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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]

Objective: Leader humility has been linked to many positive outcomes but not examined in humanitarian aid work. Three studies examined the multilevel correlates, contributions, and consequences of leader humility in Medair--a large, multinational, faith-based aid organization. Study 1 examined correlates of leader humility in a sample of 308 workers and 167 leaders. Study 2 explored multilevel contributions of leader humility in 96 teams comprised of 189 workers. Study 3 utilized a subsample (50 workers, 34 leaders) to explore consequences of Time 1 leader and team humility on outcomes 6 months later. Method: Participants completed measures of humility (general, relational, team), leader and team attributions (e.g., effectiveness, cohesion, and growthmindedness), organizational outcomes (e.g., job engagement and satisfaction; worker and team performance), and psychological outcomes (e.g., depression, anxiety, compassion satisfaction, and flourishing). Results: Leader and team humility contributed to multilevel positive attributions about leaders (as effective and impactful), teams (as cohesive, psychologically safe, and growth-minded), and oneself (as humble), and those attributions contributed to organizational and psychological outcomes. Teams' shared attributions of their leader's humility contributed to higher worker job satisfaction and team performance. Longitudinally, for workers and leaders, leader and team humility were associated with some positive organizational and psychological outcomes over time. Conclusion: In humanitarian organizations, leader humility seems to act as an attributional and motivational social contagion that affects aid personnel's positive attributions about their leaders, teams, and themselves. In turn, these multilevel positive attributions contribute to several positive team, organizational, and psychological outcomes among workers and leaders. [ABSTRACT FROM AUTHOR]

This article concludes the special issue on the interdisciplinary study of intellectual humility. We offer five suggestions for addressing some of the key challenges facing scholarship. These suggestions include (a) finding sources of common ground, (b) focusing on areas of conceptual tension, (c) applying new methods, (d) tackling big problems together, and (e) keep choppin' (i.e., return to the fundamentals of gradually advancing a research program). [ABSTRACT FROM AUTHOR]

This brief article sets up the special issue on the interdisciplinary study of intellectual humility. The issue includes a target article as well as commentary focused on three areas. First, several authors focused on conceptual or measurement. Second, several authors focus on how to move towards conceptual synthesis, especially given the many voices, methodologies, and values that pull research in different directions. Third, several authors considered the potential and challenges of a transition towards applied research on IH. The special issue also includes a content analysis as well as an empirical illustration of some of the key themes that arose within the discussants. [ABSTRACT FROM AUTHOR]

We investigated the relationship between self-reported multicultural competence and social issues awareness among school counselors and raters' assessment of multicultural orientation skills (cultural humility and cultural comfort) using a recorded mock counseling session. Results revealed a positive correlation between multicultural competence and cultural comfort. However, findings demonstrated overestimated self-reports of multicultural competence compared to raters' assessment of cultural humility. We discuss overreliance on self-report of multicultural competence and address implications for further research. [ABSTRACT FROM AUTHOR]

In recent years, an upsurge of polarization has been a salient feature of political discourse in America. A small but growing body of research has examined the potential relevance of intellectual humility (IH) to political polarization. In the present investigation, we extend this work to political myside bias, testing the hypothesis that IH is associated with less bias in two community samples (N 1 = 498; N 2 = 477). In line with our expectations, measures of IH were negatively correlated with political myside bias across paradigms, political topics, and samples. These relations were robust to controlling for humility. We also examined ideological asymmetries in the relations between IH and political myside bias, finding that IH–bias relations were statistically equivalent in members of the political left and right. Notwithstanding important limitations and caveats, these data establish IH as one of a small handful psychological features known to predict less political myside bias. [ABSTRACT FROM AUTHOR]

