Examination of the Stigmas Toward Help Seeking Among Turkish College Students

This study builds on previous help‐seeking research in the United States by examining the role of counseling stigma in Turkey. Undergraduate students in Turkey (N = 520) completed self‐report measures of attitudes and intentions to seek counseling and 3 forms of help‐seeking stigma. Results indicated that perceptions of public and social network stigma each uniquely contributed to the experience of self‐stigma, which, in turn, influenced attitudes toward seeking counseling and then help‐seeking intentions.     

“Born Black and Male”: Counseling leaders’ self-discovery of strengths

Africentric/Afrocentric psychology frames the interview findings on five African-American male leaders in a racial, ethnic, and culturally diverse counseling association. The consensual qualitative research method was used to extrapolate themes from the five interviews. Africentric cultural strengths suggested in the themes are (a) autogeny, (b) primacy of the person in the context of community, (c) consubstantiality of primordial substance, (d) perpetual evolution, and (e) living forever. Two themes related to counseling practice are (f) social justice and (g) cultural empathy. Common trends in statements across interviews are illustrated with rich quotations and summaries. Although the framework of continental African world view facilitated understanding a few African-American male counseling leaders, the study evidences a larger universal human dimension of individuals’ pain, resilience, self-discovery of strengths, and leadership bound to a collective self-concept by which leadership can take place both individually and collectively.     

Earliest memories in Israeli kibbutz upbringing: it is parental engagement that makes a difference

Culture and parenting shape the ability to recall early childhood experiences. This research focused on the unique context of upbringing in the Israeli kibbutz and examined how cultural orientation and experiences of parental engagement in Kibbutz and non-Kibbutz settings shaped adults’ earliest memories. Participants were 108 women (study 1) and 75 women and men (study 2) who were raised in traditional kibbutz upbringing or in a non-kibbutz family setting. In addition to reporting their earliest memory and age at earliest memory, participants estimated retrospectively the amount of daily time spent in interaction with parents, caregivers, and other children during the time of earliest memory. Overall, upbringing-related variations in cultural orientation were evident in the content of memories. A prediction of later age at earliest memory due to limited opportunities for parent–child interaction characteristic of traditional kibbutz upbringing was not supported. Rather, in both studies, age at earliest memory was linked to retrospective estimation of parental engagement, after controlling for childhood ecology. Study 2 revealed also a link of age at earliest memory to retrospective estimation of involvement with non-parental caregivers. These findings are congruent with the social-interaction model’s claims about the importance of interaction with caregiving adults to autobiographical memory’s development.     

Community‐Based Learning and Critical Community Psychology Practice: Conducive and Corrosive Aspects

Community‐based learning (CBL) has been more recently introduced into some psychology programmes in the UK than in the USA, where it has existed for a number of decades in the form of ‘service learning’. CBL holds promise as a means of promoting and developing critical community psychology practice, but there are risks involved in its acritical adoption in the psychology curriculum. If associated power dynamics are not considered, CBL has the capacity to serve neoliberal interests and perpetuate, rather than challenge, oppressive social relations. This article examines ways in which CBL can be both conducive and corrosive to critical community psychology practice. Drawing on interdisciplinary literature, it explores ways in which students participating in CBL can be vulnerable to exploitation—both as victims and perpetrators—through collusion and cultural voyeurism. Consideration is given to ways of resisting institutional and other pressures to comply uncritically with the demands of the ‘employability agenda’. These include the importance of facilitated reflective processes in associated modules, to consider aspects of the interactions of people and systems. The article concludes that whilst CBL is inherently risky and involves discomfort for students, this enables development of a more informed consciousness where truly participatory work evolves towards greater social justice. Copyright © 2016 John Wiley & Sons, Ltd.     

