When Kindness Is Not Enough: Pākehā Parenting Socialisation Practices for Cultural Connectedness and Pride

At the core of the work of Aboriginal and Torres Strait Islander education centres is the support of students. Whilst often predominantly focused on supporting the students through their academic journey, what has become increasingly crucial is the management of access to cultural based experiences and education. Young people coming to the university often leave their communities and family home. The University of Newcastle's Wollotuka Institute services over 600 Aboriginal and Torres Strait Islander students. The greater numbers of these are school-leaving students who come to the University to study a wide range of discipline areas.The Wollotuka Institute are witnessing a higher number of Aboriginal and Torres Strait Islander students excelling academically, however cultural affirmation, leadership and personal and professional cultural mentorship are still vital to the ongoing development of these students. The cultural backgrounds of Aboriginal students studying at the University is diverse from a recent awareness of identity only, to students with a long history of negative experiences in the form of racism related to their culture and identity, to students who are fortunate to have been embedded in a strong community with Elders and family that have provided lifelong lessons that instil a proud sense relating to their culture and identity. Groome and Hamilton (1995), reinforce this cultural diversity of students and discuss a link between an environment that affirms and promotes a strong sense of cultural identity with high academic achievement, pride and positive self-esteem.One of the issues encountered by students is the misperception of both non-Aboriginal and Aboriginal communities that students that achieve high academic results within a western educational system are forgoing their cultural identity and practices. This attitude results in students not actively connecting with the Wollotuka Institute, believing that they have to prove that they are able to take their higher education journey on their own. A message that ensures that Aboriginal individuals and communities are empowered through education in today's contemporary environment is given an international perspective by Taylor, Crago and McAlpine (1993:1) describing it as a 'delicate balance of maintaining heritage culture on the one hand, and pursuing mainstream values on the other'.The Wollotuka Institute achieves strong outcomes through programs that incorporate Elders, community, national and international Indigenous engagement, networking and mentorship. In this discussion we will examine how embedding cultural practices like the valued presence of Elders have assisted the ongoing dialogue we have in The Wollotuka Institute about ensuring the cultural safety of staff and students.

Child care legislation, policy, and procedures increasingly emphasize the obligations of social workers to give due consideration to the culture and cultural background of children and their families. This paper explores the implications of those obligations. It seeks the meaning of these terms, and critically examines meanings attributed to them. There are many obstacles in the way of fulfilling these specific statutory obligations in child and family social work: there is a history of neglect, confusion, and negativity towards culture in social work literature, and a current attempt to subsume culture within the concept of ethnicity; racism has often been regarded as a more significant issue than culture; the cultural heritage of clients and their families has been perceived as oppressive, and culture has been misinterpreted to explain and to tolerate unacceptable behaviour. Other disciplines, for example anthropology, sociology, and cultural studies, perceive culture and cultural identity differently. They have much to offer social work. The paper provides a definition of culture and cultural identity which reflects much of what has been learnt in the literature generally. It should contribute towards an enhancement of cultural sensitivity, and a fulfilment of statutory obligations relating to culture in child and family social work.

An Interview with Paula Garrett-Rucks, Georgia State University

In post-apartheid South Africa, occupational attire regulations persist in embodying Western-centric norms that overlook indigenous and non-Western modes of religious and cultural expression through apparel. Although legislation advocates for workplace diversity, a significant disparity persists in policy and practice concerning the respect for diverse cultural and religious attire practices. This study, therefore, investigated the impact of colonial legacies on workplace dress codes and explored methods to decolonise professional attire policies better to represent South Africa’s cultural and religious diversity. The research examined multiple professional environments in South Africa, exploring the viewpoints of persons from diverse religious and cultural backgrounds. The study used a qualitative methodology, incorporating comprehensive interviews with employees, human resources managers, and policymakers. A decolonial theoretical framework analysed the impact of power structures and hierarchies on workplace dress codes. The study reveals conflicts between Western professional attire norms and traditional or religious garments, systemic obstacles to the expression of cultural and religious identity through clothing, diverse experiences of discrimination and marginalisation, effects on employee well-being and career progression, and effective incorporation of varied dress practices. The study underscores the imperative to decolonise workplace dress codes and establish inclusive policies that acknowledge and celebrate South Africa’s cultural and religious diversity. This study provides practical frameworks for businesses to develop culturally inclusive dress rules while questioning fundamental notions regarding “professional” attire. It enhances decolonial studies by examining how conventional workplace practices can either perpetuate or challenge colonial legacies. Keywords: Decolonial Theory, Workplace Attire, Religious Expression, Cultural Identity.

