Dans cette recherche, notre réflexion a porté sur les représentations sociales qu'ont les femmes musulmanes d'origine maghrébine de l'école québécoise. Nous avons voulu savoir comment ces mères d'enfants fréquentant ou ayant fréquenté l'école au Québec se représentent l'école québécoise, à travers les valeurs que véhicule cette institution. Afin d'atteindre cet objectif, nous avons analysé les représentations de ces femmes sur l'éducation avant et après la migration et sur leurs rapports concrets avec l'école québécoise. Une brève intrusion dans leurs parcours pré et post-migratoire nous a permis de définir les profils des participantes à notre étude. Ces profils nous ont aidés à mieux cibler les principaux facteurs qui entrent en jeu dans la construction des représentations de l'école et de l'éducation au sens large. Cette réflexion nous a menée à analyser le processus d'acculturation de ces femmes ainsi que son influence potentielle sur leurs représentations et sur leurs rapports avec l'école. Nous voulions comprendre si ce processus avait un impact sur le contenu latent lié à l'intériorisation des normes et des valeurs religieuses et culturelles dans le processus de transmission identitaire. Afin d'atteindre notre démarche principale, une approche méthodologique de type qualitatif, inductif et exploratoire a été privilégiée dans l'analyse et le traitement des informations recueillies et douze entrevues semi-dirigées ont été réalisés à cette fin. Les principales conclusions illustrent que les représentations de ces mères sont basées non pas sur une implication physique, mais le plus souvent sur des discours externes de leur entourage. On remarque que le processus d'acculturation rencontre des résistances, car de nouveaux repères sont à construire. Ces représentations sont déstabilisées par le changement de système social et éducatif avec des valeurs et des normes différentes de celles qu'elles ont intériorisées dans le pays d'origine. Ce qui crée, pour certaines, une dissonance cognitive et fait entrer dans un espace de questionnement et d'incertitude. De plus, il apparaît chez ces femmes, très attachées à leur identité, que les valeurs culturelles et souvent religieuses font partie de l'éducation de leurs enfants. Ceci soulève des questionnements sur les rapports entretenus par ces mères avec l'école québécoise et sur les types de collaboration de ces familles immigrantes avec l'institution scolaire. Nous verrons que ces rapports sont directement reliés à leurs représentations de l'école et de l'éducation de façon générale. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Représentation sociale, immigration, éducation, acculturation

Dans les villes multiculturelles où les membres des communautés d'accueil et les immigrants se côtoient quotidiennement, les différents groupes ethnoculturels doivent s'adapter les uns aux autres. L'acculturation renvoie au processus d'adaptation bidirectionnel qui implique un contact direct et soutenu entre des groupes ethnoculturels et qui engendre des changements chez les groupes impliqués (Redfield, Linton, & Herskovits, 1936). Le Modèle d'acculturation interactif (MAI) a été proposé afin de mieux rendre compte des relations entre les immigrants et les membres de la majorité d'accueil en fonction de leurs orientations d'acculturation respectives (Bourhis, Moïse, Perreault, & Senécal, 1997). Les orientations d'acculturation sont une combinaison d'attitudes, de croyances et d'intentions de comportement qui guide les façons de penser et d'agir des individus. Celte thèse se concentre sur les orientations d'acculturation de la communauté d'accueil. Selon le MAI, les membres de la majorité d'accueil peuvent endosser les six orientations d'acculturation suivantes à l'égard des immigrants: l'individualisme, l'intégrationnisme, l'intégrationnisme de transformation, l'assimilationnisme, le ségrégationnisme et l'exclusionnisme. Depuis la conception du MAI, toutes les études mesurant les orientations d'acculturation de la communauté d'accueil à l'aide de l'Échelle d'acculturation de la communauté d'accueil (ÉACA) ont été menées par des expérimentateurs qui appartenaient au même groupe ethnique que celui des participants, donc, dans un cadre intragroupe. Dans ces circonstances, un postulat fondamental du MAI a été développé selon lequel les orientations d'acculturation sont plus stables et sont plus profondément intégrées cognitivement que des attitudes intergroupes qui sont moins stables (Bourhis, Montreuil, Barrette, & Montaruli, 2009). Cependant, aucune étude jusqu'à présent n'a testé ce postulat de base en manipulant les groupes d'appartenance de l'expérimentateur. L'objectif principal de cette thèse est d'utiliser le voile islamique pour tester ce postulat. Plus spécifiquement, la thèse est composée de deux articles empiriques traitant de deux études de laboratoire et d'une étude de terrain pour tester l'impact du hijab (voile islamique couvrant les cheveux seulement) et du niqab (voile islamique intégral couvrant le visage entier sauf les yeux) sur les attitudes ethniques, le comportement d'aide et les orientations d'acculturations des étudiants québécois francophones envers des immigrants arabes