What constitutes globalised evidence? Cultural tensions and critical reflections of the evidence-based movement in New Zealand

The evidence-based movement (EBM) is grounded in a well-intentioned desire to ensure resources are invested in high quality initiatives that generate the intended impact. Nevertheless, recent critiques contest the appropriateness of translating an approach rooted in a medical model to socially complex initiatives. Globalised notions of evidence can also be damaging for programs operating in small, culturally diverse countries with limited resources. Given these polemic views, our aim was to examine local perceptions of the EBM in New Zealand, a small, vibrant, bicultural society with a mix of homegrown and imported programs. Using a snowball sampling approach, 79 professionals working in the education and social sectors completed an anonymous online survey that contained a series of closed and open-ended questions. The results show that although participants positively endorsed a variety of quality evidence markers, traditionally positivist methodological leanings received lower and more varied endorsements compared to more inclusive and pluralistic approaches. Many also expressed concern that the EBM emphasises a narrow and colonised view of evidence that does not align with Māori and Pacific worldviews, and undermines innovation. We discuss the implications as an avenue for advancing intervention and social programming research in an increasingly multicultural and globalised world.     

The Liberating Awareness

The purpose of this article is to reflect on the search for racial justice as a call from God, using biblical readings and documents produced by the World Council of Churches (WCC). It is anchored in the increasingly intense challenges that emerge in this respect in Brazil, a country whose Indigenous peoples were annihilated in its colonization process, and which up until the 19th century received the largest flow of enslaved Africans in the world. The article combines the Latin American methodology “See, Judge, Act” with the theological methodology of the WCC's Pilgrimage of Justice and Peace and its three steps: “Celebrating Gifts,” “Visiting the Wounds,” and “Transforming Injustice.” The first part of the paper reflects the “See” and exposes the expressions of everyday racism in Brazil. The second part presents the “Judge,” seeking references to the challenge of racial justice in the Bible and in ecumenical reflection. The third and final section, “Act,” reflects on the possibility for transforming racial injustices, sharing experiences from Brazil as well as one of the Pilgrim Team Visits organized by the WCC in 2019.     

A Systematic Review: Non‐Suicidal Self‐injury in Australia and New Zealand's Indigenous Populations

Objective

To undertake a systematic review of non‐suicidal self‐injury (NSSI) prevalence, patterns, functions, and behavioural correlates for the Indigenous populations of Australia (Aboriginal and Torres Strait Islanders) and New Zealand (NZ; Maori).

Method

We searched the following electronic databases: PubMed, MedLine, Scopus, Web of Science, ScienceDirect, PsycInfo, and PsycArticles, CINAHL, and the Informit Health and Indigenous Peoples collections. Studies were included for review if they were published within the last 25 years and reported on NSSI in Australia and NZ's Indigenous populations.

Results

Seven studies were included, six of which came from Australia. The prevalence of NSSI in Australia ranged from 0.9% up to 22.50%; statistics varied by the different samples, types of prevalence, and relationship to alcohol. Several studies found that Aboriginal and Torres Strait Islander peoples had higher rates of NSSI than other Australians, but that this was not significantly higher. Two studies indicated that NSSI was linked to alcohol use, incarceration, and a younger age. The one NZ study was of injury and not specifically NSSI.

Conclusions

Findings are limited due to a small pool of literature. Cultural variations in NSSI presentation should be considered when working with Indigenous populations. Further research is required to help determine what cultural variations may exist.     

Young Indigenous Australians' Sexually Transmitted Infection Prevention Practices: A Community‐based Participatory Research Project

National surveillance data indicate marked differences between Indigenous and other Australians in the prevalence of many sexually transmitted infections (STIs). Young Indigenous people bear a particularly high burden of these infections. A collaboration of university researchers, Indigenous health workers and young Indigenous people conducted 45 field interviews to examine how young Indigenous Australians keep themselves healthy and protected against STIs. Our findings emphasise the complexity of health behaviours, where individuals are rarely always ‘risky’ or always ‘safe’, as well as subtle gender differences in health practices. Preventive strategies employed by the young people were contingent on beliefs and knowledge about sexual partners, the type of relationship, the context of the sexual encounter and access to condoms. Tangible strengths such as young Indigenous people's commitments to condoms and STI screening should be celebrated and bolstered to enhance their ability to protect themselves against adverse health outcomes and enhance their resilience against STIs. Focusing on strengths helps to counter the deficit model of health commonly deployed in Indigenous health research and draws attention to health issues facing young Indigenous people and their communities, without reinforcing negative stereotypes or focusing solely on individual risk behaviour. We provide concrete recommendations for health promotion and education. Copyright © 2011 John Wiley & Sons, Ltd.     

Rudd's Apology to the Stolen Generations: Challenging Self‐Sufficient Arguments in “Race” Discourse

While the public debate on whether to apologise to the Stolen Generations ended on 13 February, 2008, public opinion was still divided, reflected particularly in the arguments against apologising that were common in political and public discourse. We examine the ways in which differing arguments can be flexibly deployed and combined within a political context to not just resist, but also to support, an act of reparation for historical injustice. In particular, we consider how Rudd makes use of specific rhetorically self‐sufficient arguments to justify offering the apology; precisely the same arguments that had previously been used by political leaders and members of the public to oppose the apology. It is the use of such arguments in combination with each other and additional common tropes drawn from egalitarian and liberal discourse that allow for the building of a rhetorically powerful case for offering the apology. Rather than the traditional focus of such research on the ways in which racism is accomplished in talk, we suggest that Rudd's apology to the Stolen Generations can be seen as a practical tool‐kit for building an “anti‐racist” rhetoric in the context of Indigenous and non‐Indigenous relations in Australia.     

