How do US corporations communicate interculturally with their Chinese stakeholders: Analysis of GM Company's social media posts from the cultural value perspective.

Social Media is an important means of communication with audiences around the world. The purpose of this study was to explore whether GM-a famous US auto company adapts its US Cultural values to suit the prevalent cultural values of its Chinese stakeholders on Chinese social media. Content analysis was used to evaluate the cultural content of GM Company's posts on Weibo and Twitter. Although influenced by the special features of the car industry, there is still enough evidence that the communication style of the US auto Company makes cultural adaption on Chinese social media, reflecting more Chinese prevalent cultural values.

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.

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.

Predictors of Alcohol Use Among Latinx Men in South Florida: Machismo as a Correlate of Alcohol Use Frequency and Quantity.

Previous studies have found Latinx cultural values to be positively associated with healthy behaviors. This study aims to examine socioeconomic and cultural correlates of alcohol use among Latinx adult men living in Miami-Dade County, Florida. The study sample included 122 Latinx adult men (mean age = 44, SD = 10), predominantly of South and Central American origin. Data was collected using REDCap. Interviews included the Timeline Follow-Back scale for alcohol use. Results indicate that Caribbean participants were significantly less likely to report drinking in the past 90 days (aOR = 0.08, p = 0.042) compared to their Venezuelan counterparts. Higher machismo scores were associated with low drinking frequency (aRR = 0.67, p = 0.043), while no significant associations were found between machismo and other drinking outcomes. Drinking quantity and frequency are significantly associated with higher income and authorized immigration status in the US among Latinx men in South Florida. Higher machismo scores were associated with low drinking frequency.

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.

Effect of Values Affirmation on Reducing Racial Differences in Adherence to Hypertension Medication: The HYVALUE Randomized Clinical Trial.

Importance: Stereotype threat, or the fear of confirming a negative stereotype about one's social group, may contribute to racial differences in adherence to medications by decreasing patient activation to manage chronic conditions. Objective: To examine whether a values affirmation writing exercise improves medication adherence and whether the effect differs by patient race. Design, Setting, and Participants: The Hypertension and Values trial, a patient-level, blinded randomized clinical trial, compared an intervention and a control writing exercise delivered immediately prior to a clinic appointment. Of 20 777 eligible, self-identified non-Hispanic Black and White patients with uncontrolled hypertension who were taking blood pressure (BP) medications, 3891 were approached and 960 enrolled. Block randomization by self-identified race ensured balanced randomization. Patients enrolled between February 1, 2017, and December 31, 2019, at 11 US safety-net and community primary care clinics, with outcomes assessed at 3 and 6 months. Analysis was performed on an intention-to-treat basis. Interventions: From a list of 11 values, intervention patients wrote about their most important values and control patients wrote about their least important values. Main Outcomes and Measures: The primary outcome of adherence to BP medications was measured using pharmacy fill data (proportion of days covered >90%) at baseline, 3 months, and 6 months. The secondary outcome was systolic and diastolic BP. Patient activation to manage their health was also measured. Results: Of 960 patients, 474 (286 women [60.3%]; 256 Black patients [54.0%]; mean [SD] age, 63.4 [11.9] years) were randomly assigned to the intervention group and 486 (288 women [59.3%]; 272 Black patients [56.0%]; mean [SD] age, 62.8 [12.0] years) to the control group. Baseline medication adherence was lower (318 of 482 [66.0%] vs 331 of 412 [80.3%]) and mean (SE) BP higher among Black patients compared with White patients (systolic BP, 140.6 [18.5] vs 137.3 [17.8] mm Hg; diastolic BP, 83.9 [12.6] vs 79.7 [11.3] mm Hg). Compared with baseline, pharmacy fill adherence did not differ between intervention and control groups at 3 months (odds ratio [OR], 0.91 [95% CI, 0.57-1.43]) or at 6 months (OR, 0.86 [95% CI, 0.53-1.38]). There were also no treatment effect differences in pharmacy fill adherence by patient race (Black patients at 3 months: OR, 1.08 [95% CI, 0.61-1.92]; at 6 months: OR, 1.04 [95% CI, 0.58-1.87]; White patients at 3 months: OR, 0.68 [95% CI, 0.33-1.44]; at 6 months: OR, 0.55 [95% CI, 0.24-1.27]). Immediately after the intervention, the median patient activation was higher in intervention patients than in control patients, but this difference was not statistically significant in an unadjusted comparison (75.0 [IQR, 65.5-84.8] vs 72.5 [IQR, 63.1-80.9]; P = .06). In adjusted models, the Patient Activation Measure score immediately after the intervention was significantly higher in the intervention patients than in control patients (mean difference, 2.3 [95% CI, 0.1-4.5]). Conclusions and Relevance: A values affirmation intervention was associated with higher patient activation overall but did not improve adherence or blood pressure among Black and White patients with hypertension. Trial Registration: ClinicalTrials.gov Identifier: NCT03028597.

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.

Parenting profiles of academic and racial socialization: Associations with academic engagement and academic self-beliefs of African American adolescents.

In addition to being involved and encouraging their youth academically, many African American caregivers also employ socialization practices that prepare their adolescents for entering into a school system where they will be an ethnic minority or be taught by predominantly non-minority educators. The purpose of the current investigation was to fill existing gaps in the literature by examining two dimensions of parental socialization practices: academic socialization (parent school involvement and academic encouragement) and racial socialization (cultural pride, preparation for bias, and egalitarian messages). Additionally, this study examined how the identified profiles are associated with African American adolescents' academic outcomes (academic engagement and academic self-beliefs). A latent profile analysis was utilized to analyze data on 140 African American adolescent participants (M = 12.4; SD = 1.13; 56% female). Profiles that were identified included (a) academic socializers, (b) low race salient socializers, (c) preparation for bias socializers, (d) unengaged socializers, (e) multifaceted socializers, and (f) race salient socializers. Although there was no demographic (age, gender, SES) variation in profile membership, there were some differences in academic engagement and adolescents' academic-self beliefs. Findings highlight the importance of examining how academic and racial socialization work together and their association with adolescents' academic outcomes. Implications are discussed for school psychologists and educators.

