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The cross‐indigenous approach is introduced as a framework for conducting multi‐site studies. The cross‐indigenous approach is a simultaneous multi‐emic approach to studying psychological and social phenomena across cultures which intends to mitigate vulnerabilities commonly found in typical cross‐cultural studies done in social and personality psychology including methodological artifacts introduced when instruments, protocols, or research design do not work as expected across target cultures, and the unrealistic expectation of construct equivalence across sites. The article discusses ways to carry out a cross‐indigenous project which aims to be a principled way of making comparisons across cultures, aiming to stake out what are unique, what are shared and what are universals across populations, to explain psychological and social processes through culture‐sensitive and naturalistic methods. [ABSTRACT FROM AUTHOR]

This paper describes a variety of challenges faced by the author in studying and promoting indigenous psychologies of the Indian intellectual and cultural traditions. It narrates specific instances which tried to present a variety of obstacles that discouraged the author from his pursuit. For example, when a colleague stated that indigenous psychology is nonsense insofar as science is universal, and like physics, it does not admit regional variations; teachers or colleagues expressed extreme dejection about research on Yoga; he was advised against studying Indian psychology as it would ruin career prospects; his articles or book manuscripts were routinely rejected, and so on. In a specific situation, when a young colleague was hounded out of the department for his association with a school of theology, an example was set indicating that the religious association of Yoga would be dangerous. An autobiographical account is chosen over a survey or abstract analysis since academic pursuit must be sustained despite specific sorts of personal experiences that tend to undermine study and pursuit of indigenous psychologies. On the other hand, support offered by opposite types of experiences and by encouragement by mentors is also described. [ABSTRACT FROM AUTHOR]

This article discusses the evolution of Western psychology, highlighting the shift from a strict behavioral approach to a more diverse and relevant discipline. It explores the introduction of positive psychology and the examination of colonial and patriarchal influences on psychological theory. The article also emphasizes the impact of computers on statistical analysis, research design, communication, and access to academic information. Overall, it presents a more inclusive understanding of psychology. The collection of abstracts covers topics such as belief, knowledge, mental health, and the experiences of adolescents vertically infected with HIV. It explores different perspectives and values associated with these topics, aiming to provide a comprehensive understanding for library patrons conducting research. [Extracted from the article]

This document summarizes an article titled "Decolonizing power inequalities from a human rights and psychological perspective" published in the International Journal of Psychology. The article explores the lasting effects of colonization and enslavement on societies today, including their impact on social relationships, attitudes, and transgenerational trauma. It raises the question of whether contemporary psychology is equipped to address and rectify the consequences of past power imbalances or if it perpetuates the status quo. The article also examines various initiatives in Europe, Brazil, Canada, and Puerto Rico that aim to deconstruct and repair the effects of colonialism in psychology and society. Additionally, the document discusses a study that investigates the experiences of discrimination and microaggressions among college students with disabilities. The research involved in-depth interviews with 80 students with different disabilities, revealing instances of overt discrimination and microaggressions. The study provides recommendations for higher education teachers and administrative units to better support students with disabilities. [Extracted from the article]

This document is a collection of papers and presentations from a symposium on the decolonial turn and the future of psychology education. The symposium discusses the problems with Western-centric psychology and the harm it causes to marginalized communities. It calls for the inclusion of locally grounded knowledge and the dismantling of colonial hegemony in psychology. The papers cover topics such as the criminalization of LGBTQ+ identities, the construction of knowledge in textbooks, teaching decolonially in India, and the impact of colonialism on psychology education in the Caribbean. The symposium emphasizes the importance of inclusivity, critical thinking, and pluralism in the future of psychology. Another paper explores the relationship between dietary choices, justice sensitivity, and aggression permissiveness. It suggests that individuals who follow a plant-based diet and have a high sensitivity to justice are less likely to tolerate aggression. The study highlights the need to consider both dietary choices and justice sensitivity in understanding aggression. Additionally, a study examines the decision-making process of forced Ukrainian migrants in choosing temporary asylum. It defines implicit competence as the ability to solve problems under uncertainty and sheds light on the factors influencing migrants' choices. Lastly, a study analyzes how the Philippine government communicates about the COVID-19 pandemic. It finds that the government uses anchoring, objectification, and metaphors to convey the seriousness of the situation and encourage compliance with protocols. The study emphasizes how those in power shape discourses to support their interests. [Extracted from the article]

This document is a collection of abstracts from the International Journal of Psychology, covering a range of topics related to decolonization and cultural translation in psychology. The abstracts emphasize the importance of incorporating diverse perspectives and cultural contexts in psychological research, practice, and education. Additionally, the document includes abstracts on innovative psychosocial interventions in crises and disasters. [Extracted from the article]

