The influence of Latino cultural values on the perceived caregiver role of family members with Alzheimer's disease and related dementias.

OBJECTIVES: We explored how Latino cultural values play a role in perceived caregiving experiences. DESIGN: We conducted a qualitative study that used individual, in-depth, semi-structured interviews with middle-aged and older Latinos who were primary caregivers of family members with Alzheimer's disease and related dementias (ADRD). The interview guide consisted of questions about participants' perceptions of family caregiving and interrelationships between the caregiver and care recipient. The interviews were recorded, translated, and transcribed verbatim. We performed direct content analysis. RESULTS: Participants were caregivers, 50-75 years old (n = 16), and the majority were female. We identified four cultural values that were salient to participants' caregiving experiences: (a) familismo, (b) fatalismo (c) marianismo, and (d) machismo. CONCLUSION: Latino cultural values influenced the role of caregiving and caregiving roles of family members with ADRD. Future research should consider these values as they affect different familial and health dynamics.

Asian American child-parent cultural value discrepancies, family conflict, life satisfaction, and self-esteem.

We examined Asian American college students' adherence to traditional values that are salient in Asian cultures, the students' perceptions of their mother's and father's adherence to the same values, and the discrepancies between the students and their mothers and fathers on the levels of adherence to these values. Based on the data from 301 participants who self-identified as Asian Americans, paired-samples t tests revealed that the child-parent cultural value discrepancies were present across all generational statuses of the participants with the children adhering less strongly to most of the value dimensions than their parents. The results based on correlational analyses showed that many types of value discrepancies were positively associated with the likelihood and seriousness of conflict. Several types of value discrepancies also were inversely associated with the participants' life satisfaction and self-esteem. In addition, the results from the PROCESS Macro for mediation analysis revealed significant mediation role of family conflict on the relationships between various types of value discrepancies and life satisfaction. The significant mediators were the likelihood and seriousness of family conflict and the family conflict about education and career decisions, and the value discrepancies centered on the values of conformity to norms, family recognition through achievement, and humility. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

An exploration of parenting styles, cultural values, and infant development in a sample of Latin American immigrants in Canada.

The objective of the current research was to investigate the relationship between parenting style, culture, and infant development in a sample of Latin American mother-infant dyads in Toronto, Canada. We examined associations between mothers' self-reported parenting style and infant cognitive and socioemotional development, which we compared to results from mothers belonging to two other Canadian immigrant populations. We further examined whether specific cultural correlates, including affiliation with traditional Latinx cultural beliefs familism and fatalism and acculturation, were associated with positive parenting behaviors in the Latin American sample. Across all three cultural groups, authoritative parenting predicted adaptive socio-emotional development, an effect which differed in magnitude across groups, providing support for the hypothesis that the effect of parenting behaviors on infant development are moderated by culture. Within the Latin American sample, affiliation with the value of familism was associated with higher scores of authoritative parenting, but familism decreased as acculturation to the host culture increased. This research adds to our understanding of factors that contribute to the well-being of Latin American families in Canada. Findings carry implications for provision of infant mental health services to Latin American immigrant families by identifying cultural variables which should be considered when providing parenting interventions to make such interventions more culturally relevant.

La presente investigación examinó la relación entre el estilo de crianza, la cultura y el desarrollo del infante en un grupo muestra de díadas madre-infante latinoamericanas en Toronto, Canadá. Medimos las asociaciones entre el auto reportado estilo de crianza de las madres y el desarrollo cognitivo y socioemocional del infante, lo cual comparamos con resultados de madres que pertenecían a otros dos grupos de población inmigrante canadiense. Examinamos además si componentes culturales específicos, incluyendo creencias cultuales Latinx de familismo y fatalismo, y aculturación, se asociaban con conductas positivas de crianza en el grupo latinoamericano. A lo largo de los tres grupos culturales, la crianza autoritativa predijo puntajes más altos de desarrollo socioemocional del infante, un efecto que difiere en su magnitud entre los grupos, lo cual ofrece apoyo a la hipótesis de que la cultura modera el efecto de las conductas de crianza sobre el desarrollo del infante. Dentro del grupo latinoamericano, la afiliación con el valor del familismo se asoció con puntajes más altos de crianza autoritativa, y una disminución a medida que aumentó la aculturación a la nueva cultura. Esta investigación aumenta nuestra comprensión de los factores que contribuyen al bienestar de las familias latinoamericanas. Los resultados conllevan implicaciones para la provisión de servicios de salud mental infantil a familias inmigrantes latinoamericanas por medio de identificar las variables culturales que deben ser consideradas cuando se ofrezcan intervenciones de crianza para hacer más culturalmente relevantes tales intervenciones.

