The Effects of a Common In‐group Prime on Intentions to Help Indigenous and Homeless Australians

The article reports on research designed to test Australian attitudes towards helping impoverished members of the Australian society, in particular, indigenous and homeless people. Australian university students completed a questionnaire to measure their attitudes towards helping homeless and indigenous people under conditions that primed a common Australian identity. The findings showed that priming an inclusive identity led to relatively stronger intentions to help indigenous Australians but not homeless people. It was also found that participants preferred to endorse more autonomy than dependency help to both indigenous and homeless Australians. Whereas the findings indicate that helping intentions towards those living with poverty may be accentuated by priming a common in‐group, they also imply that helping attitudes vary with the type of help being sought and the way people perceive the cause of someone's poverty.     

Use of Ifá as a Means of Addressing Mental Health Concerns Among African American Clients

African Americans underuse counseling services because of factors such as cultural mistrust, stigma, and culturally incongruent treatment interventions. As a result, this population relies on informal healing networks. The foundations of these networks have been outlined within the professional literature. However, limited attention has been given to the indigenous healing methods used by African Americans in lieu of counseling. This article explores the conceptual, diagnostic, and treatment strategies of the indigenous healing system, Yorùbá‐based Ifá.     

Counseling in the República Bolivariana de Venezuela (Bolivarian Republic of Venezuela)

Counseling is an emerging profession in Latin America that offers people an opportunity to voice pain, exercise power, authentically connect with others, and experience healing within the community. Counseling reflects collaborative efforts between consultant and consultee who come together to reach mutual healing and growth through the use of indigenous and integrated approaches. Counseling in Venezuela includes using holistic assessment models and emancipating healing modalities centered on people's resilience, sense of hope, and community resources.     

Holistic Healing in Acts 3:1‐10

The understanding of healing focuses on Acts 3:1‐10, where the rereading of this text with its picture of healing will lead to an understanding of inclusive healing, in the sense that the marginalized people are included in this healing. This means that the healing is holistic, rather than focusing on either physical or spiritual healing only. The research on which this paper is based sought to explore the issue of holistic healing for a transformative church. The paper brings into perspective the following questions: What is entailed in Jesus’ healing people with disabilities? And how can the issue of healing be opened to the possibility of building a community of love, justice, peace, and diversity? In an attempt to answer the preceding questions, this paper has two parts: in the first section, I focus on my personal rereading in view of my own disability experience and my experience with the participants of Bible study, whereby I use narrative interpretation of existing literature, and I interpret from a psycho‐spiritual perspective framed by a liberation theology of disability. In the second section, I engage a dialogue between biblical scholars and ordinary people on the different perspectives on healing. My overall objective in this paper is to offer a new biblical understanding on the text and, on the other hand, a theological reflection on healing to assist church leaders and Christians to understand that people with disabilities, like any human being, deserve to be in fellowship with God and with other people for the sake of social transformation.     

Witches,Charlatans, and Old Wives: Critical Perspectives on History of Women’s Indigenous Knowledge

ABSTRACT

Although women have been central to cultural healing practices historically, their participation in the production of indigenous knowledge remains marginal. This contribution traces the history of indigenous healing traditions among women, both in Western and non-Western cultures. Specific attention is given to the history of patriarchal oppression, including witch-trials and the branding of non-Western indigenous healers as witches during European colonization. Utilizing a feminist post-colonial lens, this work seeks to examine how the history of persecution, oppression, and gendered violence has shaped attitudes toward indigenous practices by women as well as women’s own engagement in indigenous ways of healing and knowing.     