Adaptation of CBT for Traumatized Egyptians: Examples from Culturally Adapted CBT (CA-CBT)

In this article we illustrate how CBT can be adapted to a traumatized Egyptian population with Islamic beliefs, giving examples from our adaptation of Culturally Adapted–CBT (CA-CBT) for this cultural group. We discuss a culturally sensitive assessment measure of local somatic complaints and cultural syndromes that was devised based on clinical experience with traumatized Egyptians. We also demonstrate how to normalize symptoms, create positive expectancy about the treatment, and educate about trauma. We give examples of how mindfulness can be adapted for an Egyptian Islamic population, and we describe local religious strategies, such as dhikr (religious chanting), salah (ritualistic prayer), and dua (supplication), that may be used to promote attentional shift from rumination topics and to teach attentional control. We describe how “loving kindness” can be adapted for this group. We outline how to modify culturally generated catastrophic cognitions and how to conduct interoceptive exposure and to create positive re-associations in a culturally sensitive manner. We describe how worry themes are explored and addressed based on a heuristic panic attack–PTSD model; how to teach anger management in a culturally sensitive way; and how to address sleep-related problems in this population. We suggest using cultural transitional “rituals” at the end of the treatment to give patients a sense of closure and a positive feeling of transformation. A case example is presented to illustrate cultural challenges associated with delivering CA-CBT to an Egyptian population. We introduce certain concepts such as cultural grounding and explanatory model bridging, both therapeutic techniques that increase adherence, positive expectancy, and cultural consonance.     

Language as a cultural vessel in online servicescapes: Its impact on consumers' perceived risk,attitudes, and behavioural intentions

Globalisation and the broader use of the Internet have led both academia and professionals to dedicate a great deal of attention to the analysis of the cultural differences that exist within a market and between different markets. Language emerges as a relevant issue in current marketing and communication management environments, especially in online servicescape. Following this premise, the current paper examines the role of language as a vessel of cultural values, namely, individualism and uncertainty avoidance, and its impact on consumer's perceived risk, attitudes, and behavioural intentions in online servicescape. To address this objective, an experimental design was performed. The sample comprised 491 Internet users from 2 different national cultures (British and Spanish). Users were asked to browse an experimental website in their native or first language, whereas the other half of the sample browsed in their second language (British subjects browsing in Spanish and vice versa). The unique contribution of this study lies in demonstrating that online information processing is moderated by the language by which users elaborate information and their cultural values in terms of the dimensions of individualism and uncertainty avoidance. The findings provide valuable insights into the role of language in international marketing strategies, as well as in multicultural and cross‐cultural integrated marketing communications. In this regard, marketers must acknowledge the symbolic cues of language and the competitive advantage that might derive from a strategic language choice to evoke emotions and forge attitudes that are consistent with brand and corporate values.     

“We have answered their prayer”: American Jewish old age homes as guardians of religious tradition

ABSTRACT

The old age home was the major American Jewish communal response to aged poverty during the late nineteenth and early twentieth centuries. The first homes offered a self-conscious projection of their sponsors as socially progressive and compassionate in a new landscape. For a religious community increasingly distanced from formal hierarchies of traditional religious practice, the highly visible performance of good deeds under explicitly Jewish auspices became central to its communal identity. Acting on a combination of compassion and the perceived moral imperative of providing a Jewish environment, the founders and supporters of these homes recast Judaism and Jewish identity through an idealized image of aged piety.     

文化对个体风险感知的影响:文化认知理论的解释

文化认知理论旨在从个体层面研究与文化因素相关的个体风险感知差异。它以"格-群"维度划分文化世界观,"格"维度衡量社会的制度化程度,"群"维度衡量社会群体对个体的影响程度,由此编制文化认知量表以测量个体文化理念差异。目前已验证认同保护认知、偏见同化与群体极化、文化易得性、文化可信性、文化认同确认五种作用机制,并在情感启发式研究的基础上引入文化冲突模因作为中介变量建立理论模型。后续研究可推进文化认知测量工具的跨文化检验与本土化修订,并在具体风险主题研究的基础上探索切实可行的公共风险管理对策。     

互联网数据中的文化差异与文化变迁

互联网时代,人们在网络上留下了各种反映其心理过程与文化特征的信息。这些庞大多样的互联网数据为文化心理学研究提供了新视角。首先,当前文化心理学存在文化差异和文化变迁两种研究取向,互联网数据相较传统来源数据在这两种研究上均存在若干优势;其次,针对4种类型的互联网数据,文化心理学家利用文本分析、多媒体分析、社会网络分析和互联网使用行为分析的方法进行研究;再次,基于互联网数据及其分析方法,文化差异与变迁研究取得了丰硕的成果;最后,当前基于互联网数据的文化心理学研究存在效度、技术与理论局限,未来研究需通过合理抽样、检验新指标有效性、准因果分析、充分运用新技术、数据驱动等方法来提升方法效度、结果深度及理论多样性。