Not all semantics: Similarities and differences in reminiscing function and content between Indigenous and non-Indigenous Australians

This study explored why and how Indigenous and non-Indigenous Australians remember the past. Indigenous Australians traditionally share a strong oral tradition in which customs, personal and cultural histories, and other narratives are passed across groups and between generations by word of mouth. Drawing on this tradition, in which inherent value is placed on sharing knowledge and maintaining connectedness with others, we hypothesised that Indigenous Australians would be more likely than non-Indigenous Australians to report reminiscing to fulfil social functions (but not self or directive functions). Furthermore, we hypothesised that Indigenous Australians would recall personal past experiences more elaborately than would non-Indigenous Australians. In Study 1, 33 Indigenous Australians and 76 non-Indigenous Australians completed Webster's Reminiscence Functions Scale. As predicted, Indigenous participants reported higher scores on subscales related to social functions than did non-Indigenous Australians: particularly “Teach/Inform” and “Intimacy Maintenance”. They also scored higher on the “Identity” subscale. In Study 2, 15 Indigenous and 14 non-Indigenous Australians shared three memories from the distant and recent past. While Indigenous and non-Indigenous narratives did not differ in either emotion or elaboration, Indigenous Australians provided more memory context and detail by including a greater proportion of semantic memory content. Taken together, these findings suggest differences in both why and how Australians remember.     

The Psychometric Equivalence of the Personal Wellbeing Index School-Children for Indigenous and Non-Indigenous Australian Adolescents

Despite increasing research interest in the subjective wellbeing (SWB) of Indigenous Australians, SWB measures used in these studies have not been validated for use in this population. Until the measurement equivalence of scales used in this population are demonstrated, inferences regarding potential differences in SWB across Indigenous and non-Indigenous groups cannot be validly inferred. To rectify this, the present study examines the psychometric equivalence of the Personal Wellbeing Index—School Children (PWI-SC) for use among samples of Indigenous and non-Indigenous Australian adolescents using multiple-group confirmatory factor analysis. The Indigenous sample comprised 1,378 adolescents enrolled in the Australian Federal Government’s Youth Connections Program. A sample of 6,401 non-Indigenous adolescents also enrolled in the Youth Connections Program represented a second comparative group. Finally, the third comparative group comprised a convenience sample of 983 Victorian high-school students. The results demonstrated strict factorial invariance between all three adolescent groups, suggesting that the PWI-SC measures the same underlying construct in each sample. These findings support quantitative comparisons between Indigenous and non-Indigenous SWB data as valid. The implications of this research are discussed.     

Body image importance and body dissatisfaction among indigenous Australian adolescents

Despite their elevated risk of health problems and a propensity to be more overweight or underweight relative to the other members of the Australian population, there has been no previous investigation of body image concerns among Indigenous Australians. In this study we investigated the level of body image importance and body image dissatisfaction among 19 rural Indigenous adolescents (7 males, 12 females) and 28 urban Indigenous adolescents (15 males and 13 females). Our hypotheses that there would be gender differences in body image importance and body image satisfaction were not generally supported. However, males placed more importance on muscle size and strength than females, and rural participants placed more importance on weight than urban participants. Comparison to existing data obtained from Caucasian adolescents suggested that Indigenous youth may be less concerned and dissatisfied with body weight and shape. These results are discussed in relation to findings from studies of non-Indigenous adolescents, and Indigenous health issues. The limitations of the current study and the need for further studies are also discussed.     

Critical reflections on teaching challenging content: do some students shoot the (white) messenger?

Racism is an enduring reality in Australian society for Indigenous Australians, reflecting the experiences of Indigenous peoples in colonized countries worldwide. While social work services delivered by Indigenous Australians might be the preferred option, the graduation rate of Aboriginal and Torres Strait Islander students from Australian social work training is low and non-Indigenous social workers provide most service delivery. As a non-Indigenous social work educator at an Australian university, I recognize that teaching culturally relevant curricula, in order to produce antiracist social work graduates who recognize racism and privilege, is crucial but challenging. The purpose of this article is to share my ongoing critical reflections, particularly with regard to student dissatisfaction and possible disengagement with difficult content, and my actions for improved teaching and learning, in order to graduate work-ready social workers.     

