Virtually all of the research on the ethnic identity development of children in intercountry adoption (ICA) has been on transracial adoptions (TRA). Little is known about the ethnic socialisation of internationally adopted children, raised in racially similar adoptive homes. Within the TRA literature, it has been found that transracially adopted children tend to ethnically identify with the white majority culture. That tendency has also been linked to adoptive parents' attitudes about the birth culture, and speculation that most parents are assimilating their children to the dominant culture. Research on TRA has also revealed that despite low ethnic identification, most adoptees score highly on indices of self-concept. In the present study, 162 New Zealand adoptive families of European descent, with children adopted predominately from Eastern Europe, were surveyed concerning their experiences and attitudes about the importance of their children's birth culture. Results from the surveys showed that the majority of families engaged in a range of cultural activities, and made efforts to socialise with people of their child's birth ethnicity. In addition, most of the adoptive parents expressed a desire that their children ethnically identify with the birth culture, as well as with the New Zealand culture. Almost all of the families researched the birth country before travelling to collect their children, and most parents kept part or all of their child's original name. A sub-sample of 52 of the adopted children was also interviewed in a second phase of the study. Measures of ethnic identity were obtained, using the Multigroup Ethnic Identity Measure (Phinney, 1992), as were adjustment scores, using the Piers-Harris Children's Self-Concept Scale (Piers, 1984). Findings revealed that overall, the children had moderate identification with the birth culture, and moderate to high self-concept scores, which were not correlated with one another other. From the parent surveys, a scale was derived to assess the parent's sensitivity to culture. Known as the 'Cultural Sensitivity Measure' (CSM), this score was statistically compared to the children's ethnic identity scores, to test the assumption that the parents' attitudes about the birth culture would influence the children's ethnic identification with the birth culture. While the parents had moderate sensitivity scores, no relationship was found between the parents CSM scores and the children's MEIM scores. Overall, these findings suggest that the internationally adopted children in New Zealand are well adjusted, interested in their ethnic origins, and being parented by New Zealanders who support the children's interest in their birth culture. Future areas of research were identified, and recommendations to families, professionals and policymakers were offered.

Virtually all of the research on the ethnic identity development of children in intercountry adoption (ICA) has been on transracial adoptions (TRA). Little is known about the ethnic socialisation of internationally adopted children, raised in racially similar adoptive homes. Within the TRA literature, it has been found that transracially adopted children tend to ethnically identify with the white majority culture. That tendency has also been linked to adoptive parents' attitudes about the birth culture, and speculation that most parents are assimilating their children to the dominant culture. Research on TRA has also revealed that despite low ethnic identification, most adoptees score highly on indices of self-concept. In the present study, 162 New Zealand adoptive families of European descent, with children adopted predominately from Eastern Europe, were surveyed concerning their experiences and attitudes about the importance of their children's birth culture. Results from the surveys showed that the majority of families engaged in a range of cultural activities, and made efforts to socialise with people of their child's birth ethnicity. In addition, most of the adoptive parents expressed a desire that their children ethnically identify with the birth culture, as well as with the New Zealand culture. Almost all of the families researched the birth country before travelling to collect their children, and most parents kept part or all of their child's original name. A sub-sample of 52 of the adopted children was also interviewed in a second phase of the study. Measures of ethnic identity were obtained, using the Multigroup Ethnic Identity Measure (Phinney, 1992), as were adjustment scores, using the Piers-Harris Children's Self-Concept Scale (Piers, 1984). Findings revealed that overall, the children had moderate identification with the birth culture, and moderate to high self-concept scores, which were not correlated with one another other. From the parent surveys, a scale was derived to assess the parent's sensitivity to culture. Known as the 'Cultural Sensitivity Measure' (CSM), this score was statistically compared to the children's ethnic identity scores, to test the assumption that the parents' attitudes about the birth culture would influence the children's ethnic identification with the birth culture. While the parents had moderate sensitivity scores, no relationship was found between the parents CSM scores and the children's MEIM scores. Overall, these findings suggest that the internationally adopted children in New Zealand are well adjusted, interested in their ethnic origins, and being parented by New Zealanders who support the children's interest in their birth culture. Future areas of research were identified, and recommendations to families, professionals and policymakers were offered.