In this response to the target article, we anticipate some challenges that joy researchers will face in attempting to cultivate a research program on a revived and more robust understanding of joy. Every psychological literature has a measurement phase. We name three pitfalls to avoid during this phase, including becoming too preoccupied with concerns about self-reports, conceptual sprawl, and entering a crowded conceptual space. Gratitude and joy are not only close neighbors; we contend that joy researchers can learn from gratitude's much less tumultuous measurement phase compared to forgiveness and humility. We suggest two strategies that might help propel a 'robust joy' scholarship past the three pitfalls. These include mining theological theories for empirically testable predictions to big questions within psychological science and moving quickly to ground the study of robust joy with brief, applied methods of inducing joy that join basic research on mechanisms with application early on. [ABSTRACT FROM AUTHOR]

We review humility, a trait characterized by (a) an ability to accurately acknowledge one's limitations and abilities and (b) an interpersonal stance that is other-oriented rather than self-focused. We explore two key contexts of humility, intellectual and cultural; explain why humility is important; and identify open questions for future research. [ABSTRACT FROM AUTHOR]

Although recognized as highly crucial to supervision practice (e.g., Tummala-Narra, 2004), culture has been addressed minimally in the psychoanalytic supervision literature. Calls to remedy that limitation have been made and making culture matter has been identified as a most pressing need for psychoanalytic supervision. But how then do we as supervisors go about doing that? How might we better position culture in, and make culture central to, our psychoanalytic supervisory conceptualization and conduct? We subsequently take up those questions, expanding upon our earlier proposals about cultural humility and the Cultural Third (Watkins and Hook, 2016) by (a) proposing a tripartite multicultural perspective (i.e., cultural humility-cultural comfort-cultural opportunities) as supervision sine qua non; (b) using recognition theory as a way to better understand that very process of Third creation and elaboration; and (c) providing a rupture/repair case example that shows efforts to create and build the Cultural Third in supervision. The Cultural Third is conceptualized as a product of doers-doing with so as to culturally learn together through "not knowing". [ABSTRACT FROM AUTHOR]

We contend that supervisor humility, a critical variable for effective supervisory practice, has a particular impact on the rupture repair process and its implementation; it may well be preeminent in determining whether any supervisor repair effort meets with success or failure. Building on our earlier supervisor humility/rupture repair proposals, we further propose a simple humility/repair clarification and extension grounded in the idea that, though requisite and foundational, humility in and of itself is not enough. We subsequently give focus to what we label as the humility/rupture context, which involves four components: (a) the activating (rupture) event, (b) the type of humility needed for rupture repair, (c) the form of needed corresponding comfort, and (d) the corresponding opportunity that accordingly gets either addressed or missed. Just as humility can be categorized as relational, cultural, or intellectual, we believe that supervision ruptures in turn often tend to be relational, cultural, or intellectual in nature. We examine how that is so in what follows, providing case examples to that effect and offering a more specific, potentially researchable view about some seemingly crucial variables that increasingly render the likelihood of successful supervision rupture repair far more likely. [ABSTRACT FROM AUTHOR]

Less than ten years ago, humility science seemed stuck with intractable measurement problems. Due to theoretical innovations, measures have proliferated in recent years. Humility science now faces a critical task of reconciling definitions and measures. We reviewed 22 measures of humility, including (a) survey measures of general humility, (b) survey measures of humility subdomains, (c) indirect measures of humility, and (d) state measures of humility. We coded each item of each measure into a humility content domain and compared the various content areas covered by each measure. Then, we described the scale structure and evidence pertaining to reliability and validity. Finally, we identified the relatively stronger measures of humility and recommended a consolidated definition of humility. [ABSTRACT FROM AUTHOR]

We report two studies of romantic couples that examine the interactive effects of actor and partner humility on individual, relational, and physiological well-being. Using both longitudinal (Study 1) and physiological (Study 2) methods from two samples of romantic couples, we explored the interactive effects of actor and partner humility. Individuals in dyads with complementary high humility reported better mental health over time following a major life transition, the birth of their first child, in Study 1 and higher relationship satisfaction and lower physiological responses (i.e. blood pressure) following the discussion of a topic of disagreement in Study 2. These results suggest that being humble is beneficial when one has a humble partner, but being arrogant - especially within a disagreement with one's partner - could undermine the benefits of humility. That is, the benefits of humility are greatest in dyads in which both partners are humble. [ABSTRACT FROM AUTHOR]

