Genetic counseling for deaf adults: Communication/language and cultural considerations

It has been estimated that at least 50% of congenital or early onset deafness loss has a genetic etiology. Genetic services have traditionally been utilized by hearing parents of deaf children. Deaf adults could also greatly benefit from genetic counseling services. However, many deaf adults do not seek genetic services due in part to the communication/language and cultural differences of this group. Deaf people communicate in various ways including the use of sign language, oral communication, writing, or a combination of these modes. Also, while some deaf individuals are part of the hearing culture, others are part of the Deaf culture which has its own language, values, and traditions. Culturally Deaf individuals do not see themselves as handicapped or disabled. The genetic professional's awareness of the communication/language and cultural needs of this group, as well as their agency's responsibilities under section 504 of the Rehabilitation Act of 1973, may increase the accessibility of genetic services and contribute to the provision of successful genetic counseling for deaf adults.Throughout this paper, the term deaf will be used to denote a person who audiologically has a hearing loss which may range from mild to profound and may be sensorineural, conductive, or mixed. However, the term Deaf is used to denote cultural deafness.     

Facing ambiguity with action

An insurrection, threats to our election system, and widespread distrust have spurred a national conversation about civic engagement. Many people of faith are responding with a desire to take action. However, the path to action is often deeply ambiguous. How we choose to take action that counts. This article is a personal reflection on how political engagement can animate faith and faith can guide political engagement. It suggests constant reflection on the subtle ways we can be led into complacency or inaction when interacting with political institutions. By reflecting on these mechanisms and connecting with our faith communities, this article posits that people of faith can thoughtfully and boldly make the daily decisions that make up our civic engagement.     

Too hot to help or too cold to care? On the links between ambient temperature,volunteerism, and civic engagement

We investigated the relationship between ambient temperature and prosocial behaviour in real-life settings. It was guided by two mechanisms of opposite predictions, namely (1) higher temperatures decrease prosociality by harming well-being, and (2) higher temperatures increase prosociality by promoting the embodied cognition of social warmth. In Study 1, U.S. state-level time-series data (2002–2015) supported the first mechanism, with higher temperatures predicting lower volunteer rates through lower well-being. Study 2 furthered the investigation by probing the relationship between neighbourhood temperature and civic engagement of 2268 U.S. citizens. The data partially supported the well-being mechanism and reported findings contradictory to the social embodiment mechanism. Higher temperatures predicted lower interpersonal trust and subsequently lower civic engagement. The unexpected finding hinted at a cognitive effect of heat and a compensatory mechanism in social thermoregulation. We discussed the findings regarding their methodological strengths and weaknesses, with cautions made on ecological fallacies and alternative models.     

Examining civic engagement in ethnic minority youth populations: A literature review and concept analysis

Racial reckoning is defined as the subjugation of Black, Indigenous, and people of Color (BIPOC) to racial hierarchies and subordinate groups that influence multiple well-being outcomes throughout the developmental lifespan and across generations. With the two pandemics of racial reckoning and COVID-19 amidst a growing controversial political landscape, topics around civic engagement have been brought to the forefront of community conversation. Discussions surrounding civic engagement must go beyond addressing issues of public concern and examine the vehicle in which civic engagement may be delivered. This is becoming increasingly important as civic engagement is one of the main avenues of social change through individual and collective action, particularly regarding racial reckoning and healthcare disparities highlighted by COVID-19. The paper focuses on civic engagement among ethnic minority youth and young adults. An integrated model of civic engagement was created based off what was learned through this review. This proposed model of civic engagement is meant to be the first step to addressing the gap in civic engagement literature for ethnic minority youth. Weaknesses and future considerations regarding the model will also be discussed, as well as any implications for ethnic minority youth and young adults.     

Critical action among Asian and Hispanic/Latinx youth: Identifying a multidimensional measure and exploring within-group differences

Critical action—behaviours aimed at dismantling systems of oppression—must be examined within youths' racialized experiences and should incorporate cultural and sociohistorical factors. We considered an expansive list of items capturing youth behaviours to create a novel four-factor (service, community change, expression, and care) measure of critical action for Asian and Hispanic/Latinx youth. Multiple distinct profiles of critical action were identified within both racial-ethnic groups, and associations between the profiles and sociodemographic and contextual support variables were explored. Gender differences in the type of critical action were found in both racial-ethnic groups, pointing to the potential influence of gender roles on critical action among these populations. Differences in critical action patterns were also found between those born in the U.S. versus those born outside the U.S.; access to critical action may differ within racial-ethnic groups depending on birthplace and associated nuances in familial and cultural contexts. This paper demonstrated a need for attending to variation between and within groups in the study of critical action in order to effectively support racialized youth's coping within and resistance against systems of oppression.     

