Attitudes toward Out‐groups and the perception of consensus: All feet do not wear one shoe

Although social perception research has been carried out across a number of diverse domains, to the best of our knowledge, studies have not directly assessed the relationship between attitudes toward the out‐group and perceptions of community support for those attitudes. In the present research, we report the findings of a study conducted in Western Australia using data collected from 653 participants from three different locations. The main thrust of our study was the accuracy of beliefs about consensus as it related to attitudes toward two marginalized groups: Indigenous Australians and asylum seekers. With respect to their attitudes toward these two groups, our respondents were placed in seven categories corresponding to their responses to our seven point attitude scales. Three main findings emerged. First, respondents at all seven levels overestimated community support for their views with respect to both Indigenous Australians and asylum seekers. Second, as respondents in both groups became more rejecting, their estimates of community support progressively increased in a linear fashion. Third, respondents in the more negative categories were significantly less accurate in their estimates than those in the more positive categories. How these findings might contribute to programmes designed to reduce prejudice is discussed. Copyright © 2008 John Wiley & Sons, Ltd.     

A Feasibility Trial of Mental Health First Aid First Nations: Acceptability,Cultural Adaptation,and Preliminary Outcomes

The Mental Health First Aid First Nations course was adapted from Mental Health First Aid Basic to create a community‐based, culturally safe and relevant approach to promoting mental health literacy in First Nations contexts. Over 2.5 days, the course aims to build community capacity by teaching individuals to recognize and respond to mental health crises. This feasibility trial utilized mixed methods to evaluate the acceptability, cultural adaptation, and preliminary effectiveness of MHFAFN. Our approach was grounded in community‐based participatory research principles, emphasizing relationship‐driven procedures to collecting data and choice for how participants shared their voices. Data included participant interviews (n = 89), and surveys (n = 91) from 10 groups in four provinces. Surveys contained open‐ended questions, retrospective pre‐post ratings, and a scenario. We utilized data from nine facilitator interviews and 24 facilitator implementation surveys. The different lines of evidence converged to highlight strong acceptability, mixed reactions to the cultural adaptation, and gains in participants’ knowledge, mental health first aid skill application, awareness, and self‐efficacy, and reductions in stigma beliefs. Beyond promoting individual gains, the course served as a community‐wide prevention approach by situating mental health in a colonial context and highlighting local resources and cultural strengths for promoting mental well‐being.     

Indigenous Healing Practices in Australia

ABSTRACT

Indigenous Australian women are among the most disadvantaged women in the world. Over two centuries of colonization have had a damaging impact on perceptions of their gender roles and status as well as many other consequential oppressions. These experiences have affected the social and emotional wellbeing of Indigenous women of all ages, resulting in socio-economic ghettoization, higher suicide rates, psychological distress, illness, and poverty. Generations of women have experienced the forced removal of their children, resulting in complex forms of historical trauma. Despite this, Indigenous women have also maintained strong leadership roles and have kept families and communities intact. In the last few decades, the Australian Indigenous mental health movement has emerged within the context of a broader self-determination movement, restoring and strengthening women’s traditional therapeutic practices. This article offers an overview of the social and emotional wellbeing of Indigenous women within neocolonial Australia and explores women’s relationship to traditional therapeutic practices. Future directions and key issues for the capacity building of Indigenous women’s healing are explored.     

Indigenous Peoples of Indo-Myanmar

Drawing from the Indigenous Christian communities of the Indo-Myanmar region of India, this article discusses the theme of reconciliation as a mission paradigm. Sketching some cultural contours of communities to illustrate the role of the historical encounter and experience of Christian mission in consolidating modern ethnic identity, the paper points out some vestiges of the culture. Despite the embrace of Christianity and the immense changes to the communities initiated, observation reveals practices of contradictions, latent tensions, resistance to the “other,” and sporadic conflicts. The paper therefore argues that the historical experience of reconciliation among the different Indigenous groups needs to continue in constructing an inclusive society of Indigenous Christians. The article discusses including women and other excluded members, overcoming cultural practices, and transforming resistance to the “other” as markers of inclusive community. In developing the argument from a local context, it reiterates the centrality of reconciliation and inclusive community in the experience of Christian mission. To be disciples of Christ is to belong together, and belonging together requires “mutual enfolding” to a new social kinship – the kingdom of God. In conclusion, some recommendations for a mission of reconciliation from Indigenous Christian communities are listed in the hope that reconciliation as mission is sustained by a vision of a healed and just world.     

Stereotype change and prejudice reduction: short‐ and long‐term evaluation of a cross–cultural awareness programme

The present study reports an evaluation of an applied prejudice reduction intervention. Previous research has indicated that such programmes achieve limited success. The programme evaluated was an in‐house anti‐racist education programme aimed at reducing prejudice towards Aboriginal Australians. The target audience were employees of a large public service organization. Knowledge of, prejudice towards, and stereotyping of Aboriginal Australians were assessed before commencing the programme to establish a baseline. Changes in these variables were assessed immediately after completing the programme, and again 3 months after completing the programme. The programme had pronounced effects immediately after completion: there was a significant increase in knowledge and significant decrease in prejudice and negative stereotyping. However, 3 months later, there was no significant difference to baseline levels of prejudice and stereotyping. Knowledge remained significantly higher than at baseline 3 months after completing the programme. High prejudice participants alone experienced a significant, long‐term decrease in old‐fashioned racism. It is concluded that further research must be done to develop more successful strategies of prejudice reduction and stereotype change that are also applicable to ‘real world’ contexts. Copyright © 2001 John Wiley & Sons, Ltd.     

Some reflections on potential abuses of psychology’s knowledge and practices

This article identifies ten implicit and explicit assumptions of Western psychology that are rooted within its cultural history, traditions, and values. Unfortunately, these assumptions have informed and dominated the knowledge and practice of psychology across the world because of historic, cultural, political, and economic reasons. It is now clear, however, that the indiscriminate acceptance and application of Western psychological knowledge and practices constitutes a serious abuse for non-Western people and for ethnic/racial minorities in Western nations. This abuse is often transmitted and exacerbated via the training of international and ethnic minority students who learn to accept Western psychology as universal. In a global community in which all our lives have become interdependent, it is essential Western psychology be re-considered as a “cultural construction” with all the ethnocentric limitations this implies. As a counter, efforts must be made to acknowledge, develop, and transmit the diverse indigenous/national psychologies from across the world.     

Passé et present de la psychologie en Afrique subsaharienne

This article is aimed at presenting the past and present of psychology in general and social psychology in particular in subsaharan Africa. For domination and imperialism reasons, most subsaharan psychologists try to reproduce or imitate what is done by psychologists in Western countries. Thus, sub-Saharan psychology is western inspiration. In spite of the important development of psychology teachings in the curriculum of African universities, psychological research in subsaharan Africa remains rather minor and marginal.