Why bioethics cannot figure out what to do with race

Race and religion are integral parts of bioethics. Harm and oppression, with the aim of social and political control, have been wrought in the name of religion against Blacks and people of color as embodied in the Ten Commandments, the Inquisition, and in the history of the Holy Crusades. Missionaries came armed with Judeo/Christian beliefs went to nations of people of color who had their own belief systems and forced change and caused untold harms because the indigenous belief systems were incompatible with their own. The indigenous people were denounced as ungodly, pagan, uncivilized, and savage. Hence, laws were enacted because of their perceived need to structure a sense of morality and to create and build a culture for these indigenous people of color. To date bioethics continues to be informed by a Western worldview that is Judeo/Christian in belief and orientation. However, missing from bioethical discourse in America is the historical influence of the Black Church as a cultural repository, which continues to influence the culture of Africans and Blacks. Cultural aspects of peoples of color are still largely ignored today. In attempting to deal with issues of race while steering clear of the religious and cultural impact of the Black Church, bioethics finds itself in the middle of a distressing situation: it simply cannot figure out what to do with race.     

Why Bioethics Cannot Figure Out What to Do with Race

Race and religion are integral parts of bioethics. Harm and oppression, with the aim of social and political control, have been wrought in the name of religion against Blacks and people of color as embodied in the Ten Commandments, the Inquisition, and in the history of the Holy Crusades. Missionaries came armed with Judeo/Christian beliefs went to nations of people of color who had their own belief systems and forced change and caused untold harms because the indigenous belief systems were incompatible with their own. The indigenous people were denounced as ungodly, pagan, uncivilized, and savage. Hence, laws were enacted because of their perceived need to structure a sense of morality and to create and build a culture for these indigenous people of color. To date bioethics continues to be informed by a Western worldview that is Judeo/Christian in belief and orientation. However, missing from bioethical discourse in America is the historical influence of the Black Church as a cultural repository, which continues to influence the culture of Africans and Blacks. Cultural aspects of peoples of color are still largely ignored today. In attempting to deal with issues of race while steering clear of the religious and cultural impact of the Black Church, bioethics finds itself in the middle of a distressing situation: it simply cannot figure out what to do with race.     

Witnessing to Christ Today

The global health situation at the beginning of the third millennium is alarming. 1 While countries in the global North spend huge amounts of money providing high‐tech medicine for their citizens, many people in resource‐limited settings still do not have access to basic health care. These people bear an unjust burden of disease, and tens of thousands die every day of diseases that can be treated and often cured. In this regard, the contribution of Christian churches to health care is sorely needed. Already, churches and faith‐based organizations are important health providers in many countries. This is especially the case with regard to people in remote areas and in resource‐limited settings, and with marginalized groups in these and other places. In addition to the engagement by Christian bodies in health care, in many churches, especially the fast‐growing churches of the global South, spiritual healing is becoming increasingly important. These churches seek to provide healing through prayer, blessing, the laying on of hands, and anointing with oil. However, many inside and outside the churches are not so confident that the churches' engagement in the field of health and healing is essential to their mission. Some argue that the churches should only be involved in health care provision if there are no secular health providers available. Also, whilst others insist on the use of exclusively “spiritual” means to overcome illness, many question whether Christians today should still seek to overcome illness through this approach. Against this background, the World Council of Churches (WCC) and the German Institute for Medical Mission (DIFAEM) wish to contribute to an understanding of the healing mission of the church today. Both organizations are engaged in the field of mission and healing, and have a long history in dealing with questions about the Christian healing ministry. 2 Since its inception, the WCC has regarded issues related to health as part of its core work. Health care and theological questions on health and healing have been on the agenda of WCC programmes on mission, as well as those dealing with justice and diakonia. For many years, the WCC's Christian Medical Commission guided the organization's work on health and healing. DIFAEM has been a partner with the WCC in worldwide discussions on the healing mission of the churches since the mid‐1960s, and a leader in the promotion and implementation of the concept of primary health care. In 2005, the world mission conference in Athens, Greece, considered the theme, “Come Holy Spirit, Heal and Reconcile: Called in Christ to Be Reconciling and Healing Communities,” and strongly reaffirmed the healing mission of the church. In 2007, the WCC and DIFAEM jointly called for a “study group on mission and healing” to follow up the Athens mission conference. This study group was subsequently mandated to work on the Christian understanding of the healing mission of the church, and to promote Christian engagement in the field of health. The members of the group are theologians and medical professionals from four continents and various denominations. 3 The objectives of the group include:

• to clarify the holistic and integrated nature of Christian mission and healing, based on biblical theology;
• to demonstrate ways in which Christian communities can contribute towards health and healing in contemporary contexts.

