Metastereotypes, perceived mattering, and well-being among minority groups

Author(s):  
Camilla Matera ◽  
Patrizia Meringolo ◽  
Mattia Reino
2021 ◽  
pp. 088626052110219
Author(s):  
Aiala Szyfer Lipinsky ◽  
Limor Goldner

Studies dealing with the experiences of non-offending mothers from the general population and minority groups after their child’s disclosure of sexual abuse are scarce, and studies on mothers from the Jewish ultra-Orthodox community are non-existent. This study takes an initial step in filling this gap by exploring how the normalization of sexual abuse shapes these mothers’ experiences. A qualitative phenomenological study was conducted on a sample of 21 mothers from the ultra-Orthodox sector whose children had been sexually abused. It consisted of in-depth, semi-structured interviews of the mothers followed by a drawing task on their experience. The analysis of the interviews yielded four central themes: the role of social stigmatization and religion on the mother’s ability to share her child’s abuse; the effect of the disclosure on the mothers’ mental state and maternal competency; the mothers’ ongoing experience in the shadow of this unprocessed/unresolved trauma; and the mothers’ coping strategies, including acceptance, faith, and meaning making. The findings highlight the influence of the tension between the need to adhere to religious norms and preserve the social fabric and the need to enhance mothers’ and children’s well-being.


2021 ◽  
Author(s):  
◽  
Stephen H. Fox

<p>This research investigates the benefits of traditional/ethnic arts participation on well-being for immigrant and ethnic minority groups. While arts programs are increasingly seen as beneficial, little empirical evidence exists to support this belief, especially regarding ethnic groups in cross-cultural transition and multicultural environments. Three phases of research were undertaken, the first being qualitative, followed by two quantitative studies. Study 1 was a qualitative research into feelings of migrant and minority artists about how their arts practices affected their lives and acculturation processes. Practitioners from a number of ethno-cultural groups of both traditional and contemporary/Western arts were included to determine whether there were differences in effects of practices between those categories. Several broad themes emerged specific to the traditional/ethnic arts category, providing strong evidence for distinction between ethnic and contemporary/Western arts in effect for ethnic peoples: Cultural knowledge, the learning of cultural history, behaviours, and mores, Connectedness, the feeling of connection to family, peers, and community, as well as to other ethnic communities, Ethnic identity development, the sense of belongingness and meaning arising from ethno-cultural group membership. Study 2 examined data from longitudinal study of New Zealand youth (Youth Connectedness Project), specifically addressing differences based on arts participation for Maori and Pasifika (Polynesian) youth. Results demonstrated that youth who participated in any arts reported greater connectedness and well-being over those who participated in no arts, and that youth who participated in traditional Polynesian cultural arts had the highest ethnic identity scores. The processes involved were modelled and tested with path modelling. Study 3 was designed to investigate components of ethnic arts practices to understand why and how the improvements in ethnic identity, connectedness, and well-being observed in the previous studies come about. Participants were recruited internationally, from a wide range of ethnicities and arts practices. The outcomes of this study include construction of cross-cultural measure of traditional arts participation factors and a structural equation which models the process by which Well-Being is enhanced. Factors arising in exploratory and confirmatory factor analyses of the scale were centrality, pride, belongingness, and cultural knowledge. In the process model tested, level of traditional/ethnic arts participation positively influenced levels of Connectedness and Ethnic Identity, which both served as mediators between level of traditional arts participation and increased Well-Being outcomes. In summary, these studies demonstrate that there are specific individual and group level benefits from participation in traditional arts for members of ethnic cultures and their communities. These benefits operate through enhancement of ethnic identity and connectedness, which in turn positively influence well-being outcomes. The results suggest that public support of such arts and programs which include such arts would lead to better adaptation outcomes for immigrant and ethnic minority groups.</p>


BMJ Open ◽  
2017 ◽  
Vol 7 (9) ◽  
pp. e014075 ◽  
Author(s):  
Rose Lima Van Keer ◽  
Reginald Deschepper ◽  
Luc Huyghens ◽  
Johan Bilsen

ObjectivesTo investigate the state of the mental well-being of patients from ethnic minority groups and possible related risk factors for the development of mental health problems among these patients during critical medical situations in hospital.DesignQualitative ethnographic design.SettingOneintensive care unit (ICU) of a multiethnic urban hospital in Belgium.Participants84 ICU staff members, 10 patients from ethnic-minority groups and their visiting family members.ResultsPatients had several human basic needs for which they could not sufficiently turn to anybody, neither to their healthcare professionals, nor to their relatives nor to other patients. These needs included the need for social contact, the need to increase comfort and alleviate pain, the need to express desperation and participate in end-of-life decision making. Three interrelated risk factors for the development of mental health problems among the patients included were identified: First, healthcare professionals’ mainly biomedical care approach (eg, focus on curing the patient, limited psychosocial support), second, the ICU context (eg, time pressure, uncertainty, regulatory frameworks) and third, patients’ different ethnocultural background (eg, religious and phenotypical differences).ConclusionsThe mental state of patients from ethnic minority groups during critical care is characterised by extreme emotional loneliness. It is important that staff should identify and meet patients’ unique basic needs in good time with regard to their mental well-being, taking into account important threats related to their own mainly biomedical approach to care, the ICU’s structural context as well as the patients’ different ethnocultural background.


