The empirical investigation of adverse childhood events (ACEs) and their relationship with health and well-being outcomes in later life is increasing. Less is known about factors that may promote resilience for those who have survived such challenges, such as how resilience may be facilitated for those with ACEs residing in a marginalized region such as South Central Appalachia. Multidimensional spirituality, social support, stigma related to ACEs, and Appalachian acculturation may serve as both valid cultural factors and potential indicators of resilience. Cross-sectional, simultaneous multiple regression analysis was performed on data collected from 272 adult patients of a South Central Appalachian based medically assisted treatment (MAT) program utilizing PROCESS macro (Hayes, 2018). Participants were 53.8% male, 94.4% Caucasian, 44.9% aged 35-50 years old, and 63.6% employed. Endorsement of increased spirituality was helpful for those in MAT in South Central Appalachia who self-reported ACEs. However, as one endorsed an increasing number of ACEs, spirituality was no longer salient but instead was associated with worsened health outcomes and lessened hope. The three dimensions of spirituality (Ritualistic, Theistic, and Existential) moderated these relationships in similar but nuanced ways. Social support, on the other hand, improved mental health regardless of ACE score. Stigma and Appalachian acculturation were only related to other variables at the bivariate level but not within the hypothesized moderation model. Our study offers preliminary insight into culturally relevant resilience within South Central Appalachia, however additional investigation is needed to better understand the complex facets of health and well-being outcomes in this marginalized region.

Acceptance by a parental figure is one of the most important protective factors for LGBTQ (Lesbian, Gay, Bisexual, Transgender, and Queer) youth and young adults (e.g., Ryan, 2009, 2010). Lack of parental acceptance may lead to a disruption in parent-child relationships and may increase risk for maladaptive behaviors and poorer psychosocial outcomes in LGBTQ youth (e.g., Bouris et al., 2010). Researchers have called for more inclusive samples and methods to better understand the experiences of families from diverse ethnic and racial backgrounds (e.g., Heatherington & Lavner 2008). Specific to Latinas/os, cultural factors and theoretically informed interventions that facilitate parental acceptance need systematic investigation (e.g., Ryan, 2009, 2010). The purpose of this study was threefold: (a) examine the cultural strengths and challenges that influence Cuban-American and Puerto Rican parental figures’ journey toward accepting their LGBTQ child; (b) explore how these parental figures reach acceptance; and (c) assess for the impact of an expressive writing (EW) exercise on the affect of these parental figures. Interpersonal acceptance-rejection theory (IPART) and family stress theory were used as a frame for the analysis of the process of acceptance toward one’s LGBTQ child in this sample of Cuban-American and Puerto Rican parental figures. Thirty participants completed a writing intervention after the initial prescreening. The writing intervention asked participants to write a letter about their journey toward accepting their LGBTQ child, including the aspects of their heritage, cultural beliefs, and values that facilitated this process. Thematic analysis (Braun & Clarke, 2006, 2013) guided the research design and analysis. The following themes helped parental figures accept their child: (a) family (support, maintaining family unity); (b) interactions with LGBTQ people; (c) resisting and embracing Latina/o gender norms (caballerismo, marianismo); (d) cultural dissonance; and (e) immigration and the American dream. In addition, the following themes described the process of how these parental figures navigated acceptance toward their child: (a) noticing and attempting to change gender atypical behaviors and/or presentation; (b) initial reactions (negative reactions, immediate acceptance); (c) adjusting to the child’s LGBTQ identity; (d) seeking out resources about LGBTQ identity; (e) increasing awareness of LGBTQ oppression; (f) reframing religious and/or spiritual values and beliefs and working through religious and/or spiritual conflict; (g) coping and reframing machismo; (h) balancing family dynamics; (i) highlighting the positive identities in one’s child; (j) learning lessons from one’s child; and (k) benefitting from acceptance. Pre and post affect ratings using the writing intervention illustrated that Cuban-American parental figures were significantly happier and less anxious after writing their acceptance narrative. Although not statistically significant, Puerto Rican parental figures reported increased happiness and decreased anxiousness after writing their acceptance narrative. Implications for psychological practice with Latina/o parents who recently learned about their child’s LGBTQ identity will be discussed.