Warlpiri fears/whitefella fears: Ways of being in Central Australia seen through an emotion

Experiences of fear and responses to it are variable across cultures and individuals, and across the environments they inhabit. In some environments, fear is a constant presence in people's lives; in others it is sporadic, provoked or intensified by particular events. This paper examines how fear shapes everyday actions and experiences in central Australia. It draws on material gathered during research among Indigenous (Warlpiri) residents in the remote Northern Territory settlement of Yuendumu, and on observations and conversations with Indigenous and non-Indigenous people in the town of Alice Springs. The case studies presented revolve around a feud at Yuendumu, some well-publicised and related ‘murders’ in Alice Springs, and the Australian Federal Government's Intervention into Aboriginal Communities in the Northern Territory (NTER). The analysis examines how specific fears are generated in particular situations, and discusses how Warlpiri and non-Indigenous residents respond to such fear(s). The comparisons between town/remote and Indigenous/non-Indigenous settings and responses carry implications for how we analyse emotion and motivation in cross-cultural settings. The paper concludes by using fear as one prism through which to understand changing aspects of everyday life.     

The Experiences of Indigenous Australian Psychologists at University

Disparities exist between Indigenous Australians and non‐Indigenous Australians on indicators of life expectancy, alcohol and drug use, adult and juvenile incarceration, and rates of hospitalisation for self‐harm, suicide, and mental and behavioural disorders due to psychoactive substance use. Psychology is a discipline that can assist in remedying these issues, yet disparities are evident in Indigenous participation in higher education generally, as well as within tertiary psychology education specifically. Ten Indigenous Australian psychologists were interviewed to investigate possible barriers and enablers for Indigenous students studying psychology at university. Hermeneutic phenomenology guided the research and its analysis, whereby the data went through a process known as the “hermeneutic circle”; data were analysed in itself, as well as part of the whole, leading to the world views of the participant and researcher converging into a “horizon of meaning.” Sources of support for Indigenous students included family support, financial assistance, and Indigenous student support centres. Potential barriers to university study of psychology were negative conceptions of higher education and psychology by the Indigenous community, “culture shock” upon relocating to the metropolitan area, a lack of Indigenous content and staff, and culturally insensitivity by staff members. Efforts should be made to address these barriers to participation, as well as to support those structures and services that were supportive for students.     

Perspective taking and opinions about forms of reparation for victims of historical harm

The authors investigated the effects of perspective taking on opinions about reparations for victims of historical harm. In two studies, they showed that when non-Indigenous Australians took an Indigenous Australian perspective, this increased perceived entitlement to, and decreased anger toward, monetary compensation. Moreover, perceived entitlement mediated the relationship between anger about monetary compensation and perspective taking. Study 2 demonstrated the mutual influence of emotions and perceived entitlement. In particular, self-image shame rather than group-based guilt or anger predicted support for reparation when an Indigenous Australian perspective was adopted. The results suggest that taking the perspective of people who have experienced harm from one's own group can bolster a commitment to positive social change in relation to a pressing social issue.     

How Does the Life Satisfaction of the Poor,Least Educated,and Least Satisfied Change as Average Life Satisfaction Increases?

We study subjective life satisfaction inequality in the United States using panel data from the 2005 to 2010 Behavioral Risk Factor Surveillance System. We aggregate individual level data to the state level and study how the average self-reported life satisfaction of various income, education, and life satisfaction groups changes with the average self-reported life satisfaction of the state. We find that the subjective life satisfaction of the least satisfied does not increase in equal proportion with the average life satisfaction of society, suggesting that increasing satisfaction levels are likely to lead to greater life satisfaction inequality. However, the life satisfaction of the poorest and least educated does increase in equal proportions with average life satisfaction.     

Mental disorders and communication of intent to die in indigenous suicide cases, Queensland, Australia

In comparing Indigenous to non-Indigenous suicide in Australia, this study focussed on the frequency of the association between some psychiatric conditions, such as depression and alcohol abuse, and some aspect of suicidality, in particular communication of suicide intent. Logistic regression was implemented to analyze cases of Indigenous (n = 471) versus non-Indigenous suicides (n = 6,655), using the Queensland Suicide Register as a data source. Compared to non-Indigenous suicides, Indigenous cases had lower odds of being diagnosed with unipolar depression, seeking treatment for psychiatric conditions or leaving a suicide note. Indigenous suicides had greater odds of verbally communicating suicide intent and having a history of alcohol and substance use. The magnitude of these differences is remarkable, underscoring the need for culturally sensitive suicide prevention efforts.     

Attitudes toward Indigenous Australians: the role of empathy and guilt

Previous research in Perth, Western Australia, finds a disturbing amount of prejudice against Indigenous Australians. At the forefront of much prejudice research has been the distinction between old‐fashioned and modern prejudice. We constructed an Attitude Toward Indigenous Australians scale from items originating from qualitative data. We found that negative attitudes were predicted by collective guilt about past and present wrongs to Indigenous Australians (collective guilt directly linked to Indigenous issues, as well as collective guilt generally). Negative attitudes were also predicted by a lack of empathy for Indigenous Australians, and affective perspective taking generally. Socio‐demographics (e.g. a lack of education) predicted negative attitudes, which indicate the necessity of taking both social‐psychological and socio‐demographic factors into account when examining the nature of prejudice. A number of practical implications arise from these findings. Copyright © 2004 John Wiley & Sons, Ltd.     

