The Role of Culture in the Relationship Between Religiosity and Psychological Well-being

Several measures of religious practice and religious orientation (intrinsic/extrinsic/quest) and two measures of psychological well-being (positive affect and negative affect) have been employed in a cross-cultural survey of undergraduate university students from five different cultural/religious environments: Slovenia, Bosnia and Herzegovina, Serbia, the United States of America, and Japan. Results suggest that measures of exstrinsic, intrinsic, and quest religiosity are not entirely applicable in most of the cultures observed. Nevertheless, it was possible to discern abbreviated cross-culturally valid scales for each dimension. The strength and direction of the correlation between psychological well-being and a particular type of religious orientation proved to depend substantially upon culture. More importantly, the cultural environment plays a crucial role in shaping the relationship between general measures of religiosity and psychological well-being. According to the data, higher general levels of religiosity at the societal level are linked to more positive correlations between religiosity and psychological well-being. The overall picture leads to the conclusion that there is no culturally universal pattern in the relationship between measures of religiosity and psychological well-being and that the particular cultural and religious context should always be considered in studies dealing with this issue.

The Role of Decision Making Styles in Explaining Happiness

In pursuit of happiness, individuals often choose activities which may be influenced by their general decision making styles that reflect habitual ways of choosing and making decisions. The present study investigated the associations of such tendencies, namely individuals’ temporal perspectives that included present and future focus, and maximizing, with persons’ orientations to happiness and their relevance for subjective well-being. The obtained results confirmed previous reports indicating the relevance of orientations to happiness for subjective well-being. With respect to the decision making styles, they revealed positive correlations with regard to future focus with orientations to meaning and engagement that were also negatively associated with present focus. In addition, present focus was positively correlated with orientation to pleasure. With respect to maximizing, this decision making style was positively associated with all three orientations. While assessing the relevance of decision making styles for subjective well-being, the regression analyses indicated that higher levels of maximizing directly predicted higher levels of negative affect and lower life satisfaction. Next, mediation and network methodologies revealed significant mediating effects of orientations to meaning and engagement with respect to the relationships between future focus with life satisfaction and positive affect, orientation to meaning with respect to the associations between present focus with life satisfaction and positive affect, and orientation to engagement with respect to the relationships between maximizing with life satisfaction and positive affect. These results extend previous knowledge, indicating the relevance of individuals’ decision making styles for their conceptualizations of happiness, as well as subjective well-being.     

A daily diary study of mental health and community involvement outcomes for three Chinese American social identities

Approximately 100 American youths of Chinese descent participated in a 14-day diary study, completing daily reports on ethnic feelings, American feelings, ethnic community involvement, and psychological well-being. Participants were divided into 4 identity orientations (Chinese, American, bicultural, or other) and then assessed for differential patterns of mental health and community involvement. Chinese-centered identities were characterized by positive well-being and positive self-esteem. However, the American-centered and bicultural groups had well-being and self-esteem levels equal to that of the Chinese-centered group. Although the measures of menial health failed to differentiate the identity categories, both the Chinese- and bicultural-centered groups showed high involvement in Chinese culture, whereas American-centered participants were, significantly less involved.     

Do Orientations to Happiness Mediate the Associations Between Personality Traits and Subjective Well-Being?

Personality traits have frequently been observed to be associated with subjective well-being. It has been suggested that personality traits may lead individuals to experience life in certain ways which, in turn, influences their subjective well-being. However, the exact mechanisms underlying this relationship remain unknown. The present study hypothesized that the ways in which individuals endorse strategies for achieving happiness (i.e., orientations to happiness: through a life of pleasure, through a life of engagement, or through a life of meaning) mediates the associations that personality traits have with subjective well-being (i.e., satisfaction with life, positive affect, and negative affect). Our results indicated that an orientation to meaning in life partially mediated the relationship between extraversion and life satisfaction. In addition, all three orientations to happiness (i.e., pleasure, engagement, and meaning) partially mediated the relationship between extraversion and positive affect. Discussion focuses on the implications of these results for understanding the connection between personality traits and subjective well-being.     