Structural racism is often perpetuated by well-intentioned White individuals who passively accept or are unaware of its existence. However, when their perceptions and understanding of the world are challenged through learning about structural racism, White people may experience emotions such as fear, and guilt, which seem to serve either a debilitating or a motivating role in multicultural attitude development. Self-compassion, which is the ability to process distressing emotions without resorting to avoidance of the emotional experience, may help White individuals work through strong negative affect that accompanies an awareness of structural racism and ultimately aid in the development of multicultural attitudes. This hypothesized model of moderated mediation was tested using a sample of White adults (N = 240; 70.8% women, 26.3% men, 2.9% gender-expansive) who completed an online survey. Awareness of structural racism had a larger positive relationship with White guilt in individuals who endorsed lower levels of self-compassion. For individuals with high levels of self-compassion, more awareness of structural racism was associated with more fear, which in turn was associated with lower multicultural attitudes. For individuals with low levels of self-compassion, more awareness of structural racism was associated with less fear, which in turn was associated with more multicultural attitudes. Contrary to the theoretical model, the indirect effect of awareness of structural racism on multicultural attitudes through White guilt was not moderated by self-compassion. Implications and recommendations for research and practice in the field of counseling psychology are discussed.

To explore relational processes of couple’s satisfaction this study drew on the relational spirituality framework (Mahoney, 2010) in order to test a relational religiosity model to evaluate the effects of public, private, ideological, intellectual, and experiential religiosity that were mediated by relational virtues of commitment, sacrifice, forgiveness, and sanctification and relational equality on couple’s satisfaction in two cultures. Data for this component used convenience samples of English-speaking respondents (hereafter American sample; n = 1,529) and Russian-speaking respondents (hereafter Russian sample; n = 529). Results provided evidence to partially support relational religiosity model; specifically commitment, while a statistically significant intervening element, worked alongside other relational virtues such as (a) sanctification, as hypothesized, to positively mediate the indirect effect of ideological religiosity on couple’s satisfaction for the American men, (β = .17, 95% BCa CI [.11, .24], p < .001); (b) sanctification, as hypothesized, to positively mediate the indirect effect of experiential religiosity for the Russian men (β = .39, 95% BCa CI [.12, .65], p = .002); and (c) sacrifice and forgiveness, contrary to the hypotheses, to negatively mediate the indirect (β = -.20, 95% BCa CI [-.35, -.06], p = .005) and total (β = -.27, 95% BCa CI [-.43, -.12], p = .001) effects of ideological religiosity on couple’s satisfaction among Russian women. The second approach to this topic followed the family systems perspective, to examine the effect of religiosity on respondents’ own and their partners’ satisfaction with the relationship via the actor-partner interdependence model (APIM) (Kenny, Kashy, & Cook, 2006). This dyadic approach used samples of 435 American couples (n = 870) and 129 Russian couples (n = 258). The results provided evidence to support an actor effect of husbands’ religiosity on their own couple’s satisfaction for the American (t = 2.00, p = .046, β = .15, 95% CI [.01, .29]) and Russian (t = 3.65, p < .001, β = .45, 95% CI [.21, .70]) husbands. Moreover, APIM testing provided sufficient evidence to support a positive partner effect in that husband’s religiosity predicted their wives’ satisfaction with the relationship in the American (t = 2.06, p = .041, β = .17, 95% CI [.01, .33]) and Russian (t = 2.77, p = .006, β = .37, 95% CI [.11, .64]) couples. The parallels between the cultures strongly resembled existing cross-cultural dyadic scholarship providing compelling evidence to support cultural similarities rather than differences and suggesting that cross-cultural relational dissimilarities might not exist in the ways religiosity is linked to couple’s satisfaction; however, the differences between male and female respondents in each culture might be worth studying further. Additionally, this dissertation’s results and scholarship mentioned above reveal that religiosity and couple’s satisfaction may be indifferent to cultural variations suggesting these phenomena may be universal rather than culture-specific. Outcomes of this dissertation may benefit researchers, educators, policy makers, and practitioners who are interested in relationship virtues and religiosity's effect on couple’s satisfaction, which is known to provide a positive connection to the psychological, social, physical, and spiritual well-being of couples.

Discrimination has many effects on the individual/group being discriminated against regardless of the reasons for the discrimination. Further exploration on discrimination processes and their relationships to physiological and psychological outcomes, both of which, over time may become problematic and affect the health and well-being of individuals.

