EAPP 2010 Poster - The Motive Content of Meaningful (and Meaningless) LivesNick Stauner
Stauner, N., & Ozer, D. J. (2010). The motive content of meaningful (and meaningless) lives. Poster presented at the 15th convention of the European Association of Personality Psychology, Brno, Czech Republic.
WPA 2011 Poster - Joint Factors of Spirituality and ReligiousnessNick Stauner
Stauner, N., & Ozer, D. J. (2011). Joint factors of spirituality and religiousness. Poster presented at the 91st convention of the Western Psychological Association, Los Angeles, CA.
EAPP 2010 Poster - The Motive Content of Meaningful (and Meaningless) LivesNick Stauner
Stauner, N., & Ozer, D. J. (2010). The motive content of meaningful (and meaningless) lives. Poster presented at the 15th convention of the European Association of Personality Psychology, Brno, Czech Republic.
WPA 2011 Poster - Joint Factors of Spirituality and ReligiousnessNick Stauner
Stauner, N., & Ozer, D. J. (2011). Joint factors of spirituality and religiousness. Poster presented at the 91st convention of the Western Psychological Association, Los Angeles, CA.
Forte geertz symbols rituals and faith based behavior nov 8 14 pptSalisbury University
Symbolic Anthropologists offer a useful theoretical approach to understanding diverse faith-based behaviors. I will demonstrate how practitioners can use four theory mastery tools to learn this theory: profiling exemplary models (Douglas and Geertz), identifying root metaphors (seeker, web of sacred significance, illumination, ethnographer), deconstructing theory elements, and constructing faith-based eco-maps.
Copyright Ian Ellis-Jones 2007 - All Rights Reserved. Disclaimer: The information contained in this publication does not constitute legal advice of any kind. The author Ian Ellis-Jones does not guarantee or warrant the current accuracy, legal correctness or up-to-dateness of the information contained in the publication.
The Concept of Ethics of Care for the Elderly and Its PerspectivesAJHSSR Journal
The sense of caring for the elderly is a phenomenon experienced in any society, be it indigenous
or modern. As people advance in age, there are some who reach extreme limits of age. They become frail,
vulnerable and dependant. The elderly rely mostly on the generosity of family members and the society for their
support. This paper examines the concept of ethics of care for the elderly and its perspectives. The study largely
relies on library work and few cases of oral interviews. The study findings indicate that the discharge of care
involves support in terms of physical as well as financial assistance. Other elements include emotional support,
spiritual care and the social aspect which demands that the care-giver should visit and take time to be with the
elderly. Such care is realized when one develop the will to care which bring about the fact of caring.
Incorporating “Culture” in psychology research from the indigenous perspective - based on the paper “Indigenous, cultural, and cross-cultural psychology: A theoretical, conceptual, and epistemological analysis” ( Uichol Kim, 2000)
SHAME AS A CULTURAL INDEX OF ILLNESS AND RECOVERY FROM PSYCHOTIC ILLNESS IN JAVAUniversitasGadjahMada
Most studies of shame have focused on stigma as a form of social response and a socio-psychological consequence of mental illness. This study aims at exploring more complex Javanese meanings of shame in relation to psychotic illness. Six psychotic patients and their family members participated in this research. Ethnographic fieldwork was conducted in Yogyakarta, Indonesia. Thematic analysis of the data showed that participants used shame in three different ways. First, as a cultural index of illness and recovery. Family members identified their member as being ill when they had lost their sense of shame. If a patient exhibited behavior that indicated the reemergence of shame, the family saw this as an indication of recovery. Second, as an indication of relapse. Third, as a barrier toward recovery. In conclusion, shame is used as a cultural index of illness and recovery because it associated with the moral-behavioral control. Shame may also be regarded as a form of consciousness associated with the emergence of insight. Further study with a larger group of sample is needed to explore shame as a ‘socio-cultural marker’ for psychotic illness in Java.
Forte geertz symbols rituals and faith based behavior nov 8 14 pptSalisbury University
Symbolic Anthropologists offer a useful theoretical approach to understanding diverse faith-based behaviors. I will demonstrate how practitioners can use four theory mastery tools to learn this theory: profiling exemplary models (Douglas and Geertz), identifying root metaphors (seeker, web of sacred significance, illumination, ethnographer), deconstructing theory elements, and constructing faith-based eco-maps.
