Search Results (63)

This cross-sectional study examined identity, belonging, perceived discrimination, and psychological well-being among 348 Bedouin young adults in Israel (ages 18–30; M = 20.8, SD = 3.7). The survey assessed identity endorsement and centrality, belonging to the Bedouin community, perceived discrimination, perceived identity threats, and psychological well-being. Latent class analysis identified three descriptive identity profiles: (1) Ambivalent/Moderate Bedouin (mixed identities with moderate endorsement; n = 158), (2) Bedouin-Centered (near-exclusive endorsement of Bedouin identity with limited endorsement of the other measured categories; n = 74), and (3) Integrated Religious-National Bedouin (high Bedouin, Arab, and Muslim endorsement; n = 116). The Integrated profile reported somewhat lower well-being, higher perceived discrimination, and more perceived identity threats in descriptive comparisons. In hierarchical regression, stronger belonging was associated with higher well-being and greater perceived discrimination with lower well-being after adjustment for demographics; identity profiles did not significantly improve prediction once these social experiences were included. The findings underscore that psychological well-being among Indigenous minority young adults is associated not only with identity configuration but also with the social conditions that enable belonging and reduce discrimination. Full article

Contrasting mainstream operational definitions of mindfulness, this article introduces the Dialectical Mandala Model of Mindfulness (DMMM), a dialectically articulated framework integrating Daoist internal alchemy and Buddhist contemplative theory. It reconceptualizes mindfulness as a multilayered developmental architecture rather than a set of techniques or cognitive skills, extending beyond cognitive adjustment to encompass the psycho-physical dynamics of qi, shen (spirit), hun (cloud-soul), and po (white-soul). Grounded in the catuṣkoṭi framework, the DMMM proposes a reconstruction of the dialectical logic underlying certain contemplative traditions through a systematic integration of the subject–object polarity, and aligns with the second stage of Kwang-Kuo Hwang’s three-step epistemological strategy for developing indigenous psychology, contributing to theory-building within cross-cultural and indigenous psychological discourse. The study combines close textual analysis with a reflexive use of autoethnographic vignettes from long-term practice, not as reports of experience themselves but as an epistemically situated resource for model construction. The DMMM formalizes a recursively unfolding developmental trajectory of mindfulness cultivation into a system of four interrelated cycles, each comprising four distinct phases. Across these phases, the developmental qualities of faith, understanding, practice, and realization function as recurrent structural principles rather than merely experiential descriptors. By articulating the internal dynamics and causal coherence of these phases, the model offers a systematic theoretical account of how spontaneous or non-discursive states may be understood as structured by a deeper dialectical logic. These four cycles provide a framework for analyzing transformations in mindfulness across stages and traditions, thereby contributing to religious studies, contemplative studies, and cross-cultural psychological theory-building. Full article

Policies for cultural heritage protection have increasingly shifted toward the integrated conservation and development of historical cultural landscapes. In vernacular settlements located in the southwestern border regions of China, some cultural landscape remains that were once widespread are gradually disappearing. Nevertheless, these landscapes continue to be recognized, valued, and maintained by local ethnic communities. Understanding how place-based perceptions are formed, how hidden cultural landscapes can be identified, and how their cultural significance can be interpreted is therefore of considerable importance. Drawing on landscape perception theory, this study develops an analytical framework that integrates landscape structure interpretation, oral history analysis, and local ethnic group perception. The archaeological remains of the “Ancient Temple” in Baiya City, located within the Zhaozhou intermontane basin (“Bazi”) in Dali, are selected as a case study. Through field investigations, oral history interviews, and Semantic Differential (SD) scale questionnaires, perception factors are examined across four dimensions—environment, ritual, construction, and psychology—to systematically analyze the elements shaping spatial perception. The results reveal that, although local ethnic groups exhibit relatively low levels of perception regarding the architectural form of the ancient temple, they maintain strong psychological and emotional attachments to ritual pathways, ruin landscapes, and related cultural elements. The remains of the “Ancient Temple” constitute an implicit cultural landscape that plays a significant role in shaping local cultural identity and sense of place. At the same time, it reflects the community’s capacity for self-organization and the latent mechanisms underlying the reconstruction of cultural space. Based on these findings, strategies for cultural landscape regeneration should emphasize the preservation of indigenous spatial order, the revitalization of local ritual practices, and the strengthening of ethnic psychological identity. This study contributes to a deeper understanding of the social functions and cultural significance of implicit cultural landscapes in contemporary urban and rural development and provides practical references for their conservation and regeneration. Full article

