Culinary resilience in a globalized world: how social norms negotiate tradition and adaptation

This paper discusses the use of unmeasured variables in path models. Problems of estimation of the path coefficients of a path model are explored when unmeasured variables are utilized as both causes and effects (intervening variables). The paper concludes with a discussion of conditions for the identification of a path model containing unmeasured variables and some remarks on the substantive interpretation of unmeasured variables.

Literature on the cultural psychological aspect of mental health suggests that antecedents of mental health in individualistic cultures, or societies that prioritize independence, autonomy, and personal uniqueness do not always apply in collectivistic cultures, or societies that prioritize interdependence, social connection, interpersonal harmony, and norms. The aim of the present study was to determine the mechanisms underlying the impact of self-stigma on depression and anxiety in a collectivistic culture such as the Philippines. Specifically, this study sought to examine: (1) the mediating role of self-criticism on the impact of self-stigma on depression and anxiety, and (2) the moderating role of interdependent self-construal on the impact of self-criticism on depression and anxiety in Filipinos. Surveys measuring self-stigma, self-criticism, interdependent self-construal, depression, and anxiety symptoms were administered to 312 adolescents in rural communities in the Philippines. Using structural equation modeling, findings revealed indirect effects of self-stigma on both depression and anxiety via self-criticism. Findings confirmed that interdependent self-construal attenuate the detrimental impact of self-criticism on depression and anxiety in collectivistic contexts. This study offers novel insights about the underlying mechanisms that operate in the impact of self-stigma on depression and anxiety symptoms among individuals in collectivist contexts. We highlight that self-criticism may have both adaptive and maladaptive functions in collectivist cultures. The study provides implications on the importance of culturally sensitive clinical interventions in preventing depression and anxiety by combating self-stigma and the negative aspect of self-criticism in collectivist cultures. Limitations and future directions are discussed.

Literature on the cultural psychological aspect of mental health suggests that antecedents of mental health in individualistic cultures, or societies that prioritize independence, autonomy, and personal uniqueness do not always apply in collectivistic cultures, or societies that prioritize interdependence, social connection, interpersonal harmony, and norms. The aim of the present study was to determine the mechanisms underlying the impact of self-stigma on depression and anxiety in a collectivistic culture such as the Philippines. Specifically, this study sought to examine: (1) the mediating role of self-criticism on the impact of self-stigma on depression and anxiety, and (2) the moderating role of interdependent self-construal on the impact of self-criticism on depression and anxiety in Filipinos. Surveys measuring self-stigma, self-criticism, interdependent self-construal, depression, and anxiety symptoms were administered to 312 adolescents in rural communities in the Philippines. Using structural equation modeling, findings revealed indirect effects of self-stigma on both depression and anxiety via self-criticism. Findings confirmed that interdependent self-construal attenuate the detrimental impact of self-criticism on depression and anxiety in collectivistic contexts. This study offers novel insights about the underlying mechanisms that operate in the impact of self-stigma on depression and anxiety symptoms among individuals in collectivist contexts. We highlight that self-criticism may have both adaptive and maladaptive functions in collectivist cultures. The study provides implications on the importance of culturally sensitive clinical interventions in preventing depression and anxiety by combating self-stigma and the negative aspect of self-criticism in collectivist cultures. Limitations and future directions are discussed.