Why do young people engage in some civic actions and not others? Exploring the roles of individual and collective civic efficacy

Civic actions are behaviours intended to improve conditions for others or help shape a community's future. Such actions vary widely from voting to voluntary helping, from canvassing to community organizing, and attempts have been made to categorize the array of civic actions. However, the question of why young adults engage in some types of civic actions versus others is not well understood. Using data from 598 White, cisgender, heterosexual young adults in the United States, we examined the relations between individual civic efficacy, collective civic efficacy, and seven actions: writing social media posts, voting, buycotting, volunteering, participating in an organization, supporting political candidates, and protesting. We hypothesized that individual efficacy would be positively related to all seven actions, but collective efficacy would be more strongly related to collective or political actions, compared to the individual or civil ones. Logistic regression analyses showed that individual efficacy positively predicted engagement in all seven civic actions. Individual and collective efficacy had a complex curvilinear relation with buycotting and supporting political candidates. Implications for future research and applications aimed at promoting civic engagement amongst young adults are discussed. Please refer to the Supplementary Material section to find this article's Community and Social Impact Statement .     

Does authenticity always breed mental health? A cross-cultural comparison between the United States and China

Numerous studies on Western cultures have suggested a strong linkage between authenticity and mental health. However, little is known about whether such an association can be generalized to Eastern cultures. This study aimed to conduct a cross-cultural comparison on the association between three dimensions of authenticity (authentic living, self-alienation, and accepting external influence) and two factors of mental health (negative and positive) across Western and Eastern cultures. Measurement invariance tests were carried out and multigroup structural regression models developed on two college samples from the US (n = 392) and China (n = 281). Results suggested that the associations between authenticity and the negative factor of mental health were consistent across cultures, where both self-alienation and accepting external influence were positively associated with anxiety. However, the associations between authenticity and the positive factor of mental health were different in the US and Chinese samples. Specifically, both authentic living and accepting external influence were significantly associated with life satisfaction in the US sample but not in the Chinese sample. Findings stress that having a nondistorted perception of the true self is critically related to lower levels of anxiety across cultures and highlighted the need to identify culture-specific promotive factors for life satisfaction.     

Cultural psychological processes underlying workplace remuneration in Japanese and European American contexts

Japan's remuneration systems are moving away from seniority-based pay towards individual performance-based pay. We tested how the latter system works within the Japanese cultural context and whether the operation and functioning of the system reflects general psychological tendencies found in Japan. Japanese (Study 1 n = 197; Study 2 n = 235) and European American (Study 1 n = 201; Study 2 n = 186) participants read vignettes that described workplace success centred on a focal employee and including a team. Participants attributed contribution and rewards (financial and status) to a range of agents and factors with graded levels of focus, from the focal employee having the greatest and luck having the least. In general, we found that Japanese participants attributed greater contribution and reward to less focal agents and factors while European American participants attributed greater contribution and reward to more focal agents, in addition to some specific differences between the tasks and reward types. We discuss implications for more nuanced theorizing of the interaction between institutional systems and psychological processes.     

Rice-farming areas report more anxiety across two years of the COVID-19 pandemic in China

Cultures responded to the COVID-19 pandemic differently. We investigated cultural differences in mental health during the pandemic. We found regional differences in people's reports of anxiety in China over two years from 2020 to 2021 (N = 1186). People in areas with a history of rice farming reported more anxiety than people in wheat-farming areas. Next, we explored more proximal mechanisms that could help link the distal, historical factor of rice farming to people's modern experience of anxiety. Rice areas scored higher on collectivism and tight social norms than wheat areas, and collectivism, rather than norm tightness, mediated the rice-anxiety relationship. These findings advance our understanding of the distal sources of cultural differences, the proximal mechanisms, and mental health problems during the pandemics.     

Stop the blame game: An analysis of blaming on Weibo during the early days of the COVID-19 pandemic in rice and wheat areas in China

In the pandemic era, social media has provided the public with a platform to make their voice heard. One of the most important public opinions online during a pandemic is blame. Blame can lead to stigma towards patients as well as potential patients and decrease social cooperation, which might impede prevention and control measures during epidemics. Thus, studying online blame during the early days of COVID-19 can facilitate the management and control of future pandemics. By analyzing 3791 posts from one of the most popular social media sites in China (Weibo) over the 10 days immediately after COVID-19 was declared to be a communicable disease, we found that there were four main agents blamed online: Individuals, corporations, institutions, and the media. Most of the blame targeted individual agents. We also found that there were regional-cultural differences in the detailed types of blamed individual agents, that is, between rice- and wheat-farming areas in China. After controlling influence of distance from the epicenter of Wuhan, there were still stable differences between regions: people in wheat areas had a higher probability of blaming agentic, harmful individuals, and people in rice areas had a higher probability of blaming individuals with low awareness of social norms for preventive health behavior. Findings have implications for preventing and predicting blame across cultures in future pandemics.