家庭照料对照料者心理健康的影响

家庭照料通过不同途径和不同因素影响照料者心理健康,包括积极影响和消极影响。早期研究多关注家庭照料带来的消极影响以及相关个体水平变量所起的作用,当前研究中逐渐增加了对照料积极方面的关注,同时更加强调背景变量和个体间关系变量的作用。该文介绍了家庭照料研究中两个重要的理论模型：压力过程模型和双因素模型;总结了不同水平上的各种变量分别对照料的积极和消极作用途径产生的影响;提出了家庭照料者研究发展呈现出的两个趋势：理论模型更为整体化、系统化,研究的关注点由个体水平变量转向反映个体与环境间相互作用的变量;并对我国目前研究中的问题和发展方向进行了讨论     

Self-Efficacy and Psychological Well-Being in Cardiac Patients: Moderated Mediation by Affect and Meaning-Making

Abstract

Prior research suggests a potential moderated mediation effect between self-efficacy and psychological well-being. Based on the Meaning Making Model and the Broaden-and-Build Theory, this study examines the relationship between self-efficacy and psychological well-being in the moderated mediation perspective of affect and meaning-making in coronary heart disease patients. The questionnaires measuring self-efficacy, psychological well-being, affect, and meaning-making were used to collect data from one hundred and fifty six patients (73 women and 83 men) who were suffering from coronary heart disease. The patients had a history of coronary heart disease in the previous .1?7.9?years and were aged 47?82. Findings demonstrated that meaning-making mediated the indirect relationship between self-efficacy and psychological well-being. In addition, the moderated mediation effect of positive affect, but not of negative affect was significant. Positive affect moderated the indirect effect between self-efficacy and psychological well-being through meaning-making; the indirect effect was stronger when positive affect was high as opposed to low. The results suggest the interplay of affective and meaning-making processes in the relationship between self-efficacy and well-being.     

A Structural Model of Racial Discrimination, Acculturative Stress, and Cultural Resources Among Arab American Adolescents

Despite evidence towards the risk for discrimination and acculturative stress that Arab American adolescents may face, the link between socio-cultural adversities and psychological well-being in this population has not been established. This study examined the role of socio-cultural adversities (discrimination and acculturative stress) and cultural resources (ethnic identity, religious support and religious coping) in terms of their direct impact on psychological distress. Using structural equation modeling, the proposed model was tested with 240 Arab American adolescents. The results indicated a strong positive relationship between socio-cultural adversities and psychological distress. Furthermore, this study supported a promotive model of cultural resources, where a negative association between cultural resources and psychological distress was found. Understanding the manner in which socio-cultural adversities and resources are linked to psychological distress can inform the development of culturally appropriate interventions that can effectively mitigate mental health concerns for understudied and vulnerable populations.     

The individual-oriented and social-oriented Chinese bicultural self: testing the theory

The author proposes a bicultural self theory for contemporary Chinese individuals, encompassing 2 main components: the individual-oriented self and the social-oriented self. The social orientation is rooted in traditional Chinese conceptualization of the self, whereas the individual orientation has evolved and developed under Western influences along with recent societal modernization. The author conducted a series of 5 studies to test the theory and relate the model to important issues in current personality and social psychological research, such as cultural individualism-collectivism, self-construals, motivation, cognition, emotion, and well-being. A total of 977 university students in Taiwan participated. The author found that contrasting self-aspects were differentially associated with the aforementioned constructs, as theoretically predicted. This evidence thus generally supported the bicultural self model.     

双文化认同整合与心理适应的关系:辩证性自我的中介作用

本研究从双文化人对于文化认同的主观感知视角出发,采用问卷调查法,以藏汉杂居区的藏族大学生和汉文化区域的藏族寄居大学生为例,探讨双文化认同整合、辩证性自我与心理适应之间的关系,以及辩证性自我在两者之间的中介作用。结果表明:(1)对于两类被试来说,双文化认同整合问卷的和谐冲突维度与心理适应呈显著正相关,与辩证性自我呈显著负相关;但不同的是,藏族杂居区的被试,双文化认同整合的混合区分维度与辩证性自我和心理适应的相关都不显著(2)辩证性自我在双文化认同整合(和谐-冲突维度)与心理适应的关系中起中介作用。实践中,应通过加强少数民族大学生的双文化认同整合,降低其冲突心理、增强矛盾容忍性等辩证主义思想,进而增强其心理适应。     

Extrinsic Religious Orientation and Well-Being: Is Their Negative Association Real or Spurious?

