COVID discrimination experience: Chinese Canadians' social identities moderate the effect of personal and group discrimination on well-being.

OBJECTIVE: The coronavirus disease (COVID-19) pandemic has amplified preexisting racism and xenophobia. In this study, we investigated (a) whether perceived personal and group discrimination make distinct contributions to Chinese Canadians' negative affect and concern that the heightened discrimination they experienced during the pandemic will continue after the pandemic; (b) whether Canadian and Chinese identities and social support moderate the effect of discrimination on this concern; and (c) whether race-based rejection sensitivity (RS) explains why each type of discrimination predicts negative affect and expectation of future discrimination. METHOD: A sample of Chinese Canadian adults across Canadian provinces (N = 516; Mage = 42.74, 53.3% females) completed a questionnaire assessing personal and group discrimination, Chinese and Canadian identity, a short form of race-based RS, negative affect, and expectation of future discrimination. RESULTS: Personal and group discrimination were intercorrelated and positively associated with negative emotion and expectation of future discrimination. Chinese Canadians who identified more strongly as Chinese experienced a less adverse impact related to group discrimination. However, those who identified more (vs. less) strongly as Canadians were more likely to be impacted by personal discrimination. Finally, path analysis revealed that both personal and group discrimination were positively associated with RS, which in turn predicted an expectation that long-lasting racism would continue after the pandemic. CONCLUSION: Group and personal discrimination play different roles in Chinese Canadians' experiences during and expectations after the pandemic. Maintaining Chinese identity can be beneficial to Chinese Canadians, particularly in mitigating the negative effect of group discrimination during the pandemic. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

Ethnic minority, immigrants, and Indigenous people's well-being disparities in Canada during the COVID-19 pandemic: The mediating role of threat perceptions.

The COVID-19 pandemic's differential impact on ethnic minorities, immigrants, and Indigenous people (e.g., mortality and infection rate, as well as psychological well-being) may exacerbate existing disparities. This study examined perceived threat as a psychological mechanism to explain the apparently more negative emotional experiences of ethnic minority Canadians during the pandemic compared with non-immigrant European Canadians (i.e., the majority/mainstream ethno-cultural group). We investigated group differences in negative affect and three possible threat mechanisms (perceived health, material, and cultural threat) for these differences using an online survey completed by a self-selected Canadian sample (N = 1,918). The results suggest that compared to the non-immigrant European Canadian group, ethnic minority members, immigrants, and Indigenous people have on average perceived higher levels of pandemic threat, which in turn is associated with negative affect. These findings support the hypothesis that the amount of threat perceived by different groups during the pandemic might partially explain reported group differences in well-being.

"Responsible" or "Strange?" Differences in Face Mask Attitudes and Use Between Chinese and Non-East Asian Canadians During COVID-19's First Wave.

Early in the COVID-19 pandemic, journalists and scholars noted differences between Asians and North Americans in their support for public mask use. These differences were primarily assumed to be due d to variations in ethnocultural norms and practices. To better ascertain people's motives for wearing masks and potential cultural differences in these rationales, this comparative, mixed-methods research examines Chinese and non-East Asian Canadians' mask use attitudes utilizing online group interviews (Study 1) and a nation-wide survey (Study 2) Study 1, conducted in the early stages of the pandemic, captured an ambivalent, yet evolving attitude toward public mask use among the non-East Asian Canadians, which differed from their Chinese counterparts who more uniformly perceived mask use favorably. Study 2, conducted 2 months later, suggests that both groups primarily wore masks for disease protection- and prevention-related reasons. However, age and education appeared to influence the mask wearing frequency of the non-East Asian Canadians, for whom public mask use was less prevalent and normative. The attitudinal differences in public mask use call for targeted strategies to support mask wearing for different ethnocultural groups, which may be achieved partially through enhancing interethnic understanding on the diversified use of and opinions about masks. The findings suggest that favorable social norms, along with evidence-based information campaigns involving personal appeals may encourage greater mask use by the non-East Asian population.

Does Stereotype Threat Affect Men in Language Domains?

