Masculinity and Afrocentric Worldview: Assessing Risk and Protective Factors of Self-Reliance and Ubuntu on Young Black Men's Suicide Ideation.

OBJECTIVE: Over the past three decades, there has been a disproportionate increase in premature deaths among young Black Males (YMBs) in the US. This devastating trend has been largely driven by suicide in YBMs. Ecological and interpersonal psychological theories can be leveraged to understand the etiology of premature death in YBMs through both risk and protective factors. This cross-sectional study assessed the influence of depression, self-reliance, Ubuntu (a commonly noted feature of the Afrocentric worldview), and attitudes toward mental health help-seeking behaviors on suicidal ideation among YBMs. METHOD: Participants (n = 422) who were identified as male, Black American, or African American and aged 18-29 years old completed an online survey between June and July 2022. Ordinal logistic regression correctly classified 76.5% of cases and found a statistically significant difference between observed and expected values. RESULTS: The odds of reporting suicidal ideation were higher among those with more symptoms of depression and self-reliance and lower among participants who reported more compassion compared to the reference group. CONCLUSION: These findings suggest that compassion, an important aspect of Ubuntu, may have a protective effect against suicidal ideation, whereas high levels of depression and self-reliance may be linked to a greater vulnerability to suicidal ideation. As such, the current study recommends that interventions should reduce suicidal ideation and increase mental well-being among YBMs.

Are We Talking About the Same Thing? Black/African Americans' Response to the BRFSS Cognitive Decline and Caregiver Modules.

The Behavioral Risk Factor Surveillance System (BRFSS) is a randomized national U.S. telephone survey administered by state health departments. This study aimed to identify how Black/African Americans understand BRFSS caregiver and cognitive decline surveys and terminology to inform health messaging that centers the Black/African American experience. In focus groups, BRFSS surveys were administered to Black/African Americans (n = 30) aged ≥ 45 in Oregon. Participants were asked how they interpreted BRFSS terms 'memory loss' and 'confusion,' how these terms related to Alzheimer's and dementia, and about caregiving and cognitive decline experiences. The culturally responsive Africana Worldview guided interpretation, which centers the Black/African American experience and individuals within interdependent relationships and community identity when explaining behaviors of people from the African diaspora. BRFSS survey responses differed from focus group responses to the same questions. Two participants reported providing care in the past two years on the survey; in discussions, 21 participants reported providing care in the past two years. Interpretations of BRFSS terminology varied greatly. Differences between age-related cognitive changes, dementia and Alzheimer's disease were unclear. Cognitive decline was largely understood in terms of identity loss and relationship changes with the affected individual, and how that individual's relationship changed within community. Caution is advised when using BRFSS data to frame messaging because key cognitive health terms are not universally understood. Messaging that apply the Africana Worldview centralizes relationships and community rather than impact on individual's day-to-day activities, may be more effective for Black/African Americans and for other groups with different cultural and life experiences.

Understanding the impact of digital therapeutic engagement in promoting mental wellbeing for Pacific youth in Aotearoa New Zealand: an exploration of the literature.

The Pacific population in Aotearoa New Zealand is youthful, with the majority (55%) being under the age of 25 (Statistics New Zealand, 2014). It is vital that youth mental health for Pacific is understood in relation to their overall wellbeing (Paterson et al., 2018). In parallel to this, the World Health Organization (2022) accentuates the need to protect and promote mental wellbeing for young people globally. Specifically, Pacific youth were far more likely than Aotearoa New Zealand European counterparts to have poorer mental health and higher numbers of suicidality and self-harming behaviours (Ataera-Minster & Trowland, 2018; Fa'alili-Fidow et al., 2016). Moreover, research confirms that Pacific people aged 15-24 years have higher levels of psychological distress of 38% compared to 35% of Pacific adults aged 45-64 years (Ataera-Minster & Trowland, 2018). There is a lack of evidence-based psychological approaches that are culturally appropriate and applicable for Pacific people in Aotearoa New Zealand. Considerably, substantial evidence supports the need to provide more accessible resources and interventions that are flexible, culturally adaptable and cost-effective for Pacific youth. This review aims to (1) provide an insight into Pacific people in Aotearoa New Zealand, (2) have an understanding of Pacific worldview & wellbeing, (3) highlight mental health for Aotearoa New Zealand youth & globally (4) identify therapeutic approaches, including digital mental health globally and in Aotearoa New Zealand.Understanding the perspectives of Pacific youth is a significant first step. Therefore, this article will examine the therapeutic approaches, specifically in the digital space, that are proven effective when promoting wellness for Pacific youth.

