This article considers the popular concept of culture shock from three perspectives. The first is from the academic perspective, considering how researchers from different disciplines (anthropology, education, psychiatry, psychology, sociology) attempted to operationalise the concept and understand the process behind it. It represents 50 years of research using different methodologies and trying to answer different questions about the experience of travel for many reasons. This section of the article also considers issues concerned with the ‘overseas’ student; of which there are ever more travelling abroad to study. They can have serious culture shock difficulties. This is followed by a short section on migration in the South Pacific and the consequences for large and small countries, particularly that of sojourning, migration and refugees. The final section is a personal statement and reflection on culture shock and how I came to write two books and around a dozen papers on the topic.

The Pacific region is one of the most culturally diverse areas of the world; societies within this region are also culturally diverse. For both these reasons, intercultural relations and acculturation phenomena are at the forefront of psychological interests there. This paper first situates these phenomena in their ecological and cultural contexts, in which human diversity and individual behaviour can be examined and understood as adaptations to these contexts. Then the notion of differentiation in psychological and sociocultural phenomena is discussed, linking them to the concept of social capital. The processes involved in acculturation and intercultural relations are then described, and linked to the concept of differentiation. The argument is presented (with an empirical example from research with immigrant youth) that the more differentiated are a person's psychological life, as well as their social and cultural engagements, then the better adapted they are to living interculturally. Suggestions for policy and programme development and implementation are made: these include advancing the multicultural way of living together, and of accepting the need for mutual accommodation.

The present article offers an overview of the historical influences, conceptual assumptions, and major findings and issues associated with the study of culture and psychopathology. The article traces continuing reductionistic resistance to the incorporation of cultural considerations in the etiology, expression, and treatment of psychopathology to historical and contemporary forces. These forces include ‘cultural context’ of Western psychiatry and psychology, which choose to locate the determinants of behaviour in the human mind and brain. A definition of culture that acknowledges its internal and external representations is offered, and steps in the cultural construction of reality are proposed. Within this context, the risks of imposing Western cultural views universally are noted, especially attempts to homogenise classification and diagnostic systems across cultures. ‘Culture-bound’ disorders are used as example of Western bias via the assumption that they have ‘real’ disorders, while the other cultures have disorders that are shaped by culture. Cultural considerations in understanding the rate, etiology, and expression are presented, including recommended criteria for conducting epidemiological studies across cultural boundaries, especially ‘schizophrenic’ disorders as this problematic diagnostic category is subject to multiple cultural variations. The article closes with discussions of ‘cultural competence’ and ‘multilevel’ approaches to behaviour.

In recent years there has been an increase in Black African immigrants to Australia; however, there is no social psychological research that directly examines community attitudes towards this group. Here, the findings of a community survey in Western Australia are reported using data collected from 184 Australian participants. We were particularly interested in prejudiced attitudes and the function of attitudes towards Black African immigrants. On prejudice, a reliable and valid instrument measuring attitudes towards Black African immigrants was constructed. On functions, the most frequently reported function of attitude was ‘value-expressive’ (‘My attitudes give expression to my values’), followed by experiential-schematic (‘Helps me to make sense of the world’) and indirect experiential-schematic (‘Media, friends and family help me to make sense of the world’). While there was no significant difference between immigrant-accepting versus immigrant-rejecting participants on the value expressive or the experiential schematic functions, rejecting participants scored higher on the indirect experiential schematic function, highlighting the salience of second-hand information. The participants' most important reason for potentially changing their own attitudes towards Black African immigrants, however, were direct experience (experiential-schematic), followed by values (value expressive) and indirect experience (indirect experiential-schematic), two functions that were equally important. Qualitative open-ended interviews about attitudes converged with these themes, and added ‘integration’ by assimilating Australian culture, and not being involved in criminal activities (which highlights again a role for the media). We discuss these findings and derive a clear direction for anti-prejudice strategies at community and government levels.

Cultural influence on the effects of attitudes, subjective norms, and perceived behavioural control (PBC) on behavioural intentions can vary with types of behaviours. The current study compared American and Korean undergraduates for the effects of each of the Theory of Planned Behaviour components on intentions to sign an organ donor registry and to have family discussion about organ donation. For intentions to sign, results showed that attitudes were a stronger predictor among Americans than Koreans and that PBC was a significant predictor only among Koreans. While attitudes and subjective norms were similarly related to Americans' intentions to sign, subjective norms were more strongly related to Koreans' intentions to sign than attitudes and PBC. For intentions to have family discussion, Americans considered subjective norms to a greater extent than Koreans did. While subjective norms and PBC were more important than attitudes were among Americans, PBC was more important than subjective norms and attitudes among Koreans. Theoretical and practical implications of these and other findings are discussed.

The present study had several aims: to examine horizontal/vertical individualism/collectivism in a New Zealand Māori sample; to determine whether these cultural orientations contribute to academic self-enhancement; and to investigate if self-enhancement affects intentions to continue studies in higher education. A quantitative questionnaire was distributed to a nonprobability convenience sample of 71 Māori university students. All participants had either studied within the past year or were currently studying, and were recipients of a Māori-specific bursary for higher education studies. Results revealed the sample scored high on measures of horizontal collectivism and academic self-enhancement. ANOVAs showed some significant differences between our sample and other cultural samples on some of the cultural orientations. A series of standard multiple regressions revealed that combined, the cultural orientations predicted academic self-enhancement, although only horizontal collectivism made a significant negative contribution. Academic intentions were not predicted by self-enhancement. The findings have implications for policy development and educational strategies oriented toward enhancing the academic success of Māori in higher education.