China
Africa
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Hispanic Psychology: A 25-Year Retrospective Look
Published in Walter J. Lonner, Dale L. Dinnel, Deborah K. Forgays, Susanna A. Hayes, Merging Past, Present, and Future in Cross-Cultural Psychology, 2020
Hispanic psychology also has roots in cross-cultural psychology, but is distinct in that it concentrates less on intercultural group differences (e.g., cognitive differences between Japanese and American students) and more on intracultural group differences. In other words, cross-cultural psychology is usually concerned with the systematic study of experience and behavior as it occurs across cultures in different nation states (e.g., Japan and the United States). Exceptions to this pattern often occur, of course, because the logic of the cross-cultural method can be used both within and across cultures
Cross-Cultural Research Ethics: Personal-Historical Observations
Published in J.-C. Lasry, J. Adair, K. Dion, Latest Contributions to Cross-Cultural Psychology, 2020
Because the International Association of Cross-Cultural Psychology revisits the topic of ethics every 20 or so years, and I will probably not be around next time that happens, I will give you my personal account of the history of the topic in cross-cultural psychology.
AfroLatinx Females: Coloniality, Gender, and Transformation
Published in Studies in Gender and Sexuality, 2021
Interestingly, earlier psychoanalysts promoted the examination of clients’ contexts in therapy (Frie, 2014). Specifically, Harry Stack Sullivan and Erich Fromm focused on how culture impacts individuals’ lives and psychological experiences (Gaztambide, 2020). Moreover, psychoanalyst Roger Frie (2014) stated that Sullivan and Fromm developed cultural psychoanalysis as an integrative approach focused on the interaction between culture and person. Even more, Kay (2014) stated that a cultural informed psychoanalysis is composed of an integration of depth psychology, cross-cultural psychology, Jungian psychology, personality psychology, and social psychology. Similarly, a cultural competence, antiracist, and social -justice-informed psychoanalysis facilitates the integration of liberation psychology, feminism of color, and indigenous healing approaches.
Development of complementary and alternative medicine (CAM) education for clinical psychologists: An example from Indonesia
Published in International Journal of Mental Health, 2020
Andrian Liem, Peter A. Newcombe
There are five limitations in this study. First, eight provinces of Indonesia were not represented and these may have cultural differences in CAM knowledge, attitude towards CAM knowledge, and educational needs of CAM. Second, the small representation of male participants (12.30%) might underestimate the real condition among male CPs in Indonesia. However, the current study does sufficiently reflect IPK’s database which reports CPs in only 29 provinces (of 34) and predominantly (73.18%) on Java Island, with only 13.60% males in their membership list. Third, self-selected participants may not accurately illustrate CPs without interest in CAM. Therefore, future research with randomized sampling might enrich current results. Four, despite the adequate instruments’ internal consistencies, the CAM knowledge in this study was based on participants’ self-rating that might not represent their actual knowledge. Therefore, objective CAM knowledge assessment might be used to complement this finding. Lastly, recommendations for CAM education in the present study might not be transferable directly to educational institutions teaching psychology and related psychology associations outside of Indonesia. But, the proximity of culture and psychology education history with Indonesia might be considered by Asian nations to adopt the recommendations. It will also be interesting to replicate the study in other nations using cross-cultural psychology approach to assess the outcomes of diverse cultures and psychology education in influencing clinical competence.
Westernization versus indigenization in the context of global mental health: training and services in Ethiopia – University of Gondar in focus
Published in International Journal of Mental Health, 2019
Yemataw Wondie, Mastewal Abawa
Regarding education and training, the participants exclusively reported mental health knowledge is transferred through the curriculum. Participants from psychology claimed the curriculum by which they were trained does not have a course on cross-cultural psychology, let alone courses on indigenous knowledge. Taking a course on cross-cultural psychology could be an opportunity to take into account the indigenous knowledge, practices, and skills. Additionally, if the organization of the courses and the corresponding teaching methods were favoring indigenous practices rather than Western theories, students could be able to integrate such theories with the concrete realities of local wisdom. A mental health practitioner described his experience as follows:Some instructors used to provide us practical exposures while teaching. However, this didn’t continue mainly due to the fact that it was instructor’s individual efforts, not embedded in the curriculum.