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Cultural Identity Development and Global Self-Esteem in Indigenous and Migrant Background Australian Adolescents
Published in Walter J. Lonner, Dale L. Dinnel, Deborah K. Forgays, Susanna A. Hayes, Merging Past, Present, and Future in Cross-Cultural Psychology, 2020
One hundred six of the participants identified themselves as being of ethnic minority background or of culturally and linguistically diverse background (CLDB), with 20 of these being Indigenous Australians. Data pertaining to the remaining 294 Anglo-Australian participants (AA) were used in inter-group comparison analysis which is the topic of another paper and will not be discussed here. Cultural identity was considered to be a process of cognitive appraisal achieved through either the individual (personal level) or collective (group level) experience. In addition, attitudes to acculturation and achieved cultural identity were expected to be functions of maturation.
The Psychotic Couple
Published in Len Sperry, Katherine Helm, Jon Carlson, The Disordered Couple, 2019
Michael P. Maniacci, Len Sperry
An important component of the case conceptualization is the cultural formulation. A clinically useful cultural formulation specifies key cultural considerations such as cultural identity, level of acculturation, and explanatory model or cultural explanation (Sperry, 2015). The DSM-5 is also sensitive to cultural considerations that can be misunderstood as psychosis. Each diagnosis has a section labeled culture-related diagnostic issues. “In certain cultures, distress may take the form of hallucinations or pseudo-hallucinations and overvalued ideas that may present clinically similar to true psychosis but are normative to the patient’s subgroup” (American Psychiatric Association, 2013, p. 103). In addition: Cultural and socioeconomic factors must be considered, particularly when the individual and the clinician do not share the same cultural and economic background. Ideas that appear to be delusional in one culture (e.g., witchcraft) may be commonly held in another.(p. 108)
Trauma and Post-Traumatic Stress Disorder
Published in David B. Cooper, Jo Cooper, Palliative Care Within Mental Health, 2018
Trauma’s idiosyncratic nature can make it difficult to identify its presence. As are each individual’s experiences, the trauma experience, and the subsequent expression of symptoms culturally bound. Language and cultural norms affect the way in which a person internalizes, externally manifests, and verbally expresses a traumatic event (SeeChapter 6). For instance, an individual who speaks a language with only four words or phrases to express their emotional distress may have more difficulty verbally describing their experience than an individual who speaks a language that has 30 descriptors for distress. Individuals who do not have a wide, expressive trauma vernacular may find it challenging to describe their experience. Likewise, when a language discrepancy exists between individuals and professionals, language-specific idioms may go misunderstood or undetected. In such cases, symptoms or explanations of trauma can go unnoticed. Cultural humility is thus a core component of treating people who are receiving palliative care. Joshua Hook et al. (2013), a clinical psychologist who specializes in multicultural issues, describes cultural humility as ‘the ability to maintain an interpersonal stance that is other-oriented (or open to the other) in relation to aspects of cultural identity that are most important to the [individual]’ (p. 2).
Getting to know our patients and what matters: exploring the elicitation of patient values, preferences, and circumstances in neurological rehabilitation
Published in Disability and Rehabilitation, 2023
Catherine Vingerhoets, Jean Hay-Smith, Fiona Graham
Contextual factors related to the patient, organisation, or environment either facilitated or constrained the elicitation of patient values, preferences, and circumstances. The patient’s cultural identity was one area of discussion where clinicians had diverse perspectives. While many expressed the importance of identifying and accommodating patients’ cultural values and preferences, some did not feel that culture significantly influenced how they practised; or they did not have robust processes for identifying and integrating these in rehabilitation. Specifically, several participants acknowledged biculturalism as an essential lens within New Zealand healthcare and the significance of stroke and health outcomes for Māori. However, the extent of perceived responsiveness differed. Some expressed that while they tried to incorporate Māori values and preferences, they acknowledged that processes could be improved. Several clinicians felt there was an abundance of support for patients who identify as Māori, however less so for other cultures. Many felt under-resourced for supporting patients of different cultures or ethnic backgrounds.
Multicultural Orientation: Self-Portraiture to Promote Cultural Humility in Art Therapy
Published in Art Therapy, 2023
First, knowledge structures involve increasing cultural knowledge and understanding about cultural identity, or an individual’s sense of belonging to a cultural group and the part of the individual’s personality that is attributable to group membership (Lee & Ali, 2019). These structures form the core personality dimensions that characterize distinct cultural realities and worldviews for the individual. Cultural identity is a major determinant of an individual’s attitude toward the self; people of the same cultural group; and people of different cultural groups. The related concept of critical thinking is the ability to effectively analyze information and form a judgment, involves an awareness of personal biases and assumptions when encountering information, and applying consistent standards when evaluating sources (Ryan, 2022). By critically thinking about sources of information and asking questions, art therapists can acquire cultural knowledge and increase their understanding of cultural identity.
Enhancing inclusivity of older Black and African American adults in mental health research
Published in Clinical Gerontologist, 2023
Elizabeth J. Auguste, Danielle L. McDuffie, Eseosa T. Ighodaro, Jennifer Moye
A useful model provided by the NIH Minority Health and Health Disparities (NIMHD) research framework places race and ethnicity in a multilevel, multidomain model that depicts a wide array of health determinants relevant to understanding and addressing minority health and health disparities and promoting health equity (Alvidrez, Castille, Laude-Sharp, Rosario, & Tabor, 2019). It combines the National Institute on Aging (NIA) health disparity research framework (Hill, Pérez-Stable, Anderson, & Bernard, 2015) and the socioecological model (Bronfenbrenner, 1977), extending the NIA model by categorizing determinants according to levels in the socioecological model. Further, important to those interested in studying mental health in Black older adults, the model emphasizes a life-course perspective. Within this framework, “cultural identity” is a component of the sociocultural environment at the individual level, and discrimination is considered an aspect of the sociocultural environment at the interpersonal, community, and society levels. The framework reinforces that conducting research entirely within “one cell” of the framework misses the opportunity to consider cumulative and interactive determinants of health disparities.