In the past psychology has been criticised for its mono-cultural nature and insensitivity when dealing with Maori clients and students. As a consequence university departments of psychology have sought to address these issues by incorporating the ideology of biculturalism into its operations. The aim of the study was to evaluate the bicultural developments occurring within these departments by assessing the type and effectiveness of bicultural initiatives. A questionnaire designed to assess bicultural initiatives, attitudes and, intentions was sent to academic staff within university psychology departments in New Zealand. Northern departments displayed significantly greater commitment to bicultural progress than southern departments with northern academics performing initiatives (e.g., �established a committee of staff and students to promote bicultural perspectives and interpret and apply bicultural policy�) more often and of higher commitment than southern academics. Overall, within psychology departments very little bicultural progress has occurred except in the most northern departments. However, the effectiveness of many initiatives is debateable with tokenistic initiativeness predominant in most departments. The qualitative analysis of participant comments identified academic justification for bicultural inaction within departments. This was displayed in various themes: multiculturalism versus biculuralism, psychology being an a cultural science, Maori self-determination being separatism akin to apartheid, the relevance of the Treaty of Waitangi to psychology, and Backlash. Two main reasons for these findings are discussed; (1) lack of knowledge of Maori issues and, (2) racism.

In the past psychology has been criticised for its mono-cultural nature and insensitivity when dealing with Maori clients and students. As a consequence university departments of psychology have sought to address these issues by incorporating the ideology of biculturalism into its operations. The aim of the study was to evaluate the bicultural developments occurring within these departments by assessing the type and effectiveness of bicultural initiatives. A questionnaire designed to assess bicultural initiatives, attitudes and, intentions was sent to academic staff within university psychology departments in New Zealand. Northern departments displayed significantly greater commitment to bicultural progress than southern departments with northern academics performing initiatives (e.g., �established a committee of staff and students to promote bicultural perspectives and interpret and apply bicultural policy�) more often and of higher commitment than southern academics. Overall, within psychology departments very little bicultural progress has occurred except in the most northern departments. However, the effectiveness of many initiatives is debateable with tokenistic initiativeness predominant in most departments. The qualitative analysis of participant comments identified academic justification for bicultural inaction within departments. This was displayed in various themes: multiculturalism versus biculuralism, psychology being an a cultural science, Maori self-determination being separatism akin to apartheid, the relevance of the Treaty of Waitangi to psychology, and Backlash. Two main reasons for these findings are discussed; (1) lack of knowledge of Maori issues and, (2) racism.

In the 1970s and 1980s New Zealand experienced significant socio-economic upheaval due in part to the global economy, economic experiments, and the gains of Maori activism. Despite the divisiveness of this period (or possibly because of it), anxieties over notions of New Zealand national identity were heightened. There was a general feeling among many Kiwis that New Zealand culture (however it was defined) was in danger of extinction, mostly due to the dominant influences of the United states and Britain. New Zealanders sought ways to distinguish themselves and their nation. One of the ways in which this desire was manifested was in the establishment of the New Zealand Film Commission (NZFC). This government sponsored body corporate was designed to provide an infrastructure for New Zealand filmmaking, through which New Zealand and New Zealanders could be represented. As a result, New Zealand filmmaking boomed during the early to mid-1980s. Significantly, this boom occurred simultaneous to the increasing relevance and importance of notions of biculturalism, both in cultural and socio-political terms. The question that drives this thesis is how (or whether) biculturalism was articulated in the explicit or implicit relationships between cultural debates, governmental policies, the NZFC�s own policies and practices and its interaction with filmmakers. This thesis examines the ways in which aspects of the discourse of biculturalism feature in New Zealand cinema of the 1980s in terms of the content, development, production and marketing of three films of this era that share particular bicultural themes and elements: Utu (Geoff Murphy, 1983), The Quiet Earth (Geoff Murphy, 1985) and Arriving Tuesday (Richard Riddiford, 1986). This thesis also examines the role of the NZFC in these processes as prescribed by legislation and in terms of the NZFC�s own policies and procedures. This thesis consults a variety of primary and secondary sources in its research. Primary sources include film texts, public documents, archival material, trade journals, and interviews with important figures in the New Zealand film industry. Conclusions suggest that the interaction of numerous socio-historical factors, and the practices and policies of the NZFC, denote a process that was not direct in its articulation of notions of biculturalism. Rather, this involved an array of complex cultural, fiscal. industrial, professional and aesthetic forces.