In this article, the study group offers a summary of the ecumenical discussions on health, healing and wholeness that were documented in WCC publications issued between 1965 and 2005. The main insight of these discussions was that health is not only physical and/or mental well‐being but includes the social and spiritual and other dimensions as well. This is reflected in the definition of health approved by the WCC in 1989: “Health is a dynamic state of well‐being of the individual and society, of physical, mental, spiritual, economic, political, and social well‐being – of being in harmony with each other, with the material environment and with God.” 4 This expanded definition of health leads us to the Christian understanding that healing is not only and not primarily medical. Healing then includes, for instance, addressing the spiritual needs of sick persons as well as working for justice, peace and the integrity of creation. Moreover, the role of congregational and non‐congregational communities and faith‐ based and governmental organizations as well as individual Christians in the field of health and healing becomes obvious. Faith communities/congregations in particular are called to practise healing in various ways. They contribute to healing as social networks, as places of teaching and learning together, and as advocates for justice, peace and the integrity of creation. Healing is practised in liturgical acts and through nurturing and practicing charismatic gifts, through counselling and caring, and through creating safe and open spaces. Faith communities have a role in promoting primary health care, and can become vital partners of the formal health sector. This contribution aims to reaffirm the healing mission of the church, and to encourage churches, plus Christian communities and organizations, to engage in this ministry, and thus take part in God's mission of transforming the world. 5 Beate JAKOB     

The Worldviews of Healing Traditions in the East and West: Implications for Psychology of Religion

This article will compare the worldviews of psychotherapy traditions in Eastern and Western culture, particularly the therapeutic factors and principles indigenous to the Chinese culture. The author will first define the meaning of culture and psychotherapy from a postmodern anthropological approach. By referring to history and literature in the study of cultural psychology, a comparison will be made between the value systems lying behind therapeutic methods used in the East and West. This includes the worldviews on the body and mind, the self, mental health, relationship, community, healing, and spirituality. Lastly, a famous Chinese legend will be used as an example to illustrate how worldview differences between the East and West determine the goals and process of psychotherapy. It is hoped that psychology of religion would be sensitive to the underlying worldviews across different cultures, without imposing its definition of “mental health” and method of “healing,” as different religions embody different cultural traditions as well. It is argued that whether spirituality or religion is helpful to the wellbeing of local people, it should be defined by the local persons and expressed in their mother tongue. Hence a psychology of religion for Chinese people should respect its customs of healing and particular set of worldviews.     

The interface of mental and emotional health and pregnancy in urban indigenous women: Research in progress

Research among indigenous women in Australia has shown that a number of lifestyle factors are associated with poor obstetric outcomes; however, little evidence appears in the literature about the role of social stressors and mental health among indigenous women. The not‐for‐profit organization beyondblue established a “Depression Initiative” in Australia. As part of this they provided funding to the Townsville Aboriginal and Torres Strait Islander Health Service in the “Mums and Babies” clinic. The aim of this was to establish a project to (a) describe the mental health and level of social stressors among antenatal indigenous women and (b) assess the impact of social stressors and mental health on perinatal outcome. A purposive sample of 92 indigenous women was carried out. Culturally appropriate research instruments were developed through consultations with indigenous women's reference groups. The participants reported a range of psychosocial stressors during the pregnancy or within the last 12 months. Significant, positive correlations emerged between the participants' Edinburgh Postnatal Depression Scale (EPDS; J. Cox, J. Holden, & R. Sagovsky, 1987) score and the mothers' history of child abuse and a history of exposure to domestic violence. A more conservative cutoff point for the EPDS (>9 vs. >12) led to 28 versus 17% of women being identified as “at risk” for depression. Maternal depression and stress during pregnancy and early parenthood are now recognized as having multiple negative sequelae for the fetus and infant, especially in early brain development and self‐regulation of stress and emotions. Because of the cumulative cultural losses experienced by Australian indigenous women, there is a reduced buffer to psychosocial stressors during pregnancy; thus, it is important for health professionals to monitor the women's emotional and mental well‐being.     