This paper argues that the colonial introduction of Christianity in Africa must be understood as a reordering of personhood, moral feeling, and the conditions under which lived experience becomes intelligible, rather than as a change in formal religious affiliation alone. Drawing on scholarship in African philosophy, religious history, European intellectual history, and African psychology, the paper traces how missionary Christianity reclassified African spiritual worlds, recoded suffering and misfortune, and disrupted the transmission of spiritual knowledge across generations. Crucially, it situates this encounter within the longer history of Christianity’s own disenchantment: the suppression, within dominant Protestant and Enlightenment traditions, of enchanted practices that had characterised European Christianity for over a millennium. The missionary traditions that condemned African spirit mediation, ancestral veneration, and ritual healing were carriers of a tradition that had practised structurally analogous things before disciplining them out of its own self-understanding. The paper shows that colonial religion produced layered forms of subjectivity in which ancestral obligation, Christian doctrine, communal personhood, moral anxiety, and therapeutic pluralism coexist in tension. The concept of ontological compression is proposed to name the condition under which parts of the self become unsayable within authorised vocabularies, a condition rendered doubly intense by the fact that the compressing tradition had already performed this narrowing upon itself. Rather than treating African spirituality as residue, superstition, or cultural background, the paper proposes that it should be approached as a living philosophical and psychological archive through which many people continue to interpret suffering, relation, responsibility, and reality itself. Full article

Background: The literature shows inconclusive results from utilizing motivational interviewing (MI) in indigenous populations to address early childhood caries (ECC). Great Beginnings for Healthy Native Smiles (GBHNS) (NIDCR U01DE028508), a community focused oral health (OH) intervention, was utilized alongside adapted MI techniques to promote OH care and education at home. Methods: The intervention was conducted by local Community Health Representatives (CHRs) from the two partnered indigenous communities. Reflecting on the years-long MI training and CHRs’ concerns, GBHNS conducted post-intervention semi-structured interviews with all MI staff regarding their experiences with MI. This paper uses participant observation, semi-structured interviewing, and inductive and deductive qualitative coding and analysis. Results: Thematic analysis was used to explore lessons learned and future research recommendations for interventions considering the use of MI. Generally considered a person-centered approach, MI reinforces Western psychological frameworks and practices which may disrupt local communicative practices and values. Conclusions: Specifically, interdisciplinary pre-intervention community assessments are recommended to ensure acceptability, relevance and appropriateness through attention to local communicative practices. Full article

There is a significant need for culturally appropriate psychological treatments for chronic pain among American Indian/Alaska Native (AI/AN) peoples. This study used Indigenous community-based participatory research methods with the Portland Area Indian Health Services—Yakama Service Unit (YSU) to gather information needed for developing culturally adapted psychological treatments for AI/AN individuals with chronic pain. This study included remote semi-structured focus groups with 16 AI/AN individuals with chronic pain to identify pain treatment preferences (Aim 1) and priorities for pain treatment outcome domains (Aim 2). Thematic analyses were conducted with Atlas.ti (version 23.2.1). Results indicated a high interest in psychological interventions and concern that referral to psychological treatment meant that pain is “not real.” Pain intensity and pain interference were identified as the most important outcome domains. To measure pain intensity, the 0 to 10 Numerical Rating Scale was most preferred. The findings support the potential utility of culturally adapted psychological treatments for chronic pain for AI/AN individuals and provided information regarding the adaptations that would be most useful. Full article