Thesis (Ph. D.)--University of Hawaii at Manoa, 2003. / Includes bibliographical references (leaves 270-290).

The overarching objective of the thesis was to better understand how second generation (G2) East and Southeast Asian emerging adult immigrants make sense of their bicultural identity integration (BII), and in turn experience well-being. Moreover, a domain-specific approach was adopted with the premise that an individual could experience a great deal of well-being in one context (e.g., at home) while encountering significant difficulties in adjustment in another (e.g., in the public sphere). To achieve this, two studies were completed as part of the thesis. In the first study, we focused on family domain adjustment and well-being. In particular, we were interested how parental autonomy support (proxy for individualism) and family allocentrism (proxy for collectivism) were related to participants’ parent-child relationship satisfaction, parent-child relationship conflict, and family-domain subjective well-being. We were also interested in how BII may explain the above relationships through mediation pathways. In the second study, the focus shifted towards community-domain adjustment. Research questions were formulated around the relationships between cultural socialization (independent variable [IV] 1), experiences with microaggressions (IV 2), and sense of belonging to heritage cultural community (dependent variable [DV] 1) and mainstream Canadian community (DV 2). Again, BII was included in the model to determine its ability to explain the above pathways. The results from study 1 revealed that parental autonomy support was positively related to family domain-specific well-being for all participants. Family allocentrism was linked with parent-child relationship satisfaction, but only for participants who had moved away from parents. BII appeared to partially explain the relationship between family allocentrism and parent-child conflict. The results from study 2 revealed that co-ethnic peer cultural socialization towards East and Southeast Asian culture had a positive relationship with participants’ sense of belonging to their heritage community. Meanwhile, parental and Euro-Canadian peer cultural socialization towards Canadian culture had positive relationships with participants’ sense of belonging to the dominant Canadian community. Not surprisingly, microaggressions were negatively linked with participants’ sense of belonging to heritage and Canadian communities. The results from the mediation model again suggested that BII was able to partially explain the link between microaggressions and sense of belonging to heritage and dominant communities. Moreover, BII also appeared to be able to explain some of the relationships between cultural socialization and participants’ sense of belonging. Taken together, the findings from the two studies shed light on how BII may subtly influence well-being differently across the home and community spheres, reinforcing the need to look at BII from a situated approach. Implications for clinicians on how to best support G2 East and Southeast Asian emerging adult immigrants navigating their bicultural identity and experience well-being are discussed.

Guided by the framework of bicultural identity integration (BII), a conceptual model depicting the direct and indirect effects of BII, cognitive flexibility, affect regulation, and coping on psychological wellbeing indicators (i.e., life satisfaction, depression) of adult children of immigrants (ACI) in the U.S. was developed. It was hypothesized that greater BII would contribute to greater cognitive flexibility and affect regulation, which would be associated with more utilization of adaptive coping strategies and greater psychological wellbeing. A total of 240 young ACI from across the U.S. completed the online research questionnaire that measured all variables of interest. Results from structural equation modeling analyses showed adequate model fit with the data. Findings provided support to the indirect effects of BII factors on wellbeing through affect regulation, however, the indirect effect paths are more complicated than what were hypothesized originally. Specifically, higher levels of identity harmony and identity blendedness contributed to more difficulties in emotion regulation, and subsequently, poorer wellbeing. Additionally, both cultural identity harmony and identity blendedness contributed to greater levels of cultural and relational maintenance strategies (i.e., avoidance, forbearance) in the context of intergenerational conflict through affect regulation, but not through cognitive flexibility. Notably, the latent variable of cultural coping strategies retained in the final model was not correlated with wellbeing. Findings are discussed from the BII framework and the sociological context of ACI in the U.S. Limitations, future directions, and implications for counseling, diversity, and advocacy issues are outlined.

