2016

This article is the third in a series of four articles scheduled for publication in this journal. In the first article (Kapustin, 2015a) I proposed a description of a new so-called existential criterion of normal and abnormal personality that is implicitly present in the works of Erich Fromm. According to this criterion, normal and abnormal personalities are determined, first, by special features of the content of their position regarding existential dichotomies that are natural to human beings and, second, by particular aspects of the formation of this position. Such dichotomies, entitatively existent in all human life, are inherent, two-alternative contradictions. The position of a normal personality in its content orients a person toward a contradictious predetermination of life in the form of existential dichotomies and necessitates a search for compromise in resolving these dichotomies. This position is created on a rational basis with the person’s active participation. The position of an abnormal personality in its content subjectively denies a contradictious predetermination of life in the form of existential dichotomies and orients a person toward a consistent, noncompetitive, and, as a consequence, onesided way of life that doesn’t include self-determination. This position is imposed by other people on an irrational basis. Abnormality of personality interpreted like that is one of the most important factors influencing the development of various kinds of psychological problems and mental disorders — primarily, neurosis. In the second article (Kapustin, 2015b) I showed that this criterion is also implicitly present in the personality theories of Sigmund Freud and Alfred Adler, although in more specific cases. In the current work I prove that this criterion is also present in the personality theories of Carl Jung and Carl Rogers, where it is implicitly stated in a more specific way. In the final article I will show that this criterion is also implicitly present in the personality theory of Viktor Frankl.

The study described in this article investigated contemporary young people’s perceptions of drugs and psychoactive substances (PAS). In the course of the research the following hypothesis was tested: in young people’s perceptions about drugs and PAS there are differences in emotional coloring, coherence, and tolerance. J.-C. Abric’s structural approach was used as the basic methodology. The free-associations method provided the bulk of the empirical material. The results obtained were processed via prototypic analysis (by P. Vergès’s method), indexing of emotional associations (by E.E. Pronina’s method), and frequency and content analysis. 

As a result the core and the periphery of the perceptions of youth about drugs and PAS were described, and generalized notional categories that synthesize the structural elements of the perceptions were identified. The study revealed that the perceptions of young people about drugs and PAS do differ in coherence, tolerance, and emotional coloring. Perceptions of drugs are firm, consistent, and negative, while perceptions of PAS are less coherent but dynamic and have an ambivalent emotional coloration. The results are of prognostic importance for understanding young people’s attitudes toward drugs and PAS and can be used to design programs and measures directed to the prevention of PAS and drug abuse.

Today in Russia and all over the world significant efforts are invested in building biobanks—specialized facilities for storing biological materials for research and medical purposes. The successful functioning of biobanks depends directly on people’s willingness to donate their biological materials. No previous studies of people’s attitudes toward donations to biobanks have been undertaken in Russia. The goal of this study was to measure attitudes toward biobank donation among young Russians and to evaluate potential sociodemographic and personality factors that play a role in a person’s readiness to become a donor. Data from 542 students at Saint Petersburg State University were collected from group-administered paper-and-pencil questionnaires. Only one-fifth of the students knew about the existence of biobanks, while roughly the same number believed they might have heard something about them but were not absolutely certain. However, the students indicated a relatively high level of readiness to become biobank donors (74%). Willingness to be a biobank donor was correlated significantly with studying biology and was just modestly correlated with students’ values. In addition, we found gender-specific differences in the biobank characteristics that students felt were important in making a decision about whether to donate. The study demonstrated that today the attitudes of the general population (at least, those of the subgroup studied, students) do not pose a problem for the further development of biobanking in Russia.

Fear of disease progression is one of the most common sources of psychological distress in patients suffering from chronic diseases. Fear of disease progression is a situationspecific and fully discernible (reportable) emotion based on personal experience of a life-threatening disease. This article presents the results of a study of cancer patients’ coping behavior according to the levels of fear of disease progression experienced. The presence of pronounced fear of disease progression reflects a negative cognitive-affective response to one’s expectations for one’s own future; this response is related to a decrease in adaptive capacity. To determine the particular characteristics of coping strategies and coping resources in women with reproductive-system cancers according to the level of fear of disease progression. A total of 177 women with reproductive-system cancers were examined, among them 59 with breast cancer and 118 with gynecological cancers. Women with reproductive-system cancers have varying sets of coping strategies and coping resources according to their level of fear of disease progression. For each of the differentiated groups, specific characteristics of the strategies of coping with difficult life situations are described, along with cognitive self-regulation strategies specific to the illness and to coping resources. The women exhibiting moderate fear of disease progression significantly more often adhered to problem-oriented strategies of coping with difficult life situations and illness and had an internal locus of control regarding treatment. Patients with a low level of fear of disease progression tended to use strategies of positive reinterpretation of difficult life situations and illness; an external locus of control regarding treatment prevailed in this group. Patients found to have a dysfunctional level of fear of disease progression displayed significantly higher rates of using cognitive-regulation strategies focused on negative aspects of illness, as well as strategies for avoiding difficult life situations. Fear of disease progression is a psychological problem in women with reproductive-system cancers. Higher levels of fear of disease progression are associated with a decrease in the psychosocial adaptation of women suffering from reproductivesystem cancers.