Mental illness has become increasingly prominent in the modern individuation process in China. Correspondingly, contemporary shamanic practices in the north of China have gradually focused on mental issues and have constructed an indigenous concept related to them: “virtual illness.” Based on many years of fieldwork conducted in the shamanic regions of the north of China, this study focuses on the healing practices of local shamans. By integrating theoretical resources on the “self” from sociology and shamanic studies, it explores the cultural practices and therapeutic logic formed by local shamans around the concept of “virtual illness” in addressing contemporary socio-psychological anxiety. Studies indicate that within the shamanic conceptual system of this region, prolonged mental distress is prone to possession by external malevolent spirits, thereby becoming a form of virtual illness. The healing process of possession-type “virtual illness” reflects the regional shamanic approach to explanation and intervention within a framework of a holistic self. This is manifested by attributing misfortune, such as failure and mental illness, to the possessed spiritual identity and conducting spiritual healing on the possessed spiritual identity, while encouraging individuals to maintain a positive and forward-looking state. Together, these actions build a positive psychological foundation for coping with mental illness, providing a unique response pathway to the mental illness triggered by the “individualized self.” Cultural healing practices in the north of China for mental illness not only adapt to the modern Chinese medical system and social context, but also offer a targeted cultural healing perspective for understanding mental illness phenomena in China’s individuation process, thereby promoting philosophical reflection on the concept of the “self.” Full article

This article documents and analyzes a three-month intercultural performance collaboration with Metamorphosis Theatre in St. Petersburg, Russia, during the summer of 1992—a pivotal moment following the dissolution of the Soviet Union. Drawing on the author’s fieldwork methodology developed through decades of collaboration with Indigenous communities in Alaska, Southern Africa, and Siberia, the project employed trance techniques, rhythm-based training, and ritual archaeology to reconstruct pre-Christian Slavic performance practices. The resulting production, Shadows from the Planet Fire, emerged through a process that positioned ritual not as nostalgic revival but as a living technology for addressing cultural trauma and existential displacement. This account contributes to performance studies, applied theatre, and cultural heritage discourse by demonstrating how cosmocentric Indigenous methodologies can be adapted to address the spiritual and psychological wounds of post-industrial, post-colonial societies. The work establishes foundational principles for what the author terms “Techdigenous” practice—the synthesis of Indigenous wisdom traditions with contemporary performance contexts—and argues for ritual as a necessary consciousness technology in an era of ecological crisis and cultural fragmentation. Full article

Indigenous Kichwa women in the Ecuadorian Amazon experience disproportionately high levels of obstetric violence, yet their experiences remain largely absent from national demographic data. This study aims to measure the prevalence and forms of obstetric violence among Kichwa women while demonstrating the utility of community-designed demographic tools for documenting marginalized reproductive health experiences. We developed a participatory survey in collaboration with Kichwa midwives and women, several of whom are co-authors, and administered 139 structured surveys and 69 ethnographic interviews across 43 Indigenous communities in the Napo province to women who had given birth in a public hospital within the past five years. Quantitative data were analyzed using descriptive statistics to estimate prevalence across domains of obstetric violence, and interviews were thematically analyzed to contextualize these patterns. Findings indicate pervasive obstetric violence, including non-consensual procedures, verbal and psychological abuse, structural barriers to care, and suppression of traditional practices such as midwifery and plant medicine. Over 80% of participants reported at least one non-consensual procedure and at least one form of cultural or epistemic suppression, with most experiencing violence across multiple domains. These results position obstetric violence in the Amazon as a compounded, population-level exposure shaped by structural, environmental, and cultural determinants, underscoring the need for intercultural health reforms and Indigenous-led models of health governance. Full article

