Psychology

Globalization influences organizations that compete for customers with high expectations for performance, quality, and cost. Globalization also exerts pressure on the Human Resource Management (HRM) function to adapt to changing organizational needs and add greater value. This paper first reviews global trends, HRM roles, and the implications of globalization and culture for HRM. Using Ulrich's (Human resource champions: The new agenda for adding value and delivering results. Boston: Harvard Business School Press, 1997)

Kilala ang mga Pilipino sa pagiging relihiyoso. Madalas na iugnay ang pagiging relihiyoso sa pagiging ispiritwal ngunit sa panahon natin ngayon, tinitingnan na rin ang kaibahan ng dalawa (Zinnbauer et al. 1997). Sa kalinangang Pilipino, matagal nang binigyang-diin nina Enriquez (1994), Covar (1998), at Obusan (1998) na bago pa man masakop ng iba’t ibang relihiyon ang Pilipinas, mayroon na tayong mga ritwal na maaaring iugnay sa relihiyon. Nilayon ng pag-aaral na itong malaman ang mga paniniwala at pagpapakahulugan ng mga Pilipino tungkol sa ispiritwalidad at relihiyon. Mga key informant sa iba’t ibang larangan ang ginawan ng panayam para lubusang maintindihan ang mga paniniwala at pagpapakahulugan ng mga Pilipino tungkol sa ispiritwalidad at relihiyon. Pinapakita ng mga resultang ang ispiritwalidad ng mga Pilipino ay nakaugnay sa mga paniniwala sa relihiyon. Makikita sa mga resultang isang penomenolohikal o personal na karanasan ang ispiritwalidad at tumutukoy ito sa kaugnayan ng ating sarili sa isang mas mataas sa atin at sa ibang tao. Sa kaugnayan ng
ispiritwalidad at relihiyon, hindi maaaring maihiwalay ang ispiritwalidad sa relihiyon. Sa gayon, upang lubusang maunawaan ang ispiritwalidad ng mga Pilipino, nararapat na pagtuunan ng pansin ang mga paniniwala at karanasan sa relihiyon. Tinalakay ang mga resulta at implikasyon ng pag-aaral sa konteksto ng Sikolohiyang Pilipino.
Filipinos are known to be religious. Religiosity is commonly associated with spirituality but
nowadays, the difference between the two is also being explored (Zinnbauer et al. 1997). In the Filipino culture, scholars like Enriquez (1994), Covar (1998), and Obusan (1998) have already emphasized that even before different colonizers brought their religions to the Philippines, rituals have already existed which can be related to religion. This present study aims to describe the different beliefs and meanings Filipinos give to spirituality and religion. The study involved key informants from different disciplines in order to have a deeper understanding about the beliefs and meanings of Filipinos about spirituality andreligion. Results show that the spirituality of Filipinos is related to religion. It was shown in the results that spirituality is a phenomenological or personal experience and this refers to the relationship of the self to a higher being or to other people. On the relationship of spirituality and religion, spirituality cannot be understood if we isolate it from religion. This means that to further understand spirituality of Filipinos, we should focus on understanding the beliefs and practices in their religion. Results and implications of the study were related to Sikolohiyang Pilipino.

Mahalaga ang gampanin ng ispiritualidad sa sikolohikal na kalayan ng isang tao (Corrigan, McCorkle, Schell, & Kidder, 2003; Boswell, Kahana, & Anderson, 2006; Powers, Cramer, & Grubka, 2007). Masasalamin ang ispiritualidad ng mga Pilipino sa iba’t ibang nakagawian na nila sa kanilang relihiyon. Sa mga relihiyosong aktibidades ng mga Pilipino, pangkaraniwan na ang magkaroon sila ng isang debosyon depende sa kanilang lugar. Isa sa mga prominenteng debosyon sa Pilipinas sa tradisyon ng Romano Katolikong Kristiyano ay ang debosyon sa Sto. Entierro. Tatalakayin ng kasalukuyang pananaliksik ang isang debosyon sa Pampanga kay Apung Mamacalulu. Ito ay isang debosyon na nakaugnay din sa kamalayan at kultura nating mga Pilipino. Nagsagawa ng sarbey ang mananaliksik upang malaman ang mga ginagawa ng mga deboto sa Shrine ni Apung Mamacalulu. Inalam din ng mananaliksik ang mga rason kung bakit sila nagdedebosyon kay Apu at kung ano ang naidudulot nito sa kanilang buhay. Ginawan ng kwalitatibong analisis ang datos. Pinapakita ng mga resulta na ang mga pumpunta sa Apu ay tinitiyak na mahawakan ang imahen, nagsisimba, nagkukumpisal at nagtitirik din ng mga kandila. Sila ay nagdedebosyon para humingi ng tulong at gabay kay Apu pati na rin ang magpasalamat sa kanya sa mga biyayang natatanggap nila. Ang debosyon ay nagdudulot ng kaginhawaan sa kanilang buhay at mas malakas na pananampalataya. Tinalakay ang mga resulta gamit ang Sikolohiyang at Kamalayang Pilipino.