This document is a collection of summaries of lectures and presentations from the International Journal of Psychology and the International Congress of Psychology (ICP). The summaries cover a wide range of topics, including disaster resilience, mental health in humanitarian settings, violence, sustainability, global mental health, self-regulation in children, indigenous perspectives, kindness, armed conflict, cross-cultural psychology, aging well, climate change, community living, artificial intelligence, democracy, mental health in emergencies, diversity, equality, and inclusion. Each summary provides an overview of the main points discussed in each presentation or panel discussion, giving library patrons a glimpse into the content and helping them decide if they want to explore further. The document also includes a workshop on the psychology and culture of the Czech Republic, where the congress is being held. [Extracted from the article]

Anand Paranjpe's book, "Understanding Yoga Psychology: Indigenous Psychology with Global Relevance," offers a comprehensive account of yoga psychology from an Indian Indigenous perspective. Paranjpe integrates Indian theories of self and self-transformation with traditional Western psychologies, providing a rich understanding of theoretical systems that are both emic to their traditions and etic in their trans-theoretical applications. The book explores the Sāṁkhya system of Patañjali's Yoga Sūtras, discussing the evolution of the self and the path to enlightenment through the pursuit of the eight limbs of Aṣṭāṅga yoga. Paranjpe also draws parallels between Indian Indigenous theoretical systems and Western theoretical psychology, making this book a valuable resource for those interested in yoga psychology and self-transformation. [Extracted from the article]

This report introduces the development of the Southeast Asian Indigenous Psychology (SEAIP) network and the outcomes of the SEAIP‐2023 conference. First, we summarize four priorities of SEAIP research that evolved throughout the years; next, we propose four action plans in translating our research into practice. Our report aims to inspire Asian psychologists, especially the younger generation of scholars, to join and contribute to the development of this network. [ABSTRACT FROM AUTHOR]

Parenting in the context of migration involves navigating competing socialization norms between one’s receiving community and those from one’s natal home. Although research shows that parenting acculturates to some degree after migration, the complexity of this process has not been adequately explored such as how some parenting domains shift more readily than others and how migrant parents deal with incongruences. This study examined shifts and stability in parenting beliefs and practices among Filipino migrants in four communities in the United States with varying levels of co-ethnic density. Drawing from indigenous Filipino psychology methods, findings reveal the adaptive nature of parenting, with some domains shifting to better match norms in receiving communities. Findings also highlight the powerful force that culturally embedded beliefs impose on socialization, with most parenting goals and practices continuing to reflect natal notions. Regardless of community, respondents reported stresses around migrant parenting and various strategies to cope with competing childrearing notions. [ABSTRACT FROM AUTHOR]

This article explores the discourse and initiatives regarding decolonization within the field of Psychology, highlighting the perspectives from Indian Psychology (IP). It discusses the historical trajectory and the emergence of IP in response to the discontent among Indian Psychologists with the non-relevance of academic Psychology to India's socio-cultural ethos. Rooted in ancient Indian knowledge traditions, IP endeavors to make Psychology a culturally sensitive science of human potential and growth. Despite the emergence of formal international dialogues on the need for decolonial Psychology, the disproportionate influence of Western perspectives- particularly former colonizing nations, still persists in the globally recognized decolonization initiatives. Efforts to address colonialism's negative impacts must recognize and build upon the legitimate advancements in formerly colonized nations like India. Through critical reflection on contemporary decolonization endeavors, this article advocates for amplifying the voices and perspectives of non-Western traditions within decolonization initiatives. [ABSTRACT FROM AUTHOR]