The vocational activities of doctors and their social status do not ensure their health. And, falling ill, doctors don’t identify themselves with ordinary patients as they have a deep knowledge of medicine. Thus, the internal picture of a doctor’s illness is both a research and a practical problem: the problem of the psychoprevention of doctors’ illnesses at all stages of their professionalization. The purpose of the research was to study the phenomenological features of the internal picture of doctors’ illnesses using the structural approach. The total number of participants was 132. The experimental group consisted of 66 sick doctors, differentiated according to their stage of professionalization: vocational training (students), professional adaptation (interns), full professionalization (doctors). The control group consisted of 66 people who did not have any medical education. All the control subjects were hospitalized with chronic diseases during the study period. The organization of the research was carried out with the use of clinical-psychological and diagnostic methods, the methods of descriptive statistics, and comparative, multidimensional, and structural analysis. The research revealed the following phenomenological features of the internal picture of doctors’ illnesses: the prevalence of some anxiety in the doctors and high awareness of their health; the doctors’ altruistic orientation; their willingness to work despite difficulties; and their ability to achieve high results in different activities. The structural features of the doctors’ image of their own diseases on the cognitive level were the following: qualitative heterogeneity during in-service activities; a high degree of image integration during in-service activities; and stereotyped perceptions of the disease. The emotional level revealed the emotional distance between doctors and their patients, and the behavioral level revealed doctors’ disregard for the symptoms of the disease. The structural-phenomenological features of the formation of the internal picture of doctors’ illnesses are specific to the circumstances of their origin. For the purpose of the psychoprevention of doctors’ own diseases it is necessary to include these features in the special courses on medical psychology at the stages of vocational training (students) and professional adaptation (interns), as well as in the “psychology in practical medicine” project for doctors.

The current issue of “Psychology in Russia: State of the Art” provides papers on medical, social and personality psychology, as well as various works on speech, communication and semantic.

Michael D. Matthews is Professor of Engineering Psychology at the United States Military Academy at West Point. From 2007 to 2008 he headed the American Psychological Association’s (19th Division of Military Psychology). Collectively, his research interests center on soldier performance in combat.

This article is devoted to current issues of labor migrants’ adaptation. The research is based on questioning 210 labor migrants from Uzbekistan aged 17 to 49, at present living in Saint Petersburg. It should be mentioned that Uzbekistan labor migrants constitute a considerable part of the entire labor-migrant flow to Russia, Saint Petersburg, in particular. 

The research targets the analysis of personal characteristics contributing to effective adaptation by labor migrants. The research contains an analysis of the system of personality “I”-structures interrelation, their constructive, destructive, and deficient components as well as the analysis of life-meaning guidelines and the system of migrants’ family and interpersonal relationships. The outcomes obtained make it possible to examine labor migrants’ unique personality characteristics, depending on their attitude toward whether to stay in Russia or return to Uzbekistan, as well as to provide an analysis of migrants’ mental health or psychological well-being and to forecast the effectiveness of migrants’ adaptation. Two groups of labor migrants — those intending to stay in Russia and those wishing to return to Uzbekistan — differ in a number of indicators. The forecast of mental health or psychological well-being of labor migrants intending to stay in Russia is more favorable. A rather high personal level of mental health and adaptation resources are based on a strong potential of activity, ability to achieve definite goals, and capacity to establish and maintain interpersonal relationships. The outcomes of migrants wishing to return to Uzbekistan give us grounds to assume that there exist both threats to their psychological well-being and emergence of psychopathological symptoms. Thus, the forecast of this group’s adaptation appears less favorable. Following up, it is reasonable to sort out some groups at risk among migrants wishing to return to Uzbekistan and develop relevant programs of mental-disorder prevention. 