Background: Non-medical use of prescription drugs (NMUPD) refers to the use of prescription drugs which are traditionally utilized to manage pain or treat psychiatric problems but without a doctor’s prescription. In 2010, an investigation by the Substance Use and Mental Health Services Administration (SAMHSA) revealed that 5.3% of young adults (18 to 25-year-olds) in the United States reported past-month NMUPD. NMUPD has become a growing concern owing to associations with consequences such as college dropout, poor academic achievement, and health jeopardizing behaviors. College students' NMUPD has been well documented in the United States. Limited studies, however, have been conducted among college students in China. The purposes of this study are to examine the prevalence and motives of NMUPD among college students in China, and to assess its relationship with stress (i.e., perceived stress and traumatic events), mental health problems (depression, anxiety, and post-traumatic stress disorder (PTSD)), utilization of healthcare, cultural orientation, and protective factors (i.e., resilience and future orientation). Methods: In Jan-April 2017, online data were collected using SONA system from a total of 720 undergraduates at Beijing Normal University (BNU) and University of Macau (UM) with an average age of 19.65. All participants reported their nonmedical use of prescription drugs (i.e., opioids, sedatives, stimulants, and anxiolytics) in their lifetime and the past three months, stress, mental health, utilization of healthcare, cultural orientation, and protective factors. Spearman’s rank-order corrections and logistic regression were employed for statistical analyses. Results: Findings indicate that 41.2% of Chinese students reported taking prescription drugs without a doctor’s prescription. The most commonly misused prescription drugs were opioids (40.5% lifetime use, 31.8% past-three-months use), followed by sedatives (1.8% lifetime, 0.8% past 3 months), anxiolytics (0.9% lifetime,0 .3% past three months), and stimulants (0.2% lifetime, 0% past three months). Bivariate analyses suggest significantly positive correlations of lifetime NMUPD with mental health problems (anxiety and PTSD), cultural orientation (individualism and collectivism), and utilization of healthcare (frequency of healthcare use, time spent for healthcare, and money spent for healthcare). Similar results were found in terms of past-three-month NMUPD. The results of logistic regressions indicate the significant association of lifetime NMUPD with individualism of cultural orientation, and frequency of healthcare use. Specially, individualism, frequency of healthcare use, and time spent for healthcare were found to be associated with lifetime opioid misuse, and depression was significantly associated with sedative misuse. Resilience was negatively associated with lifetime sedative misuse. Frequency of healthcare use was also found to be positively associated with past-three-month opioid misuse. Conclusion: Utilization of healthcare, cultural orientation, and mental health problems appear to be the factors associated with NMUPD among college students at BNU and UM. More discussion is needed in Chinese society about regulation of prescription drug use. Future culturally-tailored prevention intervention programs may be beneficial to reduce the risk of NMUPD among Chinese college students.

Organizational Citizenship Behavior (OCB) is defined as employee behavior that benefits others yet is not required by the employee’s job description. OCB can be divided into two categories: behavior that is either directed toward individuals (OCBI) or behavior that is directed toward the organization (OCBO). Researchers have posited that there are three different motives behind OCB: impression management, prosocial values, and organizational concern. Additionally, researchers have recognized the importance of coworker relationships within organizations and have suggested that the degree to which one likes his or her coworkers may serve as an additional source of motivation to engage in different types of OCB. This research consisted of two studies investigating the effect of motive and coworker liking on intention to engage in OCBO and OCBI. Participants in both studies read a vignette manipulating motive and degree of coworker liking. The second study incorporated two additional items in the manipulation check to increase the saliency of the coworker liking manipulation. In both Study 1 and Study 2 participants were more likely to engage in OCBO than in OCBI. Both studies failed to support the hypotheses that either motive or degree of liking would predict the type of OCB performed.

The current study examined the relationship between affect changes or lack thereof when one logs onto Facebook or Yahoo!. Facebook was specifically chosen for examination in the current study due to its widespread use, its vast effect on society, and its unique features that allow users to obtain information and have social interaction at the same time. Yahoo! served as a control due to the fact that it is a highly popular site that has similar features of Facebook without having the social functions. Both sites allow users to observe news that is pertinent and of interest to them and both are popular; the main difference between the two sites is the social component that Facebook can offer that Yahoo! is unable to offer users. Findings suggest that logging onto Facebook increases positive affect and joy, but this is short lived. After a period of time on the website negative affect and anger increase. Further research needs to be conducted in order to understand what activities on Facebook lead to more or less affect modulation and future studies are discussed.

Revenge, the act of retaliating against a person or group in response to a perceived wrongdoing, appears to be a human universal. Those who research culture, revenge, and forgiveness have indicated cultural differences, but no clear patterns have emerged that could be useful in mediating conflicts. Thus, a meta-analysis was conducted of studies in which people from two different countries were compared on a measure of revenge or forgiveness. The countries represented were also coded based on Geert Hofstede's national culture dimensions, to test whether any specific cultural characteristics moderated desire for revenge. The final sample was made up of 16 studies, including data from 9416 participants across 16 countries. The largest cultural differences in revenge and forgiveness were observed between countries also showing the largest differences in Uncertainty Avoidance and Power Distance. Participants from countries higher in Uncertainty Avoidance and Power Distance were more likely to seek revenge and less likely to forgive, though the pattern was not statistically significant. These results indicate that, when working toward reconciliation, divergent strategies might be required for different countries and cultures based on the level of Uncertainty Avoidance and Power Distance that exist within those cultures.

The purpose of this study was to examine the origins of the Multicultural Relational Model of therapy and demonstrate the application of this model in the clinical setting. Subjects were two ethnic minority children, a Hispanic boy, age nine, and a mixed-race boy, age 10, who was adopted by an African American family.