Endorsement of metaphysical idealism mediates a link between past use of psychedelics and wellbeing.

It has been proposed that psychedelics promote wellbeing through spiritual-type transformations, involving changes in metaphysical beliefs. Past empirical research shows a link between the use of psychedelics and the endorsement of non-physicalist metaphysical beliefs. However, non-physicalist beliefs encompass a wide range of metaphysical ideas, and their links to wellbeing and psychedelics use remain unclear. We utilized a cross-sectional Internet survey to probe the metaphysical beliefs of participants (N = 701) with past experience of classical psychedelics, using a novel 42-item questionnaire (Core Metaphysical Beliefs, CMB), encompassing a wide range of metaphysical beliefs. Factor analysis of CMB revealed two factors, Idealism and Materialism. In network analyses, Idealism was linked to psychological insight in a past psychedelic experience (E = 0.24) and average use of psychedelics (E = 0.16), and predicted wellbeing (Es = 0.13 and 0.22). Mediation analyses showed an indirect link from past psychedelics use through Idealism to wellbeing (ps ≤ .005). Non-Physicalist Beliefs or Materialism were not significant mediators. The results indicate that Idealism specifically, not non-physicalist beliefs generally, mediate a link between the use of psychedelics and wellbeing. Future research is required to establish whether the link is causal, and to understand what the Idealism factor means.

Cultural and co-designed principles for developing a Maori kaumatua housing village to address health and social wellbeing.

BACKGROUND: The current study is a case study of a Maori (Indigenous people of New Zealand) organisation and their developmental processes in creating a kaumatua (older people) housing village for health and social wellbeing. This study identifies how a set of established co-design and culturally-centred principles were enacted when creating and developing the village. METHOD: A mixed-method concurrent design was used in creating the case with interviews (n = 4), focus groups (N = 4 with 16 total participants) and survey questionnaires (n = 56) involving kaumatua and organisation members. RESULTS: Survey results illustrate that suitable and affordable housing are associated with self-rated health, loneliness, and life satisfaction. The primary purpose of the housing village was to enable kaumatua to be connected to the marae (community meeting house) as part of a larger vision of developing intergenerational housing around the marae to enhance wellbeing. Further, key themes around visioning, collaborative team and funding, leadership, fit-for-purpose design, and tenancy management were grounded in cultural elements using te ao Maori (Maori worldview). CONCLUSION: This case study illustrates several co-design and culturally-centred principles from a previously developed toolkit that supported the project. This case study demonstrates how one community enacted these principles to provide the ground for developing a housing project that meets the health and social wellbeing of kaumatua.

Where Two or Three Are Gathered.

Remembering Christ's words of His presence when two or three are gathered, a physician and a patient's wife join in prayer, knowing that Christ shares our wounds as much as He heals them.

Mechanisms of Concept Verbalization in the Ethnolinguistic Context.

This article investigates the verbalization mechanisms of the 'family' concept within the Kazakh, Russian, and English linguistic cultures. The research aims to examine the verbal representation mechanisms of the 'family' concept within the linguistic worldviews of the aforementioned cultures. The research material comprises dictionary definitions of the primary lexemes as presented in explanatory dictionaries and synonym dictionaries, proverbs and sayings, phraseological units, and data derived from an associative experiment. The employed analysis methods include component analysis, the descriptive method, the experimental method (psycholinguistic experiment), and the statistical method. This article furnishes a thorough analysis of the linguistic representation methods of the 'family' concept, illuminating its intricate and multidimensional nature. The authors endeavored to identify the concept's structure and describe linguistic units via the interpretation of semantic components. Based on the data procured from the psycholinguistic experiment, the components and layers of the 'family' concept, identified during the analysis, substantiate the theory that this concept plays a fundamental role in the shaping of society and individuals.

Cultural worldviews and waste sorting among urban Chinese dwellers: the mediating role of environmental risk perception.