Established in 1917, the Spiritual Society (Lingxuehui 灵学会) centered its activities on spirit-writing (fuji 扶乩), constructing a sacred discourse through the Spiritual Chronicles (Lingxue Congzhi 灵学丛志) that blended Confucian ethics, Buddhist–Daoist notions of reincarnation and karmic causality, and the terminologies of modern science. This synthesis aimed to restore moral order and epistemic legitimacy amid intense social upheaval. Beginning in 1918, however, New Youth—the flagship journal of the New Culture Movement—launched sustained critiques against Spiritualism (Lingxue 灵学). Moving beyond a historical narrative, this article draws on Weber, Foucault, and Abbott to analyze this confrontation as a contest for exclusive jurisdiction over “explaining the world” and “healing society.” New Culture intellectuals labeled fuji as “superstition” through the lenses of scientism and psychology, linking it to imperial residues and anti-modern ideologies. Scientific discourse, by deploying the label of “superstition”, secured epistemological orthodoxy and systematically marginalized indigenous spiritual traditions. The confrontation between the “divinity–medium–text” structure and the modern logic of “science–rationality–nation” reveals a deeper struggle over knowledge boundaries and legitimacy, while also illuminating the tensions and negotiations that shaped China’s trajectory toward modernity. Full article

Background: In recent years, the sociopolitical landscape in the United States has shifted due to an increase in state-level legislation regarding LGBTQ+ rights, a trend that has been particularly pronounced in the Commonwealth of Kentucky. While the mental health impacts of enacted laws are increasingly documented, a critical gap remains in understanding the psychological toll of the legislative debates themselves—the prolonged periods of public discourse surrounding the restriction of rights. Methods: Utilizing data from the 2025 Queer Kentucky Survey (N = 817), this exploratory study examined the association between LGBTQ+ community belongingness and acute suicidality attributed specifically to anti-LGBTQ+ legislative debates. Data were derived from a non-probability snowball sample. Binary logistic regression models that adjusted for age, race, gender identity, education, and income were utilized. Results: Prevalence of debate-attributed suicidality was alarmingly high: 59.7% of the sample attributed increased suicidal thoughts, and 44.1% attributed a suicide attempt, specifically to the legislative debates. LGBTQ+ belongingness was a robust protective correlate, associated with significantly lower odds of both suicidal thoughts (OR = 0.61, p < 0.001) and attempts (OR = 0.41, p < 0.001). Analyses further revealed divergent risk for suicidality across demographic characteristics. Conclusions: Findings are consistent with the interpretation that legislative debates may function as distinct structural stressors associated with suicidal thoughts and suicide attempts. While community belongingness may offer a critical buffer, the elevated risks among Transgender and Black, Indigenous, and People of Color (BIPOC) populations highlight the need for intersectional, structural interventions beyond individual resilience. Full article

Background: The Beck Depression Inventory Second Edition (BDI-II) is used to assess depression worldwide. In Mexico, the BDI-II Spanish translation is widely used. Despite more than 23 million people being identified as indigenous, there is no empirical evidence on the BDI-II psychometric properties among indigenous languages, including Otomi. Therefore, this study aimed to cross-culturally adapt the BDI-II for the Otomi population and evaluate its psychometric properties. Methods: This cross-sectional instrumental study with non-probability sampling was conducted with 228 participants from the Otomi community. The cross-cultural adaptation of the BDI-II followed Beaton’s guidelines for self-report measures: (i) translation, (ii) synthesis, (iii) back translation, (iv) expert committee review, (v) pretesting, and (vi) submission of documentation to the developers. Reliability was assessed using Cronbach’s alpha. Exploratory and confirmatory factor analyses were used to determine structural and construct validity. Results: The cross-culturally adapted instrument showed adequate reliability, with a total Cronbach’s α of 0.756, comprising 14 items and four factors (with alpha coefficients ranging from 0.505 to 0.633). These factors included three cognitive–affective dimensions and one somatic dimension, which conceptually align with Beck’s original model. Confirmatory factor analysis (CFA) presented adequate indices: Comparative Fit Index (CFI) = 0.901, Root Mean Square Error of Approximation (RMSEA) = 0.056, IC_90% [0.028–0.079], and Goodness-of-Fit Index = 0.908, which indicate a balanced and parsimonious fit of the model. Conclusions: The BDI-II is a reliable and culturally valid instrument for measuring depressive symptoms among the Otomi people of the Mezquital Valley. Full article

