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: Objective: We investigated the characteristics of loneliness by identifying distinct ‘profiles’ of loneliness and investigating transitions between those loneliness profiles over two years. Method: We conducted Latent Transition Analyses on two years of data from the New Zealand Attitudes and Values Study (N=15,820) and modelled how people's health and age were associated with changes in profile membership. Results: Four loneliness profiles emerged: ‘low‐loneliness’ (58% of the sample), ‘high‐loneliness’ (5%), ‘appreciated outsiders’ (28%; perceived acceptance from others but felt like social outsiders), and ‘superficially connected’ (9%; lacked acceptance from others but felt socially included). Profile membership was relatively stable over time and transitions were most likely from higher to lower loneliness. Younger people and people reporting poorer health were more likely to transition into profiles with greater loneliness indicators. Conclusions: Findings replicated a four‐profile pattern of loneliness, supported the theorised ‘trait‐like’ structure of loneliness and identified the possibility that moderate states of loneliness are transitional states into/from low and high loneliness. Implications for public health: The stability of loneliness across years reiterates the need for societal interventions, particularly interventions that are adaptive to whether people's loneliness forms as a lack of acceptance/value or a lack of social inclusion., Loneliness is the social pain or aversive feeling of longing that occurs when people's perceived relationship experiences fall short of their desires for relationships.[sup.1-4] Specifically, a person's felt loneliness is [...]

Introduction: In this longitudinal study, we examine the potential costs and benefits of humility for well-being and civic trust among immigrants in a pluralistic democracy. Methods: With data from 14,864 immigrant participants from a nationwide random sample in New Zealand, we used multilevel modeling to examine the associations of general humility (i.e., honesty-humility modesty) with well-being (life satisfaction and meaning) and civic trust (trust in police) over time in contexts with varying levels of ethnic deprivation and perceived religious discrimination. We hypothesized that (a) humility would correlate positively with well-being and civic trust (Hypothesis 1), (b) these associations would be attenuated in the contexts where perceptions of ethnic deprivation and religious discrimination are high (Hypothesis 2), and (c) these interaction effects would become more pronounced when cultural identities are salient (Hypothesis 3). Results: Multilevel modeling revealed partial support for these hypotheses. Although humility correlated positively with well-being and trust in police over time, the twoway and three-way interactions did not yield substantial support for Hypotheses 2 and 3, respectively. The context of religious discrimination did, however, marginally attenuate the positive association between humility and trust in police. Discussion: Collectively, these results demonstrate that humility is associated with multiple benefits to well-being and civic trust and has few--if any--potential drawbacks. [ABSTRACT FROM AUTHOR]

Although a growing literature demonstrates that social media usage fosters upward social comparisons, the potential for social media use to elicit perceptions of unjust disadvantage relative to others remains unexplored. We address this oversight by leveraging six annual waves of a nationwide random probability sample of adults (ages 18-99; N = 62,017) to examine the average between- and within-person associations between social media use and feelings of individual-based relative deprivation (IRD) over time. Results from our preregistered analyses revealed that those who are high social media users across time tend to also experience higher levels of IRD. After adjusting for these stable between-person differences, within-person changes in social media use failed to predict changes in IRD over time (or vice versa). Subsequent exploratory analyses replicated these results across different age- and gender-based subgroups. Our results relieve concerns that social media use fosters long-term perceptions of disadvantage over time within individuals and suggest that concerns over the long-term detrimental effects of social media use on social comparison processes may be unfounded. These results also highlight the need to separate between-person stability from within-person change when investigating temporal precedence in longitudinal research. [ABSTRACT FROM AUTHOR]

We describe and validate the Pacific Identity and Wellbeing Scale (PIWBS). The PIWBS is a culturally appropriate self-report measure assessing a five-factor model of Pacific identity and wellbeing. Items and construct definitions were developed through qualitative interviews, review of psychological theories, and previous research on Pacific concepts of ethnic identity and wellbeing. Exploratory and confirmatory factor analyses supported the model (Study 1 N = 143; Study 2 N = 443). The proposed five-factor model of Pacific identity and wellbeing includes scales assessing (1) Perceived Familial Wellbeing, (2) Perceived Societal Wellbeing, (3) Pacific Connectedness and Belonging, (4) Religious Centrality and Embeddedness, and (5) Group Membership Evaluation. The PIWBS provides a culturally appropriate valid and reliable assessment tool that can be used for within-cultural research for Pacific peoples from a Pacific perspective. A copy of the PIWBS and scoring instructions for its use are included.

We compared the self-reported subjective wellbeing of Maori and New Zealand (NZ) Europeans in two NZ national postal samples. The first sample was collected in 2005 before the global financial crisis of 2007/2010. The second was collected in 2009 while the crisis was ongoing. Both samples contained large and arguably representative samples of the indigenous peoples of NZ, Maori (Ns = 289 and 964) as well as the now-majority group, NZ Europeans (Ns = 2,769 and 4,073). NZ Europeans' scores on the Personal Wellbeing Index (PWI) were near-identical across the 2005 and 2009 samples. However, Maori, who were already lower than NZ Europeans on the PWI in 2005, showed a further decrease in 2009. We argue that this gap in wellbeing widened because material advantages experienced by NZ Europeans as a social group provides a "systemic buffer" which protects their personal wellbeing from the impact of economic privation. Maori, who had already experienced systemic disadvantage, were not privileged with this buffer, and thus, the effects of the 2007/2010 global financial crisis impacted their personal wellbeing to a greater extent.

Maori, the indigenous peoples of New Zealand, experience a range of negative outcomes. Psychological models and interventions aiming to improve outcomes for Maori tend to be founded on a "culture-as-cure" model. This view promotes cultural efficacy as a critical resilience factor that should improve outcomes for Maori. This is a founding premise of initiatives for Indigenous peoples in many nations. However, research modeling the outcomes of increased cultural efficacy for Indigenous peoples, such as Maori, remains limited. We present cross-sectional data modeling the links, and possible causal direction, between Maori cultural efficacy and active identity engagement and levels of (1) satisfaction with personal circumstances and life versus (2) satisfaction with government and the state of the nation more generally (N = 93 Maori). Our data support an opposing outcomes model in which Maori cultural efficacy predicts satisfaction with personal aspects of life, but may simultaneously decrease satisfaction with the nation and methods of governance for Maori peoples. Possible mechanisms governing these opposing effects are discussed.

New Zealand (NZ) Europeans show a unique implicit bicultural effect, with research using the Implicit Association Test consistently showing that they associate Maori (the Indigenous peoples) and their own (dominant/advantaged majority) group as equally representative of the nation. We replicated and extended this NZ = bicultural effect in a small online national sample of Maori and NZ Europeans. The NZ European majority showed a consistent NZ = bicultural effect. Maori, in contrast, showed an automatic ingroup NZ = Maori effect. These results are contrary to predictions derived from Social Identity Theory and System Justification Theory, and instead seem more consistent with a model incorporating the pervasive effects of culture-specific symbols on automatic representations of the national category.