Nos recherches ont examiné la relation entre le style de parentage, le développement du bébé et la culture chez un échantillon de dyades mère-bébé d'Amérique du Sud à Toronto au Canada. Nous avons mesuré les liens entre le style de parentage auto-rapporté des mères et le développement cognitif et socio-émotionnel, que nous avons comparés aux résultats de mères appartenant à deux autres populations immigrées canadiennes. Nous avons aussi examiné si des corrélats culturels spécifiques comme les croyances culturelles Latinx de familialisme et de fatalisme, et l'acculturation, étaient liées à des comportements de parentage positifs dans l'échantillon latino-américain. Au travers des trois groupes culturels le parentage autoritaire a prédit des scores beaucoup plus élevés de développement socio-émotionnel, un effet qui a varié en magnitude au sein des groupes, soutenant l'hypothèse que l'effet de comportements de parentage sur le développement du bébé est modéré par la culture. Au sein de l'échantillon latino-américain l'affiliation avec la valeur du familialisme était liée à des scores plus élevés de parentage autoritaire, et décroissait au fur et à mesure que l'acculturation à la culture hôte augmentait. Ces recherches s'ajoutent à notre compréhension des facteurs qui contribuent au bien-être des familles latino-américaines. Les résultats ont des implications pour la mise à disposition de services de santé mentale de la petite enfance aux familles immigrées latino-américaines en identifiant des variables culturelles qui devraient être prises en considération lorsqu'on offre des interventions de parentage afin de s'assurer que ces interventions sont pertinentes sur le plan culturel.

A qualitative focus group study concerning perceptions and experiences of Nigerian mothers on stillbirths.

OBJECTIVE: To explore the experiences and perceptions of stillbirth among mothers from a tertiary medical centre in Kano, Northern Nigeria. DESIGN: Qualitative, interpretative. SETTING: Tertiary healthcare facility, Murtala Muhammad Specialist Hospital (MMSH), Kano, Northern Nigeria. SAMPLE: Mothers who had given birth to a liveborn baby at the MMSH in the prior 6 months (n = 31). In order to capture the experiences and perception of stillbirth within this cohort we approached mothers who had in a previous pregnancy experienced a stillbirth. Of the 31 who attended 16 had a previous stillbirth. METHODS: Semi-structured Focus Group Discussions, consisting of open-ended questions about stillbirth, beliefs, experiences and influences were held in MMSH, conducted over 1 day. RESULTS: Our findings highlight that this is a resource-poor tertiary facility serving an ever-growing population, increasing strain on the hospital and healthcare workers. Many of the participants highlighted needing permission from certain family members before accessing healthcare or medical treatment. We identified that mothers generally have knowledge on self-care during pregnancy, yet certain societal factors prevented that from being their priority. Judgement and blame was a common theme, yet a complex area entwined with traditions, superstitions and the pressure to procreate with many mothers described being made to feel useless and worthless if they did not birth a live baby. CONCLUSIONS: As access to healthcare becomes easier, there are certain traditions, family and social dynamics and beliefs which conflict with scientific knowledge and act as a major barrier to uptake of healthcare services. The findings highlight the need for investment in maternity care, appropriate health education and public enlightenment; they will help inform appropriate interventions aimed at reducing stigma around stillbirth and aide in educating mothers about the importance of appropriate health seeking behaviour. Stillbirths are occurring in this area of the world unnecessarily, globally there has been extensive research conducted on stillbirth prevention. This research has highlighted some of the areas which can be tackled by modifying existing successful interventions to work towards reducing preventable stillbirths.

What does an African ethic of social cohesion entail for social distancing?

