This ethnographic study was designed to explore the phenomenon of corporate social responsibility (CSR) in the mining industry. The research addressed the impacts of a problematic, systemic, and ethnocentric (top-down) CSR approach driven by a transnational mining company, and proposed a novel cultural relativist (bottom-up) CSR approach looking at the social needs of the community. Solving the problem stemming from the ethnocentric approach is important for both the mining company and the community affected by the CSR program, as it will alter dynamics between actors and mitigate social conflicts. The purpose of this study was to investigate factors that improve the fractured relationship between the community and the mining company and put its social license to operate at risk. The mitigation of social conflicts is needed for the mining corporation to maintain its social license to operate in a harmonic and collaborative mining-community relationship. The research question was designed to gather the perceptions of corporate leaders and community members in Chile's Andacollo mining area regarding the imbalance between the ethnocentric and cultural relativism perspectives adopted in CSR policies and practices. A purposive sample of 30 subjects was interviewed to collect data regarding their perceptions that were then categorized, coded, and interpreted using an inductive approach and thematic networks. The research findings showed that improvements in CSR practice are likely to result from the mining company placing emphasis on the social dimension. A shift from a top-down to a bottom-up CSR approach will contribute to the reduction of social conflicts, build a socially sustainable setting, and foster positive social change with benefits for the society.

This research applies C. Wright Mills’ theory of vocabularies of motive to reveal the collective narratives, which were used to justify the atypical founding of an urban Jewish congregation in the 1970s. Prior to and during this period, US Jewish communities were migrating out of city centers into their surrounding suburbs. Most Jewish congregations followed their congregants and moved into the suburbs. This study identifies the collective justifications within the Hatchala Chadasha community, which are the accepted reasons for the organization’s atypical urban location and organizational structure. The findings of this research are based in the examination of interviews with individuals who were community members during the earliest years of Hatchala Chadasha’s existence. Patterns of similar accounts across the interviews revealed the collective narratives that defended four of the congregation’s fundamental decisions: why the congregation was founded, where the congregation chose to locate, how the congregation acted politically, and what organizational structure the congregation employed. These justifications are further examined, in relation to the behavior and values common within the broader Jewish community and other contextual components, to theorize why certain accounts became the accepted narrative within Hatchala Chadasha. Fundamentally, this research examines informants’ motive statements to discern and analyze the collective narratives formed in a community, which justify the community’s atypical behavior in the context of a predominant, external culture.

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.

Under item response theory, three types of limited information goodness-of-fit test statistics – M2, Mord, and C2 – have been proposed to assess model-data fit when data are sparse. However, the evaluation of the performance of these GOF statistics under multidimensional item response theory (MIRT) models with polytomous data is limited. The current study showed that M2 and C2 were well-calibrated under true model conditions and were powerful under misspecified model conditions. Mord were not well-calibrated when the number of response categories was more than three. RMSEA2 and RMSEAC2 are good tools to evaluate approximate fit. The second study aimed to evaluate the psychometric properties of the Religious Commitment Inventory-10 (RCI-10; Worthington et al., 2003) within the IRT framework and estimate C2 and its RMSEA to assess global model-fit. Results showed that the RCI-10 was best represented by a bifactor model. The scores from the RCI-10 could be scored as unidimensional notwithstanding the presence of multidimensionality. Two-factor correlational solution should not be used. Study two also showed that religious commitment is a risk factor of intimate partner violence, whereas spirituality was a protecting factor from the violence. More alcohol was related with more abusive behaviors. Implications of the two studies were discussed.

This thesis explores the use of identity politics within the atheist movement at both the national and individual levels. I conducted a content analysis of two national atheist groups and three best-selling atheist authors in order to assess the use of atheist identity politics at the national level. I then conducted 15 in-depth interviews with a sample of atheists in Portland, Oregon about their atheist identity and their reactions to and identification with national atheist movement strategies. Findings suggest that national atheist organizations and atheist authors are using a strategy of identity politics that encourage atheists to "come out" as atheists, complain about church/state violations, and criticize religion's influence in American society. They liken their movement to the gay identity movement and argue that as more atheists "come out", they will see less stigma and more respect towards atheists. However, individual atheists do not always identify with these movement strategies. Most participants said that atheism is not a particularly salient identity for them and thus most did not see themselves participating in atheist activism. Further, they implied that they experience little stigma in their everyday lives and are more concerned with promoting religious tolerance and secular policies. I argue that the lack of social identification with atheism, combined with limits to the gay analogy, are likely inhibitors to the success of an atheist movement.

The obesity epidemic continues to be a major concern in the United States. The World Health Organization reported that 1.4 billion adults were either obese or overweight. African American (AA) women have the highest incidence of obesity worldwide. The obesity rate among AAs has continued to rise over the past 2 decades. The problem is that AA women prepare and consume high caloric foods that contribute to obesity. This qualitative descriptive study explored the perceptions that obese AA women have about altering how they prepare soul food to make it a healthier soul food. The empowerment model and the health belief model were used to frame this study. Data were collected using a non-probability purposeful sampling strategy. The sample for this study consisted of 4 focus groups with 6-7 obese AA women (n = 25) who prepare and consume high caloric soul foods and have a body mass index of 30 and above. Focus group transcripts were analyzed using a constant comparative analysis and NVivo 11 computer software. It was found that obese AA women were willing to alter their traditional soul food preparation only if it tastes good. It was also found that participants would maintain new healthier eating behaviors depending on the taste, availability of recipes to use, low cost of healthy ingredients, accessibility of the ingredients, learning how to substitute various herbs and spices, and amount of food waste. Barriers that could limit participation in an intervention designed to develop healthier eating habits were identified as ignorance and laziness, transportation issues, lack of motivation, lack of education, lack of time, no incentives, and bad reviews.