Virtually all of the research on the ethnic identity development of children in intercountry adoption (ICA) has been on transracial adoptions (TRA). Little is known about the ethnic socialisation of internationally adopted children, raised in racially similar adoptive homes. Within the TRA literature, it has been found that transracially adopted children tend to ethnically identify with the white majority culture. That tendency has also been linked to adoptive parents' attitudes about the birth culture, and speculation that most parents are assimilating their children to the dominant culture. Research on TRA has also revealed that despite low ethnic identification, most adoptees score highly on indices of self-concept. In the present study, 162 New Zealand adoptive families of European descent, with children adopted predominately from Eastern Europe, were surveyed concerning their experiences and attitudes about the importance of their children's birth culture. Results from the surveys showed that the majority of families engaged in a range of cultural activities, and made efforts to socialise with people of their child's birth ethnicity. In addition, most of the adoptive parents expressed a desire that their children ethnically identify with the birth culture, as well as with the New Zealand culture. Almost all of the families researched the birth country before travelling to collect their children, and most parents kept part or all of their child's original name. A sub-sample of 52 of the adopted children was also interviewed in a second phase of the study. Measures of ethnic identity were obtained, using the Multigroup Ethnic Identity Measure (Phinney, 1992), as were adjustment scores, using the Piers-Harris Children's Self-Concept Scale (Piers, 1984). Findings revealed that overall, the children had moderate identification with the birth culture, and moderate to high self-concept scores, which were not correlated with one another other. From the parent surveys, a scale was derived to assess the parent's sensitivity to culture. Known as the 'Cultural Sensitivity Measure' (CSM), this score was statistically compared to the children's ethnic identity scores, to test the assumption that the parents' attitudes about the birth culture would influence the children's ethnic identification with the birth culture. While the parents had moderate sensitivity scores, no relationship was found between the parents CSM scores and the children's MEIM scores. Overall, these findings suggest that the internationally adopted children in New Zealand are well adjusted, interested in their ethnic origins, and being parented by New Zealanders who support the children's interest in their birth culture. Future areas of research were identified, and recommendations to families, professionals and policymakers were offered.

This research investigated the causes of behavioural difficulties among family businessers in two studies. Study one adapted the evolutionary theory of the firm to the family business context in an empirical study that involved 370 family businessers from 46 families. The study found that: (1) stakeholder cohorts within the family (employed by the business versus not employed by the business; owners of stock versus non stock owners; related to founder versus not related; male versus female) were significantly divided on business direction and planning, the introduction of new routines to the business and various roles, habits, norms and codes that made up the collective knowledge base of the firm; (2) the founding generation reported significantly higher levels of individualism and self-belief than second and third generation family businessers; and (3) the founding generation differed significantly to the third (but not the second) generation on business direction and planning related matters.The second study was a single case design study involving two second-generation family businessers and one third-generation family businesser from three separate family businesses. Using the Skinnerian theory-based technique of functional assessment and the recently formulated Valued Outcomes Analysis (VOA) each individual’s behaviour was analyzed after an initial interview. From this analysis, causes of behaviour were derived and presented to each participant with suggestions for behaviour change. As a result of adopting the suggestions, each individual reported improved functioning at a second interview conducted after a five-week lapse. It was found that individual functioning in family business could be improved by establishing (1) the function of the behaviour, and (2) the valued outcomes that drive the behaviour. The findings of the two studies are linked, limitations of the research are addressed and future projects discussed.

Virtually all of the research on the ethnic identity development of children in intercountry adoption (ICA) has been on transracial adoptions (TRA). Little is known about the ethnic socialisation of internationally adopted children, raised in racially similar adoptive homes. Within the TRA literature, it has been found that transracially adopted children tend to ethnically identify with the white majority culture. That tendency has also been linked to adoptive parents' attitudes about the birth culture, and speculation that most parents are assimilating their children to the dominant culture. Research on TRA has also revealed that despite low ethnic identification, most adoptees score highly on indices of self-concept. In the present study, 162 New Zealand adoptive families of European descent, with children adopted predominately from Eastern Europe, were surveyed concerning their experiences and attitudes about the importance of their children's birth culture. Results from the surveys showed that the majority of families engaged in a range of cultural activities, and made efforts to socialise with people of their child's birth ethnicity. In addition, most of the adoptive parents expressed a desire that their children ethnically identify with the birth culture, as well as with the New Zealand culture. Almost all of the families researched the birth country before travelling to collect their children, and most parents kept part or all of their child's original name. A sub-sample of 52 of the adopted children was also interviewed in a second phase of the study. Measures of ethnic identity were obtained, using the Multigroup Ethnic Identity Measure (Phinney, 1992), as were adjustment scores, using the Piers-Harris Children's Self-Concept Scale (Piers, 1984). Findings revealed that overall, the children had moderate identification with the birth culture, and moderate to high self-concept scores, which were not correlated with one another other. From the parent surveys, a scale was derived to assess the parent's sensitivity to culture. Known as the 'Cultural Sensitivity Measure' (CSM), this score was statistically compared to the children's ethnic identity scores, to test the assumption that the parents' attitudes about the birth culture would influence the children's ethnic identification with the birth culture. While the parents had moderate sensitivity scores, no relationship was found between the parents CSM scores and the children's MEIM scores. Overall, these findings suggest that the internationally adopted children in New Zealand are well adjusted, interested in their ethnic origins, and being parented by New Zealanders who support the children's interest in their birth culture. Future areas of research were identified, and recommendations to families, professionals and policymakers were offered.