Extending Color Psychology to the Personality Realm: Interpersonal Hostility Varies by Red Preferences and Perceptual Biases

The color psychology literature has made a convincing case that color is not just about aesthetics, but also about meaning. This work has involved situational manipulations of color, rendering it uncertain as to whether color‐meaning associations can be used to characterize how people differ from each other. The present research focuses on the idea that the color red is linked to, or associated with, individual differences in interpersonal hostility. Across four studies (N = 376 undergraduates), red preferences and perceptual biases were measured along with individual differences in interpersonal hostility. It was found that (a) a preference for the color red was higher as interpersonal hostility increased, (b) hostile people were biased to see the color red more frequently than nonhostile people, and (c) there was a relationship between a preference for the color red and hostile social decision making. These studies represent an important extension of the color psychology literature, highlighting the need to attend to person‐based, as well as situation‐based, factors.     

Differences in Universal‐Diverse Orientation by Race‐Ethnicity and Gender

This article addresses the roles of race‐ethnicity and gender in university student orientation toward diversity. Differences in orientation toward diversity were found between men and women as well as among racial‐ethnic groups (Asian/Asian American, African American, Latino, Anglo‐American). Anglo‐American students' scores were significantly lower than those of people of color, but no differences were found among groups of color. Men's scores were significantly lower than women's scores. Discussion addresses implications for higher education diversity programming.     

Subjective well‐being and valuation of future health states: Discrepancies between anticipated and experienced life satisfaction

One way of informing health policy decisions is to ask people about the impact that different health states would have on their future subjective well‐being. The present research explored the relation between anticipated and experienced changes in health‐related subjective well‐being, and examined whether affective forecasting errors could be reduced by psychological distancing manipulations. Using survey methodology, we tested whether people can accurately estimate the impact of different possible health states on their subjective well‐being. We also manipulated psychological distance: Forecasts were made about present self, future self, or others. Based on construal level theory and past work on affective forecasting errors, our prediction was that increasing psychological distance may reduce the mismatch between anticipated and experienced impact of health states on subjective well‐being. We found that the impact of ill health on subjective well‐being was greatly overpredicted and that this overprediction was not eliminated when participants were asked to make predictions about themselves in the future or about other people. Consistent with past work, we found that our participants correctly expected that their subjective well‐being would deteriorate more if they experienced the highest levels of mental illness as compared to the highest intensities of pain or most severe limitations to physical functioning.     

Indigenous Theology in its Latin American Setting

This article explores the emergence of Indian theology at the Latin American level. Indian theology appeared in the church of Latin America over the last 20 years. This branch of theology is a rethinking or reshaping of what existed there during the pre‐Columbian period and incorporating the most valuable contributions of the Christian faith. These were brought to the people during the first 50 years of the evangelism. ‘Indian theology’ therefore comes down to us from the distant past, a collective movement by the indigenous grassroots, indigenous leaders, and supporters of the indigenous cause within the church. Indian theology has taken different forms in Latin America: within the churches; within the people's own traditions, independently of the churches; and within indigenous social movements. Building bridges between people of diverse views through dialogue is leading to increased understanding and respect.     

