.99), and the highest score belonged to “spiritual change” component (67.49 ± 17.78). The mean score of Religious Beliefs Scale was 67.20 (12.35). Post-traumatic growth positively correlated with religious beliefs (r?=?.345; p?=?.001). The results suggest that, information about religious beliefs and post-traumatic growth should be included in the continuous and in-service education of cancer patients and nurses who work with them.     

Is STEM Education Portable? Country of Education and the Economic Integration of STEM Immigrants

The core question in this research asks what are the occupational and earnings consequences of place of education for immigrants with bachelor’s degrees or higher and whose highest degrees are in STEM fields compared to the native born. The focus is on immigrants with degrees in 15 countries which represent 88% of the immigration population of interest. In the analysis of the Canadian 2011 National Household Survey, STEM education is matched to three occupational outcomes: employment in STEM occupations, employment in other occupations usually requiring university bachelors’ degrees or higher, and employment in all other occupations which usually require less than university education. The Canadian-born and permanent legal residents whose highest degrees in STEM fields are from institutions in Canada, the USA, the UK, and in the case of the foreign born, France, are more likely to be employed in either STEM occupations or high-skilled occupations requiring bachelors’ degrees than are immigrants educated elsewhere; the latter are more likely to be employed in occupations that are not STEM related and usually do not require bachelor’s degrees. Immigrant disadvantages are stronger for earnings; regardless of the location of their STEM education, immigrants earn less than the Canadian born who received university degrees in Canada. However, the size of the gap varies by the country of the highest degree with the largest gaps, relative to the Canadian born and Canadian educated, observed for immigrants who are educated in countries other than Canada, the USA, the UK, and France.     

Immigration from the perspective of hosts and immigrants: Roles of psychological essentialism and social identity

Implicit person theory research can be conceptualized within the framework of psychological essentialism. Essentialist beliefs are associated with entity theories and both predict phenomena such as stereotyping. The present research extended previous work on the links between implicit theories and social identity processes, examining how essentialist beliefs are associated with social identification and processes related to prejudice and intergroup perception. After developing a new measure of essentialist beliefs in Study 1, Study 2 showed that these beliefs were associated with negative bias towards immigrants, particularly when participants were primed with an exclusive social identity. In Study 3, essentialist beliefs among immigrants moderated their adoption of Australian identity as a self-guide during acculturation. Essentialist beliefs therefore play a significant role in the psychology of social identity.     

Chinese values in Singapore: Traditional and modern

A series of three studies was conducted to test the internal structure of the Chinese value hierarchy (CVH) in Singapore. Study 1 identified the empirically best–fit model with six factors: Prudence, Industry, Civic–Harmony, Moral Development, Social Power and Moderation. Relative magnitudes and interfactor correlations suggested that these factors could be further grouped into two superordinate clusters: (i) The Modern factor, with significantly higher magnitude, consisted of Prudence, Industry, Civic–Harmony and Moral Development; and (ii) the Tradition factor, with lower magnitude, consisted of Social Power and Moderation. Study 2 surveyed university students with differential preference for language usages: English or Chinese. Both language groups were equally high on the Modern factor, but the Chinese–language–preferred group showed a significantly higher endorsement for the Tradition factor, Chinese Worldview (CWV) and Chinese Health Beliefs (CHB). Further convergent validation for the Modern and the Tradition factors was provided by investigating their correlations with traditional Chinese beliefs and practices for the two language groups separately. Study 3 tested generation differences in CVH. University participants (Self) were compared with their parents (Parents) and friends (Friends). There were no differences between Self and Friends on both the Modern and Tradition factors, CWV and individual differences of modernity. Parents and Self did not differ on individual differences of modernity. Parents, however, were higher on the Modern factor, the Tradition factor and CWV. Results were discussed to support the concept of 'multiple modernity' (Tu, 1900) in Asian societies, and the 'revised convergence hypothesis' proposed by Yang (1988).     

Examining Correlates of Civic Engagement Among Immigrant Adolescents in the United States

Using a diverse urban sample of immigrant adolescents in the United States (N = 345) followed from 10^th grade (M_age = 15.69) to 12^th grade, this study examined the extent to which ecological assets (i.e., community connections and social network resources) predicted civic commitments (i.e., community engagement, social responsibility) as potentially mediated by fair society beliefs. The authors also examined whether ethnicity and generation status moderated these associations. As hypothesized, fair society beliefs were higher and predicted greater civic commitments only among Asian youth. Ecological assets were associated with greater civic commitments for all participants; these links were primarily direct for Latino immigrants and indirect (via fair society beliefs) for Asian youth. First-generation immigrants had more ecological assets and were more civically committed, however social network resources predicted fair society beliefs and community engagement only for second-generation youth. These differences indicate that immigrant youth are best understood as a heterogeneous group and suggest the need for further investigation of cultural variations in civic developmental processes.     

Teacher beliefs,teacher characteristics,and school contextual factors: What are the relationships?

