This article examines fractures in the social representations of a contested peace agreement in the longstanding territorial conflict of Mindanao. We compared representational structures and discourses about the peace talks among Muslims and Christians. Study One used an open-ended survey of 420 Christians and Muslims from two Mindanao cities identified with different Islamised tribes, and employed the hierarchical evocation method to provide representational structures of the peace agreement. Study Two contrasted discourses about the Memorandum of Agreement between two Muslim liberation fronts identified with separate Islamised tribes in Mindanao. Findings show unified Christians’ social representations about the peace agreement. However, Muslims’ social representations diverge along the faultlines of the Islamised ethnic groups. Findings are examined in the light of ethnopolitical divides that emerge among apparently united nonmigrant groups, as peace agreements address territorial solutions. Research results are likewise discussed in relation to other tribally contoured social landscapes that carry hidden, yet fractured ethnic narratives embedded in a larger war storyline.

Conceptualising foreign aid as a controversial social object, this study utilised Social Representations Theory as a social constructionist framework to understand the meanings that arise from people's social interactions in relation to foreign aid practice in a particular historical, political and social context such as the province of Sulu in Southern Philippines. Key informant interviews and group discussions with representatives of various social groups involved in the practice of foreign aid in Sulu were conducted. Research data were examined using thematic analysis. Results showed two interrelated representational systems about foreign aid in the province. First, foreign aid was understood as a valuable resource for peace and development in Sulu. Second, based on narratives of aid practice in the province, the same social object was also represented as a profiteering enterprise that operates at various levels of the aid structure. Results are discussed in terms of meaning-making in aid practice; the possible psychological, social and political consequences of the social meaning of foreign aid as a profiteering enterprise; and the potential of these social representations for reflection, critique and transformation in the practice of foreign aid.

This study aimed to explore the personal effect of the global crisis on both New Zealanders and migrants, as well as their intentions and reasons to stay or migrate to another country. Using a mixed method design, we investigated the major concerns of workers in the Wellington region during 2009 and 2010. The main concerns were: salary, workload, job security, disposable income, work budget and job opportunity. New Zealand-born participants were as likely as migrants to express interest in leaving due to the state of the economy. However, overseas-born participants were more likely than New Zealand-born participants to say they would leave if they lost their job.

There is little quantitative research regarding the causes and expression of prejudice and discrimination against Middle-Eastern Australians. We report two studies, one from the perspective of new settlers and a second from the perspective of host communities. The first found that Middle-Eastern Australians reported more discrimination compared with non-Middle-Eastern Australians. More discrimination was reported by Middle-Eastern males compared with females on dealings with the police, disrespect, name-calling, and distrust. The second study, focusing on attitudes of other Australians, found that they were more likely to perceive that Middle-Eastern Australians would be discriminated against compared with their own social group. When the non-Middle-Eastern Australians in the survey were asked for reasons why Australians from the Middle East were discriminated against, the most prevalent themes were (a) perceived conflict with ‘Australian values’, (b) fear of Muslims, (c) fear of terrorism, (d) negative media and (e) fear of difference. The overall finding that there are strong levels of public acknowledgment of the higher discriminatory burden endured by Middle-Eastern Australians is seen as a positive in terms of (1) community action to address that burden through (2) counteracting the socially negative attitudes that underpin discrimination in some Australian communities.

This study explored which of social dominance, social identity and perceptions of organisational justice were most predictive of self-reported empowerment among aid workers in the Philippines (N = 98). Responses to an online survey available in English and Tagalog were obtained from employees of diverse locally operating aid organisations in the Philippines. The survey included composite measures of empowerment, perceived social dominance, social identity and organisational justice. All measures except perceived social dominance performed as theorised in the Philippine context of this study. The best predictor of empowerment was the aspect of organisational justice centering on the fairness of personal interactions (interactional justice; β = .331). An interaction effect between interactional justice and aspects of empowerment and social (Filipino) identity was also observed (β = .233), implying that a secure Filipino identity may act as a buffer to consequences of injustice, all other things being equal. The overall pattern of results suggests that justice plays a more significant role than either social dominance or identity in contributing to empowerment amongst Filipino aid employees. Strikingly, interactional justice may matter more than distributive justice.

The three featured articles in the December 2010 section on cultural diversity across the Pacific address important cultural issues in psychology. Berry (2010) applied these issues to intercultural relations and acculturation, Furnham (2010) to culture shock, and Marsella and Yamada (2010) to psychopathology. The common theme among these articles was the Western-centric dominance of psychology's research, theories, models and practice, in part because of structural discrimination such as ethnocentric curricula, policies and teaching methods within academic institutions. In Aotearoa New Zealand, including mātauranga Māori (Māori knowledge) and kaupapa Māori (Māori philosophy) within curricula for clinical psychology has started to address that Western-centric dominance, but more importantly, resulted in more culturally safe and responsive psychological services being provided to Māori users of those services. The present commentary suggested that including and integrating more cross-cultural and indigenous knowledge into the tertiary curricula of applied psychology fields, such as clinical, industrial-organisational, and coaching psychology would be one way to counter the Western-centric dominance.

A recent special section on cultural diversity across the Pacific, in this journal, highlighted the need for greater alignment between human services and cultural diversity in the region. Alignment entails detailing a local context. Samoan cultural constructs of emotion, particularly anger and shame, may precede suicidal behaviours among New Zealand-born (NZ-born) Samoan youth. These behaviours can stem from perceived ruptures in family unity, as youth partly identify with majority norms. A barrier to integration faced by acculturating youth is that the young person either lives with the shame of their offence, or avoids it by taking their life. It seems Samoan cultural constructs of emotion must be considered in effective service delivery for this population. Consistent with the articles in the special section, suicide prevention should focus on developing culturally competent tools tailored for NZ-born Samoan youth, so they may communicate their feelings without fear of disrupting cultural prescriptions and expectations, as well as functioning successfully in both the Samoan and Western worlds. Although the point is discussed in relation to one special population in the Pacific region, it is consistent with an emergent theme in the special section and subsequent commentaries: the need to integrate and acculturate human services.