Whole of community suicide prevention forums for Aboriginal Australians

It is well known that Aboriginal Australians are at increased risk of suicide. Contributors to suicide differ for Indigenous and non-Indigenous populations (Westerman, 2003; 2019). This study evaluated whole of community suicide prevention forums conducted across six locations. Attendees were youth (N = 136), service providers (N = 225), and community members (N = 158). The content of the forums was empirically based and, for service providers and community members, covered knowledge of suicide, and depression specific to Aboriginal people, skills relating to working with depressed and suicidal Aboriginal people, and intentions to help an Aboriginal person who is suicidal. Content for youth attendees focused on knowledge of suicide and depression, coping skills, intentions to help a friend, and beliefs about suicide. While the results demonstrated significant gains across most domains, there was a potentiating effect with some skills increases becoming more significant over each phase. This demonstrates that a whole of community approach to Indigenous suicide prevention is required, and that clinical and cultural skills require a longer-term approach for impact and sustainability.     

Further Validation of the Satisfaction With Life Scale: Evidence for the Cross-Method Convergence of Well-Being Measures

The structure of subjective well-being has been conceptualized as consisting of two major components: the emotional or affective component and the judgmental or cognitive component (Diener, 1984; Veenhoven, 1984). The judgmental component has also been conceptualized as life satisfaction (Andrews & Withey, 1976). Although the affective component of subjective well-being has received considerable attention from researchers, the judgmental component has been relatively neglected. The Satisfaction With Life Scale (SWLS; Diener, Emmnos, Larsen, & Griffin, 1985) was developed as a measure of the judgmental component of subjective well-being (SWB). Two studies designed to validate further the SWLS are reported. Peer reports, a memory measure, and clinical ratings are used as external criteria for validation. Evidence for the reliability and predictive validity of the SWLS is presented, and its performance is compared to other related scales. The SWLS is shown to be a valid and reliable measure of life satisfaction, suited for use with a wide range of age groups and applications, which makes possible the savings of interview time and resources compared to many measures of life satisfaction. In addition, the high convergence of self- and peer-reported measures of subjective well-being and life satisfaction provide strong evidence that subjective well-being is a relatively global and stable phenomenon, not simply a momentary judgment based on fleeting influences.     

Further validation of the Satisfaction with Life Scale: evidence for the cross-method convergence of well-being measures

The structure of subjective well-being has been conceptualized as consisting of two major components: the emotional or affective component and the judgmental or cognitive component (Diener, 1984; Veenhoven, 1984). The judgmental component has also been conceptualized as life satisfaction (Andrews & Withey, 1976). Although the affective component of subjective well-being has received considerable attention from researchers, the judgmental component has been relatively neglected. The Satisfaction With Life Scale (SWLS; Diener, Emmons, Larsen, & Griffin, 1985) was developed as a measure of the judgmental component of subjective well-being (SWB). Two studied designed to validate further the SWLS are reported. Peer reports, a memory measure, and clinical ratings are used as external criteria for validation. Evidence for the reliability and predictive validity of the SWLS is presented, and its performance is compared to other related scales. The SWLS is shown to be a valid and reliable measure of life satisfaction, suited for use with a wide range of age groups and applications, which makes possible the savings of interview time and resources compared to many measures of life satisfaction. In addition, the high convergence of self- and peer-reported measures of subjective well-being and life satisfaction provide strong evidence that subjective well-being is a relatively global and stable phenomenon, not simply a momentary judgment based on fleeting influences.     

Satisfaction with Family Life in South Africa: The Role of Socioeconomic Status

This paper investigates the determinants of self-reported satisfaction with family life, applied to the South African context, with socioeconomic status (SES) as the main covariate and family functioning as the secondary covariate of interest. An individual-, household-, and subjective SES index is constructed via multiple correspondence analysis. Structural equation modelling (SEM) and multiple-group SEM (MGSEM) are used to analyse the role of SES in explaining satisfaction with family life. Higher levels of SES, especially household SES and subjective SES, are related to greater satisfaction with family life. Family functioning, in terms of better family flexibility, is associated with higher satisfaction with family life. The MGSEM results indicate that the role of family flexibility in explaining satisfaction with family life is similar across SES quartiles; family flexibility is an important predictor of family-life satisfaction, regardless of SES quartile.     