Copyright Ian Ellis-Jones 2007 - All Rights Reserved. Disclaimer: The information contained in this publication does not constitute legal advice of any kind. The author Ian Ellis-Jones does not guarantee or warrant the current accuracy, legal correctness or up-to-dateness of the information contained in the publication.
The Concept of Ethics of Care for the Elderly and Its PerspectivesAJHSSR Journal
The sense of caring for the elderly is a phenomenon experienced in any society, be it indigenous
or modern. As people advance in age, there are some who reach extreme limits of age. They become frail,
vulnerable and dependant. The elderly rely mostly on the generosity of family members and the society for their
support. This paper examines the concept of ethics of care for the elderly and its perspectives. The study largely
relies on library work and few cases of oral interviews. The study findings indicate that the discharge of care
involves support in terms of physical as well as financial assistance. Other elements include emotional support,
spiritual care and the social aspect which demands that the care-giver should visit and take time to be with the
elderly. Such care is realized when one develop the will to care which bring about the fact of caring.
Incorporating “Culture” in psychology research from the indigenous perspective - based on the paper “Indigenous, cultural, and cross-cultural psychology: A theoretical, conceptual, and epistemological analysis” ( Uichol Kim, 2000)
SHAME AS A CULTURAL INDEX OF ILLNESS AND RECOVERY FROM PSYCHOTIC ILLNESS IN JAVAUniversitasGadjahMada
Most studies of shame have focused on stigma as a form of social response and a socio-psychological consequence of mental illness. This study aims at exploring more complex Javanese meanings of shame in relation to psychotic illness. Six psychotic patients and their family members participated in this research. Ethnographic fieldwork was conducted in Yogyakarta, Indonesia. Thematic analysis of the data showed that participants used shame in three different ways. First, as a cultural index of illness and recovery. Family members identified their member as being ill when they had lost their sense of shame. If a patient exhibited behavior that indicated the reemergence of shame, the family saw this as an indication of recovery. Second, as an indication of relapse. Third, as a barrier toward recovery. In conclusion, shame is used as a cultural index of illness and recovery because it associated with the moral-behavioral control. Shame may also be regarded as a form of consciousness associated with the emergence of insight. Further study with a larger group of sample is needed to explore shame as a ‘socio-cultural marker’ for psychotic illness in Java.
The Role of Spirituality in Sexual Minority IdentityA. Jor.docxkathleen23456789
The Role of Spirituality in Sexual Minority Identity
A. Jordan Wright and Suzanne Stern
Empire State College, State University of New York
Spirituality has been widely associated with positive well-being within the general population. Although
there is limited research on the impact of spirituality on sexual minority individuals, some evidence
suggests it is associated with positive psychological outcomes and contributes to the development of a
positive lesbian, gay, and bisexual (LGB) identity. The present study aimed to elucidate the relationship
between spirituality, gender normative beliefs, and LGB identity development. It was hypothesized that
spirituality would be negatively associated with both heteronormative beliefs and attitudes and negative
sexual minority identity, and that heteronormativity would mediate the relationship between spirituality
and negative identity. Contrary to expectations, spirituality predicted greater heteronormativity and
greater negative identity. The association between spirituality and negative identity was fully mediated
by heteronormativity. Limitations and implications are discussed.
Keywords: homosexuality, bisexuality, spirituality, heteronormativity, gay identity
Within the general public, spirituality has been reliably con-
nected to numerous positive outcomes (Garfield, Isacco, & Sahker,
2013; Paranjape & Kaslow, 2010; Thoresen, 1999). It has been
found to promote resiliency and self-esteem (Haight, 1998; Kash-
dan & Nezlek, 2012), and predicts a greater ability to adapt and
cope with stressful situations (Gnanaprakash, 2013; Salas-Wright,
Olate, & Vaughn, 2013), including illness (Lo et al., 2010; Nelson
et al., 2009; Pagnini et al., 2011; Visser, Garssen, & Vingerhoets,
2010), exposure to violence (Benavides, 2012; Schneider & Feltey,
2009; E. A. Walker, 2000), psychological aggression (Austin &
Falconier, 2013), and substance abuse (Turner-Musa & Lipscomb,
2007). Further, spirituality is associated with personality traits that
are health-protective (Labbé & Fobes, 2010); it is also significantly
protective against adverse mental health outcomes, such as depres-
sion and anxiety (Bennett & Shepherd, 2013; Hourani et al., 2012;
Hsiao et al., 2012; Sorajjakool, Aja, Chilson, Ramirez-Johnson, &
Earll, 2008), and suicidal ideation (Henley, 2014; Kyle, 2013;
Meadows, Kaslow, Thompson, & Jurkovic, 2005).