Humility predicts relationship satisfaction, partially mediated by commitment, in college students. The present study tested this mediation in a non-college sample of participants who have been in exclusive relationships for at least three months (N = 349). We supported a partial mediation model in predicting relationship satisfaction (Hypothesis 1). After controlling for commitment, accurate view of self was the most important factor in predicting relational satisfaction (Hypothesis 2). A simultaneous meditational analysis revealed that perceived humility predicted relationship satisfaction, mediated by gratitude in relationships (Hypothesis 3). A multiple regression analysis revealed that after controlling for personal virtues, perceiving humility in one’s partner predicted additional variance in relational satisfaction (Hypothesis 4). Our study provided support for a mediational model, but do not allow causal inferences because of cross-sectional design. Thus, we recommend that future studies include longitudinal studies to investigate the meditational models we observed. [ABSTRACT FROM AUTHOR]

The transition to parenthood is a challenging experience that often strains relationships, but perceiving one’s partner as humble (actor relational humility) and being perceived by one’s partner as humble (partner relational humility) were hypothesized to benefit couples during this transition. Married couples (N = 69) were tracked from the third trimester of pregnancy through 21 months postpartum. Husbands and wives provided ratings of relational humility and dyadic adjustment. Actor–partner interdependence models tested actor and partner effects of relational humility on dyadic adjustment across the transition. Although couples declined in dyadic adjustment over the transition at the same rate regardless of relational humility (counter to Hypothesis 2), those higher in relational humility reported greater dyadic adjustment at each time point during the transition (consistent with Hypothesis 1). These findings support the benefits of relational humility to relationship quality, and we call for further research into humility’s benefits during times of relationship transition. [ABSTRACT FROM AUTHOR]

Little research examines how epistemological constructs affect the consultation process in schools. We consider how the epistemological constructs of (a) intellectual humility and (b) moral foundations may moderate the effectiveness of consultee-centered consultation. We define the constructs and provide examples of their potential influences on consultee-centered consultation. Then we provide four areas of investigation for future research on the epistemologies of school-based consultation. [ABSTRACT FROM AUTHOR]

The present study explored the relationship between (a) intellectual humility toward religious beliefs and values and (b) religious tolerance. Pastors who identified as Christian (N = 196) completed measures of conservatism, religious commitment, intellectual humility toward religious beliefs and values, and religious tolerance. Intellectual humility was a positive predictor of religious tolerance, even when controlling for conservatism and religious commitment. An interaction was found between exposure to religious diversity and intellectual humility, such that exposure to religious diversity was positively related to religious tolerance only for participants who reported high levels of intellectual humility. We conclude by discussing limitations, areas for future research, and implications for interfaith dialog and engagement. [ABSTRACT FROM AUTHOR]

The purpose of this study was to explore how microaggressions affect counseling outcomes. Participants were 128 racial/ethnic minority individuals who had been in counseling within the past year. Results indicated that identity attributions were associated with counseling outcomes (i.e., working alliance and perceived improvement in counseling). Furthermore, perceptions of cultural humility mediated the relationship between negative emotion due to rupture and counseling outcomes (i.e., working alliance and perceived improvement in counseling). [ABSTRACT FROM AUTHOR]

Adversity can provide an opportunity to grow through forcing us to rework our understanding of the world and our place in it. The relation between adversity and humility, by contrast, seems more straightforward: adversity should reliably provide opportunities to see and respond to one's personal limitations. Resources that lead to the development of humility and wisdom for some may not work for others, and mild adversities will likely require different resources than traumas. [Extracted from the article]

Although many scholars have sharply distinguished humility from modesty, several research teams recently conceptualized modesty as a subdomain of humility. In the present study, we compare these competing conceptualizations using confirmatory factor analyses. In Study 1, a model with general humility (i.e. second-order factor) predicting the subscales of the Relational Humility Scale (RHS) and the Modesty facet of the HEXACO-PI showed adequate fit; and modesty showed one of the stronger factor loadings on the higher order factor. In Study 2, we used a set of items designed to sharpen the potential distinction between modesty (i.e. interpersonal behavior involving moderating attention to self) and humility. Then, we tested a model with a general humility factor (i.e. second-order factor) predicting subscales of the RHS and modesty items. Once again, modesty items loaded strongly on the higher order factor. [ABSTRACT FROM AUTHOR]