Nonetheless, we consider the status of both groups to be marginal, that, in its turn, undoubtedly affects the process of their adaptation. The latter is an extremely complex process because, even under quite favorable conditions, it includes many attendant factors.

This article examines the exposure of Russian public to reports about ethnic groups in current mainstream Russian media by analyzing the amount of such reports today, as well as results of an online survey (n = 1040) aimed at revealing to what extent the public is indeed exposed to them by the respondents’ own estimations. The survey showed that generally users tend to lack information about ethnicities in mainstream media and demonstrate a certain interest in learning more about other ethnic groups in Russia through media channels. We argue thus that the public’s exposure to information about ethnic issues, although relatively high on a quantitative level (i.e., in terms of the actual number of reports), is lower on a qualitative one (i.e., the share of the respondents who actually come across such reports). The paper also reveals a number of tendencies from analyzing users’ age groups and their regions of living. In general, we believe that singling out both specifics of the public’s exposure to information about ethnicities and the connection between this exposure and the public’s attitudes toward ethnicities (which is planned as the second stage of the current research project) may contribute to better understanding of the effects media can have on their audience in terms of agenda-setting and psychological influence. The current research can also be of interest when discussing the role mass media play in building harmonious relationships between representatives of different ethnic groups in a multiethnic society such as the Russian one.

The research in question investigates life-purpose orientations and values of various groups of a population living in a multicultural area with a variety of ethnic and religious communities. Members may have different attitudes to one and the same set of values due to their specific cultural traditions and religious guidelines. A common set of life-purpose orientations and values as well as distinctly different ones were identified in the research. It employed an ethno-psychological questionnaire designed specifically to that end and psychometric instruments aimed at identifying the values of the adults of various ethnic identities and religious affiliations. Residents of a multi-cultural area in the south of Russia who belong to different denominations were surveyed. It is stated that there is a substantial difference between the sets of values held by Baptists and Buddhists and representatives of other ethnic and religious groups (Muslims and Christians) participating in this investigation. The survey found that all of the Baptist and Buddhist respondents were described by a high-to-medium level of civil identity. Indifference to ethnic standards and a failure to accept the culture of their own people were found among all of the respondents; it was displayed by a small proportion of Orthodox Christians, whereas all of the Buddhists under investigation had a positive ethnic identity, and a certain proportion of Muslims and Catholics as well as a tiny proportion of Orthodox believers reported that they placed a priority for ethnic rights over human rights. Among all of the denominations surveyed, the majority of respondents surveyed have a positive attitude towards both their own nation and other nations.

In the context of a significant increase of mass migration, the modern educational environment acquires the features of multiculturalism and teachers’ readiness for interaction with inoethnic subjects of educational processes becomes a necessary condition for reduction of ethnic tensions and development of intercultural cooperation. Upon that, the formation of constructive intercultural relations requires the development of an ethnic worldview. In particular, readiness for interaction with inoethnic subjects of educational processes and the ethnic worldview are a precondition for the formation of real multiculturalism in interethnic relations. Objective of the research is to determine the intensity of the components of readiness for interaction with inoethnic subjects of educational processes and ethnic worldview components and to analyze their ratio concerning different subjects of educational processes. The problem of the correlation of readiness for interaction with inoethnic subjects of educational processes and ethnic worldview was solved through a survey of 113 pupils, students and future pupils’ parents in the Sverdlovsk region. The exploratory factor analysis was applied to identify and describe the structural components of readiness under study structure and the structural components of the respondents’ ethnic worldview; the degree of intensity of the mentioned components was analyzed by using the criterion χ2-Pearson. To identify the correlations between the components of readiness for interaction with inoethnic subjects in educational processes and ethnic worldview, the analysis by the criterion r-Pearson was conducted. The structural components of readiness for interaction with inoethnic subjects of educational processes among pupils, students and parents were empirically described; it is revealed that most of their correlations with the ethnic worldview components are inverse. Readiness for interaction with inoethnic subjects of educational processes is developed among the pupils in components such as empirical, communicative and cognitive; among the future teachers — in relational components; none of the components is expressed among the future pupils’ parents. Multiethnic worldview is developed among the pupils in components such as ethnic position and interethnic management. Among future teachers, the component of ethnic orientation is developed. Among the parents, it is the ability to go beyond the ethnic frame. The coordination of readiness for interaction with inoethnic subjects of educational processes with an ethnic worldview is of a multifaceted nature. The intensity of particular components of the readiness under study (behavioral, empirical, emotional, communicative and cognitive) is associated with a monoethnic worldview.