中国人面部自然肤色色域范围及典型肤色色样的研制

分别采用一自Ａｕ－ＣＨ－１型自动测色仪及一台３０２Ｄ型自动测色仪对中国人的面部自然肤色,从新生婴儿直至老年人的色度特性进行了广泛取样的测定。测定人数共１６６８人,其中新生婴儿至２岁幼儿５０８人：３－１７岁的儿童及青少年５４８人;１８－７８岁的成年人及老年人６１２人。被测者的籍贯包括２６个省市,除汉族外,还包括蒙、臧、维,壮等１７个少数民族。少数民族的被测人数约占总被测人数的６％。首次确定了我国人的面部自然肤色的色域范围及皮肤反射率的分布范围。在此基础上研制成功具有我国人典型自然肤色色样一套。所得结果已被应用于电视、电影、摄影及照明等部门。     

A Psychology of Indigenous Healing in Southern Africa

Converging lines of evidence from various scientific disciplines consistently point to humanity's African roots. In this context, the term “indigenous healing” is used to refer to universal forms of healing that began in Africa and were developed further both locally and internationally. This article examines the notion of a psychology of indigenous healing and suggests that investigations continually reveal essential structures and practices of a perennial psychology underlying modern scientific, academic and professional forms of this discipline. Examination of such structures and practices illuminates an original psychological theme in Southern African indigenous healing involving recognition of Spirit as Source of Self that extends into transpersonal realms. Related themes include ancestral consciousness, familial and communal spirituality, healers and specializations, illness prevention, health promotion and various forms of empathy. The need for future in depth research into such psychological themes and issues is identified and explicated.     

Indigenous and Interdependent Perspectives of Healing: Implications for Counseling and Research

Because of the dramatic increases of culturally diverse individuals in the United States, indigenous perspectives of healing must be understood in the context of interdependent cultural selves. The authors present an extensive review of the literature with a focus on understanding the role of spirituality, balancing energies, close social networks, and interconnectedness in indigenous healing perspectives and philosophies. Examples of indigenous healing approaches are presented, and implications for counseling and research are discussed.     

IPSEITY,ALTERITY, AND COMMUNITY: THE TRI‐UNITY OF MAYA THERAPEUTIC HEALING

Taking K'iche’ Maya therapeutic consultations in Guatemala as its focus, this essay explores some astonishing indigenous accounts of “healing‐at‐a‐distance” and “pain passing” between healers and wellness‐seekers. Rather than exoticizing or dismissing such reports, we attempt to understand what it means to conceive of the bodily boundaries of healers and wellness‐seekers (self and other) as sympathetically defiable and transgressable in healing. Within the moral space of K'iche’ healing, when one cares to feel, if one dares to feel with another or others, the experiential space between healer and wellness‐seeker is transformed as the alterity (otherness) of what is felt and who feels becomes (through a sympathy in ipseity) but one thing. I argue that Maya therapeutic healing may be seen as a tri‐unity, involving a movement from an enfolded illness experience (alterity) to an unfolding sickness experience (ipseity), passing through empathy until participants together arrive at sympathy (community) to experience healing.     

Identity and sociocultural change: Comparing young indigenous people in Chiapas who have different sociodemographic trajectories

One of the most commonly used distinctions in cross‐cultural studies is the one between individualism and collectivism. One of the criticisms levelled at this distinction is that it fails to incorporate the differences that may exist when comparing people from a rural context with little formal education to people from the same group who live in an urban context where formal education is the norm. Bearing in mind these sociodemographic factors, we have compared the self‐concepts among 104 young indigenous people in Chiapas (Mexico), having divided them into three groups: “rural‐traditional,” “rural–urban” and “urban.” These people's self‐concepts were analysed using a task that contrasts personal self‐concept with social self‐concept and a technique in which participants draw themselves along with the things and people they consider most important to them. The results reveal significant differences between the three groups. The personal categories are given a higher value in the “urban” group while the social categories score higher in the “rural‐traditional” group. Regarding the results of the indigenous self‐portraits, from the content analysis of the drawings, 16 categories emerged. These findings are discussed in the light of Greenfield's theory of social change and human development.