Objective: Waste sorting has received considerable attention in recent decades. However, research on the mechanisms underlying the relationships among cultural worldview, environmental risk perception, and waste sorting is rather scarce. This study aims to explore the cultural worldviews, environmental risk perception, and waste sorting among urban Chinese and their mechanisms. Methods: This was a cross-sectional study involving 744 urban Chinese residents (371 men and 373 women). A questionnaire was utilized to measure cultural worldviews, environmental risk perception, and waste sorting. Pearson correlation analysis and structural equation modeling were used to examine the relationship between cultural worldviews, perceptions of environmental risk, and waste sorting. Results: Waste sorting had a relatively insignificant negative relationship with fatalism and individualism. The correlation between environmental risk perception and cultural worldviews was negative except for egalitarianism, and the correlation between hierarchy and environmental risk perception was higher than the others, while individualism was higher than fatalism. Heightened environmental risk perception mediates the relationship between egalitarianism and waste sorting. Reduced environmental risk perception mediates the relationship between hierarchy and waste sorting, and mediates the relationship between individualism and waste sorting. Conclusion: These new findings provide initial support for the mediating role of environmental risk perception in the relationship between cultural worldviews and waste sorting. Both theoretical and practical implications for understanding the psychological mechanisms of waste sorting are discussed.

A 'te ao Maori' disaster risk reduction framework.

An ongoing change in legislation means decision-makers in Aotearoa New Zealand need to incorporate 'matauranga' (Maori knowledge/knowledge system) in central and local government legislation and strategy. This paper develops a 'te ao Maori' (Maori worldview) disaster risk reduction (DRR) framework for non-Maori decision-makers to guide them through this process. This 'interface framework' will function as a Rosetta Stone between the 'two worlds'. It intends to help central and local officials trained in Western knowledge-based disciplines by translating standard DRR concepts into a te ao Maori DRR framework. It draws on previous work examining Maori DRR thinking to create a novel framework that can help these stakeholders when they are converting higher-level theoretical insights from matauranga Maori into more practical 'on the ground' applications. This type of interface is essential: while Indigenous knowledge's utility is increasingly recognised nationally and internationally, a gap remains between this acknowledgement and its practical and applied integration into emergency management legislation and strategy.

Faculty Worldviews: The Challenge of Diversity and Silos.

While much has been written about diversity and worldviews, too often an openness and respect for diversity of perspectives in teaching-learning seem veiled in calls for sameness in thinking about the world, education, and events. In this column, the author explores the issue of diversity of faculty perspectives in the teaching-learning of nursing. Thoughts are shared from the humanbecoming teaching-learning model, exploring the notion of synergistic patterning in creating a rich tapestry of teaching-learning of nursing.

Estimating high-density aboveground biomass within a complex tropical grassland using Worldview-3 imagery.

A large percentage of native grassland ecosystems have been severely degraded as a result of urbanization and intensive commercial agriculture. Extensive nitrogen-based fertilization regimes are widely used to rehabilitate and boost productivity in these grasslands. As a result, modern management frameworks rely heavily on detailed and accurate information on vegetation condition to monitor the success of these interventions. However, in high-density environments, biomass signal saturation has hampered detailed monitoring of rangeland condition. This issue stems from traditional broad-band vegetation indices (such as NDVI) responding to high levels of photosynthetically active radiation (PAR) absorption by leaf chlorophyll, which affects leaf area index (LAI) sensitivity within densely vegetative regions. Whilst alternate hyperspectral solutions may alleviate the problem to a certain degree, they are often too costly and not readily available within developing regions. To this end, this study evaluated the use of high-resolution Worldview-3 imagery in combination with modified NDVI indices and image manipulation techniques in reducing the effects of biomass signal saturation within a complex tropical grassland. Using the random forest algorithm, several modified NDVI-type indices were developed from all potential dual-band combinations of the Worldview-3 image. Thereafter, linear contrast stretching and histogram equalization were implemented in conjunction with Singular Value Decomposition (SVD) to improve high-density biomass estimation. Results demonstrated that both contrast enhancement techniques, when combined with SVD, improved high-density biomass estimation. However, linear contrast stretching, SVD, and modified NDVI indices developed from the red (630-690 nm), green (510-580 nm), and near-infrared 1 (770-895 nm) bands were found to produce the best biomass predictive model (R2 = 0.71, RMSE = 0.40 kg/m2). The results generated from this research offer a means to alleviate the biomass saturation problem. This framework provides a platform to assist rangeland managers in regionally assessing changes in vegetation condition within high-density grasslands.

Dominant Worldviews, Institutional, and Contextual Factors Affecting Cancer Care: Evidence From an Institutional Ethnonursing Study in Nigeria.