Background In the current stage of higher education, college students face multiple challenges such as academic pressure, job competition, and social adaptation. Psychological resilience has become an important factor affecting their mental health and development. According to statistics, 30% of college students experience emotional distress such as anxiety and depression during their time in school. The improvement of psychological resilience is not only related to individual mental health, but also closely related to social and cultural factors such as cultural identity and social support. The western Yunnan region has abundant cultural resources of ethnic minorities, carrying unique cultural identity values. Based on this, designing ethnic aesthetic education courses can promote individuals' psychological adjustment and growth in the face of pressure. Therefore, from the perspective of cultural identity, this study explores the impact mechanism of aesthetic education courses for ethnic minorities in western Yunnan on the psychological resilience of college students. Through psychological scale assessment and qualitative analysis, the role of such courses in improving emotional regulation, social adaptation, and stress resistance is evaluated. The aim is to provide empirical evidence for universities to construct a psychological health education path that integrates ethnic cultural characteristics. Methods A total of 120 full-time college students aged 18-22 were included in the study. Participants who meet the criteria are randomly divided into an experimental group and a control group, with 60 people in each group. Adopting a randomized controlled experimental design. The experimental group received a 12-week intervention in cultural identity oriented aesthetic education courses for ethnic minorities in western Yunnan, enhancing participants' cultural perception and identity through immersive aesthetic experiences and cultural practices. The control group maintained their original learning and living pace during this period and did not participate in any structured aesthetic education or cultural experience courses. The CD-RISC and SDS were used to evaluate the two groups before and after intervention, with statistical significance levels set at p<.05. Results The psychological resilience score of the experimental group after intervention was 68.92 ± 7.65, which was significantly higher than the pre intervention score of 58.34 ± 8.21 (p<.05). At the same time, the psychological resilience score of the experimental group after intervention was significantly higher than that of the control group (p<.05). The SDS standard score of the experimental group before intervention was 55.60 ± 6.84, which decreased to 48.12 ± 7.20 after intervention, significantly better than the control group's 50.42 ± 6.08 (p<.05), indicating that the experimental group had a better effect on reducing depressive symptoms. Discussion Based on the framework of cultural identity theory, this study explores the internal mechanism of cultural immersion based aesthetic education in promoting psychological resilience and emotional health of college students through a 12-week intervention in ethnic minority aesthetic education courses. The results showed that the experimental group of college students who received structured aesthetic education course intervention showed a significant improvement in their psychological resilience level and a significant reduction in depressive symptoms. Funding No. 2026J1074; No. BC25044.

This study investigates the relationship between cultural identity, cultural practices, cultural adaptation, and academic motivation among multiethnic students in Indonesia and Egypt, with a particular focus on the Indonesian context. Considering the unique academic challenges faced by students from diverse cultural and religious backgrounds, the study explores how cultural and Islamic values influence motivation and engagement. A cross-sectional quantitative design was employed, collecting data from 110 students aged 18–25 (55 from each country) using validated instruments, including the Multigroup Ethnic Identity Measure-Revised (MEIM-R), Cultural Practices Scale, and Academic Motivation Scale. Data were analyzed using Partial Least Squares Structural Equation Modeling (PLS-SEM). The results show that cultural identity has the strongest positive effect on intrinsic academic motivation (β = 0.412, p < 0.001), followed by cultural practices (β = 0.218, p < 0.05), whereas cultural adaptation did not show a significant direct effect (β = 0.156, p = 0.059). Multi-group analysis revealed stronger relationships among Indonesian students (β = 0.521) than among Egyptian students (β = 0.298). These findings support Social Identity and Self-Determination theories and suggest that fostering positive cultural and Islamic values effectively enhances academic engagement. Practically, higher education institutions in Indonesia are encouraged to implement programs that integrate Islamic values, cultural awareness, and inclusive practices to strengthen students’ motivation, character, and academic success in multicultural learning environments.