The most prominent strand of moral thought in the African philosophical tradition is relational and cohesive, roughly demanding that we enter into community with each other. Familiar is the view that being a real person means sharing a way of life with others, perhaps even in their fate. What does such a communal ethic prescribe for the coronavirus pandemic? Might it forbid one from social distancing, at least away from intimates? Or would it entail that social distancing is wrong to some degree, although morally permissible on balance? Or could it mean that social distancing is not wrong to any degree and could, under certain circumstances, be the right way to commune? In this article, I defend the latter view. I argue that, given an independently attractive understanding of how to value communal relationship, distancing oneself from others when necessary to protect them from serious incapacitation or harm can come at no cost to right action. However, I also discuss cases in which social distancing would evince a lack of good character, despite being the right thing to do.

Reducing cultural mismatch: Latino students' neuroendocrine and affective stress responses following cultural diversity and inclusion reminder.

Cultural mismatch theory suggests that a poor fit between the cultural values endorsed by individuals and the institutions to which they belong results in emotional distress and activation of physiological stress processes, particularly for underrepresented groups. To test a novel paradigm for reducing perceptions of this cultural mismatch, the current experiment evaluated whether reminding first-year Latino university students (N = 84; Mage = 18.56; SD = 0.35; 63.1% female; 85.7% Mexican descent; 65.5% first-generation college students) about institutional support for cultural diversity and inclusion would reduce neuroendocrine and affective responses to psychosocial stress. Prior to completing a modified version of the Trier Social Stress Test, participants were randomly assigned to view either a video conveying university commitment to cultural diversity and inclusion (n = 45) or a control video (n = 39) depicting a campus tour. Five saliva samples assayed for cortisol and corresponding negative affect measures were collected to assess stress reactivity and recovery patterns (pre-task baseline, post-task +30 min, +45 min, +60 min, +75 min). Repeated measures data were analyzed using bilinear spline growth models. Viewing the culture video (compared to control) significantly reduced cortisol reactivity to the TSST and post-task negative affect levels, specifically for students endorsing higher Latino cultural values (e.g., familism, respect). Post-task cortisol levels were also reduced for students endorsing higher U.S. mainstream cultural values (e.g., self-reliance, competition). Results provide novel evidence for cultural diversity in stress responsivity and individual variation in approaches to reduce perceived cultural mismatch.

View on donated life: Construction of philosophical ethics on human organ donation.

With the emergence of organ donation and donation technology, the previous indivisibility of the human body becomes divisible, and different human organs form a new life subject. With reference to specific case studies in China, a new life, consisting of donated organs from different bodies by donation, can be called "donated life." Donated life is a win-win action between altruism and egoism, that is, to save the lives of others and to regenerate the organs of donors or their relatives. Due to the emergence of this kind of life, traditional social ethics theories based on the marriage-related family find it difficult to difficult to explain the new realities. Thus, new thinking about social ethics is necessary.

Family refusal of emergency medical treatment in China: An investigation from legal, empirical and ethical perspectives.

This paper is an analysis of the limits of family authority to refuse life saving treatment for a family member (in the Chinese medical context). Family consent has long been praised and practiced in many non-Western cultural settings such as China and Japan. In contrast, the controversy of family refusal remains less examined despite its prevalence in low-income and middle-income countries. In this paper, we investigate family refusal in medical emergencies through a combination of legal, empirical and ethical approaches, which is highly relevant to the ongoing discussion about the place of informed consent in non-Western cultures. We first provide an overview of the Chinese legislation concerning informed consent to show the significance of family values in the context of medical decision-making and demonstrate the lack of legal support to override family refusal. Next, we present the findings of a vignette question that investigated how 11,771 medical professionals and 2,944 patients in China responded to the family refusal of emergency treatment for an unconscious patient. In our analysis of these results, we employ ethical reasoning to question the legitimacy of family refusal of life-sustaining emergency treatment for temporarily incompetent patients. Last, we examine some practical obstacles encountered by medical professionals wishing to override family refusal to give context to the discussion.

Ethnic socialization, identity, and values associated with U.S. Latino/a young adults' prosocial behaviors.