This study explored the cultural and linguistic mapping in Laguna Province in preserving indigenous heritage and communication. The study employed the narrative inquiry method. The study participants were ten residents across various towns and cities in Laguna. They were interviewed and asked to tell their stories and experiences. The data collected underwent coding and thematic analyses. The research uncovers four key themes: Cultural Heritage Preservation and Evolution, Linguistic Diversity and Proficiency, Challenges in Preserving Cultural Heritage in a Changing Society, and Community Engagement and Participation in Cultural Preservation. These themes underscore the urgent need to protect cultural traditions against globalization, urbanization, and technological advancements. Likewise, it revealed themes from residents’ testimonials, offering deep insights into their experiences. The first theme highlights the importance of preserving cultural traditions while allowing them to evolve, emphasizing culture’s dynamic nature and the need for ongoing efforts to safeguard it. The second theme focuses on the linguistic diversity in the province, stressing the value of proficiency in multiple languages for shaping cultural identity and promoting communication. The third theme explores the challenges of preserving cultural heritage in a rapidly changing society where globalization, urbanization, and environmental factors threaten traditional practices. Lastly, the study underscores the significance of community involvement, emphasizing that collective efforts are crucial to preserving cultural heritage for future generations. Thus, the Tradition, Roots, Evolution, Engagement (TREE) Model is introduced to encapsulate these themes and provide a comprehensive understanding of the complexities involved in cultural preservation. The findings offer significant insights into the challenges and motivations driving cultural and linguistic preservation, aiming to inspire respect and recognition for Laguna’s diverse cultural practices. Acknowledging limitations such as a small sample size, the study calls for further research with a broader and more diverse participant base to deepen the understanding of cultural and linguistic dynamics in the province. Ultimately, the study aspires to contribute to policy-making and educational initiatives that support the revitalization of indigenous languages and the sustainable preservation of cultural heritage.

The objectives of this research were to 1) investigate the body of knowledge of Thai kite art and culture, 2) investigate the community participation of Thai kite art and culture restoration and preservation, and 3) analyze strategy management of Thai kite art and cultural revitalization and preservation by the participation of community people Laksi District, Bangkok. This research was a community-based research (CBR). The research methodology was mixed methods approach: qualitative and quantitative research design. The results showed that Laksi Thai kites had distinctive identity. Regarding the community participation, they did not participate in any Thai kite art and culture programs. The wisdom owners of the local Thai kite art and culture preserved their art and culture themselves without any support from the public sectors in Laksi District. The art of kite-making was gradually disappearing, despite the fact that its identity had been in the community for a long time. Besides, the majority of the community people intended to participate in the restoration and preservation of Laksi Thai kite art and culture programs. Moreover, the results of the analysis of the strategy management revealed that there were attempts of having the cooperative learning with the community in all phases: initiation, sharing ideas, controlling, operating, evaluating, and receiving benefits. In order to establish the community participation, it was necessary to have well-accepted leader in the community; public sectors to facilitate activities, and networks in all sectors.

As a privileged group within the social structure, the wealthy play a significant role in social philanthropy and public welfare initiatives, making their empathic capacity a subject of considerable interest. Previous research has found that wealthy individuals who have experienced upward class mobility paradoxically demonstrate reduced empathy toward the poor. However, these studies were predominantly conducted in individualistic cultural contexts, leaving the collectivist cultural perspective largely unexplored. The present study employed a virtual-society paradigm to experimentally simulate class mobility in a collectivist context. Objective mobility direction (upward vs. horizontal) and subjective evaluation of mobility (positive vs. negative) were manipulated to construct four types of wealthy roles (upward-positive, upward-negative, horizontal-positive, horizontal-negative). Chinese university students from a collectivist cultural background were instructed to sequentially adopt each wealthy role and judge painful versus neutral pictures of the same low-status target, while event-related potentials (ERPs) were recorded. The results revealed that in the early N2 component, under upward mobility conditions, pain stimuli elicited significantly smaller N2 amplitudes compared to neutral stimuli, while no significant difference was observed under horizontal mobility conditions. In positive evaluation conditions, pain stimuli evoked significantly smaller N2 amplitudes than neutral stimuli, whereas no significant difference emerged in negative evaluation conditions. For the late LPP component, pain stimuli consistently elicited significantly larger LPP amplitudes than neutral stimuli, regardless of either the objective direction of class mobility or subjective evaluation. These findings suggest that, within this simulated class-mobility context, upward mobility experiences and positive appraisal primarily influence early neural processing of the poor target's pain, while later evaluative processing remains relatively stable. This study provides neural-level evidence for understanding how class mobility affects pain empathy among the wealthy in collectivist cultures, thereby enriching research on the relationship between social stratification and pain empathy.