musulmans. Depuis les attentats terroristes à New York et Washington en septembre 2001 par des Arabes musulmans fondamentalistes, les Arabes musulmans subissent une couverture médiatique négative ainsi que des attitudes défavorables de la part de majorités d'accueil à travers les pays occidentaux (Antonius, 2002). De plus, les femmes musulmanes qui portent le voile islamique sont devenues des victimes d'attitudes et de comportements négatifs dans les pays de l'Union Européenne (UE; Allen & Nielsen, 2002). Le voile islamique est devenu la cible des débats sur l'intégration des immigrants non seulement dans l'UE, mais aussi au Canada et spécialement dans la province de Québec. Ainsi, avant de tester l'impact du voile islamique sur les attitudes et orientations d'acculturation des Québécois, il a été nécessaire d'évaluer les attitudes envers le hijab et le niqab comparativement à d'autres types d'habillement. La première étude avait donc comme objectif d'examiner les attitudes des Québécois francophones envers différents types d'habillement. Des étudiants québécois francophones (N=76) ont complété des questionnaires contenant des photos d'une femme portant une tenue occidentale, d'une sœur catholique, d'une femme portant le hijab et d'une femme portant le niqab. Les résultats ont démontré que les participants avaient les attitudes les moins favorables envers la femme portant le niqab, suivi par la sœur catholique et la femme portant le hijab, tandis qu'ils avaient les attitudes les plus favorables envers la femme portant la tenue occidentale. La deuxième étude a manipulé l'habillement religieux et l'ethnicité dans une expérimentation en classe afin de tester la stabilité des orientations d'acculturation comparativement à celle des attitudes ethniques envers des immigrants arabes musulmans. Des étudiants québécois francophones (N=345) ont complété l'ÉACA ainsi que des mesures attitudinales envers des immigrants arabes musulmans. La même expérimentatrice a distribué les questionnaires dans les quatre conditions expérimentales suivantes: 1) condition contrôle avec expérimentatrice portant une tenue occidentale et déclarant un nom franco-québécois (n = 86); 2) expérimentatrice portant une tenue occidentale et déclarant un nom arabe musulman (n = 83); 3) expérimentatrice portant le hijab et déclarant un nom arabe musulman (n = 81); 4) expérimentatrice portant le niqab et déclarant un nom arabe musulman (n = 95). Les résultats ont démontré qu'aucune des orientations d'acculturation n'a varié selon les conditions expérimentales, à l'exception de l'orientation individualiste. Contrairement aux résultats attendus, les Québécois francophones avaient des attitudes plus favorables envers les immigrants arabes musulmans lorsque l'expérimentatrice portait le niqab que lorsqu'elle portait un habillement occidental avec un nom québécois francophone. Ces résultats peuvent être en partie expliqués par l'effet de contre-stéréotype. L'étude 1 a démontré que les Québécois francophones perçoivent les femmes qui portent le niqab comme étant plus passives et moins intelligentes et compétentes que les femmes qui portent un habillement occidental. Par contre, l'expérimentatrice portant le niqab dans l'étude 2 était une femme éduquée, compétente et qui parlait bien le français. L'écart entre les stéréotypes négatifs dominants des femmes qui portent le niqab et celui de l'expérimentatrice compétente qui était physiquement en leur présence peut avoir mené les participants à avoir des attitudes moins négatives envers les immigrants arabes musulmans en général. En ligne avec ces résultats, des études ont démontré qu'être exposé à des leaders de groupes minoritaires et à des femmes scientifiques était suffisant pour réduire les stéréotypes et préjugés automatiques mesurés par des tests implicites (Dasgupta & Asgari, 2004; Dasgupta & Greenwald, 2001). La troisième étude de la thèse avait comme objectif de vérifier l'effet du voile islamique sur la stabilité des orientations d'acculturation, ainsi que le comportement d'aide des Québécois francophones dans une étude de terrain. Les attitudes défavorables envers le voile islamique ont antérieurement été liées à des comportements négatifs envers les Musulmans (Unkelbach, Forgas, & Oenson, 2008). Donc, dans la mesure où les Québécois francophones endossent des attitudes négatives envers les Arabes musulmans, leur comportement envers les femmes qui portent le voile islamique devrait être concordant avec de telles attitudes négatives. Une façon plus subtile de mesurer les attitudes envers le voile islamique est le comportement d'aide intergroupe (Gaertner & Dovidio, 1986; Hendren & Blank, 2009). Un nombre important d'études sur le comportement d'aide a démontré que 1) les individus sont plus susceptibles d'aider des membres de leur propre groupe (endogroupe) que des membres d'un autre groupe (exogroupe; Dovidio, Gaertner, Validzic, Motoka, Johnson, & Frazer, 1997) et 2) que plus le coût de l'aide augmente, plus le comportement d'aide diminue (Dovidio, 1984). Lorsque le coût est bas, l'appartenance à l'endogroupe ou à l'exogroupe est moins susceptible de prédire le comportement d'aide intergroupe. Par contre, lorsque le coût de l'aide est