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Indigenous Psychology within Australia reflects the traditional knowledges of Aboriginal and Torres Strait Islander Peoples and their understanding of the cultivation of relational social and emotional wellbeing (SEWB). However, these perspectives are poorly incorporated into dominant "Western" psychological theories and practice, such as Cognitive Behaviour Therapy (CBT). This represents a barrier to the cultural safety of current mental health practice and its decolonisation within Australia. This study brought together CBT Practitioners and Practitioners of an Aboriginal Wellbeing practice ("Wayapa") to engage in a series of yarns (guided focus groups) to share perspectives, insights, and stories on their own and each other's practices. Indigenous qualitative research approaches including Research Topic Yarning were engaged to decolonise the research environment and support dialogue at the cultural interface of the two practices. Through experiencing Wayapa, CBT practitioners reflected on gaps in their own practice, with an enthusiasm for the opportunities that Wayapa provided to decolonise their practice. Wayapa practitioners were able to celebrate the holistic nature of their practice and the possibility for it to inform dominant "Western" psychological theories and practice, such as CBT, and encourage a more connected and culturally safe way of working with First Nations peoples. Creating safe cultural interfaces between "Western" and Indigenous Psychologies, and building awareness of the value of Aboriginal grounded wellbeing models, can help to promote and expand culturally safe practices within Australian psychological practice. What is already known about this topic: The cultural safety and relevance of CBT for Aboriginal and/or Torres Strait Islander Peoples remains uncertain. There is limited knowledge of Aboriginal wellbeing practices and Indigenous Psychologies amongst non-Indigenous Australian mental health practitioners, including psychologists. Broadened understanding of Aboriginal wellbeing practices such as Wayapa Wurrrk, may contribute to decolonising psychology in Australia. What this topic adds: CBT and Wayapa share common and unique tools and concepts that can support the social emotional wellbeing of all Australians. Wayapa Wurrrk concepts such as earth mindfulness and the centring of Country as a foundation for wellness and social emotional wellbeing represent gaps in current CBT practice. Work at the cultural interface of "Western" and Indigenous Psychology offers a pathway to promote appreciation for, and active utilisation of, Indigenous psychologies including the social emotional wellbeing framework (SEWB). In this article, we recognise both Aboriginal and Torres Strait Islander Peoples as the First Nations of Australia. We acknowledge and pay respect to the knowledge that Aboriginal and Torres Strait Islander cultures are unique, all with their own languages, knowledge systems, beliefs, and histories. We recognise the collective terms they prefer also vary. With respectful consideration to these preferences, typically we will specify Aboriginal and/or Torres Strait Islander Peoples when referring to First Nations Peoples in this article. From time to time, we use the term Indigenous. However, we note that for many Aboriginal and Torres Strait Islander Peoples, this is not preferred. As such, we have only used this where we are referencing it's use from another source, or it is the established use of the term, such as its use in "Indigenous knowledges". Where referring to individual Aboriginal and/or Torres Strait Islander people, we have endeavoured to incorporate their preferences, including for example, reference to the Country they are connected to. [ABSTRACT FROM AUTHOR]

Educational psychology remains constricted by Westernised science's universalising views. The teaching about emotions and their expression is a critical element at the core of educational psychology, but the underpinning ontology and theories appear to be largely unexamined. The importance of educational psychology was highlighted by the Covid-19 pandemic, and with wellbeing initiatives accumulating, now, more than ever before, educational psychology research and practice in Aotearoa New Zealand must be called to account. Most existing programmes derive from anthropological, psychological and observation-based approaches, unquestioningly proposing that we all feel emotions because of, or in response to, certain occurrences in our lives. Dare we question this 'given' through a decolonising or cross-cultural lens? Māori values, holistic concepts and the diverse ways of knowing and being with emotion need to be considered as Aotearoa New Zealand looks beyond the dominant discourse of current SEL. In classrooms every day, practitioners discern how to discuss and respond to emotions, their own and those of the students in their care. This article invites educators to critique their own understandings of emotions and considers ways to challenge educational psychology and the practice of teaching about emotions to acknowledge the culturally diverse classroom contexts of Aotearoa New Zealand. [ABSTRACT FROM AUTHOR]

Criticisms against international aid in Africa focus mainly on the notion that aid creates dependency, induces corruption, fosters currency overvaluation, hurts economic development, and doesn't allow aid recipient countries an opportunity to take advantage of the global economy. Neglected by these arguments are how aid efforts weaken the cultural capital, resourcefulness, and ways of life of recipient communities. The strength and sustainability of any community lies in its cultural values and systems. In this paper, we frame indigenous beliefs in the context we know and work (Namibia), outline indigenous social welfare practices, and argue that aid is not neutral or value-free, but loaded with assumptions, motives, and beliefs alien to the recipient country, which can harm local systems, practices, and institutions. [ABSTRACT FROM AUTHOR]

The article discusses Csaba Pléh's book on the formation of modern psychology, emphasizing its ambitious scope and focus on historical and conceptual foundations. Pléh's work aims to provide a resource for psychology students and researchers, highlighting the intellectual diversity of psychology and its European roots. The book explores the development of psychology as an independent science, with a particular focus on the period between 1870 and 1900 when psychologists established their own identity. Pléh's comprehensive volume offers valuable insights into the evolution of psychology, though it may require guidance from informed teachers due to its encyclopedic style and complex content. [Extracted from the article]