BackgroundMore than 80% of the African population depend on traditional medicine as a primary healthcare. Although the African migrant community is increasing in Australia, there is no research documenting if and how African migrant communities have maintained or changed their use of traditional health practices after migration. This study aims to answer the following research questions: does acculturation influence the use of traditional medicine? and how are cultural health practices or beliefs manifested among African migrant women in Australia?MethodA mixed methods design which involved a cross-sectional survey (n = 319) and individual interviews (n = 15) was conducted. Survey data were analysed using SPSS (version 23) and logistic regression model was used to test associations. Qualitative data were analysed thematically using NVivo 11 software to identify themes and conceptual categories in the participants’ responses. The study was informed by acculturation theory.ResultBoth the survey and the interview data indicated that cultural health practices were retained as an important form of healthcare for African migrant women in Sydney. The findings indicated that African migrants continued to use traditional medicines as part of their cultural identity and to build cohesive ethnic community to share traditional values and cultural practices. Women who relatively stayed for shorter period of time in Australia and migrated at a later age were more likely to use TM.ConclusionAcculturation proxy measures increased the likelihood of TM use suggesting African migrant women retain their cultural health practices in Australia and use of TM was manifested as part of their cultural identity. The findings have implications to improve the provision of culturally sensitive and responsive health services when caring for African migrant women.

“It's not about place, it's about what's inside”: American Indian women negotiating cultural connectedness and identity in urban spaces

This paper delves into the intricate relationship between cultural identity, racism, and the various factors shaping these dynamics, particularly within the context of the United States. Cultural identity is explored as a pivotal aspect of individual and collective existence, profoundly influenced by racial constructs and historical legacies. Racism, deeply embedded in societal structures, is identified as a significant impediment to fostering harmonious cultural relations. This paper emphasizes the critical role played by films, academic works, artworks, and increased cultural diversity in shaping and improving cultural identities. Examining the concept of race, the paper underscores its historical and cultural underpinnings, pointing out its impact on societal divisions and inequalities. Stuart Hall, who promoted Afro-Caribbean cultural identity through cinema, is discussed. Cultural practices, historical events, and film depictions of the Black experience are examined as crucial to cultural identity maintenance and rediscovery. The paper also emphasizes race diversity and Black intellectuals' role in cultural reshaping. Cultural identity is complex, and double consciousness and Black Atlantic diaspora experiences are crucial. Music is especially effective at expressing cultural diaspora and continuity. Jazz and contemporary Black art movements helped shape cultural identity. The paper argues that art, intellectual pursuits, and written history help people feel connected and understand diverse cultures. Despite these positive influences, racism still hinders cultural identity, the paper says. The paper argues that cultural identities must be preserved by avoiding racism and promoting cultural relativity. Lack of cultural integration also erodes cultural identities. The paper concludes by emphasizing cultural identity preservation and recommends a multidisciplinary approach involving media, history, academia, and art for overcoming racism to promote diversity and cultural integration.

The present study investigated the moderating role of parents’ ethnic-racial socialization practices (T1) in the link between adolescents’ discrimination experiences (T1–T3) and adolescent anxiety and depression, respectively (T1–T3). Using a 3-wave longitudinal design with multiple informants (adolescent, mother, father) reporting on parents’ ethnic-racial socialization practices, the data analytic sample comprised a total of 251 (T1) Mexican-origin families from the midwestern United States. Mother and father reports of their own ethnic-racial socialization practices (i.e., cultural socialization, preparation for bias, promotion of mistrust) were entered simultaneously into multilevel moderation models. Results from these multilevel moderation analyses indicated that fathers’ promotion of mistrust was a significant moderator in the adolescent discrimination–depression link over time. Specifically, fathers’ promotion of mistrust exacerbated the youth discrimination–depression association. Moreover, the difference between the moderating effects of fathers’ versus mothers’ promotion of mistrust on the youth discrimination–depression association was significant. Cultural socialization and preparation for bias did not significantly moderate the adolescent association between discrimination and mental health, regardless of parent gender (fathers or mothers) or mental health outcome (anxiety or depression). The results are discussed in light of a socioecological framework, with special emphasis on the importance of including (and differentiating between) both fathers and mothers in the investigation of ethnic-racial socialization and implications for future theory building, research, and clinical practice.