élevé, la catégorie d'appartenance de l'aidé ainsi que celui de l'aidant est plus susceptible de prédire le comportement d'aide intergroupe. Basé sur ces principes d'aide intergroupe, l'étude de terrain comportait deux étapes expérimentales. Tout d'abord, 323 étudiants francophones québécois se sont fait aborder au hasard par une expérimentatrice habillée en tenue occidentale, portant le hijab ou portant le niqab. L'expérimentatrice leur a demandé des directions pour se rendre à la librairie universitaire, soit en français soit en anglais (coût d'aide peu élevé; étape 1). Ensuite, une complice habillée en tenue occidentale a approché les mêmes participants et leur a demandé en français s'ils pouvaient remplir un questionnaire de deux pages qui comprenait entre autre l'ÉACA (coût d'aide élevé; étape 2). Les résultats ont démontré que les orientations d'acculturation des étudiants québécois francophones sont demeurées stables peu importe la langue ou l'habillement de l'expérimentatrice. De plus, les résultats ont démontré que presque tous les participants (96%) ont convergé vers l'anglais, alors que tous ont indiqué le chemin à l'expérimentatrice, peu importe sa tenue vestimentaire. Donc, lorsque la demande d'aide avait un coût peu élevé, tous les participant ont aidé et ce, peu importe la langue ou l'habillement religieux de l'expérimentatrice. Tel que prévu, lorsque le coût de l'aide a augmenté (étape 2), les participants ont aidé les membres de l'endogroupe plus que les membres de l'exogroupe. En ligne avec les attitudes défavorables des Québécois francophones envers les femmes qui portent le voile (étude 1), les participants ont moins aidé la complice lorsque l'expérimentatrice portait le hijab (52%) que lorsqu'elle portait une tenue occidentale (65%). Cependant, contrairement aux attentes, les participants ont aidé la complice en remplissant le questionnaire plus souvent lorsque l'expérimentatrice portait le niqab (87%) que lorsqu'elle portait le hijab (52%) ou la tenue occidentale (65%). Ces résultats peuvent être dû en partie à l'effet du contre-stéréotype étant donné que l'expérimentatrice était une femme éduquée et indépendante. Une explication alternative tient au racisme aversif (aversive racism, Gaertner & Dovidio, 1986), selon lequel les individus sont plus susceptibles d'exprimer leurs préjudices et à discriminer dans une situation ambigüe, où les attitudes ou comportements défavorables sont moins susceptibles d'être justifiés sur des bases raciales, qu'une situation non-ambigüe où les attitudes ou comportements peuvent être clairement interprétés comme discriminatoires (Hodson, Dovidio, & Gaertner, 2009). Au Québec beaucoup plus de femmes portent le hijab que le niqab. Donc, refuser de remplir un questionnaire distribué par la complice d'une expérimentatrice portant le hijab pourrait être une situation ambigüe permettant aux participants de moins se soucier que leur comportement soit interprété comme étant discriminatoire. Cependant, la rareté des femmes portant le niqab au Québec (30 au total) peut avoir accentué la saillance de cette appartenance religieuse et fait en sorte que le refus d'aider la complice de l'expérimentatrice portant le niqab entraîne une certaine préoccupation d'être jugé ou accusé de comportements discriminatoires. En résumé, alors que les attitudes (étude 2) et les comportements d’aide (étude 3) des Québécois francophones ont été affectés par la présence d'une femme portant le voile islamique, l'endossement des orientations d'acculturation quant à elle est demeurée stable. Ces résultats suggèrent que les orientations d'acculturation sont plus près d'une croyance profondément intégrée que les attitudes ethniques, qui sont plus superficielles et malléables. En ce qui a trait aux attitudes plus favorables envers les arabes musulmans (étude 2) et l'augmentation du comportement d'aide (étude 3) des Québécois francophones en présence d'une femme qui porte le niqab en comparaison avec une femme qui porte une tenue occidentale, deux explications ont été suggérées : celle du contre-stéréotype et celle du racisme aversif. Puisqu'aucune d'entre elles expliquent entièrement les résultats contre-intuitifs obtenus, des études futures devraient explorer davantage ces deux hypothèses. Enfin, les résultats des études de cette thèse, en ligne avec l'Hypothèse du contact d'Allport (1954; Pettigrew & Tropp, 2006), semblent indiquer que même un faible niveau de contact avec une femme qui porte le voile islamique est suffisant pour améliorer ou du moins neutraliser les attitudes négatives de la majorité d'accueil envers les femmes musulmanes au Québec. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : acculturation, orientations d'acculturation, voile islamique, hijab, niqab, Arabes musulmans, communauté d'accueil, contre-stéréotype, racisme aversif