ABSTRACTObjective This study aimed to explore psychologists experiences when providing culturally responsive psychological practice working with Aboriginal and Torres Strait Islander1 clients.Method Psychologists (N = 108, Female 83.2%, Male 16.8%, Aboriginal 13.9%, non-Indigenous 86.1%, age range 22–83) responded to an electronic mixed method survey. Statistical and content analysis were undertaken using data gathered to address the study aims.Results The findings highlighted and validated challenging, successful, and unsuccessful psychological practice adjustments used by psychologists when working with Aboriginal and Torres Strait Islander clients. Aboriginal psychologist’s voices were privileged as traditional knowledge holders.Conclusions There is diversity in opinion and practices utilised by psychologists when working with Aboriginal and Torres Strait Islander peoples. The uncertainty applied to the effectiveness of treatments, and/or outcomes. To enhance social and emotional wellbeing higher education institutes need to embed Aboriginal and Torres Strait Islander content in psychology curriculum to better prepare non-Indigenous psychologists to work in a culturally responsive way with Aboriginal and Torres Strait Islander clients.

Durganand Sinha (1922–1998) was an important Indian cross-cultural psychologist whose research spanned half a century. In commemoration of Sinha's passing 25 years ago, I explore in this essay his vision of the integration of Hindu religious psychology and Western scientific psychology. In the first part of the discussion, I consider a brief history of the interaction between Indian cultures and Western scientific psychology. In the second part, I next consider the proposal of Sinha that outlines various approaches that researchers might take with respect to the indigenization of scientific psychology. In the third part, I consider Sinha's discussion of integration as the expected outcome of the process of indigenization. Sinha indicates that when a researcher establishes a successful integrated cultural research paradigm in this way, it can serve as a framework for future researchers. [ABSTRACT FROM AUTHOR]

Professor Durganand Sinha in his oeuvre of work has provided a disciplinary vision to Indian psychologists to formulate a psychology indigenous to Indian ethos as well as use it to contribute to the building of a universal psychology. This commentary tries to interrogate the challenges that accompany realization of this two-pronged vision. It raises some critical questions about the challenges and possibilities of developing global psychology based on indigenous psychologies. [ABSTRACT FROM AUTHOR]

Sinha's (Journal of Humanistic Psychology,5, 6–17; 1965) vision of a vibrant Indian psychology foresaw the need for integrating Indian thought with western psychology in India. The research that followed led to establish an Indian psychology rooted in spiritually oriented ancient Indian thought. This psychology excluded the biologically conditioned psychology of western origin. However, the two were brought together into an encompassing frame of indigenous psychology contextualized in folkways and lived experiences of people. The common frame encouraged borrowing from each other paving a way to further integration by systematic investigations of how biological impulses and spiritual orientation get combined to lead common Indians to live in mundane while striving for and momentarily gaining on spirituality. Spirituality for them means prioritizing others' and collective's interests over their own and engaging in activities that they think are their duties begetting a peaceful worth living life. [ABSTRACT FROM AUTHOR]

The festival of Aghi Ghayo Onam (The Sixth Feast Day) is celebrated extensively in Kampar, even more so than Idul Fitri on the first day of Shawwal. This sixth-day celebration has become a customary tradition passed down through generations and regularly practised by the people of Kampar Regency. Previous research lacks a detailed examination of the religious customs and attire of the Malay Kampar Riau community from an Islamic viewpoint. This present study seeks to examine these traditions through an Islamic lens. The research methodology employed was qualitative, with observation of cultural events and practices, and analysis of relevant literature as primary data collection and the support data will involve unstructured interviews with community members. The findings of the study reveal that the Malay Kampar people's Aghi Ghayo Onam tradition is deeply intertwined with their cultural practices. Islamic teachings inform their daily lives, including their clothing, food, and social interactions in the tradition. The community also places great importance on maintaining its cultural identity through its traditional food, which is characterized by vibrant colours, intricate patterns, and the spices of the authentic local food. The study concludes that an understanding of these traditions is essential for promoting interfaith dialogue and cultural understanding in a diverse society.