2020 ◽  
pp. 088626052090802 ◽  
Author(s):  
Netanel Gemara ◽  
Yochay Nadan

Based on the findings of substantial research, Western professionals today perceive corporal punishment as a threat to child well-being. They also view it as a violation of children’s rights. Nonetheless, many minority groups in Western societies still consider it to be a legitimate child-rearing practice. In response to this gap, this article presents qualitative findings from an exploratory context-informed study of Ultra-Orthodox Jewish fathers in Israel, regarding their perceptions and ascribed meanings of corporal punishment. Our exploration was guided by the following research question: What are the constructions, perceptions, beliefs, and meanings associated with corporal punishment among Ultra-Orthodox Litvak fathers in Israel? The thematic analysis of 15 in-depth semi-structured interviews yielded two central themes. The first is the view of corporal punishment as an educational tool with legitimacy based on religious sources and emotion-focused rationales. The second theme deals with different limitations on and guidelines regarding this legitimacy. Children were struck as a result of behavior that parents experienced as extreme, and striking the child in response to religious wrongdoing was viewed as problematic. The fathers interviewed stressed the need to suit the punishment to the child, in terms of the intensity of the blow, frequency, and the age of the child. The fathers also emphasized the importance of the child’s subjective experience being one of education as opposed to humiliation. Implications from these findings illustrate the gaps between the Ultra-Orthodox community and professionals who espouse the Western view that prohibits corporal punishment; at the same time, they portray the fathers as expressing an intricate approach toward corporal punishment, with conditions and limitations, as opposed to absolute approval. This article advocates a context-informed approach toward dealing with corporal punishment in minority groups that legitimize the practice. Adopting such an approach may contribute to better cooperation between professionals and their clients from minority groups, and advance child well-being.


2019 ◽  
Vol 48 (10) ◽  
pp. 1924-1937 ◽  
Author(s):  
Olivia Spiegler ◽  
Ralf Wölfer ◽  
Miles Hewstone

Abstract Dual identity (e.g., strong ethnic and national identity) is a psychological resource for minority groups, but how it develops during adolescence is less clear. In this 3-wave longitudinal study, a person-oriented approach was used to examine dual identity development in a sample of 2145 Muslim adolescents (MT1 = 15 years, 51% female) in four Western European countries. The results of a growth-mixture model pointed toward four distinct developmental Classes: (1) “Dual identity”, (2) “Separation to dual identity”, (3) “Assimilation to dual identity”, and (4) “Separation”. Multiple group comparisons further showed that adolescents in Class 1 were well adjusted, but well-being (e.g., internalizing problems, life satisfaction) and health were even higher among adolescents in Class 2. Adolescents in Class 3 had consistently lower levels of well-being, and adolescents in Class 4 had lower levels of socio-cultural adjustment (e.g., problem behaviour at school, delinquent behaviour, and lack of intergroup contact). The findings underscore that most Muslim minority adolescents in Western Europe develop a dual identity, and that the developmental process, not simply the outcome, matters for adjustment.


2019 ◽  
Vol 25 (5) ◽  
pp. 550-558 ◽  
Author(s):  
Camilla Matera ◽  
Nicolina Bosco ◽  
Patrizia Meringolo

2017 ◽  
Vol 27 (1) ◽  
pp. 15-24 ◽  
Author(s):  
Karen Myers

Abstract Poetic autoethnography provides a research methodology to explore yoga as a mind-body intervention that creates sanctuary. Using this qualitative method and retrieving data from my personal journals, daily workout journals, experiences as a lesbian-identified participant in yoga classes, and yoga instructor, I turn the research lens on myself in order to examine my sociological life story. At a critical time in my life when I was struggling with the fragmentation, anxiety, and despair resulting from dealing with homophobia in a heteronormative world, yoga provided sanctuary for me. My yoga practice increased my self-efficacy, providing transferable techniques for finding refuge within myself, irrespective of the adversity I was facing in my life. Places of sanctuary are critical for members of minority groups who often face marginalization and oppression, which compromise their well-being.


2021 ◽  
Vol 17 (4) ◽  
pp. 46-55
Author(s):  
M.M. Larsen ◽  
K. Boehnke ◽  
D. Esenaliev ◽  
T. Bruck

When looking at important indicators of well-being, there is extensive evidence that levels of life satisfaction differ between ethnic groups, such that minority groups by and large tend to report lower levels of life satisfaction than majority ethnic groups. A growing body of literature has begun investigating the relationship between an individual’s community and their own levels of life satisfaction. While community deprivation and community ethnic composition are important factors for understanding individual ethnic disparities in life satisfaction, there is a gap in understanding the role of community social cohesion, as well as the effect on change in life satisfaction over time. Using panel survey data from 5.207 adults living in 30 sub-districts of rural Kyrgyzstan, we conduct a multilevel analysis of whether social cohesion serves as a moderator for the relationship between ethnicity and change in life satisfaction. While results do not demonstrate a positive effect of community social cohesion on change in life satisfaction, they do indicate that higher levels of community social cohesion minimize the ethnic group disparities in change in life satisfaction. These findings imply that social cohesion may be one additional piece of the puzzle in understanding ethnic disparities in life satisfaction.


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