Two studies provide evidence for distinguishing intellectual humility (IH) from general humility (GH). Humility involves (a) an Accurate View of Self and (b) the ability to regulate egotism and cultivate an other-oriented stance; IH is a subdomain of humility that involves (a) having an accurate view of one’s intellectual strengths and limitations and (b) the ability to negotiate ideas in a fair and inoffensive manner. First, we present a theoretical framework for distinguishing these constructs. In Study 1, with a sample of undergraduate students (N = 1097), we used confirmatory factor analysis to provide empirical evidence for this distinction. We also found that IH predicted unique variance in openness to experience relative to GH. In Study 2, we examined additional evidence of discriminant validity with another sample of college students (N = 355). IH also predicted unique variance in need for cognition, objectivism, and religious ethnocentrism relative to GH. [ABSTRACT FROM PUBLISHER]

Humility is marked by the regulation of selfish impulses for the sake of others, including holding a modest view of one’s beliefs (and their relative strengths and weaknesses). In three studies, we evaluated the extent to which humility attenuates negative attitudes, behavioral intentions, and behaviors toward religious out-group members. In Study 1 (N = 159), humility regarding religious beliefs was associated with positive attitudes toward religiously different individuals. In Study 2 (N = 149), relational and intellectual humility were associated with less aggressive behavioral intentions in a hypothetical situation in which their cherished beliefs were criticized. In Study 3 (N = 62), participants implicitly primed with humility administered significantly less hot sauce (a behavioral measure of aggression) to a religious out-group member who criticized their cherished views relative to participants in the neutral prime condition. We highlight the importance of humility in promoting positive attitudes and behaviors toward religious out-group members. [ABSTRACT FROM PUBLISHER]

Previous research has highlighted the social nature of humility. In three studies, we provide evidence that humility facilitates the initiation and maintenance of romantic relationships. In Study 1, very humble potential dating partners, relative to less humble partners, were rated more favorably and were more likely to elicit intentions to initiate a romantic relationship. Study 2 was a conceptual replication of Study 1 that provided evidence that participants find humble potential dating partners more attractive than arrogant dating partners. In Study 3, we examined perceptions of humility in participants in proximal or long-distance relationships. We found that humility buffers against unforgiveness in long-distant relationships. Although long-distance relationships were associated with greater unforgiveness, this effect was only present when partners were viewed as having low humility. Together, these findings highlight the social benefits of humility in initiating and maintaining romantic relationships. [ABSTRACT FROM AUTHOR]

Building on recent theory stressing multicultural orientation, as well as the development of virtues and dispositions associated with multicultural values, we introduce the construct of cultural humility, defined as having an interpersonal stance that is other-oriented rather than self-focused, characterized by respect and lack of superiority toward an individual's cultural background and experience. In 4 studies, we provide evidence for the estimated reliability and construct validity of a client-rated measure of a therapist's cultural humility, and we demonstrate that client perceptions of their therapist's cultural humility are positively associated with developing a strong working alliance. Furthermore, client perceptions of their therapist's cultural humility were positively associated with improvement in therapy, and this relationship was mediated by a strong working alliance. We consider implications for research, practice, and training. [ABSTRACT FROM AUTHOR]

Humility is an understudied virtue in positive psychology. Both conceptual and methodological challenges have retarded its study. In this article, we discuss how humility has been defined. Specifically, researchers disagree whether humility refers to the accuracy of an individual's view of self, or whether humility primarily describes someone's interpersonal stance toward others. We critique four approaches that researchers have used to measure humility: self-reports, implicit measures, social comparisons of self to others, and informant ratings of humility. We then theoretically elaborate on the later method, which has been mostly overlooked. Accordingly, we present a model of relational humility. We define humility as a relationship-specific personality judgment, and we describe the relationship factors that affect how humility is perceived [Funder, D.C. (1995). On the accuracy of personality judgment: A realistic approach. Psychological Review, 102, 652-670.]. Finally, we provide next steps for researchers using a relational approach. [ABSTRACT FROM AUTHOR]