OBJECTIVES: Given the increasing saliency of Latino/a young adults in the United States, there is a need to consider developmental theories that may better capture the cultural mechanisms by which individuals from this specific ethnic group are socialized to engage in prosocial behaviors. The inclusion of cultural processes (including identity and values) might be particularly important in models that investigate family socialization processes and prosocial behaviors, because scholars have suggested that cultural values may be transmitted via parental practices and beliefs, including ethnic socialization practices. METHOD: Participants included 381 U.S. Latino/a young adults (54.2% female; Mage = 21.99). Young adults completed measures of family ethnic socialization, ethnic identity, and endorsement of familism and respect values. They also completed a multidimensional measure of prosocial behavior, assessing different types and targets of helping. RESULTS: Structural equation modeling was conducted, and there was support for the importance of ethnic identity and cultural values as mechanisms through which ethnic socialization is associated with prosocial behaviors. Gender moderated these relations, such that family respect played a relatively more prominent mediating role for men, whereas familism played a mediating role for both men and women. CONCLUSIONS: The findings emphasize the central role of familial ethnic socialization and cultural processes in fostering prosocial behaviors among U.S. Latino/as but reveal specific patterns of relations based on gender and on target of helping. These findings highlight the need for more research on gender-based and relation-based patterns of prosocial behaviors in U.S. Latinos/a young adults. (PsycINFO Database Record (c) 2020 APA, all rights reserved).

Navigating complex end-of-life decisions in a family-centric society.

End-of-life decision making frequently involves a complex balancing of clinical, cultural, social, ethical, religious and economic considerations. Achieving a happy balance of these sometimes-competing interests, however, can be particularly fraught in a family-centric society like Singapore where the family unit often retains significant involvement in care determinations necessitating careful consideration of the family's position during the decision-making process. While various decision-making tools such as relational autonomy, best interests principle and welfare-based models have been proposed to help navigate such difficult decision-making processes, their application in practical terms, however, is dubious at best. This case report is presented to highlight these issues and explore the utility of these frameworks within the Singapore end-of-life care context when the interests of the family may be dissonant from those of the patient.

Understanding the experiences, perspectives and values of indigenous women around smoking cessation in pregnancy: systematic review and thematic synthesis of qualitative studies.

BACKGROUND: The prevalence of smoking during pregnancy among indigenous women approaches 50% and is associated with sudden infant death, pregnancy loss, preterm delivery, low birth weight, and anatomical deformity. This study aims to synthesise qualitative studies by reporting experiences, perceptions, and values of smoking cessation among pregnant indigenous women to inform potential interventions. METHOD: A highly-sensitive search of MEDLINE, Embase, PsychINFO, and CINAHL, in conjunction with analysis of Google Scholar and reference lists of related studies was conducted in March 2018. We utilised two methods (thematic synthesis and an indigenous Maori analytical framework) in parallel to analyse data. Completeness of reporting in studies was evaluated using the Consolidated Criteria for Reporting Qualitative Studies (COREQ) framework. RESULTS: We included seven studies from Australia and New Zealand involving 250 indigenous women. Three themes were identified. Realising well-being and creating agency included giving the best start to baby, pride in being a healthy mum, female role models, and family support. Understanding the drivers for smoking included the impact of stress and chaos that hindered prioritisation of self-care, the social acceptability of smoking, guilt and feeling judged, and inadequate information about the risks of smoking. Indigenous women strongly preferred culturally responsive approaches to smoking cessation, placing value on programs designed specifically for and by indigenous people, that were accessible, and provided an alternative to smoking. CONCLUSION: Future interventions and smoking cessation programmes might be more effective and acceptable to indigenous women and families when they harness self-agency and the desire for a healthy baby, recognise the high value of indigenous peer involvement, and embed a social focus in place of smoking as a way to maintain community support and relationships. Development and evaluation of smoking cessation programs for pregnant indigenous women and families is warranted.

Mexican-Origin Youth's Cultural Orientations and Values: Do Older Sisters and Brothers Matter?