The study of ethnocultural identity is remarkably up to date when considering the interactions of different countries, the ethnic groups studied within the limits of mono- and multicultural space, and the processes of acculturation, assimilation, and others. Ethnocultural identity is based on the desires of the individual and the nation viewed integrally; it is achieved in substituted forms through integration in the cultural and symbolic space of society. The aim of this article is to analyze the meaning-of-life and value orientations of Armenian and Russian students in the Russian Federation and the Republic of Armenia. In order to study ethnocultural identity as part of the self-concept we carried out a study with students at the Russian-Armenian (Slavonic) University (Yerevan, Armenia) and the South Federal University (Rostov-on-Don, Russia): at the initial stage we conducted two focus groups (the number of respondents in each group was 10); at the second stage we conducted a study the number of respondents was 160. When the Armenian and Russian youth described their ethnicity, high values of social self — in particular, national civic identity — correlated with high and medium levels of meaning-of-life orientations. Armenians and Russians in title ethnos and in the associated diaspora had a number of similarities and differences in value orientations. The majority of respondents in the focus groups noted their positive emotions connected with being Armenian or Russian. The ethnic Russians in Armenia pointed out the ease of communication with Russian speakers, regardless of ethnicity, but noted the difficulty of social interaction because of their insufficient knowledge of the Armenian language. The formation and development of ethnic self-consciousness may be carried out at two levels: understanding the values and ideas of ethnicity and assessing the ethnocultural and ethnopsychological features of one’s ethnic group. The ethnic identity of Armenians in Russia has been transformed, and they are now characterized by similar values as ethnic Armenians in Armenia. Ethnic Armenians and ethnic Russians are in continuous interaction in Armenia and in Russia. This interaction is a key to positive ethnic attitudes in both groups as evidenced by their tolerance for other ethnic groups and their solidarity and it enriches the representatives of both ethnic groups at the regulatory value level, making them carriers of both culture.

This article focuses on the role of the media in shaping the worldview of today’s youth. In Part 1, social attitudes and social stereotypes are described in the context of ethnic relations. Part 2 describes the research into social distance and ethnic and religious stereotypes conducted by I.V. Abakumova and A.V. Grishina. The study was conducted in two stages. First we analyzed various TV and radio programs, articles in the press and on the Internet, about migrant workers, published from March 2009 to March 2012, to identify the image of migrant workers in the Russian media, for further study of the perceptions of migrant workers by students in different professional fields. In the second stage, we modified E. Bogardus’s “Social Distance Scale” in order to assess respondents’ attitudes toward media images of migrant workers and, more importantly, to determine the social distance at which the respondent tolerates the images and therefore the migrants themselves. The last part of the article reports the main findings and conclusions of the study.

When acculturation strategies of migrants and acculturation expectations of a host society do not coincide, psychological outcomes for members of the groups in contact can differ significantly. Berry (2013) proposed that intercultural relations can be understood on the basis of three hypotheses: the multiculturalism hypothesis, the integration hypothesis, and the contact hypothesis. Our goal was to test these three hypotheses in Russian majority and Asian minority groups. Migrants from Central Asia (N = 168; 88 ethnic Uzbeks and 80 ethnic Tajiks) and ethnic Russians (N = 158) were surveyed using a self-report questionnaire that included measures developed by the Mutual Intercultural Relations in Plural Societies project. Data processing was carried out using Structural Equation Modeling with the Russians and the migrants separately. We found significant and positive relationships between perceived security and multicultural ideology in both groups. We found a positive relationship between intercultural contacts and the integration strategy among the migrants from Central Asia. Intercultural contacts in the group of Russians was positively related to the expectation of integration and negatively related to the expectation of assimilation. The integration strategy of the migrants was positively related to their self-esteem, while the assimilation strategy was positively related to their sociocultural adaptation and life satisfaction. Among the Russians, the integration expectation promoted their better life satisfaction and self-esteem. The multiculturalism hypothesis was partially supported with both the migrants from Central Asia and the Russians: perceived security promoted an acceptance of multicultural ideology but didn’t promote ethnic tolerance. The contact hypothesis was partially supported in both groups: interethnic contacts were positively linked to the integration strategy of the migrants and the integration expectations of the Russians. The integration hypothesis was fully supported in the sample of Russians and partially supported in the sample of migrants. The migrants’ adoption of the assimilation strategy promoted their life satisfaction and sociocultural adaptation.