The Joy of Sexism? A Multinational Investigation of Hostile and Benevolent Justifications for Gender Inequality and Their Relations to Subjective Well-Being

Previous research on system justification theory suggests that beliefs that rationalize inequalities are related to subjective well-being. We examine how “complementary” (hostile and benevolent) justifications of gender inequality may serve a palliative function for both men and women. Using multilevel modeling and data from 32 countries (N’s?=?362 to 5160), we find that relationships between hostile and benevolent justifications and life satisfaction are moderated by the degree of gender inequality at the national level. In relatively egalitarian nations, individuals who endorse “complementary” justifications are higher on life satisfaction compared to those who endorse an exclusively hostile justification. In nations with high gender inequality, there is no difference in life satisfaction for those who endorse exclusively hostile vs. complementary justifications.     

Economic Freedom,Income Inequality and Life Satisfaction in OECD Countries

Since Piketty’s Capital in the 21st Century in 2014, scientific interest into the impact of income inequality on society has been on the rise. However, little is known about the mediating role of income inequality in the relationship between market institutions and subjective well-being. Using panel analysis on a sample of 21 OECD countries to test the effects of five different types of economic freedom on income inequality, we find that fiscal freedom, free trade and freedom from government regulation increase income inequality, whereas sound money decreases income inequality. Income inequality is found to have a negative effect on life satisfaction. Mediation tests show that income inequality mediates the influence of fiscal freedom, free trade and freedom from government regulation on life satisfaction.     

Measuring Socio-economic Factors and Sensitivity of Happiness

There is significant variation in average subjective well-being across countries. What makes people in some countries happier or more miserable than others? In this study, we decompose the difference in average subjective well-being across countries into a comprehensive set of socio-economic factors along with cross-country difference in sensitivity of happiness in order to answer the question. While an individual’s subjective well-being is affected by socio-economic status, every individual does not necessarily draw the same level of subjective well-being from a given condition of life because of different personal characteristics. Sensitivity of happiness is an umbrella term capturing such factors that are not reflected by socio-economic conditions. We introduce Data Envelopment Analysis (DEA) approach to estimate a happiness function and specify the sensitivity score for each country in a sample. We draw on a comprehensive set of well-being indicators released by the Better Life Initiative of the OECD, along with measures of income inequality. We find that the health factor and sensitivity term play the largest role in generating variation in subjective well-being. Even within countries, the average level of subjective well-being varies between different population groups. Drawing on a set of indicators that assess the life circumstances of different groups within each country, our decomposition formulation allows for a full explanation of the differences in average life satisfaction between the groups. We investigate the differences between men and women, and high income earners and low income earners.     

Aboriginal Practitioners Offer Culturally Safe and Responsive CBT: Response to Commentaries

We appreciate the valuable commentaries that have been provided for our paper “Can CBT be effective for Aboriginal Australians? Perspectives of Aboriginal practitioners trained in CBT.” The international authors identify how CBT, with adaptations by culturally responsive practitioners can be of value for non‐Western and Indigenous peoples. The commentary by Australian psychologists Dudgeon and Kelly questions the value of CBT for Indigenous Australians, terming it a “Western therapy” that is “culturally unresponsive” and “culturally blind.” They also critique the methodology of the study. We argue that CBT can be adapted by culturally competent practitioners to be culturally safe in Australia, as elsewhere. Cultural safety is mostly a function of the therapist, not the therapy. In the Bennett‐Levy et al. (2014) study, CBT was delivered in a culturally responsive way by Aboriginal counsellors within their own communities. CBT is a particularly adaptable and versatile therapy, and embodies principles of empowerment and self‐determination that are central to Indigenous social and emotional well‐being. We are concerned that CBT, which has strong empirical support and has been adapted elsewhere for a range of cultures, including Indigenous cultures, may be being denied to Indigenous Australian clients. There is considerable opportunity to evaluate the effectiveness and versatility of CBT, and variations of its mode of delivery, for all Australians.     

Income Inequality and Subjective Wellbeing: Trends,Challenges, and Research Directions

Research findings on the consequences of income inequality for subjective wellbeing (i.e. life satisfaction and happiness) remain inconclusive. Some researchers report a positive spill-over from income inequality, others report negative effects, and still others find no significant outcomes whatsoever. Therefore, it remains unclear whether people living in areas of high income disparity feel better off or less well off than people living in environments where everyone is more equal. This paper provides a critical discussion of recent research on the inequality-wellbeing link and suggests strategies for social scientists seeking new insights into the consequences of income inequality for subjective welfare.