Shift work is commonplace in many fields that require around-the-clock employee coverage. There is ample evidence that two-tier shift work can detrimentally affect health and functioning. The purpose of this study was to understand the impact of three-tier shift schedules on physical and mental health and community functioning, a concept which refers to activities and behaviors performed by individuals or groups within a system. This study used a qualitative phenomenological design, and community functioning and recovery theory were central to the conceptual framework. In-depth interviews were used to explore the perceptions of three-tier shift workers on their functioning, relationships, mental health, physical health, and safety. Special attention was paid to sleep, using restoration theory, which indicates that sufficient sleep is necessary to avoid mental and physical breakdown. The data were organized into themes, and epoché and bracketing were used during the interviews and data analysis. The results of the study add to the literature on how three-tier shift schedules affect employees. Emergent themes included overwhelmingly negative perceptions of three-tier shift workers on their health and safety, difficulty adjusting to the three-tier shift schedule, negative impact on workers' personal lives, negative impact on workers' mental health, negative impact on workers' physical health, and negative impact on workers' performance and safety. These findings could lead to positive social change through policy creation on healthier shift schedules, which could result in healthier employees, stronger family units, and safer roads and worksites.

In general, doctoral programs in counselor education and supervision (CES) have low minority enrollments. Faculty members in clinical mental health counseling (CMHC) master's degree in science (MS) programs primarily come from CES doctoral programs; therefore, faculty members do not generally reflect the diversity of the MS student population. Using the theory of planned behavior and the bioecological model, the purpose of this research was to determine the extent to which age, gender, faculty support, income, level of parents' or primary caregivers' education, and the Council for Accreditation of Counseling and Related Educational Programs (CACREP) accreditation status predict White and racial minority MS students' decisions to pursue CES doctoral studies and to see if there were differences between the factors for White and minority students. A demographic questionnaire and the Perceived Faculty Support Scale were used to measure the variables through multiple regression, Spearman rho, t tests, chi square, and the Mann Whitney U analyses. No variables were significantly predictive for either student groups. Because there were no significant differences between White and minority MS students choosing CES programs, an approach to increase the number of minority faculty members in CMCHC MS programs as a way of promoting positive social change might be for program administrators and faculty to recruit more minority students into MS programs in order to expand the pool of potential CES students. An additional recommendation is for current CES faculty to encourage more minority students who do choose CES doctoral programs to pursue faculty positions after graduation.

The preferred method of communication for most prelingual/culturally Deaf individuals is American Sign Language (ASL), and members of this linguistic/cultural minority community are often not recognized as being bilingual. Many prelingually/culturally Deaf individuals have limitations and deficits in English proficiency; which can lead to deficits in general knowledge of health-related terminology. Current projections are that older adults are expected to live longer, and will also experience the development of, increases in and more extended periods of living with senescence/age-related health disorders, also includes prelingual/culturally Deaf individuals. This quantitative research project, utilizing the theoretical framework of health literacy and a modified version of the REALM (Rapid Estimate of Health Literacy in Medicine), utilizing American Sign Language (ASL) graphics; analyzed the convergence of prelingual/cultural Deafness and health literacy related to senescence/age-related disorders. An evaluation of a sample population of 27 Deaf participants, on health-related items of medical words, medical conditions medical procedures, and medical/numeracy instructions revealed significant deficits in all areas of health literacy. These deficits are critical and impact one's ability to manage effectively, age-related disorders. The results of this study will inform the health care community of the unrecognized magnitude, implication, and the need for positive social change in health care policies and procedures related to the appropriate provision of medical, health care, and health-related information for prelingual/culturally Deaf individuals.

The recent global financial crisis prompted organizations to search for effective ways to minimize loss of revenue due to settlement of organizational scandals. Transformational leadership and organizational citizenship behavior (OCB) are known to affect employees and subsequently organizational productivity. However, little is known about the relationship between transformational leadership and the OCB of employees of multinational corporations (MNCs) in Ghana. The purpose of this quantitative study was to bridge the gap in knowledge by examining the relationships between transformational leadership and the OCB of employees of MNCs in Ghana. The theoretical frameworks for this study were Bass' transformational leadership theory and Organ's OCB theory. A random sample of 180 employees, who had worked with MNCs in Ghana for at least 5 years, were surveyed on transformational leadership using a 40-item transformational leadership scale and OCB using a 24-item OCB scale. A correlation coefficient test and a regression analysis revealed statistically no significant correlational relationship between transformational leadership and OCB, and statistically no significant multiple regression relation between the4 dimensions of transformational leadership and OCB. The implication for social change includes importance to theory, business managers, and the society, that there is no relationship between transformational leadership and OCB of employees in MNCs in Ghana. Apprising individuals of this lack of relationship would inspire future researchers to search for other types of ethical leadership or non-financial incentives that could influence positive behavior of employees to enhance the organization's productivity, and produce ethical citizens for society.