Previous research has shown that Two-Spirit Indigenous people may experience more trauma, interracial violence, and violent crimes than youth from other cultural backgrounds. This study aims to examine how identifying as Two-Spirit, an identity that integrates both non-cisgender and non-heterosexual identities, as well as Indigenous identities simultaneously and congruently, may allow one to feel more resilient and empowered. The sample consisted of Indigenous, sexual gender minority emerging adults (N = 91) with ages ranging from 18 to 29 with an average age of 24.78 (SD = 2.35). This sample reported perceived discrimination for being Indigenous, for their gender identity, and for their sexual orientation. The amount of discrimination for each of these categories was not significantly different, but the source was, and the predominant source for all three types was White individuals. The combined effects were related to lower self-esteem; more psychological symptoms of anxiety, depression, and somatization; and greater identity distress and higher scores on disturbed identity and lack of identity. In this study, Two-Spirit identification did not reduce the negative effects of discrimination by connecting with historical memory through this identity, but that does not necessarily mean that it cannot, only that its potential has yet to be fulfilled. Many participants did not have a full understanding of the label and its history. Further research into this idea is another area of study that might be fruitful. Full article

Human rights frameworks have historically emphasised physical integrity, yet psychological integrity, the right to mental stability, identity, and emotional safety all remain neglected in health policy and law. This narrative review and commentary argues that psychological integrity is inseparable from ecological integrity, and that contemporary mental health crises are rooted in ruptured human–nature attachments. Drawing on Mother Nature Attachment Theory (MNAT) and supported by emerging empirical evidence, this review traces a trajectory from pre-attachment, through rupture via colonisation, displacement, and ecological collapse, to reconnection through cultural and ecological repair. Gaza exemplifies a contemporary site of deliberate ecological–psychological rupture, where environmental destruction compounds trauma and erodes cultural continuity. In contrast, Indigenous frameworks in Australasia, such as Te Whare Tapa Whā, provide culturally grounded models of reconnection that demonstrate how ecological repair and psychological restoration can proceed together. These contrasting cases illustrate MNAT’s trajectory and emphasise that safeguarding psychological integrity requires embedding ecological security into public health systems. The review concludes that planetary mental health depends on recognising healing of mind and Earth as an indivisible task. Healing mind and Earth must be understood as a single, urgent task within planetary public mental health. Full article

In African patriarchal contexts, women have borne the dual responsibilities of mental and physical caregiving for their households and communities. These responsibilities often contribute to significant emotional, social, and economic burdens imposed by deeply entrenched gender and power structures. Alternative psychological coping mechanisms emerge to navigate these challenges, some deeply rooted in cultural and historical practices. One such practice is soil eating, which has been observed in various African communities. Historically linked to cultural and spiritual beliefs, soil eating has been largely unexplored from a psychological perspective. This paper examined soil eating as a coping strategy among women in Africa, investigating its role as a means of emotional relief, resistance, or a symbolic reclamation of agency in the face of oppression. Drawing on the indigenous knowledge systems (IKS) of eZiko siPheka siSophula as a psychological framework, this study engaged sixteen women aged 20 to 89 in Ha Makintane Lesotho to participate in focus group discussions and reveal their personal narratives, cultural traditions, and the intersections of gender, race, and class to understand how this practice helps them manage their mental and emotional toll of patriarchal dominance. This research contributes to discussions on resilience, survival, and the psychological strategies developed by marginalized communities, shedding light on the complex interplay between cultural practices, mental health, and gendered experiences of power. Full article