The present study attempts to examine how people perceive non-conforming behaviour and what do they infer about subjects who demonstrate non-conformity. Interviews were conducted to determine the operational definition and perception about non-conformity. Analysis of the interviews revealed that non-conformity is attributed to not abiding by the rules that have been defined or laid out by an authority in a particular context. Scenario-based experiments were conducted, and the obtained data were analysed to reach a conclusion regarding observers’ perception about non-conforming individuals in a collectivist culture. The results showed that non-conforming behaviour leads to a negative inference about status and competence. Also, we found that the attractiveness of non-conforming individuals does not lessen the negative inferences derived by the observers in a collectivist culture. The findings can be extended to devise several communication and signalling strategies to influence the mass behaviour in a collectivist culture, like India. The study provides us insights about achieving social objectives as well as driving behavioural change in a collectivist context.

Most empirical studies have shown that experiencing positive emotions leads to a meaningful life. Yet, there has been a marked scarcity of research that examines dispositional constructs that would either reinforce or stunt the beneficial impact of positive emotions on meaning in life. The present study investigated the moderating effects of maximization (tendency to seek only for the best single option or decision) on the relations between the affective dimensions of subjective well-being (positive affect and negative affect) and meaning in life domains (i.e., presence of and search for meaning in life) in a collectivist context. Filipino college students (N = 384) who were enrolled in a private and sectarian university served as participants of the current empirical investigation. The findings showed that maximization positively moderated the association between positive affect and presence of meaning in life which seems to contradict the proposition that maximizing tendencies are maladaptive in nature. To the extent that Filipino adolescents exhaust and search for all the best possible choices in their lives, they would more likely realize the meaning of their lives by experiencing positive emotions. These results therefore point to the beneficial impact of endorsing a maximizing attitude in a collectivist culture. The theoretical and practical implications are discussed.

In the context of increasing globalization, the significance of students’ research self-efficacy, utilization of information and communication technology (ICT), and cross-cultural communication competence (ICC) has grown immensely for creating inclusive and effective educational environments. Understanding the interrelations among these elements is essential to addressing challenges in multicultural learning settings and advancing pedagogical innovations. However, most existing studies examine these concepts separately, providing limited insight into their combined effects and variations across contexts. To address this gap, our systematic literature review consolidates empirical and theoretical studies to investigate how self-efficacy and ICT tools collectively shape outcomes in ICC. Based on the research questions, this study aims to systematically investigate the interplay between research self-efficacy, ICT usage, and ICC. Specifically, it seeks to understand how these elements collectively influence educational outcomes in multicultural settings. To achieve this, the study synthesizes findings from a wide range of empirical and theoretical literature, focusing on identifying synergies and contextual variations that have been underexplored in previous research. Key findings reveal that students with heightened self-efficacy demonstrated enhanced ICT adoption, which facilitated overcoming cultural barriers and improving intercultural collaboration. Conversely, gaps persisted in longitudinal evidence, tool-specific efficacy comparisons, and so forth. Theoretically, this review integrates Bandura’s framework of self-efficacy with models of ICT-mediated learning, proposing a dynamic interaction between personal agency and digital literacy. Methodologically, this study outlined a replicable protocol for interdisciplinary systematic reviews, emphasizing both cultural and technological dimensions. Practically, the results offered guidance to educators designing ICT interventions aimed at fostering self-efficacy and cultural adaptability. Future research should prioritize examining ICT’s long-term impact on self-efficacy, as well as culturally tailored technologies that address disparities in digital access and pedagogical support. This review underscores the transformative potential of aligning psychological and technological strategies to optimize ICC in education.

The Tribal Maternal, Infant, and Early Childhood Home Visiting (Tribal MIECHV) Program provides federal grants to tribes, tribal consortia, tribal organizations, and urban Indian organizations to implement evidence-based home-visiting services for American Indian and Alaska Native (AI/AN) families. To date, only one evidence-based home-visiting program has been developed for use in AI/AN communities. The purpose of this article is to describe the steps that four Tribal MIECHV Programs took to assess community needs, select a home-visiting model, and culturally adapt the model for use in AI/AN communities. In these four unique Tribal MIECHV Program settings, each program employed a rigorous needs-assessment process and developed cultural modifications in accordance with community strengths and needs. Adaptations occurred in consultation with model developers, with consideration of the conceptual rationale for the program, while grounding new content in indigenous cultures. Research is needed to improve measurement of home-visiting outcomes in tribal and urban AI/AN settings, develop culturally grounded home-visiting interventions, and assess the effectiveness of home visiting in AI/AN communities.

