Dealing with wicked problems: conducting a causal layered analysis of complex social psychological issues

Does catching more fish increase the subjective well-being of fishers? Insights from Bangladesh

Small-scale fisheries have been associated with the subjective well-being of coastal communities through their links with culture, identity, and social cohesion. But although fish catches are usually considered the primary ecosystem service that benefits fishers, little is known about how subjective well-being is influenced by the fishing activity itself. Here, we applied the experience sampling method in two small-scale fisheries in Bangladesh to assess the effects of fishing on fishers' occurrence of positive and negative affect, two measures of subjective well-being. We found that fishing activities were not directly associated with increased momentary affect and that the frequency of positive affect actually decreased as the fishing trip progressed. Furthermore, although very low catches were associated with less positive affect, the highest frequency of positive affect was achieved with relatively small catches. Our results imply that the benefits provided by small-scale fisheries to the momentary subjective well-being of fishers are not strongly related to the actual catching of fish.

Happy without money: Minimally monetized societies can exhibit high subjective well-being

Economic growth is often assumed to improve happiness for people in low income countries, although the association between monetary income and subjective well-being has been a subject of debate. We test this assumption by comparing three different measures of subjective well-being in very low-income communities with different levels of monetization. Contrary to expectations, all three measures of subjective well-being were very high in the least-monetized sites and comparable to those found among citizens of wealthy nations. The reported drivers of happiness shifted with increasing monetization: from enjoying experiential activities in contact with nature at the less monetized sites, to social and economic factors at the more monetized sites. Our results suggest that high levels of subjective well-being can be achieved with minimal monetization, challenging the perception that economic growth will raise life satisfaction among low income populations.

Critical Reflexivity in Indigenous and Cross-cultural Psychology: A Decolonial Approach to Curriculum?

Critical reflexivity is a mechanism for working toward decoloniality in higher education, with the potential to prompt students' to critique the contexts in which they are embedded, and facilitate transformative learning. We present a critical examination of the tensions surrounding decoloniality and critical reflexivity in an undergraduate unit on Indigenous and cross-cultural psychology at a large Australian university. We invited students in the unit to participate in a written reflexive exercise at the beginning (N = 44) and end of semester (N = 23) and analyzed these reflections qualitatively for level (four-category scheme for coding) and content (causal layered analysis) of reflection. Findings suggest that, while students' primarily demonstrate reflective engagement at levels preordinate to critical reflexivity, they are also engaged in active and nuanced processes of negotiating discomfort and uncertainty in this space. We pose critical commentary on the notion of safety in teaching practice, and consider the role of the academic institution in parametrizing the decolonial stance. This research holds application and transferability to higher education settings, and for the enduring project of engaging a decolonial approach to the curriculum within psychology.

How Do Our Values Inform Ethical Research? A Narrative of Recognizing Colonizing Practices

How do you reconcile tensions between ethical research practice, personal values, and disciplinary values? This article focuses on an ethical challenge involving the engagement of rural Indigenous community members that emerged during my PhD fieldwork. The narrative illustrates the necessity to engage in critical reflexive research practice, a process which saw me respond to my own feelings of "wrong" and "right," contemplate a distinction between procedural ethics and virtue ethics in community-based research, explore colonizing research practices, and endeavor to reconcile an instance where the values of community psychology appeared in contest. The "voice" in this narrative is that of the first author; the dual authorship reflects the ongoing collaboration between both authors. When this ethical issue came about, our relationship was one of "student" and "supervisor"; we are now colleagues and friends.

Reducing the overall HIV-burden in South Africa: is 'reviving ABC' an appropriate fit for a complex, adaptive epidemiological HIV landscape?

This article questions the recommendations to 'revive ABC (abstain, be faithful, condomise)' as a mechanism to 'educate' people in South Africa about HIV prevention as the South African National HIV Prevalence, Incidence and Behaviour Survey, 2012, suggests. We argue that ABC was designed as a response to a particular context which has now radically changed. In South Africa the contemporary context reflects the mass roll-out of antiretroviral treatment; significant bio-medical knowledge gains; a generalised population affected by HIV that has made sense of and embodied those diverse experiences; and a government committed to confronting the epidemic. We suggest that the situation can now be plausibly conceptualised as a complex, adaptive epidemiological landscape that could benefit from an expansion of the existing, 'descriptive' prevention paradigm towards strategies that focus on the dynamics of transmission. We argue for this shift by proposing a theoretical framework based on complexity theory and pattern management. We interrogate one educational prevention heuristic that emphasises the importance of risk-reduction through the lens of transmission, called A-3B-4C-T. We argue that this type of approach provides expansive opportunities for people to engage with the epidemic in contextualised, innovative ways that supersede the opportunities afforded by ABC. We then suggest that framing the prevention imperative through the lens of 'dynamic prevention' at scale opens more immediate opportunities, as well as developing a future-oriented mind-set, than the 'descriptive prevention' parameters can facilitate. The parameters of the 'descriptive prevention' paradigm, that maintain - and partially reinforce - the presence of ABC, do not have the flexibility required to develop the armamentarium of tools required to contribute to the management of a complex epidemiological landscape. Uncritically adhering to both the 'descriptive paradigm', and ABC, represents an historically dislocated form of prevention - with restrictive options for reducing the overall burden of HIV-related challenges in South Africa.

Imposed identities and limited opportunities: Advocacy agency staff perspectives on the construction of their clients with intellectual disabilities

Intellectual disability is commonly conceptualised as stigmatised identity; however, within the literature, the notion of a damaged identity is contested. The aim of this research was to explore the social construction of intellectual disability from the perspective of staff who work closely with people with intellectual disabilities. Informed by a contextualist perspective, this research was based on interviews with five staff members of an advocacy agency in a regional area of Australia. Causal layered analysis was used to deconstruct the interview data. Analysis of the interactions that emerged across the causal layers revealed a complex dynamic of world views, which served to dehumanise people with intellectual disabilities and blame them for their own fate (victim blaming). For transformative change to occur, understandings of the 'problems' of intellectual disability must be reformulated and those social structures and processes that support the relationship between the powerful and the powerless must be challenged.