Morality has long been thought of as individual, stable and resistant to change. However, recent developments within Cultural Psychology suggest otherwise, by showing that contextual influences may shape people’s judgments. I suggest that culture is one of the most powerful contextual influences because of its long term nature in shaping people’s cognitions, behaviors, perceptions and feelings. Therefore, by combining the theoretical frameworks of the Social Categorization Theory and the Dynamic Constructivist Approach, I conducted three studies to investigate if biculturalism can result in the adherence to two (different) moral frameworks. In study one, I tested this idea by investigating if Dutch Muslims’ identification with the mainstream Dutch culture and their identification with the Muslim culture are differentially related to the moral foundations – Individualizing foundations which are moral norms that protect individuals from harm and unfairness, and binding foundations which protect the integrity of the ingroup. Expected was that the Muslim identity, which is strongly rooted in moral norms, would be positively related to all moral foundations. On the other hand, the Dutch identity was expected to be unrelated to the individualizing foundations and negatively related to the binding foundations, because the Dutch culture is strongly rooted in personal freedom instead of moral norms. In study two, I implemented a frame-switching paradigm by confronting Dutch Muslims with either mainstream Dutch or Muslim cultural icons to see if cultural salience influences their adherence of the moral foundations. Lastly, in study three, I randomly assigned Dutch Muslims to two groups. Both groups were presented with similar stories portraying three moral transgressions of the individualizing foundations and three moral transgressions of the binding foundations. However, in one group the transgressors had typical Dutch names, while in the other group the transgressors had typical Muslim names. Expected was that a stereotypical name from the Dutch culture or the Muslim culture would manipulate cultural salience, and hence bicultural’s moral judgment. Expected was that in study 2 and study 3, biculturals would exhibit a stronger or weaker adherence to the moral foundations and moral judgments in line with the salient identity, respectively. The results of study 1 were as expected: the Muslim identity was positively related to both moral foundations, while the Dutch identity was unrelated to the individualizing foundations and negatively related to the binding foundations. However, study 2 and study 3 showed surprising results. Instead of a stronger or weaker adherence to the moral foundations in line with the salient identity, cultural salience had an unexpected effect. Biculturals that identified strongly with the Muslim culture endorsed the binding foundations less strongly when the Dutch culture was salient (study 2) and judged moral transgressions falling within the binding foundations less severely when the transgressor was Dutch as opposed to Muslim (study 3). However, Muslim biculturals judged moral transgressions falling within the individualizing foundations less severely when the transgressor was Muslim as opposed to Dutch (study 3). I discuss the implications of these results. / 長期以來，道德都被認為是個人的、穩定的和難以改變的。但是，最近的文化心理學研究表明環境能夠影響人們的決策。由於文化能夠對人們的認知、行為和情感帶來長期的影響，我認為文化是環境影響中最為有力的一種。因此，本研究以社會分類理論和動態建構主義理論為基礎，通過三個實驗探討雙文化背景是否會使個體遵循兩類（不同的）道德準則。 / 實驗1以在荷蘭的穆斯林人為研究對象，考察認同不同文化（荷蘭文化和對穆斯林文化）的個體是否會遵循不同類的道德準則（個體主義道德準則旨在保護個體免受傷害和不平等對待；集體主義道德準則旨在保護集體的整體性）。由於穆斯林文化以道德規範為基礎，所以實驗預期對穆斯林文化的認同會與對兩種道德準則的遵循都呈現正相關；而荷蘭文化以個人自由為基礎，所以對荷蘭文化的認同與是否遵循個體主義道德準則不相關，並與是否遵循集體主義道德負相關。實驗2採用了框架轉換範式，通過向在荷蘭的穆斯林人呈現代表荷蘭（或穆斯林）文化的標誌研究文化是否會影響他們遵循不同類的道德準則。實驗3 以在荷蘭的穆斯林人為研究對象，向每個人呈現3個違反個體主義道德的故事和3個違反集體主義道德的故事。被試被隨機分成兩組，其中一組違反道德規範的人擁有典型的荷蘭名字，而另一組則是典型的穆斯林名字。實驗假定不同文化下的典型名字會使某種文化更加突出從而影響個體的道德評價。實驗2和實驗3預期，雙文化者會更傾向於遵循與其文化身份更加一致的對道德準則，並做出一致的道德評價。實驗1的結果與預期一致，但實驗2和實驗3的結果卻出乎預料。當荷蘭文化變得更加突出時，那些強烈認同穆斯林文化的雙文化者變得較少關心集體主義道德準則約束下的相關事件（實驗2），人們對違反集體主義道德準則的荷蘭人（相對穆斯林人）做出較不嚴厲的道德評價。相反，當違反個體主義道德準則的是穆斯林人而非荷蘭人時， 雙文化背景的穆斯林人會做出較不嚴厲的道德評價。研究隨後討論了這些發現的意義。 / Bettache, Karim. / Thesis Ph.D. Chinese University of Hong Kong 2015. / Includes bibliographical references (leaves 82-90). / Abstracts also in Chinese. / Title from PDF title page (viewed on 05, October, 2016). / Bettache, Karim. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only.