In my thesis, I studied patterns of associations between the quality of parent-child relations and components of parent-child conflict in families with preadolescent children from European Canadian families, as well as recent immigrant families of Chinese and Eastern European backgrounds. A sample of 96 provided the data, which I organized in three parts. Part 1 examined associations between the quality of parent-child relations and confrontation in parent-child conflicts. 277 children and parents from 96 families participated (i.e., 96 children, 96 mothers, and 85 fathers). Hierarchical regression analyses were conducted to predict children's and parents' confrontation in conflicts at the parent-child dyadic level. In all models, the parent-child relationships variables (i.e., lower levels of egalitarian warmth and higher levels of power assertive parenting strategies) jointly predicted each family member's confrontation in conflicts over and above the contribution of the cultural differences. Few interactions were found. These results suggest that there are general principles governing the interface between family relationships and parent-child conflicts that transcend culturally specific socialization practices in these groups. Part 2 investigated associations between children's and parents' English knowledge, use and preference for the host or native language, and the quality of parent-child relationships and conflict negotiation in the Chinese and Eastern European immigrant families. 183 family members participated: 64 children, 64 mothers and 55 fathers. Participants independently filled out questionnaires on parent-child relationship and assessments of English knowledge and use. The results demonstrated that (1) children's English knowledge is related to warm and egalitarian relationships with their parents; (2) children's use and preference for using English at home is related to the quality of children’s relationship and conflict negotiation with mothers but not with fathers; and (3) contrary to expectations, parents' knowledge of English and the gap between parents’ and children’s English knowledge was not associated with the quality of parent-child relationships in the first years of families' adaptation to Canada. Part 3 examined associations between frequencies of conflict components with particular focus on actual and desired conflict outcomes within individually reported conflicts in parent-child dyads from the three cultural groups. Ninety two children and mothers and 75 fathers provided diary accounts of parent-child conflicts, reporting on types of conflicts, conflict outcomes, their individual satisfaction with conflict endings and any aspects of conflict that they would have changed in retrospect. Moreover, each respondent reported on their dyadic partner’s typical use of conflict strategies across daily disputes. The participants reported 1406 conflicts over a period of two weeks. Several interesting patterns of findings emerged: First, very few cultural differences emerged; rather, similar frequencies of reported conflict issues and outcomes were found across the three cultural groups. Second, preadolescent children and parents appear to have different views on which conflict components are associated with frequency of particular outcomes. Mothers' views of conflict endings are more frequently related to the nature of conflict issues than children's and fathers' views. Preadolescent children, being generally dependent on their parents, are less often likely to experience control over how conflicts should be resolved; however, they have clear views on how specific conflict issues should be resolved. More specifically, children often wished to submit when they often argued with their parents about obligations but expressed wishes to yield in retrospect less often when they argued over activities of their personal choice. In turn, mothers were less likely to compromise when they often argued over obligations and were more often likely to do so when they disagreed with their children over children's personal interests. Fathers, however, may expect to exert control regardless of the conflict issue that is being negotiated and appear satisfied when they often won. Third, conflicts over children's misbehavior appeared to be particularly salient for parents but not for their children. Parents reported more conflicts over children's misbehavior than their children did, such conflicts were related to frequencies of reported standoffs, parents were often dissatisfied and desired more often changes for constructive negotiation by both sides of parent-child dyads than their children did. Children, on the other hand, often chose not to report conflicts related to their misbehavior, which likely showed self-serving biases in disclosing their own transgressions. Fourth, children's and parents' desires for a change in reported conflicts in retrospect often did not challenge but re-affirmed patterns of actual conflict outcomes, which likely suggests that in preadolescence certain conflict sequences are relatively well established. Finally, the findings presented in Part 3 are among the first to provide evidence of links between frequencies of conflict issues, intensity of disagreements, actual and desired outcomes in parent-child dyads from three cultural groups. This multicultural study contributes to the existing literature (1) by substantiating the generality of interrelations between major qualities of parent-child relationships, (2) by providing evidence of the relations between children's and parents' English knowledge and the quality of their relationships and conflict negotiation in the earlier phases of acculturation, and (3) by providing a nuanced presentation of children's and parents' views on how they resolve conflicts on a daily basis. These evaluations provide an integrated picture of how preadolescents view and assess as well as are being viewed and assessed by their parents on important relationships matters.