This paper is dedicated to the cultural specificities of three typical collective groups with respect to the representation of love. The research subject focuses on the cross-cultural similarities and differences in how love is conceptualized among highly educated citizens of Brazil (50), Russia (50), and Central Africa (50) (age range 21–60; M = 34). We used “The Classical ideas of love: acceptance and distancing” questionnaire (I.A. Djidaryan, E.V. Belovol, & O.V. Maslova) and the “Directed associations with ‘love’ as the wordstimulus” technique (on the basis of C.G. Jung’s associative experiment and P. Vergès’s methodology).

The results show similarities and differences in how love is represented among the groups. The following similarities were found: Love is seen as all that is good and kind about a person, a way to become better. At the peripheral level, the social representation of love includes friendship, patience, and passion. At the point of cross-cultural differences, it was found that: a) The main emotion reflecting how love is represented for Brazilians is honesty, for Russians — suffering, for Central Africans — tenderness; b) Brazilians understand love as a sensual, personal moral choice; Russians perceive love as an obstacle, a problem in itself; Central Africans conceptualize love as God-given and ennobling of the person; c) love is conceptualized as something inherent and family-oriented among Russians, intrapersonal and intimate among Brazilians, and divine among Central Africans. The results mean that within peripheral confines, the notion of love among the groups matches to a certain extent R. Sternberg’s triangle of love, while its core zone is culturally specific.

This article is based on the empirical data gained from a previous study “Ethnic-confessional relations in the Republic of Sakha (Yakutia) in 2011- 2013”. In the mid-nineties in the 20th century, the number of nationalities that were nontypical for the Far East, Siberia and the Far North of Russia began to enlarge, and the trend continues year by year. According to the analysis results, people who migrate are attracted to the republic. The capital of the republic, the industrial cities of Yakutsk, Mirny, and Aldan, as well as the settlements of Niznij Bestyakh of the Megino-Kangalasskij district and Kysyl-Syr of the Viluiskij district, are the center of the migration stream. To define the ethnic and confessional complementariness of the local population, a test-scale by Yu.I Zhegusov was used. The authors of the study refused a simple dichotomous division of ‘insiders’ and ‘outsiders’, and suggested a more complicated structure. In ethnic-confessional complementariness, the following levels and degrees were used: 

• positive complementariness is expressed as ‘insiders’ who may be closely related( friendly terms, blood relationship)
• neutral complementariness is expressed as ‘outsiders’ with whom one may co-exist, but avoids close relations
• negative complementariness is expressed as ‘outsiders’ who are undesirable to live in a neighborhood with
• critical level of complementariness is expressed as ‘enemies’ who constitute a danger and threat.
  

On the whole, the research shows some peculiarities: 

• Russians are mostly comfortable with representatives of other ethnic groups and religions. In Yakutia, they feel confident in the context of ethnic and migration process intensification. 

• Yakuts show an alarmist public mood and worry about their future, and they are afraid of losing their ethnic status and national identity as a result of the uncontrollable process of migration and assimilation.

This article examines intercultural relations in Kabardino-Balkaria. Among a great number of ethnic groups living in Kabardino-Balkaria, Kabardians and Balkars are one of the largest (they are so-called titular ethnic groups). Russians are the second largest of the ethnic groups after Kabardians. We report here the results of an empirical study of the intercultural relations, mutual acculturation, and adaptation of Kabardians and Balkars (N = 285) and Russians (N = 249). Specifically, we examine the relevance of three hypotheses formulated to understand intercultural relations: the multiculturalism hypothesis, the integration hypothesis, and the contact hypothesis. We conducted path analysis in AMOS with two samples: a sample of Russians and a sample of the two main ethnic groups (Kabardians and Balkars), and we further compared the path models with each other. The results revealed significant effects of security, intercultural contacts, multicultural ideology, acculturation strategies, and acculturation expectations on attitudes, life satisfaction, and self-esteem in both samples. These findings partially confirm the three hypotheses in both groups. However, we also identified a regionally specific pattern. We found that, in the Russian sample, the integration strategy was negatively related to wellbeing, while contact with the dominant ethnic group was positively related to well-being. At the same time, in the sample of Kabardians and Balkars, acculturation expectations of integration and assimilation were positively related to well-being. In the article, we discuss these regional specifics.