Virtually all of the research on the ethnic identity development of children in intercountry adoption (ICA) has been on transracial adoptions (TRA). Little is known about the ethnic socialisation of internationally adopted children, raised in racially similar adoptive homes. Within the TRA literature, it has been found that transracially adopted children tend to ethnically identify with the white majority culture. That tendency has also been linked to adoptive parents' attitudes about the birth culture, and speculation that most parents are assimilating their children to the dominant culture. Research on TRA has also revealed that despite low ethnic identification, most adoptees score highly on indices of self-concept. In the present study, 162 New Zealand adoptive families of European descent, with children adopted predominately from Eastern Europe, were surveyed concerning their experiences and attitudes about the importance of their children's birth culture. Results from the surveys showed that the majority of families engaged in a range of cultural activities, and made efforts to socialise with people of their child's birth ethnicity. In addition, most of the adoptive parents expressed a desire that their children ethnically identify with the birth culture, as well as with the New Zealand culture. Almost all of the families researched the birth country before travelling to collect their children, and most parents kept part or all of their child's original name. A sub-sample of 52 of the adopted children was also interviewed in a second phase of the study. Measures of ethnic identity were obtained, using the Multigroup Ethnic Identity Measure (Phinney, 1992), as were adjustment scores, using the Piers-Harris Children's Self-Concept Scale (Piers, 1984). Findings revealed that overall, the children had moderate identification with the birth culture, and moderate to high self-concept scores, which were not correlated with one another other. From the parent surveys, a scale was derived to assess the parent's sensitivity to culture. Known as the 'Cultural Sensitivity Measure' (CSM), this score was statistically compared to the children's ethnic identity scores, to test the assumption that the parents' attitudes about the birth culture would influence the children's ethnic identification with the birth culture. While the parents had moderate sensitivity scores, no relationship was found between the parents CSM scores and the children's MEIM scores. Overall, these findings suggest that the internationally adopted children in New Zealand are well adjusted, interested in their ethnic origins, and being parented by New Zealanders who support the children's interest in their birth culture. Future areas of research were identified, and recommendations to families, professionals and policymakers were offered.

Master of Science / Department of Psychology / Donald A. Saucier / This study explored how people perceive and receive social support, react to stress, and value different communication skills across cultures. Three hundred and four American students and 134 Taiwanese students participated. It was predicted that Taiwanese students would utilize social support less and rely on internally targeted control strategies more than would American students. Conversely, it was predicted that both groups would equally favor comforting and ego support from friendship. The results, however, indicated that the groups did not differ on utilizing social support, and Americans favored ego support more than did Taiwanese. Since cross-cultural contacts are encouraged in many fields such as business and academia, the results have pragmatic implications for cross-cultural mutual understanding, international trading, and sojourners' adjustment training.

