Interethnic Marriages and Relationships of the Tlingits in the Russian–American Period and Their Significance

This article deals with relationships and marriages of the Tlingit with immigrants from the Russian Empire as well as with representatives of other European and non-European peoples during the period when Alaska belonged to the Russian Empire. Matrimonial relations existed in two variants: legal, sanctified by the church, and in the form of permanent extramarital cohabitation or casual relationships. The latter variant absolutely predominated. With this, there was a sharply reflected gender imbalance, since men absolutely predominated among the immigrants, and therefore Tlingit women emerged in the role of marriage partners in the overwhelming majority of cases. A directly opposite pattern was observed in Tlingit contacts with the Athapaskans and to some extent with the Eyak. Matrimonial connections exerted influence on the workings of the Russian colonization, stimulated growth in mixed populations, and facilitated gradual acculturation of the Tlingit, along with contributing to the expansion of their ethnic territory.     

Critical Places Beyond the Psychology of Well-Being and Competitiveness

The purpose of the present contribution is to look beyond the limits evident in dualistic discourses in educational practices. Torn between the promises of well-being or the hard facts of competitiveness, educational institutions at all levels of instruction might miss the point of a more holistic approach to learning and creativity. Looking beyond dichotomous discourses in educational practices is harder than ever, in a world where globalisation demands high standards of competitiveness and neoliberalism denies all but economic growth targets. Approaches that envision different solutions are necessarily imaginative, critical and alternative to rigid discourses. In order to find foundational evidence for alternative ways of thinking and talking about learning, I will look at how Dewian and Vygotskyan conceptualisations walk the same paths and go towards holistic suggestions. Concluding remarks will address the disruptive potential of critical thinking in schools for the future.     

Analysis of Creative and Identity Processes among Mapuche Women Weavers in the Araucanía Region

The Mapuche practice of weaving has occupied a transcendental role for this community in its system of symbolic representation. These textiles involve different elements of cultural identity for the community, for the wearers of the garments and, most of all, for their creators. This article analyzes the creation context in which the Mapuche textile tradition brings into tension different aspects of cultural identity and innovation within the construction of cultural memory. It examines two principal scenarios that arose from ethnographic work: 1) selection of materials; 2) preparation and fabrication. The findings show that, in both scenarios, the new rules emerging from religious and commercial concerns in the present-day context of these weavers are linked with the diverse positions taken by each woman. We discuss how these new rules are associated with different processes of cultural identity in this group of Mapuche women.     

Stepping up Your Game: Workplace Experiences of Second-Generation Nigerians in the USA

This article discusses the workplace experiences of second-generation Nigerian adults in the USA. Drawing on data from semi-structured interviews with 67 respondents, I show that second-generation Nigerians differ in whether they perceive racial discrimination in the workplace. There was an almost even split between subjects who felt they had been discriminated against because of their race and those who said they had not experienced anti-black discrimination. For those who felt they had been racially discriminated against at work, their experiences took very similar forms to those of African Americans, with many drawing analogies between their workplace experiences and those of African Americans and other blacks. But there was evidence of intra-black dynamics with some experiencing ethnic discrimination from African Americans and some enjoying an advantage over African Americans because they are children of black immigrants. I showcase two strategic responses found among respondents: minimizing ethnic difference and stepping up one’s game, which were used to negotiate racism and achieve economic mobility. This is consistent with the minority cultures of mobility thesis; that minority groups have cultures of mobility that foster upward social mobility, and it challenges segmented assimilation theory’s perception that black immigrant groups and their children lack tenacity or adaptive strategies.     

Over-Determined Harms and Harmless Pluralities

A popular strategy for meeting over-determination and pre-emption challenges to the comparative counterfactual conception of harm is Derek Parfit’s suggestion, more recently defended by Neil Feit, that a plurality of events harms A if and only if that plurality is the smallest plurality of events such that, if none of them had occurred, A would have been better off. This analysis of ‘harm’ rests on a simple but natural mistake about the relevant counterfactual comparison. Pluralities fulfilling these conditions make no difference to the worse for anyone in the over-determination cases that prompted the need for revising the comparative conception of harm to begin with. We may choose to call them harmful anyway, but then we must abandon the idea that making a difference to the worse for someone is essential to harming. I argue that we should hold on to the difference-making criterion and give up the plural harm principle. I offer an explanation of why Parfit’s and Feit’s plural harm approach seems attractive. Finally, I argue that the consequences of giving up the plural harm principle and holding on to the simple comparative counterfactual analysis of harm are less radical than we may think, in relation to questions about wrongness and responsibility.     