The research that underlies evidence-based practices is often based on relatively homogenous study samples, thus limiting our ability to understand how the study findings apply in new situations as well as our understanding of what might need to be adapted. In a preliminary effort to address those gaps, the requirements for the Tribal Maternal Infant and Early Childhood Home Visiting Program (MIECHV) included the expectation that grantees design and implement rigorous evaluations to address local priorities and to help build the knowledge base regarding the use of evidence-based home-visiting programs in tribal communities. A priority that emerged across many Tribal MIECHV grantees was to determine the added benefit of the cultural adaptations that they were making to their home-visiting programs. While there is literature to describe recommended processes for making cultural adaptations to evidence-based programs themselves, there are very few guidelines for evaluating these adaptations. In this article, we review the varied evaluation approaches utilized by Tribal MIECHV grantees and provide three case examples of how evaluators and tribal communities worked together to articulate evaluation questions and choose appropriate and feasible evaluation designs. The lessons derived from these Tribal MIECHV evaluation experiences have implications for the role of the evaluator in diverse communities across the country evaluating home visiting and other evidence-based practices in settings characterized by unique cultural contexts.

Most recent conceptualizations emphasized the role of power in facilitating positive psychological outcomes (subjective well being) as it reduces sensitivity to social cues and increases authenticity among people in the Western contexts who would likely manifest an independent self-construal. Though, the self-construal theory posits that individuals in collectivist cultures would more likely endorse a view of self that prioritize sensitivity to contextual information through an interdependent self-construal. This implies that power may have a different impact on subjective well being in interdependent societies since authenticity was found to be a less important predictor of happiness in collectivist cultures. The aim of the study is to determine the predictive influence of power on SWB as mediated by authenticity. Results showed that power positively predicted authenticity. However, power negatively predicted SWB and authenticity mediated the link between power and SWB. Implications of the findings are discussed.

This qualitative research explores the community-university partnership experience from the perspective of community organizations engaged in a service-learning (SL) relationship with a private university in a developing country with a collectivist culture. The research explores the relational exchange among partners and foregrounds the issues of power and power redistribution in SL partnerships. The conceptual framework used is informed by conceptions from Dewey (1986), Freire (1996), values of democratic engagement (Saltmarsh et al., 2009), and the critical SL framework (Mitchell, 2008). Findings indicated that faculty were engaged in a traditional SL model in which the focus was not on the process of engagement but on the outcome of the SL experience. The definition of a partnership from community partners was linked to gains and to current or future access to resources. The perception and definition of power impacted community respondents’ reactions to the power dynamic in the ongoing interactions. Being situated in a collectivist culture seemed to impact the community members’ acceptance of unequal relationships. Findings suggested that in a collectivist context, partnerships cannot be examined without considering the context and culture in which the relationship takes place, as both will impact how a community partner defines an authentic relationship and, accordingly, what they expect from the partnership. The power of academia can be intimidating to community partners, so faculty must proactively map out power differentials and initiate reflections and discussions on power dynamics as part of the partnership building process.

In the Western settings, power positively predicted happiness (e.g., Kifer et al. 2013). Though, this result may not be generalized across cultures as cultural psychologists recognized that interdependence is more important in collectivist cultures. Consistent with this conjecture, Datu and Reyes (2014) assessed the relations among power, relations, and happiness in the Philippine setting which revealed that power negatively predicted happiness. However, not much is known on why power could potentially reduce happiness in collectivist cultures. Thus, the current investigation employed qualitative research to offer in-depth explanations on why power may be associated with lower happiness in a collectivist setting. Findings revealed three major themes that characterized reasons on why power may decrease happiness in an interdependent context: a.) Power impairs relationship; b.) Power evokes negative judgments from others; and c.) Power comes with a great responsibility. The theoretical and practical implications of these results are discussed.

Development of Microbiome Biobanks – Challenges and Opportunities