Partout, des millions d'immigrants doivent apprendre à interagir avec une nouvelle culture (acculturation) et à s’y identifier (identification). Toutefois, il existe un débat important sur la relation entre l’acculturation et l’identification. Certains chercheurs les considèrent comme étant des concepts identiques; d’autres argumentent qu'un lien directionnel unit ces concepts (c.-à-d. l'identification mène à l'acculturation, ou l'acculturation mène à l'identification). Toutefois, aucune étude n'a pas investigué la nature et la direction de leur relation. Afin de clarifier ces questions, trois modèles théoriques testeront la relation entre l’acculturation et l’identification et deux variables centrales à l’immigration, soit être forcé à immigrer et l’incohérence des valeurs. Dans le premier modèle, les variables d'immigration prédirent simultanément l'acculturation et l'identification. Le second modèle avance que les variables d'immigration mènent à l'identification, qui mène à l'acculturation. Le troisième modèle précis plutôt que les variables d'immigration prédisent l'acculturation, qui prédit l'identification. Le premier modèle propose que l'acculturation et l'identification sont le même concept, tandis que les second et troisième stipulent qu'ils sont différents (ainsi que la direction de leur relation). Ces modèles seront comparés afin d’examiner l'existence et la direction du lien qui unit l'acculturation et l'identification. Lors de la première étude, 146 immigrants latino-américains ont répondu à un questionnaire. Les analyses des pistes causales appuient le troisième modèle stipulant que l'acculturation mène à l'identification et, donc, qu'ils sont des concepts distincts. Les résultats ont été confirmés à l’aide d’une deuxième étude où 15 immigrants latino-américains ont passé une entrevue semi-structurée. Les implications théoriques et pratiques seront discutées. / At present, millions of immigrants are learning to participate (acculturation) and identify to a new culture (identification). In acculturation research, there is considerable debate about the relationship between acculturation and identification. While some researchers consider them as identical concepts, other researchers argue that they are distinct. In addition, it is unclear which variable is at the origin of the other one. The aim of our research is to clarify the distinction and relationship of the variables. To this end, three theoretical models will be tested; they will differ on how acculturation and identification relate to two important immigration variables (coerciveness to immigrate and value incongruence). The first model states that the immigration variables simultaneously predict acculturation and identification. The second model affirms that the immigration variables predict identification, which then predicts acculturation. The third model is similar but instead acculturation predicts identification. Thus, if acculturation and identification have the same relationship to the two immigration variables (first model), they represent a single construct. However, if identification leads to acculturation (second model), they must be different concepts, identification prompting acculturation. Nonetheless, if acculturation leads to identification (third model), then these variables are not only different but acculturation influences identification. In the first study, 146 Latin American immigrants responded to a questionnaire. Path analyses support the third model, suggesting that acculturation leads to identification. The results were confirmed in a second study, where the semi-structured interviews of 15 Latin American immigrants were analyzed. The theoretical and practical implications are discussed.

Master of Science / Department of Psychology / Mark A. Barnett / The term “moral rebel” describes an individual who refuses to comply, remain silent, or conform to others when doing so would compromise his or her values. Although researchers have identified individuals whose moral judgments reflect an adherence to “individual principles and conscience,” little attention has been given to the assessment, correlates, and perceptions of individuals who follow their own moral convictions despite considerable social pressure not to do so. The present study examined (1) the extent to which adolescents, peers, and teachers agree in their ratings of adolescents’ tendencies to be a moral rebel, (2) some characteristics potentially associated with differences in adolescents’ tendencies to be a moral rebel, and (3) the extent to which adolescents’ attitudes toward a moral rebel (vs. a non-moral rebel) are influenced by their own level of “moral rebelness” (as assessed by self, peers, and teachers). Results revealed significant positive correlations among all of the self-report, peer, and teacher ratings of moral rebelness for the entire sample (and for male and female participants considered separately). Contrary to predictions, self-report, peer and teacher ratings of adolescents’ moral rebelness were not robustly associated with any individual difference variable. Generally, adolescents reported relatively favorable attitudes toward a moral rebel (compared to a non-moral rebel), especially when they themselves had heightened ratings on this characteristic. The implications and limitations of the present findings, as well as directions for future research on the topic of moral rebelness in adolescents, are addressed.

Master of Science / Department of Psychology / Donald A. Saucier / Research has shown that a disconnect exists between individuals’ belief in feminist ideology and their willingness to identify as a feminist. Based on this incongruence, research on feminist identification has focused on social-demographic predictors and the thought processes that lead to self-identification. However, not much is known about how the recognition of discrimination is related to feminist self-identification. Research has suggested that part of identifying as a feminist involves the recognition of discrimination. Further, it is suggested that system-justifying ideologies (e.g., meritocracy beliefs) are used to deny the presence of discrimination. The current study further explored this relationship by looking at meritocracy and egalitarian beliefs and how they affected perceptions of discrimination, belief in feminist ideology and identifying as a feminist. Results revealed that participants’ meritocracy and egalitarian beliefs had relatively no effect on their levels of perceived discrimination, belief in feminist ideology or identifying as a feminist.