This study focuses on enhancing the care and educational support for children with special needs, particularly in rural areas where their families often lack adequate support. Recognizing the vital roles of communities and governments, the research seeks to create an inclusive education and mental health service model that incorporates spirituality and community engagement. A qualitative research method was used to achieve this, involving 19 managers and caregivers of children with special needs. Through interviews, participant observations, and three focus group discussions, data were collected using the free association technique and analyzed via thematic analysis. This analysis highlighted four key themes: the development of spiritual and community-based mental health services, the application of these approaches in service delivery, the care strategies for children with special needs, and the evaluation methods and psychological interventions rooted in indigenous psychology. The goal is to establish a mental health service model for rural settings that can be adapted for broader application in other regions. [ABSTRACT FROM AUTHOR]

Kapwa is a core Filipino value and refers to a sense of shared identity, beingwith-others, an inner self shared with others. It is a value that Filipinos are proud to embody as it signifies unity and supports collectivist ways of being. In this article, I problematise kapwa in relation to the queer other in the Filipino family and in community life. I consider how social strategies of silence, erasure and invisibility are used as ways of relating to the Filipinx queer other, which may instead serve to undermine the lived practice of kapwa. In doing so, this article will also explore the influence of Spanish Catholic colonisation on Filipinos' core values, such as in Filipino beliefs about queerness, leading to a syncretisation of precolonial kapwa with Catholic sociocultural doxa. I will then engage with precolonial Filipino understandings of queerness, Sikolohiyang Pilipino (Indigenous Filipino psychology), as I attempt to deconstruct erasure-as-kapwa as a primary way of dealing with the Filipinx queer other. Through an autoethnographic approach, which will include creative written vignettes interspersed with scholarly discussion, this article seeks to be a hopeful reinscription of kapwa to include queer Filipinx people in the shared self of a Filipino family and community. [ABSTRACT FROM AUTHOR]

Objective: To delineate the unique role of clinical neuropsychologists in contemporary Australian clinical practice and present a comprehensive consensus-based set of clinical neuropsychology competencies to guide and standardize the training of clinical neuropsychologists. Method: Twenty-four national representatives of the clinical neuropsychology profession (71% female, M = 20.1, SD = 8.1 years clinical practice), including tertiary-level educators, senior practitioners and members of the executive committee of the peak national neuropsychology body, formed the Australian Neuropsychology Alliance of Training and Practice Leaders (ANATPL). Informed by a review of existing international competency frameworks and Australian Indigenous psychology education frameworks, a provisional set of competencies for clinical neuropsychology training and practice were developed, followed by 11 rounds of feedback and revisions. Results: The final set of clinical neuropsychology competencies achieved full consensus and falls into three broad categories: generic foundational (i.e. general professional psychology competencies applied to clinical neuropsychology); specific functional (i.e. specific to clinical neuropsychology areas of practice) competencies relevant to all career stages; and functional competencies relevant to advanced career stages. Competencies span a number of knowledge and skill-based domains including neuropsychological models and syndromes, neuropsychological assessment, neuropsychological intervention, consultation, teaching/supervision and management/administration. Conclusion: The competencies reflect recent advances in the field of clinical neuropsychology, including expanded intervention competencies, culturally-informed neuropsychological practice and use of emerging technologies. They will be available as a resource to guide curriculum development for clinical training, as well as providing a useful framework for professional practice and advocacy more broadly within the discipline of clinical neuropsychology. [ABSTRACT FROM AUTHOR]

This chapter reports on research that explores new and emerging extended reality [XR] technologies and how they might provide opportunities to trial, investigate, and put into practice their potential to reverse processes of atomisation, polarisation, and intercultural discomfort, in our contemporary society. This transdisciplinary practice-led research was underpinned by disciplines of computer science and engineering, social sciences, history, diverse community economics, human ecology, and Indigenous psychology. The collaboration between these various disciplines with the Māori and non-Māori community members allowed researchers to understand current societal stressors, prioritise relationality, and explore our shared values in the creation of XR experiences for exhibition in the galleries, libraries, archives, and museums [GLAM] sector. A discursive design framework motivated, inspired, provoked, persuaded, and reminded inspiring collaborators, and visitors to the exhibitions, the value of (re)connecting with people and overcoming interracial awkwardness through these curated experiences. The XR technologies provided women a platform to discuss and reimagine first encounters between people from different cultural backgrounds. The technologies included a 180° stereoscopic projection, Common Sense, in which Māori Elder Irene Hancy shared her insight about social engagement and haptic HONGI in which visitors were greeted by a Māori woman Tania Remana via augmented reality. This research has been motivated by a desire to promote and support intercultural understanding in Aotearoa New Zealand, and it extends research by other non-Māori and Māori scholars. [ABSTRACT FROM AUTHOR]