The student demographics in American universities have been changing in recent years and the result is a rapidly increasing enrollment of international students. In particular, the Indian international student population has grown to be the second largest, with over 100,000 students enrolling at post-secondary educational institutions across the nation each year (Institute of International Education, 2010). However, research on the effects of migration on international students is relatively devoid of critical explorations on the resilient responses by Indian international students to the effects of acculturation. This hermeneutic phenomenological study explores the lived experiences of eight Indian international graduate students at a mid-western American university. The participants' descriptions of their psychological, physical and behavioral adjustments in the United States provided rich information. The data was analyzed using the theoretical underpinnings of the research that included Van Manen's (1997) lived existentials, ecological factors of human development (Bronfenbrenner, 1986), and protective and risk factors associated with resilience (Harvey, 2007; Luther, 2006). Several primary and sub-themes emerged from a thick analysis of the data, which proved to shed light on the lived experiences of the participants.<br> Participants in the study typically faced challenges in adjusting to cultural differences, building relationships with domestic students, and adapting to academic expectations. However, protective factors including their positive attitudes and supportive relationships with their families, professors, and other Indian students helped them in responding resiliently to challenges related to cross-cultural transitions. In addition, hypotheses were generated and implications for education, research, and practice of counseling were discussed. / School of Education; / Counselor Education and Supervision (ExCES) / PhD; / Dissertation;

In my thesis, I studied patterns of associations between the quality of parent-child relations and components of parent-child conflict in families with preadolescent children from European Canadian families, as well as recent immigrant families of Chinese and Eastern European backgrounds. A sample of 96 provided the data, which I organized in three parts. Part 1 examined associations between the quality of parent-child relations and confrontation in parent-child conflicts. 277 children and parents from 96 families participated (i.e., 96 children, 96 mothers, and 85 fathers). Hierarchical regression analyses were conducted to predict children's and parents' confrontation in conflicts at the parent-child dyadic level. In all models, the parent-child relationships variables (i.e., lower levels of egalitarian warmth and higher levels of power assertive parenting strategies) jointly predicted each family member's confrontation in conflicts over and above the contribution of the cultural differences. Few interactions were found. These results suggest that there are general principles governing the interface between family relationships and parent-child conflicts that transcend culturally specific socialization practices in these groups. Part 2 investigated associations between children's and parents' English knowledge, use and preference for the host or native language, and the quality of parent-child relationships and conflict negotiation in the Chinese and Eastern European immigrant families. 183 family members participated: 64 children, 64 mothers and 55 fathers. Participants independently filled out questionnaires on parent-child relationship and assessments of English knowledge and use. The results demonstrated that (1) children's English knowledge is related to warm and egalitarian relationships with their parents; (2) children's use and preference for using English at home is related to the quality of children’s relationship and conflict negotiation with mothers but not with fathers; and (3) contrary to expectations, parents' knowledge of English and the gap between parents’ and children’s English knowledge was not associated with the quality of parent-child relationships in the first years of families' adaptation to Canada. Part 3 examined associations between frequencies of conflict components with particular focus on actual and desired conflict outcomes within individually reported conflicts in parent-child dyads from the three cultural groups. Ninety two children and mothers and 75 fathers provided diary accounts of parent-child conflicts, reporting on types of conflicts, conflict outcomes, their individual satisfaction with conflict endings and any aspects of conflict that they would have changed in retrospect. Moreover, each respondent reported on their dyadic