The project Mutual Intercultural Research in Plural Societies was designed to examine three hypotheses of intercultural relations: the multiculturalism hypothesis, the integration hypothesis, and the contact hypothesis. These hypotheses were derived from the Canadian multiculturalism policy (Berry, 1984), and their validity has been assessed in a number of countries. Our goal was to evaluate these hypotheses in Russia (Moscow) and Latvia (Riga). We used sociopsychological surveys of two dominant groups (Russian Muscovites and Latvians in Riga) and two nondominant groups (migrants from the Caucasus in Moscow and the Russian minority in Riga) employing structural equation modeling. A sense of perceived security promoted tolerance toward other cultural groups in three of the samples. Perceived security was related significantly to multicultural ideology in Riga, but there was no significant relationship to multicultural ideology in the Moscow samples. A preference for the integration strategy among the migrants in Moscow as well as among the Russians in Latvia promoted their better sociocultural adaptation and had a significant impact on the life satisfaction of the Muscovites but had no impact on the Latvian sample in Riga. Our results provided some support for the effect of intercultural contact on the acceptance of others in three of the groups: the migrants in Moscow, the Russian minority in Riga, and the dominant group in Moscow. However, among the Russians in Riga, the relationship between contacts and perceived security was negative. The multiculturalism hypothesis was confirmed with the dominant group in Riga and was partly confirmed with both the dominant and the nondominant groups in Moscow and with the Russian minority in Riga. The contact hypothesis received partial support with both groups in Moscow and the Russian minority in Riga but was not confirmed with the Latvians in Riga. There was partial support for the role of the integration strategy in promoting sociocultural adaptation and well-being among the migrants in Moscow and the Muscovites. These findings require additional analysis of the sociopolitical and historical context in Latvia in order to understand the psychological outcomes of acculturation among the Russian minority there.

This article examines intercultural relations in the Republic of North Ossetia-Alania (RNO-A). The research is based on the theory of acculturation of J. Berry and uses the hypotheses and measures developed in the Mutual Intercultural Relations in Plural Societies project. The RNO-A is the most favorable place for Russians living in the North Caucasus because attitudes toward the Russian minority in the RNO-A are not discriminatory. Our goal was to test three hypotheses in the RNO-A: the multiculturalism hypothesis, the integration hypothesis, and the contact hypothesis. We conducted a sociopsychological survey. The sample included members of the ethnic majority, the Ossetians (N= 318), and members of the ethnic minority, the Russians (N= 327). Data processing was carried out using structural equation modeling (SEM) separately for the ethnic minority and for the ethnic majority, and the models were compared with each other. The results show that perceived security among the Russians (the ethnic minority) as well as among the Ossetians (the ethnic majority) promoted support for a multicultural ideology, tolerance, and mutual integration. The number and frequency of friendly intercultural contacts had a positive and significant impact on a preference for integration among both the Ossetians and the Russians. An integration strategy and the expectation of integration promoted life satisfaction in both groups. Because the results of the study confirmed all three hypotheses, we conclude that interethnic relations between the Russians and the Ossetians in the RNO-A are based on the principles of multiculturalism.

Multiculturalism is an increasingly common characteristic of contemporary societies. In culturally diverse social contexts, virtually every person experiences intercultural contact on a daily basis. It is essential to understand that there must be both cultural diversity and equity in social participation for true multiculturalism to exist in these settings. Beyond its core definition, it is clear that multiculturalism is a complex concept encompassing many dimensions and meanings. First, the term is understood to describe a demographic fact, indicating the existence of cultural diversity in a society. Second, multiculturalism refers to the policies and programs that are in place to manage intercultural relations and acculturation. Third, multiculturalism refers to psychological phenomena, including individual attitudes and ideologies that accept or reject the demographic, civic and policy features of multiculturalism. This chapter considers Canadian multiculturalism policy, examining how the multiple meanings of multiculturalism vary around the world. Within this framework, I highlight the psychological processes and outcomes of multiculturalism, particularly in connection with acculturation, adaptation and intercultural relations and consider whether these processes and outcomes differ for dominant and non-dominant groups. I suggest some ways in which to enhance the positive outcomes of intercultural contact and the resultant acculturation outcomes. Finally, this chapter sets the stage for the presentation of the other chapters in this volume. It elaborates three hypotheses derived from Canadian multiculturalism policy: the multiculturalism, integration and contact hypotheses.