Family is an important context for cultural development, but little is known about the contributions of siblings. This study investigated whether older siblings' cultural orientations and familism values predicted changes in younger siblings' cultural orientations and familism values across 2 years and tested sibling characteristics and younger siblings' modeling as moderators. Participants were 246 Mexican-origin younger (Mage  = 17.72; SD = 0.57) and older siblings (Mage  = 20.65; SD = 1.57) and their parents. Findings revealed that older siblings' Anglo orientations and familism values interacted with younger siblings' modeling: When younger siblings reported high modeling, older siblings' Anglo orientations and values predicted increases in younger siblings' Anglo orientations and values. Discussion highlights the importance of siblings in cultural socialization.

Gambling in Two Regional Australian Aboriginal Communities: A Social Practice Analysis.

Reflecting international patterns, Aboriginal people in Victoria are more likely to gamble and to experience gambling harm than non-Indigenous Victorians. This paper describes experiences of gambling reported by 50 Aboriginal people interviewed in regional Victoria in 2016 and 2017 as part of studies initiated by two Aboriginal community-controlled organisations. Data were analysed using social practice theory (SPT) and coded to the elements of 'meaning', 'material', 'competence', and 'temporality'. Across each element we identified highly contradictory experiences. Gambling held meaning as an opportunity for community gatherings but was also regarded as a cause of domestic violence, conflict, isolation and shame. Materially, the venues that offered gambling were experienced by many Aboriginal people as safe and welcoming, but at the same time gambling produced a damaging affective sense of addiction for some. Gambling was a competency that some people valued and taught to children, but it was also seen as undermining cultural practices. While Aboriginal people were historically denied access to licensed venues offering commercial gambling, many participants now found opportunities to gamble inescapable. The intermingling of benefits and harms described above supports the need for a multi-faceted response to gambling in Aboriginal communities, which includes harm reduction as well as supply restriction and treatment. Some experiences of gambling related by our participants reflected those reported also by non-Indigenous Australians, while others were differently nuanced. Because SPT is used to understand collectively-shared practices, it facilitates the identification of gambling interventions at the level of the community, as recommended by our research participants.

Models for truth-telling in physician-patient encounters: What can we learn from Yoruba concept of Ooto?

Empirical studies have now established that many patients make clinical decisions based on models other than Anglo American model of truth-telling and patient autonomy. Some scholars also add that current medical ethics frameworks and recent proposals for enhancing communication in health professional-patient relationship have not adequately accommodated these models. In certain clinical contexts where health professional and patients are motivated by significant cultural and religious values, these current frameworks cannot prevent communication breakdown, which can, in turn, jeopardize patient care, cause undue distress to a patient in certain clinical contexts or negatively impact his/her relationship with the community. These empirical studies have now recommended that additional frameworks developed around other models of truth-telling; and which take very seriously significant value-differences which sometimes exist between health professional and patients, as well as patient's cultural/religious values or relational capacities, must be developed. This paper contributes towards the development of one. Specifically, this study proposes a framework for truth-telling developed around African model of truth-telling by drawing insights from the communitarian concept of ootó amongst the Yoruba people of south west Nigeria. I am optimistic that if this model is incorporated into current medical ethics codes and curricula, it will significantly enhance health professional-patient communication.

Parental values in the UK.

This article investigates the extent to which parental values differ between social groups in the UK at the start of the twenty-first century. The study of parental values is an important area of sociological enquiry that can inform scholarship from across the social sciences concerned with educational inequality and cultural variability in family life. We draw on data from the Millennium Cohort Study to show how parent's social class, religion, religiosity, race and ethnicity, and education are related to the qualities they would like their children to have. Our rank-ordered regression models show that parents in service class occupations place significantly more importance on 'thinking for self' than 'obey parents' compared to those in routine manual occupations. We also show that although class matters, the relationship between education and parental values is particularly strong. Parenting values also differ by parental racial and ethnic background and by levels of religiosity.

Virginity Requirement Versus Sexually-Active Young People: What Girls and Boys Think About Virginity in South Kivu, Democratic Republic of Congo.