Background. There is a plethora of research around student beliefs and their contribution to student outcomes. However, there is less research in relation to teacher beliefs. Teacher factors are important to consider since beliefs mould thoughts and resultant instructional behaviours that, in turn, can contribute to student outcomes. Aims. The purpose of this research was to explore relationships between the teacher characteristics of gender and teaching experience, school contextual variables (socio‐economic level of school and class level), and three teacher socio‐psychological variables: class level teacher expectations, teacher efficacy, and teacher goal orientation. Sample. The participants were 68 male and female teachers with varying experience, from schools in a variety of socio‐economic areas and from rural and urban locations within New Zealand. Method. Teachers completed a questionnaire containing items related to teacher efficacy and goal orientation in reading. They also completed a teacher expectation survey. Reading achievement data were collected on students. Interrelationships were explored between teacher socio‐psychological beliefs and the teacher and school factors included in the study. Results. Mastery‐oriented beliefs predicted teacher efficacy for student engagement and classroom management. The socio‐economic level of the school and teacher gender predicted teacher efficacy for engagement, classroom management, instructional strategies, and a mastery goal orientation. Being male predicted a performance goal orientation. Conclusions. Teacher beliefs, teacher characteristics, and school contextual variables can result in differences in teacher instructional practices and differing classroom climates. Further investigation of these variables is important since differences in teachers contribute to differences in student outcomes.     

Extrinsic Cultural Religious Orientation: analysis of an Iranian measure in university students in the United States

Previous research examining Iranian university students suggested that an Extrinsic Cultural Religious Orientation may be more important than an Extrinsic Social Religious motivation in maintaining Muslim religious commitments. The present project demonstrated that a similar conclusion seemed applicable to the largely Christian commitments of American university students. In the United States, an Extrinsic Cultural Religious Orientation Scale displayed a factor structure like that observed in Iran, was a more robust and consistent predictor of psychological adjustment than the Extrinsic Social Religious Orientation, and was sensitive to spiritual as well as religious dimensions of commitment. Peace and Justice and Cultural Foundations factors from this scale were relatively more positive in their adjustment implications than were Disorder Avoidance and Family and Social Order factors. Noteworthy contrasts between the present American and previous Iranian data appeared in Extrinsic Cultural Religious Orientation relationships with a sense of identity and with cognitive empathy. These results confirmed that the Extrinsic Cultural Religious Orientation deserves additional research attention in both Muslim and more secular Western societies.     

Psychological symptoms and body image in individuals with gender dysphoria: A comparison between Iranian and Dutch clinics

Background: Few studies have compared the psychological functioning of individuals with gender dysphoria in Western and non-Western cultures. To our knowledge, this is the first study comparing the mental health of transgender individuals from an Islamic and non-Islamic country (Iran and the Netherlands).

Methods: In this study, the psychological functioning and body image of 163 individuals with gender dysphoria (100 transgender women (75 in the Netherlands, 25 in Iran) and 63 transgender men (45 in the Netherlands, 18 in Iran) in two clinics located in Iran (N = 43) and the Netherlands (N = 120) was evaluated using the SCL-90 and the Body Image Scale (BIS). Also, none of these individuals had yet received hormonal therapy and/or surgery in their clinics.

Results: Dutch participants (M = 31.56, SD = 12.26) were older than Iranian participants (M = 25.21, SD = 3.04). Dutch transwomen were less often androphilic (sexually attracted to men) than Iranian transwomen, and Iranian trans people were more often bisexual than the Dutch trans people. Significantly more Dutch transgender people were married (we had no information about the gender of the spouse), and indicated to have more contact with their families than the participants in Iran. The participants from Iran had significantly more psychological complaints than the Dutch participants. Compared to participants in Iran, participants in the Netherlands were more dissatisfied with their secondary sexual characteristics and neutral body characteristics, but there was no significant difference between the countries in terms of satisfaction with primary sex characteristics.

Conclusions: Although transgender people in many countries face social and mental health problems, this study suggests that socio-cultural factors may increase the likelihood of psychopathology.     

The Immigration Experience of Iranian Baha’is in Saskatchewan: The Reconstruction of Their Existence, Faith, and Religious Experience

For approximately 150 years, Baha’is in Iran have been persecuted on the basis of their religion. Limitations to aspects of their lives have compelled them to face “civic death” or migrate to other countries. This qualitative pilot study explored the experience of forced migration and how religion attenuates the disruption to the lives of Iranian Baha’is. Adaptive strategies that four participants utilised to re-establish continuity were examined. Participants who were satisfied with their lives developed a way to allow parallel cultural traditions (Iranian and Canadian) to co-exist; those who could not integrate found it difficult to maintain a balance between these traditions.     

Premarital sexual, child rearing, and family attitudes of Iranian men and women in the United States and in Iran

Sexual, child rearing, and family attitudes of 160 Iranian immigrants in the United States (61 men, 99 women) and 97 Iranians (55 men, 42 women) in Iran were compared. Iranians in the United States in general, and women in particular, compared with their counterparts in Iran, expressed more permissive attitudes toward premarital sex and sex education, more tolerance toward homosexuality, and a greater acceptance of marital dissolution. Iranians in both countries assigned a high value to the maternal role and to family loyalty but did not endorse unrestricted freedom for youngsters. Influences of attitudinal disparity on interpersonal and family relationships are discussed, and implications for marriage counseling and family therapy are suggested.