There are few places in the world where the delivery of health care takes place in mono-cultural contexts. Thus the ‘teaching’ of cultural diversity, development of cultural ‘awareness’ or gaining of cultural ‘safety’ is a ubiquitous priority in medical education. Yet it has not been adequately addressed. For example, in Australia there was a call in 1989 for medical and health professional courses to include ‘compulsory’ study of Australian Aboriginal culture and health which would be conducted by Aboriginal people.1 It is only very recently that a coordinated approach to this at a national level has been mooted for medical schools. The two articles by Dogra2 and Dowell3 in this issue set out two important approaches to addressing this priority. One sets out the approach to teaching cultural diversity in a British medical school. The other describes a cultural immersion experience in a New Zealand medical school. Both report success through positive student feedback. But there is an important question underlying both studies. How is culture represented and who gets to represent it? The importance of this question is readily seen in the British paper by Dogra in the conflation of the concepts of ‘culture’ and ‘race’ and the labelling applied to so-called racial groups. Some of the students labelled as part of the ‘white’ race had some difficulty with the term and at least two of them wanted subcategories of North American, Australian and European. What is important is ‘cultural identity’ or in Dogra’s words an ‘individual’s perception of their cultural background. This, we argue, is derived from a complex of cultural, gender, social, economic, religious and political affiliations not from the individual’s supposed biological inheritance. We would not be surprised if those labelled as ‘Asian’, ‘Mixed’, ‘Black African’ or ‘Black Other’ races in the British example raised concerns about their labels as well. It is an individual’s cultural identity that affects interactions with the health system and influences health status. Thus teaching cultural diversity and developing cultural awareness in medical education means learning to respect and value differing cultural identities as a starting point to understanding health needs and delivering excellent health care. The cultural immersion experience described in New Zealand would appear to be an excellent way of gaining this. What’s more, cultural identity is learned first hand. It is taught or ‘represented’ to the students by those who genuinely possess it. But there was one problem raised by the authors of the New Zealand article. Students who had been extended the hospitality of the local communities found it difficult to be critical of certain lifestyle issues in health or to make critical comments about the providers of health care who had been their hosts during the experience. For this, students need to be able to understand the strengths and weaknesses of their own cultures and cultural identity. Critical comment comes unstuck when it comes from a perspective that one culture is normal, dominant, strong or superior and the other is not. On the words of Kai et al.4 Valuing ethnic (cultural) diversity embraces acknowledging an individual’s culture in its broadest dynamic sense, for example a patient’s ethnicity, education, socio-economic background, religion, prior health experiences and values. It requires a heightened awareness of our own attitudes and sensitivity to issues of stereotyping, prejudice and racism. We found this out to our detriment at a cultural awareness camp for first year students at our own medical school when we failed to provide opportunity for some of our North American international students to affirm their own cultural identity. There would appear to be at least three key elements in teaching cultural diversity, developing cultural awareness or fostering cultural safety in medical schools. Students should have opportunities to discuss and reflect upon their own cultural identities. They should interact with others who will represent and explain their own differing cultural identities. Finally they should be prepared for delivery of health services in a manner which values, respects and enhances the cultural identities of those under their care. Some useful sites relating to cultural diversity in medical education: http://www.xculture.org/ http://www.diversityRx.org/ http://healthlinks.washington.edu/clinical/ethnomed/

This mixed-methods study examines how cultural heritage identity and co-creation value influence the tourist heritage experience in Prenggan Tourism Village, Yogyakarta, particularly focusing on local wisdom’s role as a mediator of these effects. This study was conducted in two sequential phases: the qualitative phase explored community narratives, cultural practices, and co-creation activities through interviews and observations, while the quantitative phase validated these insights using survey data collected over the past year from 208 domestic tourists. Data were analyzed using Partial Least Squares–Structural Equation Modeling (PLS-SEM) to test the reliability and validity of the results and evaluate the hypothesized relationships. The findings reveal that both cultural heritage identity and co-creation value significantly strengthen local wisdom, which in turn enhances the depth and authenticity of the tourist heritage experience. This study demonstrates that local wisdom serves as a bridge between cultural identity and visitor engagement, promoting immersive and meaningful experiences. This research aligns with several United Nations Sustainable Development Goals (SDGs): it contributes to SDG 8 (Decent Work and Economic Growth) by supporting local livelihoods through tourism, SDG 11 (Sustainable Cities and Communities) by preserving cultural heritage and empowering local communities, and SDG 12 (Responsible Consumption and Production) by fostering sustainable and culturally respectful tourism practices. The findings contribute theoretical insights to the heritage-based experiential co-creation literature and offer practical implications for policymakers and destination managers aiming to enhance community-based tourism sustainability.