While the research on the impact of spirituality on sexual
minorities is more limited, there is evidence that spiritual well-
being functions as a protective factor and a predictor of adjust-
ment. Greater spirituality has been associated with positive out-
comes such as increased self-esteem and identity affirmation,
lower internalized homophobia, and fewer feelings of alienation
(Lease, Horne, & Noffsinger-Frazier, 2005; Moleiro, Pinto, &
Freire, 2013; Tan, 2005), and with greater positive affect and
satisfaction with life (Harari, Glenwick, & Cecero, 2014). How-
ever, awareness within this popu.
Counting Blessings Versus Burdens An Experimental InvestigatiCruzIbarra161
Counting Blessings Versus Burdens: An Experimental Investigation of
Gratitude and Subjective Well-Being in Daily Life
Robert A. Emmons
University of California, Davis
Michael E. McCullough
University of Miami
The effect of a grateful outlook on psychological and physical well-being was examined. In Studies 1
and 2, participants were randomly assigned to 1 of 3 experimental conditions (hassles, gratitude listing,
and either neutral life events or social comparison); they then kept weekly (Study 1) or daily (Study 2)
records of their moods, coping behaviors, health behaviors, physical symptoms, and overall life apprais-
als. In a 3rd study, persons with neuromuscular disease were randomly assigned to either the gratitude
condition or to a control condition. The gratitude-outlook groups exhibited heightened well-being across
several, though not all, of the outcome measures across the 3 studies, relative to the comparison groups.
The effect on positive affect appeared to be the most robust finding. Results suggest that a conscious
focus on blessings may have emotional and interpersonal benefits.
Reflect on your present blessings, on which every man has many, not
on your past misfortunes, of which all men have some.
—Charles Dickens (M. Dickens, 1897, p. 45)
The construct of gratitude has inspired considerable interest in
the general public. The prevalence of books targeted to general
audiences on the topic (Breathnach, 1996; Hay, 1996; Miller,
1995; Ryan, 1999; Steindl-Rast, 1984; Turner, 1998; Van Kaam &
Muto, 1993) testify to this concept’s widespread appeal. Following
a similar format, these popular books generally consist of reflec-
tions on the value of gratefulness, along with strategies for culti-
vating an attitude of gratitude. The essential message of these
volumes is that a life oriented around gratefulness is the panacea
for insatiable yearnings and life’s ills. Grateful responses to life,
we are told, can lead to peace of mind, happiness, physical health,
and deeper, more satisfying personal relationships. Although in-
tuitively compelling, many of the general claims in popular books
concerning the power of a grateful lifestyle are speculative and as
yet scientifically untested. In one popular book on gratitude, for
instance, the author asserts that “Whatever we are waiting for—
peace of mind, contentment, grace . . . it will surely come to us, but
only when we are ready to receive it with an open and grateful
heart” (Breathnach, 1996).
Gratitude has also had a long past in the history of ideas. Across
cultures and time, experiences and expressions of gratitude have
been treated as both basic and desirable aspects of human person-
ality and social life. For example, gratitude is a highly prized
human disposition in Jewish, Christian, Muslim, Buddhist, and
Hindu thought (Carman & Streng, 1989). Indeed, the consensus
among the world’s religious and ethical writers is that people are
morally obligated to feel and express gratitu ...
Ethnic Identity as predictor for the well-being: An exploratory transcultural...Andrzej Pankalla
De Oliveira, D., Pankalla, A., Cabeccinhas, R. (2012). Ethnic Identity as predictor for the well-being: An exploratory transcultural study in Brazil and Europe. Summa Psicologica, vol. 9/9, 33-12 (ISSN 0718-0446).
Similar to Spirituality and Acculturation in Eastern and Western Cultures (20)
Ethnic Identity as predictor for the well-being: An exploratory transcultural...
Spirituality and Acculturation in Eastern and Western Cultures
1. Background Spirituality and Acculturation Further, Hardy (1979) found a variety of
effects resulting from spiritual experiences, with
increased positive feelings towards others and
The purpose of this study involved examining
the concepts of acculturation and spirituality in in Eastern and Western Cultures other positive social effects involving only one of
numerous possible outcomes.
the context of collectivistic (Asian) and
individualistic (Western) cultures, specifically, Sue-Mei Slogar Although the SIBS includes items intended to
assess relationships with others, participants
whether spirituality relates to cultural adaptation
in the context of diametrically opposed cultures.
