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Sexual victimization has been associated with significant negative health outcomes as well as increased healthcare utilization (e.g., Breiding et al., 2013; Sickel et al., 2002). However, due to fear, embarrassment, or confidentiality concerns (Logan et al., 2004; Nasta et al., 2005), women may mistrust medical advice and not adhere to treatment recommendations, exacerbating development of negative health outcomes. Some research (Meade et al., 2009) has identified sexual victimization as a predictor of medical nonadherence, but to our knowledge no research has examined the role of medical mistrust in this relationship. A sample of 857 women was recruited via social media. Regression analyses in R Markdown revealed that sexual trauma was a significant predictor of both medical nonadherence (b = 0.4, SE = .08, p < .0001) and medical mistrust (b = 1.36, SE = .027 p < .0001), and further that medical mistrust predicted medical nonadherence (b = 0.06 SE = .01, p < .0001). Additionally, medical mistrust was found to significantly mediate the relationship between sexual trauma and medical nonadherence (b = .09, SD = .03, 95% CI =.04, .14). Results emphasize the importance of trauma-informed care and patient-provider rapport in bolstering resiliency and strengthening survivors’ adherence to medical recommendations. Suggestions for further application and intervention will be discussed.

Le but de ce mémoire est d’observer et de comprendre l’évolution des valeurs de la jeunesse jaïne en contexte de diaspora. Dans son idéal, l’aboutissement de toute vie jaïne est l’atteinte de la libération de l’esprit. Pour y parvenir, un jaïn doit vivre dans le respect de cinq piliers fondamentaux, dont le principal est le pilier de la non-violence. La non-violence, ou ahimsa, doit être comprise au sens propre comme au sens figuré. Celle-ci s’applique à la non-violence dans la pensée et dans l’action. Les autres piliers sont de ne pas voler, ne pas mentir, le non-attachement et la chasteté partielle. Lorsque ces piliers sont intégrés aux actions d’un individu, la vie jaïne est souvent vécue dans une mentalité de détachement de possessions matérielles, de justesse et de respect pour toutes formes de vie. Cela fait en sorte que la communauté jaïne est réputée pour son éthique, sa justesse et son écologie. Ainsi, dans un contexte où la jeunesse canadienne aborde et aspire à une purification de ses valeurs et à un renouveau écologique, il devient intéressant de voir comment la jeunesse jaïne canadienne navigue dans cette évolution laïque qui s’accorde avec des piliers religieux datant de millénaires. C’est par un processus d’entrevues avec des jeunes jaïns, nés au Canada comme en Inde, et ayant une interprétation plus orthodoxe ou plus moderne de leur religion, que ce mémoire va tenter de saisir l’évolution des valeurs et de la spiritualité de la jeunesse jaïne en contexte de diaspora. / The purpose of this research is to study and understand the evolution of Jain youths’ values in a context of diaspora. In its ideal, the finitude of all Jain life is the attainment of liberation of the spirit. To achieve this, a Jain must live by respecting five fundamental pillars, the main one being the pillar of non-violence. Non-violence, or ahimsa, should be understood both literally and figuratively. This applies to non-violence in thought and in action. The other pillars are not stealing, not lying, non-attachment, and partial chastity. When these pillars are integrated into the actions of an individual, Jain life is often lived in a mentality of detachment from material possessions, righteousness and respect for all forms of life. This ensures that the Jain community has a reputation for its ethics, fairness and ecology. Thus, in a context where Canadian youth approaches and aspires to a purification of its values and an ecological renewal, it becomes interesting to see how Canadian Jain youth navigates in this secular evolution, which accords with religious pillars dating from millennia. It is through a process of interviews with young Jains born in Canada, as in India, and having a more orthodox or more modern interpretation of their religion, that this thesis will attempt to grasp the evolution of values and spirituality of Jain diasporic youth in Canada.

<p>This dissertation investigated a psychoeducational intervention’s effectiveness in nurturing concern for others in adolescents with high intellectual abilities. The intervention was implemented at two research sites in a city in western India with 130 participants. Concern for others was conceptualized as an interplay of empathy, compassion, and prosocial behavior, and interrelationships among them were examined using correlational and regression analyses of self-reported survey data. Results indicated that prosocial behavior is positively associated with empathy (i.e., perspective taking and empathic concern) and other-compassion (i.e., compassion for others and compassion for other living beings) with correlations ranging from medium to strong (.46 ≤ <em>r</em> ≤ .79). Compassion for self, however, is not associated with prosocial behavior (<em>r</em> = .01) or any other key variables of having a concern for others (-.06 ≤ <em>r</em> ≤ .09). Compassion for others and perspective taking are the strongest predictors of prosocial behavior. Predicted self-reported prosocial behavior in girls is, on average, significantly greater than that in boys. Participants were then randomly assigned to treatment and control (delayed treatment) groups. The intervention’s effectiveness was evaluated using a convergent mixed-methods design by combining repeated-measures multivariate analysis of variance (RM-MANOVA) of self-reported survey data and thematic analysis of interview data. Classroom quality was perceived to be high. Moreover, on average, participants’ level of adherence to the intervention was high, especially for session attendance (93%), and self-reported home activity completion (89%). The RM-MANOVA results showed that the self-reported concern for others varied significantly over the time of participants’ participation in the intervention with a large effect (treatment group: ηp2 = .57; delayed treatment group: ηp2 = .47); however, the effects did not seem to sustain over the next three months. Univariate <em>post-hoc</em> analyses indicated significant differences with moderate effect size in prosocial behavior and compassion for others. Overall, the intervention was perceived to be a largely positive experience—appealing, meaningful, and supportive of belongingness—yet there is a scope for improvement, especially regarding active participation. Emotional regulation, mindful engagement, responsible communication, relationship building, kindness, and gratitude were described as key intervention affordances. The mixed-methods integration of results provided preliminary evidence for the effectiveness of the intervention. (IRB #1812021447)</p>