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In this study an attempt was made to discover and compare some of the basic elements of the process of integration or Canadianization as expressed in the attitudes of leaders of ethnic minority groups in Vancouver. The role of leadership was emphasized because the leaders of ethnic minority groups are the mediators between their respective groups and the cultural majority. Their views represent the views of the members of their groups and they are the communicators and interpreters of the ways of living for both minority and majority groups. Personal interviews were conducted with the constituted leaders of thirty-six ethnic societies in Vancouver. In the interviews a non-directive approach was taken and the technique of open-ended questioning was employed with information being funnelled into expressed attitudes. Eleven major areas pertinent to the process of integration were investigated. These major areas were: the nature of the societies, language, marriage, district of residence, general adjustment or orientation, acceptance by Canadians, feelings toward the homeland and Canada, permanent residence in Canada, retention of ethnic customs, governing bodies in Canada, and further immigration to Canada. Conclusions relative to certain aspects of the integration process were drawn from the findings that illustrate much agreement but also a great deal of diversity in attitudes and opinions of the leaders of ethnic societies. Suggestions were made for further study. Especially recommended were similar studies to present a comparison. It was also suggested that further research concentrate on one or a few of the more important areas dealt with in this study and that similar research be carried out with non-leaders of ethnic minority groups and with members of the majority groups. / Arts, Faculty of / Psychology, Department of / Graduate

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The purpose of this program of research was to determine the value of autonomy for ethnic minorities. Self-determination theory (SDT; Deci & Ryan, 2000) has argued that the need for autonomy is universal. Subsequently, it was expected that, across a broad range of ethnicities, autonomous internalization of cultural norms would be associated with well-being. Furthermore, how multicultural individuals integrate their identities was also anticipated to impact on their well-being and their daily functioning. The present thesis is comprised of four studies. Study 1 assessed ethnic minorities' internalization of their host and heritage cultures. The results indicated that autonomous internalization was associated with cultural competence and context specific well-being. Furthermore, coming from an egalitarian heritage culture was associated with greater cultural internalization. Cultural adaptation in both heritage and English-Canadian cultures combined to predict psychological well-being. Finally, the ability to integrate one's heritage and host cultural identities was associated with well-being. / Study 2 and 3 examined the impact of parental autonomy support on heritage culture internalization. Study 2 was comprised of a sample of ethnic minorities living in Canada. Regression analyses revealed that parental autonomy support was related to autonomous internalization of the heritage culture and to higher self- and peer-reported well-being. Study 3 used a sample of Chinese-Malaysian sojourners. The results of study 3 replicated study 2. Sojourners were more likely to have autonomously internalized their heritage culture when they had autonomy supportive parents. Parental autonomy support was also associated with increased well-being. / Study 4 used an event-contingent daily recording strategy to examine the relation of perceived evaluations of a multicultural person's heritage group to the nature and quality of their social interactions. Hierarchical linear modeling analyses revealed that the valence of the evaluation of one's heritage culture impacted on the characteristics of the interaction. Moderator analyses revealed that how a person conceptualized their multicultural identity and their level of public collective self-esteem influenced how reactive they were to how their heritage group was being evaluated. Together, these results demonstrate the significance of autonomy and cultural integration for minorities' well-being.

Social psychologists have long been interested in judgments of stereotyping, prejudice, and discrimination towards people with marginalized identities. However, the majority of past social psychological studies have focused on understanding how perceivers view one dimension of marginalized identity in isolation from other marginalized identities. Specifically, past studies typically focus on the group members who are believed to be the most prototypical of marginalized groups in order to examine processes associated with discrimination (e.g., using Black men as targets when studying prejudice towards Black people). Because previous work largely examines the perceptions and experiences of prototypical marginalized group members, our understanding of stereotyping, prejudice, and discrimination is incomplete. I report five studies that use the intersectional invisibility framework as a scaffold to explore how perceivers’ judgments of prototypical versus non-prototypical group members differ. In Study 1, I explore how non-prototypical marginalized group members are represented in the media relative to their prototypical counterparts. Study 2 measures how explicit perceived stereotypes of prototypical and non-prototypical marginalized group members differ. Study 3 investigates how perceivers make attributions about prototypical and non-prototypical marginalized groups. Studies 4 and 5 examine how perceivers detect discrimination towards prototypical and non-prototypical marginalized group members. These studies empirically demonstrate that non-prototypical marginalized group members are perceived differently than their prototypical counterparts. These differences are associated with downstream consequences including reduced representation in popular culture and enhanced perceiver attention towards non-prototypical group members when compared to their prototypical counterparts.