I te tau 1987, i whakaputaina e Max Abbott rāua ko Mason Durie te pepa, 'A Whiter Shade of Pale' i tiro whānui ai i ngā taunakitanga mō te mahi whakatuanui ahurea tahi (te arotūāpori rātō) i waenga i ngā hōtaka whakangungu kia huri te ākonga hei kaimātai hinengaro rēhita. E whā ngā ngahurutau (2023) i muri mai, ka tāruatia e mātou te rangahau, ā, i tonoa ngā kaihautū hōtaka (n = 15) kia whakahoki kōrero mai mō ngā kaimahi o te hōtaka; ngā ranga tohutohu Māori; ngā ākonga o te hōtaka; me ngā kaupapa ako o te hōtaka. I whakaaturia e ngā tātari whakataurite te whakapiki ake o ngā nama o ngā kaiako Māori, ngā kaupapa aronga Māori, me te whakapūmautanga o ngā hononga ki ngā ranga tohutohu Māori. Heoi anō, ko te nuinga o ngā kaihautū i whakapuaki mai i ngā āwangawanga mō te iti haere o ngā ākonga Māori e tono ana ki ngā hōtaka ngaio. Ko tā mātou rangahau e miramira nei, ahakoa ngā whakapikinga, nā ngā tauārai mauroa i whakaaweawe ai ngā urupare whai tikanga ki Te Tiriti o Waitangi i ngā wāhi katoa o te akoranga. In 1987, Max Abbott and Mason Durie published the 'A Whiter Shade of Pale' paper that outlined evidence of monocultural (Eurocentric) dominance within training programmes to become a registered psychologist. Four decades (2023) later we replicated the study and invited programme directors (n = 15) to comment on programme staff; Māori advisory bodies; programme students; and programme content. Comparative analyses revealed improvements in the number of Māori teaching staff, Māori-focused content, and established links with Māori advisory bodies. However, most directors (77%) expressed concerns about the limited number of Māori students applying to the professional programmes. Our study highlights that despite improvements, ongoing barriers impact meaningful responses to Te Tiriti o Waitangi in all areas of the discipline. [ABSTRACT FROM AUTHOR]

The phenomenon of budak cinta (bucin) in the romantic relationships of Indonesian adolescents requires partners to make sacrifices. It becomes crucial because it produces some negative impacts. The researcher explores the causal factors, behavioral patterns, and impact of bucin behavior. The model of the approach chosen is indigenization from within using two types of quantitative and qualitative analysis. This study showed that 78.3% of respondents had experienced bucin. Then the level of education, duration of relationships, and influence of the social environment can be factors in the tendency of individuals to behave bucin. In addition, this study formed several themes that raised the causative factors, behavioral forms, and impact of bucin when they were in a dating relationship. These three things are arranged based on a subtheme, which provides an overview and understanding of the conditions behind bucin behavior.

Even though culture has been recognized and discussed by many scholars over decades in mainstream psychology, this aspect was treated only in terms of superficial manifestations and as a picture that represents different stages of social evolution or development. Indigenous psychology is an effort to rehash and refresh the importance of cultural aspects and their diversities in psychology and emplaces it as a vital way to understanding people from their perspective, in the real world. This approach believed that human being can construct their world. Knowledge and reality are psychological and social phenomena that are constructed by a human being. In terms of knowledge, indigenous psychology wants to claim that the truth is contextual-owned, experienced, believed, and lived by a human being. Especially in mental health and poverty issues and its interconnection in Indonesia must be treated as a psychological and social phenomenon that is socially constructed by people in their setting

In this article, we consider prosociality through the lens of an Indigenous "ethics of belonging" and its two constitutive concepts: kin relationality and ecological belonging. Kin relationality predicates that all living beings and phenomena share a familial identity of interdependence, mutuality, and organization. Within the value system of ecological belonging, an individual's identity is constituted in relation to the natural environment, centered on the sentiments of responsibility and reverence for Nature. We detail how Indigenous perspectives upon prosociality differ from Western scientific accounts in terms of the motives, scope, and rewards of altruistic action. Grounded in this understanding, we then profile three self-transcendent states, compassion, gratitude, and awe, and their similarities across Indigenous and Western approaches, and how kin relationality and ecological belonging give rise to cultural variations. We consider convergent insights across Indigenous and Western science concerning the role of ritual and narrative and the cultural cultivation of kin relationality and ecological belonging. We conclude by highlighting how these two core concepts might guide future inquiry in cultural psychology. [ABSTRACT FROM AUTHOR]

As a classical art form reserved only for the Yogyakartan royalty from the 18th to the 20th century, the Bedhaya does not simply serve as entertainment for its audiences. It is the epitome of Javanese meditation. This study aims to explore the experiences of court dancers regarding the Bedhaya to ultimately identify what psychological aspects are involved in the formation of their experiences. We used Moustakas' qualitative phenomenology as the basis of this whole research, in combination with movement elicitation procedures to condition the participants prior to the data collection process. Consequently, we interviewed four Bedhaya dancers from various generations who were trained within the royal court of Yogyakarta. We analyzed the results using Moustakas' modification of the Stevick–Colaizzi–Keen method. The results yielded five themes, which are the essence of the experiences of Bedhaya dancers and were then elaborated further using psychological concepts that may serve as a starting point for further psychological research on the subject. [ABSTRACT FROM AUTHOR]

