In order to promote cultural sensitivity in addressing mental health problems among the Chamorro people of Guam, the authors conducted a study aimed at exploring indigenous Chamorro alternatives to Western mental health theory. In tape-recorded interviews, thirty Chamorro participants shared their thoughts on Guam's psychosocial problems and the various ways in which Chamorros describe, explain, and address these problems now and historically. The resulting narratives were analyzed through a multi-layered process involving a number of Chamorro and non-Chamorro researchers and the participants themselves. In the spirit of participatory research, direct quotations from the interviews were woven into a synthesized cultural narrative highlighting a multiplicity of participant perspectives. This narrative examines substance abuse, violence, youth and family problems, and socially “bizarre” behavior in the context of cultural changes resulting from modernity and Westernization. The narrative also outlines Chamorro indigenous approaches to helping and healing, including family support, community support, and the use of traditional healers, as well as Chamorro views on Western mental health services. Discussion focuses on the role of mental health discourse in contemporary Chamorro culture.

Psychologists have traditionally surveyed their public image using structured survey methods, such as specific questions and rating scales. In an attempt to assess Australian psychology's public image using a less conventional survey approach, a representative sample of adults were asked to draw pictures of what they considered a “typical” psychologist to look like. A basic content analysis of respondents' drawings (N = 119) suggested that psychologists were predominantly perceived as male, and middle-aged or older. Further perceptions to emerge are presented and discussed, along with both methodological and professional implications of the findings.

When the New Guinea Psychologist ceased publication, psychology in Papua New Guinea effectively lost its voice. The journal had been closely linked with both the P.N.G. branch of the Australian Psychological Society (A.Ps.S.) and the Psychological Services Branch of the Public Service Commission. The decision to wind-up the A.Ps.S. in Papua New Guinea was taken in anticipation of independence, and the same event saw substantial changes in the personnel of the Public Service. As a result, the New Guinea Psychologist also went out of existence, and the only journal in P.N.G. devoted specifically to the publication of psychological reports and discussion became extinct.

In the post-independence years, many changes occurred in melanesian psychology, but they were less adequately discussed and publicised than in earlier times. Research did not cease; if anything it expanded during that time. However, the absence of a readily identifiable forum for psychological discussion meant that most research received less attention from practicing psychologists in P.N.G. because the material was published in reports, which had limited circulation, or in overseas journals, or was not publishld at all. The final issue of New Guinean Psychologist was published in December 1974, by which time both Editors had left the country. Plans for the further development of the journal never came to fruition. The purpose of the present paper is to review developments in psychology since 1974.

This research focuses on three generations of Sindhi settlers in Malaysia with a view to determining their dominant language. A range of methodologies and constructs were used to disclose information which a domain based questionnaire approach in itself was not able to capture. The phenomena of codemixing and codeswitching not only of two but also of three languages emerged. Language choices varied not only across generations but also across gender within a generation. The functions for which the ethnic language was maintained also varied across generations.

Papua New Guinea has been defined as a collectivist (as opposed to individualist) culture (Triandis et al., 1986a). The aim of this study was to examine the effects of allocentricity on a standardised personality test, the Eysenck Personality Inventory, using a sample of Papua New Guinean university students. The responses of 256 subjects were factor analysed. The 22 factors extracted in the first-order analysis were reduced to eight factors in a higher-order analysis. These eight factors were only psychologically meaningful if interpreted within the context of a collectivist society. The implications for cross-cultural personality assessment are considered.

Traditional approaches to dispute resolution in Micronesia offer elements of reconciliation that are practical and essential for maintaining peaceful relationships on a small island. These elements include family involvement, ritualistic processes, symbolism, mediation, and restitution. Using information gathered through interviews and an observation of a simulation, and by reviewing literature related to cultural differences in general, this paper introduces these elements, describes their application in real life and ceremonial events, and discusses theoretical connections with the cultural dimension of individualism and collectivism. In conclusion, the authors encourage a heightened awareness, further research, and continued practice of traditional Micronesian approaches to dispute resolution.

Qualitative research methods were used to explore the dynamics of racist bullying of, and retaliation by. Aboriginal students in a large, predominantly White, urban high school. Transcripts of recorded interviews and discussion groups with 11 Aboriginal students aged between 13 and 17 were analysed. Bullying by White students mainly took the form of verbal abuse, whereas retaliation by Aboriginal students was predominantly in the form of physical attacks. Aboriginal students tended to deal with bullying at the peer group level rather than by seeking adult intervention. This appears to have been because of poor teacher response and institutional racism. Recommendations are made for dealing with bullying issues in the school setting, and for future research.