INTRODUCTION: Cancer remains a significant health burden in Nigeria and requires the efforts of all stakeholders to address it. Little is known about how the worldviews of Nigerian patients with cancer and other institutional factors affect cancer management in Nigeria. This paper draws evidence from an ethnonursing study conducted in a Nigerian cancer care setting. METHOD: This study adopted a qualitative design using an ethnonursing approach. The study was conducted in one of the primary cancer treatment centers owned by the federal government of Nigeria. Data collection was conducted using participant observation, interviews, and field notes. Data collected were analyzed using NVivo 12 and presented as categories and sub-categories. RESULTS: Analysis yielded two themes and seven sub-themes. The major themes included (1) dominant worldview and (2) institutional/contextual factors. Participants attributed life, living, and death as being controlled by a supreme being. Cancer care was constrained by unfavorable institutional factors such as lack of equipment, staffing, and intensified workload. DISCUSSION: Cancer institutions should provide more cancer care infrastructure that will facilitate the work of nurses and other health care workers. There should be an enabling environment that would attract and retain nurses in the cancer wards. The hospital environment should be made conducive for the cancer care providers, patients with cancer, and their relatives.

A qualitative study exploring the epistemology of suffering within a Malaysian Indigenous tribe.

Despite the universal nature of suffering, few studies have examined how Indigenous ethnic minorities in non-western regions understand and respond to adversity. This study explored the epistemology of suffering among the Temiar ethnic group of Peninsular Malaysia using participant observation and semi-structured interviews. Interview transcripts of 43 participants were coded through inductive thematic analysis and a consensual qualitative approach. Three-tier themes were defined and named after subsequent analysis of core ideas and domains in the data. Major adversities reported included a lack of basic needs, lack of land-rights and unjust treatment from authorities, destruction of the forest environment and livelihood, and lack of accessibility and facilities, which were attributed to authorities' negligence of responsibilities, increasing human-animal conflict, environmental threats and imposed lifestyle changes. Faced with adversity, the Temiar endeavoured to survive by working crops and gathering forest resources. They utilized resources from family, fellow villagers, external agencies and spiritual-religious traditions. Theoretical mapping of attribution styles into the Ecological Rationality Framework revealed predominantly external-focused and concrete-perceptual rationalities privileged by strong-ties societies. These findings pointed to the resilience of a strong-ties community while adapting to the systemic suffering and risk factors stemming from a rationality mismatch with modernization and globalization trends. To conclude, we advocate for culture-sensitive mental health and psychiatric practices, as well as sustainable development for the well-being of Indigenous communities locally and globally.

Xenophobia in the context of African worldviews: A synopsis of the Nigerian situation.

This paper examines the phenomenon of xenophobia in Africa. The manifestation of xenophobia was explored within the tenets of the terror management theory which links existential concerns to the development of worldviews that help to make sense of life vagaries. We put forward that colonialism impacted the African worldview of collectivism and human connectedness and contributed to a worldview of the world as a dangerous place. The authors largely situate xenophobic attitudes of Africans toward Africans within the colonial experience which promoted ethnic discord and influenced the perception and receptivity toward strangers. The value of collectivism in pre-colonial and post-colonial African societies was compared to demonstrate the impact of colonialism. Furthermore, a synopsis of ethnic politics as a legacy of colonialism in Nigeria was provided. The authors conclude by emphasizing the importance of giving recognition to ethnic identity as one approach to managing xenophobic attitudes toward co-nationals in African countries.

To meme or not to meme? Political social media posts and ideologically motivated aggression in job recommendations.

This study tested the notion of ideological asymmetry, which proposes that conservatives are more prejudiced than liberals. It involved 682 self-identified conservative (n = 383) and liberal (n = 299) perceivers (MTurk workers; 54% female) who evaluated a target person's professional attributes, personal character, and job suitability based on the target's social media posts. The results did not support ideological asymmetry as both conservative and liberal participants negatively evaluated an ideologically opposite target. Interestingly, liberals showed three times more bias than conservatives. This study better supports a worldview conflict hypothesis, an alternative to ideological asymmetry, with both sides showing indirect aggression in an apolitical setting.

Healthcare chaplains' conflicting and ambivalent positions regarding meaning in life and worldview.