The Manitoba School Question is representative of a larger problem of possible tyranny by the majority. Mob rule is often less recognized when seemingly legitimized by legislative action. This long term event shows the danger resulting from assumptions that constitutional provisions provide adequate protection for a minority. When legislation is enacted which removes Constitutional rights, and there is no violent opposition, are assumed to be accepted by all. Once opposition develops decades later, it comes as an apparent surprise, even to individuals in prominent political positions. Language is clearly a major issue in the Manitoba School Question but all elements of culture including religion and ethnicity play important roles in the controversy. While other North American communities like Prairie du Chien and St. Louis have retained little to mark a distinctive French culture, aside from street names, in Manitoba, the language and other cultural elements continue in theater, literature, and education. Even as the minority language continues, there is virtually no one who claims French as their native language who is not fluent in English. As other locations in North America debate the question and propriety of imposing an official language, much could be learned from the experience of Manitoba. The primary sources utilized in this study were mainly documents generated by the Manitoba and Canadian governments and by the Manitoba Department of Education. Much information was also gleaned from the correspondence of Catholic missionaries and Archbishop Taché as well as from leadership in the Protestant school systems. Few of most important participants in this pageant lived to witness the Constitutional crisis resulting from the quick and easy legislative responses to popular sentiments.

This thesis approaches the issue of bicultural nationhood as articulated through a Maori/Pakeha binary in Aotearoa/New Zealand by interrogating the deeply entrenched social forms that inform liberal democracy and that institutionalize capitalism in the modern nation-state. More specifically, it explores the concepts of �self-governing people�, �public sphere� and �free market� as three forms of collective agency that discursively construct �society� within the social imaginary and that interact to set the terms of democratic citizenship. Central to this discussion is the indigenous/non-indigenous binary constituting biculturalism and the manifestation of �indigeneity� as both unassimilable difference in the project of modernity and as political struggle for recognition and power. This study elaborates through the mediated texts of the mediasphere and argues that there is a constant relation between nation, culture and class wherein culture-as-difference provides a framework for masking class struggle in capitalist relations of production as well as for enabling the dominant group to discursively construct their own ethnicity as national cultural identity. What is at stake in this discussion is the contrast between cultural difference as it emerges in the performance of everyday life and as reaction to issues of economic marginalization and cultural difference as it is contrived by the nation-state in terms of a Maori/Pakeha binary. The aim of this thesis is to highlight the necessity of difference in cultural identified, labeled and marketed as a fixed concept, but is an ephemeral by-product of ongoing social struggle for survival, recognition and political power. The objective is to undercut current ideological propositions and demand a just, equitable and democratic approach to the conceptualization of nationhood in Aotearoa/New Zealand.