As a core component of multicultural orientation, cultural humility can be considered an important attitude for clinical supervisees to adopt and practically implement. How can cultural humility be most meaningfully incorporated in supervision? In what ways can supervisors stimulate the development of a culturally humble attitude in our supervisees? We consider those questions in this paper and present a model for addressing cultural humility in clinical supervision. The primary focus is given to two areas: (a) modeling and teaching of cultural humility through interpersonal interactions in supervision, and (b) teaching cultural humility through outside activities and experiences. Two case studies illustrating the model are presented, and a research agenda for work in this area is outlined. [ABSTRACT FROM AUTHOR]

As a complement to multicultural competence, the multicultural orientation (MCO) perspective has been proposed as a pragmatic way to enhance cultural understandings about psychotherapeutic dynamics, processes, and outcomes. Consisting of three core components--cultural humility, cultural comfort, and cultural opportunities--the MCO is considered relevant for both individual and group treatment. However, the MCO perspective has yet to be specifically applied to psychotherapy supervision. Because supervision often provides multicultural oversight for individual and group psychotherapy services, considering the ramifications of MCO for psychotherapy supervision (MCO-S) is important. In this article, the implications of MCO-S are reviewed, with attention given to the impacts of cultural humility, cultural comfort, and cultural opportunities on the supervisor-supervisee relationship. Case examples are provided to illustrate the ways in which MCO can affect the psychotherapy supervision process and outcome. Supervision research possibilities are also proposed. [ABSTRACT FROM AUTHOR]

Designed for middle and high school students to rate the cultural humility levels among their teachers, this two-study article reports on the development and initial validation of the Cultural Humility Scale for Students (CHS-S), which was adapted from the original Cultural Humility Scale used in psychotherapy. Having cultural humility may facilitate positive teacher-student relationships by preventing or responding to cultural differences when they occur. Study 1 validated the scale's use with a sample of middle school students (N = 1522). Exploratory and confirmatory factor analyses supported a two-factor structure (positive factor and negative factor) with 11 total items. Scalar measurement invariance was supported for gender comparisons. Partial scalar models were supported for race/ethnicity and grade comparisons. Compared with boys, girls reported that their teachers displayed significantly higher levels of positive cultural humility (estimate = 0.19, Cohen's d = 0.16, p =.005). Study 2 extended this work to examine high school students (N = 1612) and provided evidence that teacher cultural humility was predictive of teacher-student relationship quality (TSRQ). Results indicated that Black students who rated their teachers as having high cultural humility also reported having significantly more trust in their teachers compared to their White peers (p <.001). In terms of gender, boys who rated their teachers as having lower cultural humility had significantly less trust in their teachers and felt more alienated from their teachers compared to girls (p <.001). Results provide initial evidence that the CHS-S may be a reliable and valid instrument for measuring middle and high school students' perceptions regarding their teachers' cultural humility. Additionally, results suggest that perceived teacher cultural humility is significantly associated with TSRQ (p -values ranged from 0.05 to 0.001 in the areas of Trust, Communication, and Alienation) and could be used to complement evaluations of school climate. Limitations and future directions for research and practice are discussed. [ABSTRACT FROM AUTHOR]

The transition to parenthood involves a variety of stressors that can influence how partners perceive each other's character. When partners view each other as humble, this tends to increase commitment and relationship quality. In the present study, we expected that greater stress over the transition to parenthood would reduce relational humility. Participants consisted of heterosexual married couples ( N = 69 couples; N = 138 individuals) followed from three months prior to childbirth until 21 months after childbirth. A latent growth curve model demonstrated that higher initial levels of stress in couples were associated with a greater decrease in relational humility. The results suggest that individuals who are more stressed perceive their partners as increasingly less humble across the transition into parenthood. [ABSTRACT FROM AUTHOR]