Torres Strait Islanders constitute a minority within an Indigenous minority in Australia. Less research has been conducted on Torres Strait Islander education compared to Aboriginal education. Cultural practices such as music and dance are a means to express Islander identity and to articulate Islander concerns within wider society. However, culture and its place in the curriculum is problematic. While culture and cultural identity are important to many Islanders, other issues that impact on educational outcomes must also be addressed if there are to be real and effective changes. Nevertheless, music and dance can be important to Islanders living on the mainland as well as in the Torres Strait. Music and dance are means for Islanders to retain a connectedness to their homeland and to celebrate their cultural identity.

Suicide prevention is a growing health concern in America for many minority groups. Although experts agree suicide is associated with cultural practices and beliefs, there is limited evidence on how African American women cultural values and practices influence their low rates of suicide. This study explores cultural identity, Africultural coping strategies, and depression as predictors of suicidal ideations and attempts among African American female college students. It was hypothesized that suicidal ideations and attempts are negatively related to cultural identity and Africultural coping styles, but positively related to depression. One hundred and thirty-seven African American female students were administered a battery of measures assessing cultural identity, coping strategies, and suicidal ideations and attempts. Results revealed that Africultural coping strategies and depression emerged as significant predictors of suicidal ideation and attempts. Results are discussed in terms of African American culture as a buffer to possible suicidal behavior in African American women.

Background As a core component of the public health service system, the correlation between the service quality of community nursing and the mental health level of patients is a research hotspot. Existing research has confirmed that factors such as social support and nursing intervention models can significantly affect the psychological state of patients receiving community care, but the exploration of the role of cultural factors is still relatively scarce. This study takes cultural identity as the core moderating variable to explore its mechanism of action in the mental health level of patients in community care, aiming to clarify the moderating effects of cultural identity in different dimensions on the mental health level of patients and provide empirical evidence for optimizing the psychological intervention strategies in community care. Methods This study adopted a cross-sectional survey method and selected community care patients from four communities with different cultural backgrounds in China (Han-inhabited communities, ethnic minority inhabited communities, multicultural integration communities, and communities with a high concentration of migrant population) from January 2023 to December 2023 as the research subjects. The research tools included the general information questionnaire, the Cultural Identity Scale (CIS), and the Symptom Checklist 90 (SCL-90). The investigation was conducted by uniformly trained investigators who guided patients to fill out the questionnaires on-site. For patients who are unable to fill in the form independently, one-on-one interviews will be conducted to complete the task. Results The total score of cultural identity of patients in community care is 68.32 ± 10.54 points, which is at an upper-middle level. The total score of SCL-90 was 156.78 ± 32.45 points. Among them, there were 234 patients with psychological problems, accounting for 29.77%. The results of relevant analysis indicated that the total score of cultural identity and the scores of each dimension were significantly negatively correlated with the total score of SCL-90 and the scores of each dimension (r = -0.326 to -0.518, p<.01). The results of the moderating effect test showed that cultural identity had a significant moderating effect between the satisfaction of community nursing services and the mental health level of patients (β = 0.214, p<.001). Discussion The research results have clarified the significant regulatory effect of different cultural identities on the mental health level of patients under community care, especially that a high cultural identity can enhance the positive impact of community care service satisfaction on mental health. Formulate differentiated nursing strategies for patients with different levels of cultural identity, and carry out cultural adaptation training and build cultural exchange platforms for patients with low cultural identity in communities with concentrated migrant populations. Further strengthen cultural adaptation nursing services in multicultural integration communities and give full play to the positive regulatory role of cultural identity. However, the study did not cover community-based care patients with special disease types. Future research can include patients with more disease types to deeply explore the dynamic association mechanism between cultural identity and the mental health level of community-based care patients.