Behavioral Health Services ��Don��t Work for Us��: Cultural Incongruities in Human Service Systems for Alaska Native Communities

Community psychology emphasizes the importance of context in the study of people's lives, and culture influences this in profound ways. To develop programs that effectively address diverse communities' problems, it is essential to recognize how Euro-American human service systems are understood and responded to by the many different people being served by them. The article describes how some broadly defined social services-conceptualized and implemented within a Euro-American framework-are ill suited for the everyday realities of Alaska Native villages. The cultural discontinuities are illustrated through ethnographic vignettes. The article concludes with suggestions for developing more culturally-responsive ways to conceive of and do programming for Alaska Native and possibly other Indigenous and minority communities.     

Navigating the insider-outsider hyphen: A qualitative exploration of the acculturation challenges of Aboriginal athletes pursuing sport in Euro-Canadian contexts

ObjectivesThe purpose of this project was to explore the acculturation challenges of Aboriginal athletes (14–26 years) from Canada as they moved off reserves to pursue sport within non-Aboriginal (Euro-Canadian) communities. The project was also aimed at contributing to the acculturation literature in sport psychology through an Indigenous decolonizing methodology.DesignUniversity academics partnered with Aboriginal community researchers from one reserve to facilitate an Indigenous decolonizing methodology rooted in practices from the local culture. The project was articulated as a form of cultural sport psychology.MethodsMandala drawings were used to facilitate conversational interviews with 21 Aboriginal athletes about their experiences relocating off reserves and the acculturation challenges they faced as they attempted to pursue sport within Euro-Canadian contexts. A local Indigenous version of an inductive thematic analysis was then conducted.ResultsThe acculturation challenges of Aboriginal athletes coalesced into two major themes: (a) culture shock (which occurred in relation to the host culture), and (b) becoming disconnected from home (which occurred in relation to the home culture). These themes illustrated how the athletes’ sense of identity and place were challenged and changed, as they (re)negotiated meaningful positions for themselves in and between two cultural realities.ConclusionThis project centralized a culturally resonant mode of knowledge production embracing local Aboriginal ways of knowing. This approach facilitated deeper insights into athletes’ acculturation challenges, which contextualized the complexity and fluidity of the acculturation process.     

迎接心理学发展的第三波

心理学自冯特始便存在两种类型,自然科学的心理学和人文的心理学.本土心理学依据“一种心智,多种心态”的原则,建构了儒家关系主义理论和自我曼陀罗模型,这种含摄文化的理论解决了冯特以科学方法研究文化的难题.批判实在论和多重哲学典范的结合,奠定了华人本土心理学科学哲学基础,在此基础上,华人本土心理学将迎来心理学发展的第三波.     

Not all semantics: Similarities and differences in reminiscing function and content between Indigenous and non-Indigenous Australians

This study explored why and how Indigenous and non-Indigenous Australians remember the past. Indigenous Australians traditionally share a strong oral tradition in which customs, personal and cultural histories, and other narratives are passed across groups and between generations by word of mouth. Drawing on this tradition, in which inherent value is placed on sharing knowledge and maintaining connectedness with others, we hypothesised that Indigenous Australians would be more likely than non-Indigenous Australians to report reminiscing to fulfil social functions (but not self or directive functions). Furthermore, we hypothesised that Indigenous Australians would recall personal past experiences more elaborately than would non-Indigenous Australians. In Study 1, 33 Indigenous Australians and 76 non-Indigenous Australians completed Webster's Reminiscence Functions Scale. As predicted, Indigenous participants reported higher scores on subscales related to social functions than did non-Indigenous Australians: particularly “Teach/Inform” and “Intimacy Maintenance”. They also scored higher on the “Identity” subscale. In Study 2, 15 Indigenous and 14 non-Indigenous Australians shared three memories from the distant and recent past. While Indigenous and non-Indigenous narratives did not differ in either emotion or elaboration, Indigenous Australians provided more memory context and detail by including a greater proportion of semantic memory content. Taken together, these findings suggest differences in both why and how Australians remember.     

The structure of vocational interests in Filipino adolescents

The structure of vocational interests was investigated in Filipino high school students (N = 503), who rated their interest in 303 culture-relevant occupational titles and 93 major fields of study. Item-level principal components analyses identified general interest, prestige, and sex-type dimensions, rather than Prediger's (1982) People/Things and Data/Ideas dimensions. Additional factor analyses were conducted to derive scales that measure more specific interests, including Unskilled/Semiskilled Labor, Male-dominated, Engineering/Technology, Science, Medical, Arts, Commerce, Government/Law, and Education. The interest scales showed some resemblance or overlap with Holland's types, and gender differences on the scales conformed to expectations. However, the relationships among the scales and occupations were better accounted for by prestige and sex-type than by People/Things and Data/Ideas dimensions or by Holland's circular model. Developmental, cultural, educational, and economic factors that might account for Filipino students' focus on prestige and sex-type were discussed.