The understanding of the nature and the software of the mind has generated immense debate in religion, philosophy, sciences and psychology. Drucker notes that the basic assumption about the reality is the foundation for science, axiom and algorithm adopted for the theory, concept and method. The assumption differentiates what is important from what is noise. In the medieval Europe, the Catholic Church provided a unified theory of the world as a reflection of God's grand design and purpose. They held the power to define and thus had the power to control people's lives. Their power was challenged during the Renaissance with the emergence of humanism. The Cartesian duality of separating the mind from body allowed the separation of church and state and science to flourish. In East Asia, Confucius articulated a different set of assumptions. Humans are defined as ingan 人間 ('human between') and assume relationship and compassion as the basic foundation. This is the basis of the cultural difference and theory of the mind. The Darwinian Evolutionary Theory replaced the religious definition, Cartesian duality, and empathy with the biological traits, instincts and natural selection. Psychology adopted the biological model to explain human behaviour. Research in paleoanthropology, genetics, and neurobiology outline the limitations of the biological model in explaining the human mind and behaviour. Bandura has documented the importance of human agency, consciousness, and self-efficacy in explaining human behaviour and provided empirical results with greater predictive and explanatory power than the traditional psychological theories. Indigenous and cultural psychology represents the continuation of the assumptions, theory and concepts outlined by Wilhelm Wundt and Albert Bandura. Kim outlines the transactional model of science, where human agency (measured by self-efficacy) can explain a person's performance and outcome. Empirically, the Harvard Study of Adult Development, the 85-year longitudinal study, found the unexpected results that challenge the previous held assumptions. Waldinger and Schulz have found that maintaining good relationship is the most important predictor of happiness, health and longevity and not high income, success, IQ and personality. Kim and Kim found that for Millennials and Gen Z, happiness is predicted by relational and social efficacy, positive outlook, and receiving social support from family, friends and online communities, replicating previous results found across three generations and for the past 25 years in Korea. These results point to the importance of examining the basic assumptions of the theories in psychology and the scientific foundation of indigenous and cultural psychology. [ABSTRACT FROM AUTHOR]

Like most other Indian Psychologists of his time, who made a mark in the discipline of Psychology, Sinha too got trained abroad. Graph: Durganand Sinha (1922-1998) This thematic issue of I Psychology and Developing Societies i is dedicated to the memory of its founding editor, Durganand Sinha. Durganand Sinha was among those few Psychologists of the third world who helped in placing Psychology from India and other developing societies alongside mainstream World Psychology. [Extracted from the article]

As such, Professor Durganand Sinha, the Founding Editor of I Psychology and National Development i 35 years ago, stressed the importance of contextualising research, connecting it with its cultural traditions and developing indigenous and cultural psychology. Contributors review their program of research in early stages, review research conducted in various part of the world, and compare the results obtained in developed and developing societies. The COVID-19 pandemic has revealed a fundamental bias in society by viewing the elderly paternalistically, as a vulnerable segment of society who had to be protected while ignoring their need to be functionally independent and to engage and contribute to society. The goal of the Special Issue is to connect theory development with a program of research to understand how the theory has been developed, tested, and applied in different parts of the world and to examine how it promotes scientific progress and positive societal change. [Extracted from the article]

Transemics is a process that applies widely in psychology and allied disciplines. It is a transactional process of exchange, transformation, and dialectical inter-digitation at the level of globality/ universality, whole vs. individuality, and specificity/ part. The term is novel to psychology, and has been rarely used in scholarship generally. Transemics appears critical to general psychology and extends the concept to indigenous psychologies, aspects of culture work, and humanization. One section of the present work gives greater detail on transemics, including on its domains, processes, terms, and theorizing. An ensuing section gives details on its mechanisms, including on scale, change, scope, quality, levels, and context. The present work shows the similarities and differences with related terms, such as reciprocal causality and circular emergence. Transemics represents a new way of envisioning the constitutive participation of individuals, peoples, cultures, and societal institutions in their transactions and relationships in their growth process, and it could help understand the mechanisms of how that can become entrenched, go awry, regress, and so on. The paper concludes with the concepts of transemification and narrativization in transemics, giving hypothetical examples. [ABSTRACT FROM AUTHOR]