This article aims to explore Congolese male and female high school students' cultural attitudes concerning virginity. The study employed a qualitative approach to collect data from 56 boys and girls aged 16-20 years old. Eight focus group discussions and 40 individual interviews were conducted among participants from two urban and two rural high schools in South Kivu province. Findings indicate that men are disappointed when they marry non-virgin girls. In fact, most male and female participants perceived girls who were virgins as trustworthy individuals. They believe that the girl's virginity loss brings shame to her family. However, some female participants clearly dissociate from societal views or norms about virginity, and remark that virginity itself is not the key to a successful household nor a guarantee for remaining faithful after marriage. Such traditional norms-in the context of high levels of rape-place enormous pressure on young women and cause them to lie about virginity because they fear losing their fiancés. They indicated that they would lie about it regardless of any consequences they may encounter. In fact, some traditional beliefs need to be challenged and modified.

Intergenerational gaps in Mexican American values trajectories: Associations with parent-adolescent conflict and adolescent psychopathology.

Growth mixture modeling with a sample of 749 Mexican heritage families identified parallel trajectories of adolescents' and their mothers' heritage cultural values and parallel trajectories of adolescents' and their fathers' heritage cultural values from Grades 5 to 10. Parallel trajectory profiles were then used to test cultural gap-distress theory that predicts increased parent-adolescent conflict and adolescent psychopathology over time when adolescents become less aligned with Mexican heritage values compared to their parents. Six similar parallel profiles were identified for the mother-youth and father-youth dyads, but only one of the six was consistent with the hypothesized problem gap pattern in which adolescents' values were declining over time to become more discrepant from their parents. When compared to families in the other trajectory groups as a whole, mothers in the mother-adolescent problem gap trajectory group reported higher levels of mother-adolescent conflict in the 10th grade that accounted for subsequent increases in internalizing and externalizing symptoms assessed in 12th grade. Although the findings provided some support for cultural gap-distress predictions, they were not replicated with adolescent report of conflict nor with the father-adolescent trajectory group analyses. Exploratory pairwise comparisons between all six mother-adolescent trajectory groups revealed additional differences that qualified and extended these findings.

Identifying and Distinguishing Value Profiles in American and Israeli Adolescents.

Although research has examined how values are correlated with behavior, little has examined how the system of values predicts behavior. In a cross-cultural sample of American (109 European American; 216 African American) and Israeli (318 Arab Israeli; 216 Jewish Israeli) adolescents, the present study used latent profile analysis to identify groups which reflected the theoretical structure of values across both cultures. Four profiles were found: self-focused, anxiety-free, other-focused, and undifferentiated. Results indicated that Self-Focused adolescents were the most aggressive and viewed as leaders by their peers compared to the other groups. Self-Focused and anxiety-free youth reported more delinquency than their peers. Few differences between cultural groups emerged, suggesting that this approach is a promising avenue for understanding heterogeneity in behavior.

Culture and Family Process: Measures of Familism for Filipino and Korean American Parents.

This study tests the psychometric properties of multiple survey items and scales that are either underused or newly developed to assess familism among Asian Americans. Using data collected from 150 Filipino and 188 Korean American parents (mostly mothers) in the Midwest region in 2013, the measures were examined for validity and reliability for each group and, when appropriate, for cross-cultural equivalence across the groups. Several scales and their items showed high quality psychometric properties and are ready for use to more accurately assess family process of each target group and to conduct comparative analyses. The findings also show that, contrary to the expectation, Filipino American families express more traditional aspects of familism than do Korean American families, and are more likely to reinforce traditional familism beliefs and behaviors among their children. This study reinforces a need for more empirical- and subgroup-specific research effort.

Longitudinal Associations between Maternal Involvement, Cultural Orientations, and Prosocial Behaviors Among Recent Immigrant Latino Adolescents.

Prosocial behaviors (i.e., actions that benefit others) are important markers of healthy social functioning, and understanding the factors that predict such outcomes among recent immigrant Latino adolescents is important. The current study examines the longitudinal associations between maternal involvement and prosocial behaviors via collectivism values. Data comes from a longitudinal project (Construyendo Oportunidades Para los Adolescentes Latinos) of 302 recently immigrated U.S. Latina/o adolescents (53.3% male, average age = 14.51 years old). The current study uses data from three times points across 2 years. The results demonstrated that maternal involvement was positively associated with collectivism values. Collectivism was positively associated with changes in prosocial behaviors. There was also partial support for a reverse-causal model. Discussion focuses on the links among parenting, cultural values, and prosocial behaviors among immigrant U.S. Latina/o adolescents.