The extent to which 113 adolescent Malay women studying in Australia expressed the desire to lose weight was examined, as was the degree to which this desire reflected a genuine need to lose weight. Comparisons between participants who expressed the desire to either lose weight, stay at their current weight, or gain weight were made using both attitudinal and behavioural components of body image. An in-depth analysis of those who wished to lose weight was also undertaken. There was evidence that negative body attitudes were in excess of what actual body weight might dictate. However, these negative attitudes were not found to be consistently predictive of dysfunctional eating behaviours. Results were interpreted with reference to the potential influence of Westernisation in countries in the South Pacific region, and in particular how attitudes and behaviours are influenced by this process.

Background: Isolated reports exist in the literature of hallucinations occurring as harmful outcomes of kava use. Kava's well-known mood-altering qualities contrast sharply with reports of such serious unwanted side effects. Arnhem Land Aboriginal people have used kava since 1982. Is there any evidence that kava use is associated with these kinds of effects in this population?

Objectives: This paper describes the context and circumstances for 18 individuals who were reported to have experienced hallucinations in a sample of the Miwatj population in eastern Arnhem Land (Northern Territory. NT) (see Clough. Cairney. Maruff, Burns & Currie. 2001). The role of kava use in these occurrences is discussed. Alcohol, tobacco, cannabis use and petrol sniffing as well as psycho-social factors were also noted in community health clinic files and health worker reports.

Results and conclusions: There was no evidence that hallucinations recorded in individuals were related to kava use. Instead, social and personal stress, pre-existing psychiatric conditions and excessive use of alcohol were more prominent. To describe the kinds of perceptual shifts experienced by kava users as hallucinations would seem imprudent without consideration of other environmental factors.

Cannabis has been reported to be associated with impaired educational attainment in adolescents, reduced school performance and the potential for underperformance in adults engaged in occupations requiring high-level cognitive skills. The current study examined the extent and patterns of cannabis and other drug use among 386 tertiary students in Darwin, Northern Territory, Australia. The sample was mainly female (72%), half were aged under 25 years and 52% were in the first year of tertiary study. Cannabis use was prevalent among students, with 68.3% ever using it, 32.4% in the last year and 22.4% with recent use (last six months). The current pattern of cannabis use was significantly associated with age and gender. The most common reasons for using cannabis were to unwind (45.6%) or become stoned (33.7%). Close to half (52.3%) of recent users were not at all concerned about their cannabis use and 63.2% did not think they needed to reduce consumption. In the last six months, 84.5% of students had used alcohol, 12.1% amphetamine, 8.4% ecstasy, 6.8% non-medical use of benzodiazepines, 4.6% hallucinogens, 1.6% inhalants and 1.1% opiates. A quarter (23.6%) of students had used alcohol and cannabis on the same occasion. The results are discussed in relation to the utility of traditional awareness programs and the desirability of appropriate and credible intervention strategies.

In this article I defend the following argument: 1) Empirical investigation can only be conducted with reference to statements that are empirically relevant; 2) Statements that refer to mental states cannot be defined so as to render them empirically relevant; 3) Therefore, there can be no empirical investigation of mental states.

There is a lack of experimental support for Linguistic Relativity Theory (LRT), which has not been tested in a South Pacific context. Fifty-two bilingual male (n = 26) and female Fijians read, and answered survey questions on the family dilemma, “An Unwanted Child?” - one group functioning in English and the other in Fijian. The group reading and answering in Fijian tended to place more emphasis on the rights of the extended family, whereas the group reading and responding in English placed more emphasis on the rights of the individual. These preliminary findings are consistent with LRT theory, and form the basis for more extended study, including perhaps a wider range of dilemmas and linguistic abilities (e.g., Fijians living in Australia).

The Australian Oxford Dictionary (1992) defines materialism means an “excessive concern for material possessions” which according to critics is likely to be associated with dissatisfaction (eg, Fromm, 1955; Cushman, 1990, Harman, 1996). Despite this, materialism has often been referred to as a predominant American value (eg, Funkhouser, 1989) and also an Australian one (Hawkins, Neal, Quester & Best, 1994). The present study aims to assess the relationship between Materialism and Life Satisfaction amongst Australians.