Due to a lack of focus and practice, mental health issues in Indonesia have received little attention. Moreover, cultural, religious, economic, and local factors determine perceptions of mental health and poverty. To examine these issues, Indigenous Psychology was carried out as a perspective and narrative review that accompanies its research methods. To reach the goals of this study, some of the most important results are described in this report, particularly the state of affairs and context of mental health studies and offerings in Indonesia, the intertwining of mental health with a way of life and poverty, the hyperlink between mental health and poverty, how indigenous psychology as a new paradigm in the field of psychology plays a role in reading mental health issues, and the challenges confronted by indigenous psychology in contributing to mental health studies and offerings in Indonesia. In conclusion, this examination indicates that mental health must be viewed as a socio culturally built phenomenon. The praxis consequence is that in public policy making, such as studies in the area of mental health, this locality variable has to be a good consideration. [ABSTRACT FROM AUTHOR]

Decolonial and feminist scholars have long pointed out that theory and praxis in global health and gender and development employ models of gender and social change that are Euro-North-American-centric and fit poorly with cultural realities and community dynamics in the global South. Interventions informed by these biases are often minimally effective and can cause backlash or resistance. In this paper, we unpack how coloniality informs some of the dominant approaches used by major organisations to improve the health and well-being of adolescent girls, and why they can result in ineffective and sometimes harmful interventions. The limitations of these approaches include top-down imposed objectives and pathways to change; individualist, sexist, ageist, and modernist biases; and ignorance or denigration of local cultural values, resources, and family and community dynamics. Instead, we present the Girls' Holistic Development (GHD) programme – implemented by NGO The Grandmother Project – Change Through Culture (GMP) in Senegal since 2009 – as a decolonial alternative. The GHD is informed by theories and methodologies from participatory and community development; anthropology; family and community systems theory; community, cultural, and Indigenous psychology; and transformative learning/adult education. Results show that GMP has contributed to shifting social norms underpinning child and forced marriage, female genital cutting, adolescent pregnancy, and premature school-leaving because its approach offers an alternative decolonial vision of, and method of achieving, adolescent girls' development. The key facets of this approach are that it is culturally affirming, inter-generational, grandmother-inclusive, assets-based, and rooted in building community capacity and consensus for change towards locally defined objectives. [ABSTRACT FROM AUTHOR]

Kwang-Kuo Hwang provides numerous recommendations for how to develop an indigenous cultural psychology. These recommendations may be understood to suggest proceeding according to three stages: (1) beginning with philosophical reflection on the meaning of modernization and exploring the topics of reality and structure (where such reflections ground one's subsequent development of meta-models concerning self and social interaction), (2) adopting such meta-models as a hermeneutic for interpreting texts associated with one's cultural tradition, and (3) conducting experimental studies on the basis of hypotheses derived from such cultural interpretations. Hwang's philosophy is valuable in that it exemplifies a postmodern approach to cultural psychology that integrates traditional pre-modern forms of wisdom with modern methods of scientific investigation. [ABSTRACT FROM AUTHOR]

Indigenous Psychologies is an approach/movement premised on cultural constitution of psychological functioning. Its most significant concept is 'culture' as it aims to be rooted in the culturally relevant and derived categories and theories of the participants whom it intends to study. However, the concept of 'culture' in Indigenous Psychologies is replete with several problematic assumptions that limit its potential to recover local knowledges and move beyond Western taxonomies. The paper takes a critical psychological lens to focus on these assumptions and critique them. It also attempts to draw the contours of Critical Indigenous Psychologies as a dispersed, disjointed field by addressing points of productive tension and predicaments that animate it. It suggests that indigenizing the 'critical' discourse and developing a 'critique' of indigenous discourse is the unending dialogue that Critical Indigenous Psychologies have to engage with. [ABSTRACT FROM AUTHOR]

Contemporary society has blurred the territorial borders that colonialism used to divide nation-states. Information about different peoples that have survived the impact of brutal violence perpetrated for centuries reaches everywhere in the world through information networks and disputes visibility. The modernization of the sciences happened during the period of consolidation of the so-called modern societies, in a process directly linked to the invasion of the indigenous territories of Abya Yala/Pindorama. Contemporary science is descendant of a large-scale colonialist process. The territory of knowledge has been colonized by economic and political interests that put researchers to work for purposes increasingly far from the desired freedom of thought. This paper argues that a escape from the entrapments of psychological methodolatry depends on the implication of a researcher connecting science to ethics, breaking the vicious cycle of reaffirmation of supposed scientific truths when they prove to be insufficient to approach basic human questions. [ABSTRACT FROM AUTHOR]