Turning to religion to seek its social benefits has been associated with poor psychological well-being. Researchers have concluded that endorsing this extrinsic and social orientation toward religion is inauthentic and unhealthy. However, few studies have focused on extrinsic-social religious orientation’s negative relationship with well-being, leaving open the possibility that their relationship is spurious. The present study argues that people endorsing an extrinsic-social religious orientation also perceive lower levels of social support in their lives, thus their turning to religion to fill this social void. As social support is important for healthy psychological functioning, perceived social support may be the critical third variable explaining why extrinsic-social religious orientation appears to have psychological costs. This study supported our expectations among undergraduates in two countries: the United States (N = 156) and the Republic of Ireland (N = 255). There were negative bivariate associations between extrinsic-social religious orientation and both perceived social support and emotional well-being. Accounting for the effects of perceived social support, however, reduced the association between the extrinsic-social religious orientation and well-being to non-significance. Thus, people endorsing an extrinsic and social orientation toward religion tend to have poor well-being because they perceive less supportive relationships in their lives.     

Aging attitudes moderate the effect of subjective age on psychological well-being: evidence from a 10-year longitudinal study

Older subjective age is often associated with lower psychological well-being among middle-aged and older adults. We hypothesize that attitudes toward aging moderate this relationship; specifically, feeling older will predict lower well-being among those with less favorable attitudes toward aging but not those with more favorable aging attitudes. We tested this with longitudinal data from the National Survey of Midlife Development in the United States-II assessing subjective age and psychological well-being over 10 years. As hypothesized older subjective age predicted lower life satisfaction and higher negative affect when aging attitudes were less favorable but not when aging attitudes were more favorable. Implications and future research directions are discussed.     

中国留学生的文化认同、社会取向与主观幸福感

采用问卷,调查了在澳大利亚的144名中国留学生的文化认同、社会取向及主观幸福感。结果显示,随着文化融入的进程,中国留学生对澳大利亚主流文化认同增强,对中国文化认同减弱;文化融入进程对个体取向没有显著影响,但通过主族和客族文化认同间接地减弱集体取向;中国留学生的文化认同和社会取向均可直接影响其幸福感;文化融入进程可直接影响中国留学生的幸福感,并可通过文化认同和社会取向对其幸福感产生间接的影响。     

亲社会自主动机对青少年幸福感及亲社会行为的影响:基本心理需要满足的中介作用

本研究探讨了亲社会自主动机对青少年幸福感和亲社会行为的影响,并检验了基本心理需要满足的中介作用。研究1以293名青少年为研究对象,通过问卷法考察了亲社会自主动机、基本心理需要满足、幸福感和亲社会行为的关系;研究2以205名青少年为研究对象,通过实验法操纵亲社会自主动机（vs.受控动机）,并考察其对基本心理需要满足、幸福感和亲社会行为的影响。研究结果表明,亲社会自主动机显著正向预测青少年的幸福感和亲社会行为,并且基本心理需要满足在亲社会自主动机对幸福感和亲社会行为的预测中都起到了中介作用;相反,亲社会受控动机则不利于青少年基本心理需要的满足,进而不能有效地提升其幸福感和亲社会行为。     

Psychological well-being in great Britain: An evaluation of the Bradburn Affect Balance Scale

Analysis of the Affect Balance Scale using a representative national British sample (N = 932) confirms Bradburn's (1969) two-dimensional model of psychological well-being. Comparisons between the British results and data from the United States are found to yield largely similar results between socio-demographic variables and the two postulated dimensions of well-being: positive and negative affect. In addition, support is found for Bradburn's claim that the balance derived from summing scores on the positive and negative affect scales is a more powerful predictor of psychological well-being than either of the independent affect scales taken separately. Finally, the lack of account made of predisposing personality variables as potential predictors of well-being is discussed.     

Within-person changes in the structure of emotion: the role of cultural identification and language

This study explored the within-person dynamic organization of emotion in East-Asian Canadian bicultural individuals as they function in two cultural worlds. Using a diary design, we examined under what conditions their emotional structure resembles that of Westerners or that of East Asians. As predicted, when these bicultural individuals identified with a Western culture or had recently spoken a non-Asian language, their positive and negative affect were inversely associated. When they identified with an Asian culture or interacted in an Asian language, this inverse association disappeared. This study shows that as bicultural individuals identify and communicate with members of one or the other cultural group, they may adopt a culturally congruent phenomenology, including a distinct affective pattern.     