Advised by Dr. Eric Jones were not asked to clarify the nature of their
spiritual transformation or describe its social
Maslow (1970) found that in addition to providing Regent University significance. Also, while many participants who
meaning in life, spiritual experiences correlated
had spiritually experiences did undergo some
with self-transcendence, a sense of connection
degree of transformation, this transformation did
with others, an increase in love and acceptance,
not always represent a significant change.
and a decrease in selfishness. Spiritual
Finally, the weak correlation between
experiences “often have a social content, a
feeling of unity with other people, and a Method Results empathy and spirituality and the lack of
correlation between empathy and acculturation
determination to behave more kindly and
Participants Scores on the SIBS and SL-ASIA were may be explained by conceptualizing empathy as
altruistically towards them” (Beit-Hallahmi &
positively correlated (r(79) = .42, p < .01). A weak a multifaceted construct involving perception,
Argyle, 1997, p. 97). According to Stace (1960),
The sample consisted of 114 individuals of correlation between participants’ SL-ASIA scores emotional response, and behavioral response
along with experiencing something separate from
Asian heritage ranging from 15-70 years of age and degree of transformation was found (r(104) = (Liyan, 2004). Scores on the PT scale
the self, spiritual experiences also involve a
(M = 40.83, SD = 14.29). Participants reported .25, p < .05). No correlation was found between demonstrated moderate and negative
unified perception of reality, or perceiving
their current country of residence as Malaysia SL-ASIA scores and PT scale scores (r(87) = .06, correlations with the other scales composing the
everything in existence as parts of a larger whole.
(41.2%), America (21.9%), Singapore (7.0%), p > 0.05), and total SIBS scores and PT scale IRI (the empathic concern and personal distress
Previous studies support the view that this
China (4.4%), Hong Kong (2.6%), and Australia scores were weakly correlated (r(87) = .23, p < scales, respectively; Davis, 1983). The
altered perception of reality affects psychosocial
(2.6%), Asia (18.4%), and no location reported .05). The degree of transformation participants measurable differences existing between various
variables involved with interpersonal
(1.8%) Most participants (88.6%) reported their experienced as a result of a spiritual experience facets of empathy illustrate its complexity and the
relationships. Dy-Liacco, Kennedy, Parker, and
place of birth as Asia or a country other than the and scores on the SL-ASIA were moderately resulting challenges in assessing empathy in
Piedmont (2006) found that spirituality causally
United States, while 7.7% classified themselves correlated (r(89) = .32, p < .01). In addition, the relation to other variables. As empathy and
predicted emotional growth and maturity, in
as either second or third generation immigrants. results indicated a moderate correlation between spirituality are complex constructs, it is likely that
addition to an interconnected and transpersonal
Approximately half of the sample reported spiritual experiences (as assessed by Hardy’s spirituality is also related to other aspects of
worldview. Another study demonstrated a
bilingual proficiency in English and an Asian question) and resulting transformation (r(104) = empathic development that are not adequately
significant correlation between peak experiences
language (55.3% for speaking and 40.4% for .67, p < .01) assessed by the PT scale. The implications of the
and increased social interest (Christopher,
reading), while 44.7% reported bilingual language current study suggest a need to clarify the
Manaster, Campbell, and Weinfeld 2002; Davis,
preference. practical significance of the constructs
1980). Steffen and Merrill (2011) found that
investigated. Future studies may result in
individuals demonstrating higher levels of
recommendations to increase opportunities for
acculturation also experienced higher levels of Measures
cultivating spiritual development as a means of
comfort or strength related to faith or spirituality,
increasing positive cross-cultural interaction.
in addition to participants’ self-assessments Data were collected from April 2011 through
reflecting higher levels of spirituality. November 2011 utilizing snowball sampling.
Using electronic survey software, participants
Discussion
completed the Suinn-Lew Asian Self-Identity
The results indicate a relationship between
Acculturation Scale ((Suinn, Ahuna, & Khoo,
spirituality and acculturation, and between
1992), the perspective-aking (PT) scale of the
transformative spiritual experiences and
References
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Questions following question: Have you ever been aware of,
including factors indirectly related to interpersonal
Davis, M. H. (1983). Measuring individual differences in empathy: Evidence for a
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