partner’s typical use of conflict strategies across daily disputes. The participants reported 1406 conflicts over a period of two weeks. Several interesting patterns of findings emerged: First, very few cultural differences emerged; rather, similar frequencies of reported conflict issues and outcomes were found across the three cultural groups. Second, preadolescent children and parents appear to have different views on which conflict components are associated with frequency of particular outcomes. Mothers' views of conflict endings are more frequently related to the nature of conflict issues than children's and fathers' views. Preadolescent children, being generally dependent on their parents, are less often likely to experience control over how conflicts should be resolved; however, they have clear views on how specific conflict issues should be resolved. More specifically, children often wished to submit when they often argued with their parents about obligations but expressed wishes to yield in retrospect less often when they argued over activities of their personal choice. In turn, mothers were less likely to compromise when they often argued over obligations and were more often likely to do so when they disagreed with their children over children's personal interests. Fathers, however, may expect to exert control regardless of the conflict issue that is being negotiated and appear satisfied when they often won. Third, conflicts over children's misbehavior appeared to be particularly salient for parents but not for their children. Parents reported more conflicts over children's misbehavior than their children did, such conflicts were related to frequencies of reported standoffs, parents were often dissatisfied and desired more often changes for constructive negotiation by both sides of parent-child dyads than their children did. Children, on the other hand, often chose not to report conflicts related to their misbehavior, which likely showed self-serving biases in disclosing their own transgressions. Fourth, children's and parents' desires for a change in reported conflicts in retrospect often did not challenge but re-affirmed patterns of actual conflict outcomes, which likely suggests that in preadolescence certain conflict sequences are relatively well established. Finally, the findings presented in Part 3 are among the first to provide evidence of links between frequencies of conflict issues, intensity of disagreements, actual and desired outcomes in parent-child dyads from three cultural groups. This multicultural study contributes to the existing literature (1) by substantiating the generality of interrelations between major qualities of parent-child relationships, (2) by providing evidence of the relations between children's and parents' English knowledge and the quality of their relationships and conflict negotiation in the earlier phases of acculturation, and (3) by providing a nuanced presentation of children's and parents' views on how they resolve conflicts on a daily basis. These evaluations provide an integrated picture of how preadolescents view and assess as well as are being viewed and assessed by their parents on important relationships matters.

Purpose: Little is known about the use of complementary and alternative medicine (CAM), including traditional Chinese medicine (TCM) in ethnic populations with cancer living in Canada. The purpose of this study was to assess the prevalence and predictors of TCM/CAM use in newly diagnosed Chinese cancer patients who were starting cancer treatments. <p>Patients and Methods: A consecutive sample of newly diagnosed Chinese cancer patients treated at the British Columbia Cancer Agency over a four month period was surveyed. During admission, the study questionnaire was distributed along with other registration forms and anonymously returned in well-labeled boxes. A bilingual Chinese interpreter was available to answer any questions potential participants might have had. The 15-item questionnaire focused on TCM/CAM use, socio-demographics, and medical and cultural factors. <p>Results: Ninety-one patients completed the questionnaire. The majority of respondents (90%) were born outside of Canada and 64% completed the questionnaire in Chinese. TCM/CAM was used by 44% of respondents. Herbal remedies, vitamins/minerals, and prayer were the most commonly used therapies. In the bivariate analysis, factors predicting TCM/CAM use were prior TCM/CAM use (p < 0.001), having received chemo/radiotherapy (p = 0.021), female sex (p = 0.015), immigrant status (p = 0.040), and reporting a non-official language most frequently used at home (p = 0.018). Following multivariate analysis, it was found that prior CAM use (p < 0.001), lower income (p = 0.043), and immigrant status (p = 0.030) were associated with TCM/CAM use. <p>Conclusion: TCM/CAM use in newly diagnosed Chinese cancer patients is very common and results are comparable to previous studies in other populations. Healthcare practitioners must become aware of the widespread use of CAM and engage discussions about CAM use with their patients, especially those of a specific ethno-cultural group who may be less acculturated to Western society.