This thesis seeks to acknowledge and address the concerns that Maori people voice about research into their lives. The present study shows that Maori people are concerned that the power and control over research issues of initiation, benefits, representation, legitimation and accountability are addressed by the imposition of the researcher�s agenda, concerns and interests on the research process. Such dominance of a Western orientated discourse is being challenged by a pro-active, Kaupapa Maori research approach. This approach is part of the revitalisation of Maori cultural aspirations, preferences and practices as a philosophical and productive educational stance and resistance to the hegemony of the dominant discourse in Aotearoa/New Zealand. Kaupapa Maori research is collectivistic, and is orientated toward benefiting all the research participants and their collectively determined agendas. Kaupapa Maori Research is based on growing concensus that research involving Maori knowledge and people needs to be conducted in culturally appropriate ways, ways that fit Maori cultural preferences, practices and aspirations in order to develop and acknowledge existing culturally appropriate approaches in the method, practice and organisation of research. This thesis examines how a group of researchers have addressed the importance of devolving power and control in the research exercise in order to promote self-determination (tino Rangatiratanga) of Maori people. In the thesis I have talked with researchers who have accepted the challenge of positioning themselves within the discursive practice that is Kaupapa Maori. As a result, this thesis examines how such positionings challenge what constitutes a process of theory generation within the context of Aotearoa/New Zealand. This thesis further seeks to examine a way of knowing that reflects what meanings I can construct from my positioning within an experiential Kaupapa Maori research matrix. My position within this matrix resulted from critical reflections on my participation in a research group with an agreed-to agenda, my participation within the projects considered in the narratives in this thesis, my talking with other research participants in the form termed "interviews as chat" and from our constructing joint narratives about their/our attempts to address Maori concerns about research in their practice. The broad methodological framework used in the thesis is narrative inquiry for such an approach allows the research participants to select, recollect and reflect on stories within their own cultural context and language rather than in that chosen by the researcher. In other words, the story teller maintains the power to define what constitutes the story and the truth and the meaning it has for them. Further, this thesis seeks to investigate my own position as a researcher within a co-joint reflection on shared experiences and co-joint construction of meanings about these experiences, a position where the stories of the other research participants merged with my own to create new stories. Such collaborative stories go beyond an approach that simply focusses on the cooperative sharing of experiences and focusses on connectedness, engagement, and involvement with the other research participants within the cultural world view/discursive practice within which they function. This thesis seeks to identify what constitutes this engagement and what implications this has for promoting self determination/agency/voice in the research participants by examining concepts of participatory consciousness and connectedness within Maori discursive practice. Whakawhanaungatanga (establishing relationships in a Maori context), is used metaphorically to give voice to a culturally positioned means of collaboratively constructing research stories in a �culturally conscious and connected manner�. The thesis explains that there are three major overlapping implications of whakawhanaungatanga as a research strategy. The first is that establishing and maintaining relationships is a fundamental, often extensive and ongoing part of the research process. This involves the establishment of �whanau of interest� through a process of �spiral dicourse�. The second is that researchers understand themselves to be involved somatically in the research process; that is physically, ethically, morally and spiritually and not just as a �researcher� concerned with methodology. Such positionings are demonstrated in the language/metaphor used by the researchers in the stories described in this thesis. The third is that establishing relationships in a Maori context addresses the power and control issues fundamental to research, because it involves participatory research practices, in this context, termed �Participant Driven research�.