Family functioning, cultural orientation, and psychological well-being among university students in Lebanon

The author examined the relationship between perceived family functioning, the cultural orientations of horizontal and vertical individualism and collectivism, and psychological well-being in a group of 182 university students in Lebanon. Factor analysis of the present data from the 12-item General Functioning Scale of the Family Assessment Device (GF-FAD) resulted in the extraction of one general factor, accounting for 43% of the variance. On the basis of North American cutoff values, the author found that 60.5% of the university students perceived their family as healthy and that 39.5% perceived their family as unhealthy. Male students perceived their families as somewhat more dysfunctional than did female students. Muslim students perceived their families as more dysfunctional than did Christian students. As the author expected, family functioning was associated with the culture-related personality dimension of horizontal collectivism and with perceived psychological well-being. Overall, the findings supported the structure and usefulness of the GF-FAD in the Lebanese context and the importance of viewing family functioning from the perspective of individual cultural orientation.     

Psychological effects of deep-breathing: the impact of expectancy-priming

Outcome expectancy could mediate the psychological effects of exercise-related interventions, which implies that part of the psychological benefits of physical activity could be ascribed to placebo effects. In this framed field-experiment, 89 healthy participants were studied in three groups, (1) breathing-primed (deep-breathing with an exercise-related expectancy), (2) breathing-unprimed (deep-breathing with no exercise-related expectancy), and (3) control (no intervention). Deep-breathing lasted for three minutes. Before and after deep-breathing, or sitting quietly in the control group, participants completed two questionnaires assessing their positive- and negative affect (NA) and subjective well-being (WB). In contrast to the control group, both the breathing-primed and breathing-unprimed groups showed decreased NA and increased subjective WB. The breathing-primed group reported larger changes in WB than the breathing-unprimed group, in addition to also exhibiting significant increases in positive affect. These findings support the hypothesis of the work that expectations mediate the psychological effects of deep-breathing beyond the intervention’s specific effects. Therefore, future research should control for expectations related to an intervention when gauging psychological changes.     

Urban American Indian Youth Spirituality and Religion: A Latent Class Analysis

This article explores the interconnected spiritual, religious, and cultural worlds of the majority of American Indian (AI) youth who live in urban areas: their patterns of involvement in religion and Native spirituality and associated well‐being. Latent class analysis of data from 205 AI middle school students identified five distinctive classes using survey measures of religious affiliation, attendance at services, adherence to Christian and traditional spiritual beliefs, Native spirituality, and Native cultural practices. Two classes were Christian groups: one attending Christian churches and following Christian beliefs but uninvolved with Native beliefs, spirituality, or cultural practices; and a nominal Christian group affiliated with but not attending church and unattached to belief systems. Two groups followed Native beliefs and spiritual practices, one affiliated with the Native American Church and another unaffiliated with any church. The fifth, nonreligious group, had no religious affiliation, followed neither Christian nor traditional beliefs, and was uninvolved in Native spirituality and cultural practices. The two groups embracing AI spirituality reported better academic performance, more reservation contact, higher AI enculturation, and stronger bicultural orientations.     

The Association of Daily Hassles and Uplifts with Family and Life Satisfaction: Does Cultural Orientation make a Difference?

The study examined similarities and differences between people having individualist and collectivist cultural orientations in terms of what they perceive as stressful and uplifting experiences in their daily lives, and the relation between daily experiences and family and life satisfaction. Data were collected from two representative community samples (697 Jews and 303 Arabs). Each sample was grouped into individualist and collectivist cultural orientations. The two cultural orientation groups differed with respect to the appraisal of positive and negative daily experiences. A structural equation modeling (SEM) multi-group analysis indicated a similar factor structure for hassles and uplifts in both groups. However, the two groups differed in the effects of positive and negative daily occurrences on family and life satisfaction.     

Bicultural identity integration (BII): components and psychosocial antecedents

The present study examines the underresearched topic of bicultural identity; specifically, we: (1) unpack the construct of Bicultural Identity Integration (BII), or the degree to which a bicultural individual perceives his/her two cultural identities as "compatible" versus "oppositional," and (2) identify the personality (Big Five) and acculturation (acculturation stress, acculturation attitudes, bicultural competence) predictors of BII. Differences in BII, acculturation stress, and bicultural competence were measured with new instruments developed for the purposes of the study. Using a sample of Chinese American biculturals, we found that variations in BII do not define a uniform phenomenon, as commonly implied in the literature, but instead encompass two separate independent constructs: perceptions of distance (vs. overlap) and perceptions of conflict (vs. harmony) between one's two cultural identities or orientations. Results also indicated that cultural conflict and cultural distance have distinct personality, acculturation, and sociodemographic antecedents.