Citizenship acquisition is often interpreted as indicating an immigrants successful integration into their new society. The literature includes a variety of behavioural, but not psychological, indicators of integration in the prediction of citizenship acquisition. Using an intergroup relations perspective, this study examined Asian immigrants intentions to become Canadian citizens. <p>Social identity theory was used to conceptualize the formation of a Canadian identity as an indicator of psychological integration into Canada. It was hypothesized that the stronger immigrants identify with Canada, the more likely they will want to acquire Canadian citizenship. Perceived discrimination and cultural incompatibility, as acculturative barriers to the formation of a Canadian identity, were hypothesized to relate negatively to intentions to acquire Canadian citizenship. The relationship between immigrants cultural identity and citizenship acquisition intentions was also explored, as was the importance of psychological predictors in relation to behavioural predictors of citizenship acquisition intentions. <p>One hundred and fourteen immigrants to Canada from Asia completed an Internet questionnaire about their experiences in Canada, and their intentions to become Canadian citizens. The results showed a positive relationship (r = .55) between respondents strength of Canadian identification and their intentions to apply for Canadian citizenship, as well as an unexpected positive relationship (r = .15) between their perceptions of discrimination against immigrants in the Canadian labour market and their citizenship acquisition intentions. Cultural identity and perceptions of cultural incompatibility were unrelated to their citizenship acquisition intentions.<p>A hierarchical multiple regression showed that the combination of English ability, length of time lived in Canada, participation in Canadian society, Canadian Identification, and Perceptions of discrimination against immigrants in the labour market accounted for 36.5% of the variance in citizenship acquisition intentions. Only Canadian identification and perceptions of discrimination contributed uniquely to the variance. It was concluded that Canadian identity is importantly related to immigrants citizenship acquisition intentions, and that psychological acculturation is relevant to the study of citizenship acquisition. These novel findings are important and expand the citizenship acquisition literature as well as contribute to the further development of social identity theory.

In attempting to help the Mexican American adult and elderly population, the relationship between psychological well-being and cultural factors was investigated in this dissertation study. Primarily, the dynamics of acculturation and ethnic identity were considered as measures of cultural adjustment; while, physical, intellectual, emotional, social, and spiritual dimensions were used to measure well-being and mental health in adult and elderly cohorts. In regard to these relationships, the following research questions were addressed: 1) How does psychological well-being in older Mexican Americans relate to acculturation and ethnic identity? 2) Do these three variables interact differently among adult and elderly cohorts? 3) What is the relationship between the variables for this particular sample of Mexican Americans when considering moderating variables of spirituality and religiosity? In addressing the first two questions, multiple regression analyses were used to understand the distribution of the variance in the dependent variable, psychological wellbeing. Although both variables were contributing to the regression weight, neither of the two, acculturation or ethnic identity, were significant predictors of psychological well-being in this sample. In the last question, confirmatory and exploratory structural equation model (SEM) analyses were employed to determine how each of the variables were loading and relating to one another. Only a few of the items selected for these analyses, (i.e., none of the mediating variables, select acculturation items, and select scales on the measure for psychological well-being) were used and found to be significant in the complete model and diagram. Using newly clustered item parcels, the mediating variables of spirituality and religiosity were again analyzed in the (SEM) analysis. While the variable religiosity was dropped from the model diagram, the newly generated spirituality variable was found to be empirically and conceptually significant in the model diagram.

Diss.--Fakultät für Orientalistik und Altertumswissenschaft--Heidelberg--Ruprecht-Karls-Universität, 1996. / Mention en haut de la p. de titre : Deutsches archäologisches Institut. Bibliogr. p. 13-16. Index.

Dissertation--Philosophische Fakultät--Universität zu Köln, 2004. / Bibliogr. p. 799-839.