Responsabilidade, consentimento e cuidado. Ética e moral nos limites da sexualidade / Responsibility, consent and care. Ethics and morals at the limits of sexuality / Responsabilidad, consentimiento y cuidado. Ética y moral en los límites de la sexualidad

Resumo Neste artigo pretendo apresentar alguns dos resultados de uma pesquisa de pós- -doutoramento, na qual acompanhei grupos virtuais e encontros presenciais de interlocutores adeptos de práticas sexuais tidas como "de risco", tais como o sexo bareback, em eventos exclusivos para homens cisgêneros. O objetivo aqui é analisar um certo regime de regulação ético-moral percebido em campo relativo à preocupação de se afirmar que essas práticas sexuais partem de valores como a "responsabilidade", o "consentimento" e o "cuidado". Nas dinâmicas observadas, esses valores se (re)constroem e fissuram a partir do atravessamento de elementos diversos como drogas e medicamentos, além de diversos tensores libidinais. É sobre a produção contextual desses conceitos e a sua relação frente às atuais políticas pública de prevenção que pretendo me debruçar no artigo.

Abstract This article presents some results of a postdoctoral research, in which I followed virtual groups and face-to-face meetings of interlocutors engaging at sexual practices considered "risky", such as bareback sex, in events exclusive for cisgender men. The objective here is to analyze a certain regime of ethical-moral regulation perceived in the fieldwork regarding a concern to assign to these sexual practices values such as "responsibility", "consent" and "care". In the observed dynamics, these values are (re)constructed and fissured at the intersection of diverse elements such as drugs and medications, in addition to several libidinal tensors. This article addresses these concepts contextual production and their relation to current public prevention policies.

Resumen En este artículo tengo la intención de presentar algunos de los resultados de una investigación posdoctoral, en la que seguí grupos virtuales y reuniones cara a cara de interlocutores que eran expertos en prácticas sexuales consideradas "en riesgo", como el sexo a pelo, en eventos exclusivos para hombres cisgénero. El objetivo aquí es analizar un cierto régimen de regulación ético-moral percibido en el campo con respecto a la preocupación de afirmar que estas prácticas sexuales parten de valores tales como "responsabilidad", "consentimiento" y "cuidado". En la dinámica observada, estos valores se (re) construyen y descifran a través del cruce de diferentes elementos, como drogas y medicamentos, además de varios tensores libidinales. Se trata de la producción contextual de estos conceptos y su relación con las políticas actuales de prevención pública que pretendo abordar en el artículo.

"Me", "We", and Materialism: Associations between Contingent Self-Worth and Materialistic Values across Cultures.

Individuals with high levels of externally contingent self-worth tend to base their self-esteem on factors such as appearance, competitive success, and others' approval. Such tendencies might also elevate people's focus on material possessions. However, cultural moderation of these associations has yet to be explored. A cross-cultural survey among Chinese and Dutch college students examined the link between externally-based contingent self-worth and materialistic values, as well as the mediating roles of need to belong and need for self-enhancement. An initial multi-group path analysis indicated a stronger link between externally contingent self-worth and materialism for Chinese students than for Dutch students. For both Chinese and Dutch students, externally contingent self-worth was positively related to materialistic values, need to belong, and need for self-enhancement. Need to belong and need for self-enhancement were positively linked with materialism, and need to belong and need for self-enhancement mediated the link between externally contingent self-worth and materialism. Though the indirect effect via self-enhancement was somewhat stronger among Chinese participants, this research demonstrates that people's externally contingent self-worth might be a factor predicting materialism across cultures, with need to belong and need for self-enhancement playing similar roles as underlying processes in different societies.

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.

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.

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.

On the Road to Social Death: A Grounded Theory Study of the Emotional and Social Effects of Honor Killing on Families-A Palestinian Perspective.

Despite high rates of domestic violence and increased rates of honor killing (HK) over the past decade, there is a paucity of empirical data about how HK affects family members. This study used grounded theory to explore the emotional and social effects of HK on 23 family members of murdered women and found that HK failed to achieve the restoration of honor. Following HK, families subsequently entered a protracted process of grief compounded by negative social interactions, which led to a form of "social death." The road to social death was a painful and continuous social process, which, for many, never abated.

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.

A parental involvement and academic socialization model: A cultural approach.

Utilizing ecological theory and multiple world theory, the current study investigated the effects of cultural factors (i.e., Familismo and school climate), parental involvement, and academic socialization on academic achievement of Latina/o secondary school students. This study had 2 primary foci. First, this study sought to address how the cultural value of Familismo and the interaction between home and school cultures play a role in parental involvement and academic achievement. Second, the effect of academic socialization was tested as a distinct factor from parental involvement. Data were collected from 116 Latina/o students living along the U.S./Mexico border. This study tested a path model that explained 30% of the variance in academic achievement, 25% of the variance in academic socialization, and 21% of the variance in parental involvement. Among 8 proposed relationships, 6 were supported while 2 were not. The mediating effects of parental involvement and academic socialization were supported that connect Familismo, school climate, and academic achievement. Implications for Latina/o secondary students who navigate between the different cultural worlds of home and school are discussed. (PsycINFO Database Record (c) 2019 APA, all rights reserved).

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.

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.