Western society is increasingly a spiritual society, but not so much a society that draws on clearly delineated religious or worldview pillars anymore. Within healthcare, there's a growing attention to the spiritual dimension of health and the collaborative spiritual care that is needed for person-centered care. This changing religious/worldview and healthcare landscape is influencing healthcare chaplaincy. In this case study in-depth interviews were conducted with a chaplaincy team within a large healthcare organization in The Netherlands. Dialogical Self Theory was used as the theoretical framework in the narrative analysis of these stories. This provided insights into how these chaplains negotiate their professional identity within a changing healthcare landscape. It is concluded that there are multiple and often contradictory and conflicting positions within and between chaplains and that it is a challenge for healthcare chaplains to integrate the "old" and "new" representations of chaplaincy.

Does Religious Worldview Benefit Life Satisfaction? Examination of the Incremental Predictive Power, Underlying Mechanism, and Temporal Relationship in Hong Kong and the USA.

The benefits of religion have predominantly focused on personal religious identities and experiences, while the broader context of religious worldviews remains understudied. Across two quantitative studies, we showed the incremental predictive power of religious worldview and its mechanism among young adults in two societies-the USA (N = 179) and Hong Kong (N = 164). The mediation mechanism with social connectedness was further inferred from a 12-month study among Hong Kong Chinese (N = 133). This research has laid important groundwork for a deeper understanding of how religion shapes our perception of the world and its impact on our well-being.

The scientistic worldview and its relationships with fear of COVID, conspiracy beliefs, preventive behaviors, and attitudes towards vaccines during the COVID-19 pandemic in a Polish sample.

BACKGROUND: The scientistic worldview is characterized by the tendency to justify beliefs and behavior with scientific findings and to function on the basis of theorems and opinions formulated by scientists. The aim of this study was to test whether the attitudes typical for the scientistic worldview could be related to beliefs and behaviors that may reduce the risk of contracting and spreading COVID-19. PARTICIPANTS AND PROCEDURE: The study was conducted on a Polish sample of 1286 participants, using an online survey platform. Participants were asked to complete questionnaires to measure attitudes towards vaccines on COVID-19, the scientistic worldview, fear of COVID, conspiracy beliefs about the COVID-19 pandemic, and preventive behaviors undertaken. Participants were also asked about their personal experiences with the pandemic. RESULTS: The study showed that the scientistic worldview was associated with a higher fear of COVID, a higher level of containment-related behavior, a lower level of conspiracy beliefs about the COVID-19 pandemic, and more positive attitudes towards vaccination against COVID-19. A structural model of relations between the studied variables turned out to be very effective and explained 51% of the variance of containment-related behavior and 63% of the variance of attitudes towards the COVID-19 vaccines. CONCLUSIONS: The study found that preventive behaviors and attitudes towards vaccination against COVID-19 were weakly related to personal experiences during the pandemic but significantly correlated with psychological variables. The results suggest that very positive, scientistic attitudes towards science may be related to higher adherence to science-based public health recommendations.

Hamstrung in Prayer.

A neurologist reflects upon the function of the hamstring, including kneeling, and being hamstrung, both physically and spiritually.

Stability of psychological wellbeing during the COVID-19 pandemic among people with an anthroposophical worldview: the influence of wondering awe and perception of nature as resources.

Background: During the COVID-19 pandemic, differences in responses and behaviors were observed among specific groups. We aimed to address how people with an anthroposophical worldview behaved with respect to the perception of burden, fears, and wellbeing. As it is an integral part of their lifestyle and convictions, we addressed the influence of wondering awe and gratitude and perception of nature and times of mindful quietness as resources to cope. Methods: In two cross-sectional surveys with standardized instruments, participants were recruited in 2020 (n = 1,252) and 2021 (n = 2,273). Results: Psychological wellbeing was much higher than in other studied groups and populations, with slightly lower scores in 2021 compared to the 2020 sample (Eta2 = 0.020), while the perception of the COVID-19-related burden and fear of the future were low in 2020 with a slight increase in 2021 (Eta2 = 0.033 and 0.008, respectively). Their transcendence conviction was negatively related to fears of their own infection or the infection of others. Best predictors of their wellbeing were low burden and awe/gratitude, while the best predictors of their burden were low wellbeing and lack of social contacts. Conclusion: Compared to the general population in Germany, the anthroposophical lifestyle and related convictions may have buffered some of the COVID-19-related burden and helped them to stabilize their psychological wellbeing.