Resisting Moralisation in Health Promotion

Health promotion efforts are commonly directed towards encouraging people to discard ‘unhealthy’ and adopt ‘healthy’ behaviours in order to tackle chronic disease. Typical targets for behaviour change interventions include diet, physical activity, smoking and alcohol consumption, sometimes described as ‘lifestyle behaviours.’ In this paper, I discuss how efforts to raise awareness of the impact of lifestyles on health, in seeking to communicate the (perceived) need for people to change their behaviour, can contribute to a climate of ‘healthism’ and promote the moralisation of people’s lifestyles. I begin by summarising recent trends in health promotion and introducing the notion of healthism, as described by Robert Crawford in the 1980s. One aspect of healthism is moralisation, which I outline (alongside the related term moralism) and suggest is facilitated by efforts to promote health via information provision and educational strategies. I propose that perceived responsibility plays a role in mediating the tendency to moralise about health and behaviour. Since I argue that states ought to avoid direct and indirect moralisation of people’s health-related behaviour, this suggests states must be cautious with regard to the use of responsibility-indicating interventions (including informational and educational campaigns) to promote health.     

Combining Indian and Western Spiritual Psychology: Applications to Health and Social Renewal

We introduce the topic of Indian/US collaboration in studying religion and spirituality (R/S), providing both historical and philosophical context. A fully in-depth and comprehensive study of R/S will require taking into account three potential types and sources of knowledge: (1) theoretically and intellectually oriented knowledge as exemplified by William James; (2) empirically oriented knowledge as exemplified by Gordon Allport; and (3) experience- and realization-derived knowledge based on reports from eminent spiritual figures. We sketch the distinct but mutually informative challenges of clinical and epistemic integration. We suggest several topics for future collaboration, arguing that the most comprehensive study of R/S will require combining the western attention to empirical knowledge with the Indian psychology movement’s attention to realization-derived knowledge. Suggested topics include processes of learning from spiritual exemplars and teachers; health effects from engagement in Hindu or other Indian religious practice; psychological and health effects of specific spiritual practices; the importance and influence of the focus used in meditation; the effects of japam, Ramnam, or similar repeated short prayers; how diverse spiritual practices affect mindfulness; and the nature and means of fostering skills for living in a religiously plural society.     

Indian Spirituality: How Relevant is Pargament’s Framework?

The psychology of religion and spirituality is a topic of increasing interest in India as well as in the West. An internationally influential framework for defining religion and spirituality has been developed by US psychologist Kenneth Pargament, who conceptualizes spirituality and religion as search processes related to sacred realities. Pargament’s framework has been found to resonate across multiple cultures and has guided and informed empirical research in Jewish, Christian, and Muslim populations. The present paper argues that Pargament’s framework can also coherently resonate with Hinduism and other indigenous Indian religious beliefs and practices. We conclude that future studies of religion and spirituality in Indian contexts may benefit by framing their investigations with reference to Pargament’s approach. Such framing need not be uncritical and would help bring Indian psychology of spirituality/religion in closer contact with psychology of spirituality/religion in other parts of the world, benefiting both India and the worldwide psychology of religion and spirituality.     

Eknath Easwaran’s Mantram and Passage Meditation as Applied Indian Psychology: Psycho-Spiritual and Health Effects

We review the life and legacy of Eknath Easwaran (1910–1999) from the perspective of modern and Indian Psychology. A Kerala-born professor of English literature, Easwaran in 1959 travelled to the USA where he taught a system of eight spiritual practices known as passage meditation (PM). Its characteristic features include its meditative focus on memorized inspirational passages and using mantram repetition as a primarily “portable” practice throughout the day. The PM method is distinctive in emphasizing the principle, otherwise neglected in the modern psychology of meditation, that “we become what we meditate on”—a principle that possesses a basis in traditional Indian sources that include the Vedas, Puranas, Adi ?a?kara, and Ramakrishna Paramahamsa. Two major programs of empirical research have evaluated Easwaran’s practices, each publishing multiple randomized controlled trials. We summarize findings from (i) studies of the full PM program, and (ii) studies of the Mantram Repetition Program (MRP), based on three of the eight PM points. Randomized evidence links each program to reduced stress, improved mental health, improved mindfulness, and increases in various spiritual measures. We describe ways that PM/MRP empirical research has reflected Indian Psychology perspectives, and suggest that Easwaran’s legacy enriches Indian Psychology with added value in at least three ways: emphasizing the importance of the choice of meditative focus, offering universally framed support for devotional (bhakti) orientations to spirituality, and supplying tools for improving how spiritual diversity is addressed in modern institutions such as health care, schools, and other organizations.