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In the current study, we aimed to explore the relationship between perceived stress, spirituality and self-esteem and how they are related to psychological QOL. We found that our overall model accounted for 58% of the total variance in psychological QOL (adj. R2 = .58, F(10, 136) = 21.79, p < .001) with stress (β = -.37, p < .01) and self-esteem (β = .45, p < .01) as the significant predictors. Additionally we found that spiritual beliefs and practices moderate the relationship between stress and QOL (adj. R2= .49, F(11, 135) = 13.88, p < .001). Lastly, we conducted a principle component analysis (PCA) on our three variables of interest and outcome variable to determine whether the proposed structure of our measures holds true for our sample (i.e., LGB populations).

A sexual minority is someone who identifies as lesbian, gay or bisexual (LGB). According to the Minority Stress Model (Meyer, 2003), sexual minorities encounter significant levels of stress due to their minority group status, thus they are more likely to experience perceived stress. Our cross-sectional, correlational study aimed to explore the relationships between forgiveness, mindfulness and anger and how they are related to perceived stress in a convenience sample of ethnically diverse LGB adults. We hypothesized that: 1) anger is positively associated with perceived stress; 2) forgiveness is negatively associated with perceived stress; 3) mindfulness is negatively associated with perceived stress; and 4) anger, forgiveness and mindfulness account for a significant proportion of the variance in perceived stress. 5) The relationship between anger and perceived stress is moderated by forgiveness. 6) The relationship between anger and perceived stress is moderated by mindfulness. Among LGB adults, the extant literature does not address these four variables in conjunction and the relationships between anger, forgiveness, mindfulness and stress has yet to be explored. Various statistical analyses were conducted, including a hierarchical linear regression to test our model. We found that our overall model accounted for 36% of the total variance in perceived stress (F(5, 142) = 17.31, p <.01) with anger (β = .31, t = 3.55, p = .001) and forgiveness (β = -.21, t = -2.56, p < .05) as the significant predictors. Contrary to prediction, forgiveness and mindfulness did not moderate the relationship between anger and perceived stress in our LGB sample. Limitations, strengths, future research and implications are discussed.

Attitudes toward mental illness and the willingness to seek psychological treatment for their children among ethnic minority group parents were investigated. Participants consisted of black, Hispanic, Native American and Asian parents. All parents were given the Terrell and Terrell Cultural Mistrust Inventory, Cohen and Struening Opinions About Mental Illness Scale, Reid-Gundlach Social Services Satisfaction Scale, Fischer-Turner Attitudes Toward Seeking Professional Help Scale, and Ahluwalia Parents' Psychological Help-Seeking Inventory. A multiple regression model was used to explore the purpose of this study. Parental mistrust level, ethnicity, education, income level, and opinions about mental illness served as predictor variables. The criterion variables consisted of scores on the Social Services Satisfaction Scale and Attitudes Toward Seeking Professional Psychological Help Scale. The results indicated that the most significant predictor of psychological help-seeking was parental cultural mistrust level. Parents with higher cultural mistrust levels were less likely to seek help. Education was also predictive of black and Native American parents' help-seeking attitude and willingness to seek psychological help for their children. Black and Native Americans with lower levels of education were less willing to seek treatment for their children than members of those ethnic groups with higher levels of education. Ethnicity was also related to parental willingness to seek help for their children. Hispanic and black parents expressed more willingness to seek help than Native American and Asian parents. Finally, parents' opinions about mental illness were found to be significantly related to help-seeking attitude. Parents with positive opinions about mental illness were more likely to utilize professional psychological help than those parents with negative opinions about mental illness. Some clinical and theoretical implications of these findings are discussed.

Studies addressing racial/ethnic identity development have often overlooked the developmental cultural context. The impact of growing up with contradictory cultures has not been well explored. Immersion in multiple cultures may produce mixed patterns of strengths deficits. This study reviews the literature's currently inconsistent usage of the terms race, ethnicity, and culture; introduces the concept and theoretical framework of Cultural Homelessness; relates CH to multicultural integration; and develops two study-specific measures (included) to examine the construct validity of CH. The sample’s (N = 448, 67% women) racial, ethnic, and cultural mixture was coded back three generations using complex coding criteria. Empirical findings supported the CH-specific pattern of cognitive and social strengths with emotional difficulties: social adaptability and cross-cultural competence but also low self-esteem and shame regarding diff