Boys and men tend to underperform in language education, and they are also underrepresented in language-related fields. Research suggests that stereotypes can affect students' performance and sense of belonging in academic subjects and test settings via stereotype threat. For example, girls and women sometimes underperform on math tests following reminders that math is for boys. We sought to test whether stereotypes that women have better language skills than men would affect men. In a series of four experiments (N = 542), we tested the effect of explicit stereotype threats on men's performance in language-related tasks, and their sense of belonging to language-related domains. We found little evidence for stereotype threat effects on men in language. Bayesian analysis suggested that the null hypothesis was consistently more likely than the alternative, and mini-meta analyses showed effect sizes near zero. Future research should explore other explanations for gender gaps in language.

Know Your Heritage: Exploring the Effects of Fit in Cultural Knowledge on Chinese Canadians' Heritage Identification.

In the present research, we introduce the notion of fit in cultural knowledge (FICK) - which we define as a match between the self and others in representing a cultural tradition. For ethnic minorities, FICK can be manifested in different degrees of matching their personal beliefs about their heritage culture with outgroup as well as ingroup beliefs about their heritage culture. We conducted two studies with the objective of exploring the potentially negative effects of FICK on Chinese Canadians' heritage identification. In both studies, Chinese Canadian university students (N = 102; N = 156) indicated their personal beliefs about what values are normative in Chinese culture. Ingroup beliefs were assessed by beliefs about Chinese values that Chinese Canadians ascribed to their parents (Study 2), whereas outgroup beliefs were assessed by beliefs about Chinese values that were held by Euro-Canadians (Study 1) or that Chinese Canadians ascribed to Euro-Canadians (Study 2). The main findings based on a series of path models are as follows: (1) a stronger FICK generally predicted lower Chinese identification (centrality, ingroup ties, and affect), yet those negative effects were largely manifested in the openness to change versus conservation rather than in the self-transcendence versus self-enhancement value dimension. (2) The negative effects could be explained by Chinese Canadians' experience of bicultural conflict (Study 1) and the frustration of continuity, meaning, and belonging identity motives (Study 2), suggesting that it matters which specific views of Chinese culture are matched in FICK. 3) Individuals who agreed with the perceived outgroup beliefs, and parental beliefs to a lesser extent, were more likely to apply the model minority stereotype to other Chinese Canadians (Study 2). Taken together, those findings demonstrate the challenges FICK presents to heritage identity maintenance among Chinese Canadian young adults. Implications for enculturation and cultural fit are discussed.

Self-consistency in Bicultural Persons: Dialectical Self-beliefs Mediate the Relation between Identity Integration and Self-consistency.

Prior research differentiates dialectical (e.g., East Asian) from non-dialectical cultures (e.g., North American and Latino) and attributes cultural differences in self-concept consistency to naïve dialecticism. In this research, we explored the effects of managing two cultural identities on consistency within the bicultural self-concept via the role of dialectical beliefs. Because the challenge of integrating more than one culture within the self is common to biculturals of various heritage backgrounds, the effects of bicultural identity integration should not depend on whether the heritage culture is dialectical or not. In four studies across diverse groups of bicultural Canadians, we showed that having an integrated bicultural identity was associated with being more consistent across roles (Studies 1-3) and making less ambiguous self-evaluations (Study 4). Furthermore, dialectical self-beliefs mediated the effect of bicultural identity integration on self-consistency (Studies 2-4). Finally, Latino biculturals reported being more consistent across roles than did East Asian biculturals (Study 2), revealing the ethnic heritage difference between the two groups. We conclude that both the content of heritage culture and the process of integrating cultural identities influence the extent of self-consistency among biculturals. Thus, consistency within the bicultural self-concept can be understood, in part, to be a unique psychological product of bicultural experience.

Age differences in personal values: Universal or cultural specific?