All residents bar one of an isolated rural Australian town were interviewed to obtain their understandings of psychologists' roles vis a vis other professional workers' roles in rural communities, confidentiality expectations and limits to confidentiality, and overlaps between psychologists' professional and their other non-professional social roles. Data were gathered using a Kellian repertory grid technique and analysed using a multidimensional scaling technique. The results indicated that residents construed the psychologist's role as being different from other health or pastoral-counselling professionals' roles. Residents reported a complex array of opinions regarding the application of confidentiality standards, and limits to confidentiality, although all reported that limits to confidentiality should exist. Although residents reported and accepted that psychologists engage in a variety of non-professional, social roles in small rural communities, they also expected that psychologists would clearly differentiate between their professional role and their non-professional roles. Results overall were consistent with research findings with urban residents and with the professional code and guidelines.

The case of a 43 year old Papua New Guinea man with no previous history of psychological disorder who was diagnosed as suffering panic disorder is described. This case illustrates the possible applicability of cognitive-behaviour therapy to Papua New Guineans with a range of anxiety problems.

The patient, Mr A, is a 43 year old married father of four children, employed in a supervisory position with a large PNG corporation. He comes from a middle class family of nine children and describes his childhood in bright colours. He completed ten years of schooling before obtaining a job with his current employer. There was no family history of psychiatric disorder.

Mr A's presenting concern was pain on the right side of his arm and regular severe headaches. Mr A first experienced the pain in 1986 when it lasted for a few weeks and than stopped. However, in 1990 the pain returned. Mr A sought medical treatment and analgesic drugs were prescribed. The drugs relieved the pain but for only a short time.

The effects of gender and individualism-collectivism on directness of refusal were examined on a Singapore sample. A 2 × 2 (Gender X Individualism-Collectivism) ANOVA revealed a significant interaction effect between gender and cultural orientation. Specifically, male individualists preferred more direct refusal strategies and male collectivists preferred more indirect refusal strategies compared to both female individualists and collectivists. Implications of the results and the limitations of the study were discussed.

This study examined the concept of self among 48 educated and 50 less educated Filipino women. Participants completed the Concept of Self Scale that contained 12 items describing collectivistic and individualistic perspectives on self. Educated women rated themselves as significantly higher than less educated women on two individualistic descriptors, while the less educated rated themselves significantly higher on seven collectivistic descriptors. Low SES women rated themselves higher on collectivistic descriptors than middle SES women. These findings are discussed in relation to the growing literature on cultural perspectives on the self and suggest a need to examine factors that may explain intracultural differences in the concept of self.

Using Andersen's behavioural model of health care use we examined the predictors of health care utilisation (visits to general practitioners/family physicians, and hospital/outpatient and emergency services) via a cross sectional survey of 502 community dwelling New Zealand Māori (the indigenous population of New Zealand). We found that the model was of limited utility in accounting for variation in health care use in this group. In line with other research findings health need and worries about health emerged as the most salient predictors. We argue that this model may be limited in its applicability to this cultural group and that some re-evaluation of the ways in which health professionals have traditionally dealt with members of the Māori population, may be necessary.

The need for cross-cultural communication skills arises whenever people from different languages and cultures come into contact. With increased tourism, international business, students studying overseas, and increasing awareness of indigenous minority cultures there is concern to foster better communication among different cultural groups. In the present paper, examples of cultural differences in communication in Australia and New Zealand are presented. Two approaches to the training of cross-cultural communication skills are described: the cultural assimilator developed by Brislin, and McCaffery's “learning how to learn” orientation.

Aid commercials are increasingly advertising for the sponsorship of children in “Third World” countries through juxtaposing images of them alongside children enjoying wealthier, “First World” lifestyles. Sixty-four Bachelor of Education students from Darwin's Northern Territory University viewed images of the same child surrounded by First World, Third World, or a juxtaposed First/Third World environment; responded to an aid donation scenario; and reported their religiosity. Except for those participants who placed a higher value on religion, and compared to conventional “poor only” imagery, the juxtaposed images de-motivated viewers to help children living in Third World countries. Thus, while appealing to a minority of the donor public, juxta-positioning might be leaving the majority of potential donors untouched and unmotivated to help.