Prior studies on value development across adulthood have generally shown that as people age, they espouse communal values more strongly and agentic values less strongly. Two studies investigated whether these age differences in personal values might differ according to cultural values. Study 1 examined whether these age differences in personal values, and their associations with subjective well-being, showed the same pattern across countries that differed in individualism-collectivism. Study 2 compared age differences in personal values in the Canadian culture that emphasized agentic values more and the Chinese culture that emphasized communal values more. Personal and cultural values of each individual were directly measured, and their congruence were calculated and compared across age and cultures. Findings revealed that across cultures, older people had lower endorsement of agentic personal values and higher endorsement of communal personal values than did younger people. These age differences, and their associations with subjective well-being, were generally not influenced by cultural values. (PsycINFO Database Record

Situational variations in ethnic identity across immigration generations: Implications for acculturative change and cross-cultural adaptation.

This study examined whether the acculturation of ethnic identity is first evident in more public situations with greater opportunity for intercultural interaction and eventually penetrates more intimate situations. It also investigated whether situational variations in identity are associated with cross-cultural adaptation. First-generation (G1), second-generation (G2) and mixed-parentage second-generation (G2.5) young adult Canadians (n = 137, n = 169, and n = 91, respectively) completed a questionnaire assessing their heritage and Canadian identities across four situational domains (family, friends, university and community), global heritage identity and cross-cultural adaptation. Consistent with the acculturation penetration hypothesis, the results showed Canadian identity was stronger than heritage identity in public domains, but the converse was true in the family domain; moreover, the difference between the identities in the family domain was attenuated in later generations. Situational variability indicated better adaptation for the G1 cohort, but poorer adaptation for the G2.5 cohort. For the G2 cohort, facets of global identity moderated the relation, such that those with a weaker global identity experienced greater difficulties and hassles with greater identity variability but those with a stronger identity did not. These results are interpreted in light of potential interpersonal issues implied by situational variation for each generation cohort.

The possible selves of international students and their cross-cultural adjustment in Canada.

We assessed 93 international students' reports of their expected and feared possible selves in terms of their thematic content and configuration, and examined the relations between possible selves and cultural adjustment in Canada. The results showed that international students mostly envisioned possible selves in career, education, intrapersonal, and interpersonal domains, and reported more balanced configurations than matched configurations of possible selves. Balanced possible selves in the educational domain were associated with better psychological well-being, but balanced selves in the intrapersonal domains were linked with more frequent sociocultural difficulties. The findings suggest that the content of international students' possible selves reflects not only their academic-focused and career-inspired sojourn, but also their intercultural experiences with various ethnic groups in the Canadian multicultural society. As well, they speak to the motivational significance of possible selves, particularly the balanced possible selves, for supporting international students' motivation to pursue an international education and for facilitating a successful cross-cultural sojourn.

Three ways to forgive: a numerically aided phenomenological study.

The topic of forgiveness has received increased attention in the psychological literature; however, definitional and operational clarity remains a stumbling block. We propose that the study of first-person experiential accounts can enrich ongoing definitional and psychometric efforts. We systematically examined such accounts of forgiveness, identifying recurrent themes and then clustering these accounts according to similarities in theme profiles. People reported forgiveness through interpersonal confrontation with their transgressor (Cluster I), intra-personal evaluation of human fallibility and moral commitments (Cluster II), and attempts to resume a positive relationship without presuming that the transgression could be ignored or forgotten (Cluster III). The findings of the present research help to integrate recent studies of forgiveness, and the implications of a tripartite model of forgiveness are considered.

Intergenerational communication across cultures: young people's perceptions of conversations with family elders, non-family elders and same-age peers.

Young adults from three Western (Canada, U.S.A., and New Zealand) and three East Asian (The Philippines, South Korea and Japan) nations completed a questionnaire regarding their perceptions of interactions with family elders, non-family elders, and same-age peers. Results showed that East Asians perceived family elders to be as accommodating as same-age peers, whereas Westerners perceived family elders as more accommodating than their same-age peers. Participants in both cultural blocks indicated an obligation to be most deferential towards non-family elders, followed by family elders, followed by same-age peers. Whereas both groups perceived interactions with same-age peers more positively than with the two older groups, the Western group perceived the older age groups more positively than did East Asians. Intergenerational communication is reportedly be more problematic than intragenerational communication and, consistent with previous findings, this pattern is more evident in East Asian nations on some variables.