Spirituality is currently widely studied in the field of Psychology; and Filipinos are known for having a deep sense of spirituality. In terms of measuring spirituality however, researchers argue that measures or scales about it should reflect greater sensitivity to cultural characteristics and issues (Hill & Pargament, 2003). The study aimed to develop a measure of Filipino spirituality. Specifically, it intended to identify salient dimensions of spirituality among Filipinos. The study had two phases in the development of the scale, namely: focus group discussion (FGD) on the Filipino conceptions of spirituality as a basis for generating items; and test development, which included item construction based on the FGD and the literature, pilot testing, establishing reliability and validity of the scale. Qualitative results showed that spirituality has 3 main themes: connectedness with the sacred, sense of meaning and purpose, and expressions of spirituality. In the test development, the Filipino spirituality scale yielded two factors. The first factor—having a relationship or connectedness with a supreme being with a 53.13 % total variance; while the other factor of good relationship with others had a 7.196%. The reliability of the whole measure yielded cronbach alpha of 0.978, while the factors also obtained good reliability of indicators of 0.986 and 0.778 respectively. The results of the study are discussed in the broader conceptualization of spirituality in the Philippines as well as in mainstream Psychology .

This study is a qualitative phenomenological investigation on the experiences of Filipino former drug dependents who were subject to stigmatization. Seven semistructured interviews were conducted and analyzed using interpretative phenomenological analysis (IPA). The analysis revealed four themes: (1) discrimination after discovery, (2) psychological consequences, (3) ways of coping, and (4) sense of purpose. Findings suggest that the process of experiencing and overcoming stigma lies in the interplay of social, structural, and internal processes and is underpinned with a desire to improve oneself. Despite these experiences, participants have also learned to move beyond their stigmatized identity and attain a sense of purpose and hope. The role of stigma on help-seeking attitudes and practical implications for intervention and policy reform are also discussed.

Spirituality is currently widely studied in the field of Psychology; and Filipinos are known for having a deep sense of spirituality. In terms of measuring spirituality however, researchers argue that measures or scales about it should reflect greater sensitivity to cultural characteristics and issues (Hill & Pargament, 2003). The study aimed to develop a measure of Filipino spirituality. Specifically, it intended to identify salient dimensions of spirituality among Filipinos. The study had two phases in the development of the scale, namely: focus group discussion (FGD) on the Filipino conceptions of spirituality as a basis for generating items; and test development, which included item construction based on the FGD and the literature, pilot testing, establishing reliability and validity of the scale. Qualitative results showed that spirituality has 3 main themes: connectedness with the sacred, sense of meaning and purpose, and expressions of spirituality. In the test development, t...

Gliomas, one of the most malignant forms of cancer, exhibit high resistance to conventional therapies. Identification of the molecular mechanisms responsible for this resistance is therefore of great interest to improve the efficacy of the treatments against these tumors. Δ9-Tetrahydrocannabinol (THC), the major active ingredient of marijuana, and other cannabinoids inhibit tumor growth in animal models of cancer, including glioma, an effect that relies, at least in part, on the ability of these compounds to induce apoptosis of tumor cells. By analyzing the gene expression profile of two sub-clones of C6 glioma cells with different sensitivity to cannabinoid-induced apoptosis, we found a subset of genes with a marked differential expression in the two sub-clones. Furthermore, we identified the epidermal growth factor receptor ligand amphiregulin as a candidate factor to mediate the resistance of glioma cells to cannabinoid treatment. Amphiregulin was highly overexpressed in the cannabinoid-resistant cell line, both in culture and in tumor xenografts. Moreover, in vivo silencing of amphiregulin rendered the resistant tumors xenografts sensitive to cannabinoid antitumoral action. Amphiregulin expression was associated with increased extracellular signal-regulated kinase (ERK) activation, which mediated the resistance to THC by blunting the expression of p8 and TRB3—two genes involved in cannabinoid-induced apoptosis of glioma cells. Our findings therefore identify Amphirregulin as a factor for resistance of glioma cells to THC-induced apoptosis and contribute to unraveling the molecular bases underlying the emerging notion that targeted inhibition of the EGFR pathway can improve the efficacy of antitumoral therapies. © 2009 Wiley-Liss, Inc.

The putative ectomycorrhizal fungal species registered from sporocarps associated with ponderosa pine and Douglas-fir forests in their natural range distribution (i.e., western Canada, USA, and Mexico) and from plantations in south Argentina and other parts of the world are listed. One hundred and fifty seven taxa are reported for native ponderosa pine forests and 514 taxa for native Douglas-fir forests based on available literature and databases. A small group of genera comprises a high proportion of the species richness for native Douglas-fir (i.e., Cortinarius, Inocybe, and Russula), whereas in native ponderosa pine, the species richness is more evenly distributed among several genera. The comparison between ectomycorrhizal species richness associated with both trees in native forests and in Patagonia (Argentina) shows far fewer species in the latter, with 18 taxa for the ponderosa pine and 15 for the Douglas-fir. Epigeous species richness is clearly dominant in native Douglas-fir, whereas a more balanced relation epigeous/hypogeous richness is observed for native ponderosa pine; a similar trend was observed for Patagonian plantations. Most fungi in Patagonian Douglas-fir plantations have not been recorded in plantations elsewhere, except Suillus lakei and Thelephora terrestris, and only 56% of the fungal taxa recorded in Douglas-fir plantations around the world are known from native forests, the other taxa being new associations for this host, suggesting that new tree + ectomycorrhizal fungal taxa associations are favored in artificial situations as plantations.

The literature on the creative personality is curiously equivocal in its characterization of the traits supposedly possessed by eminent creators. While acclaimed as revolutionary and pioneering visionaries, the same category of people can come across as unsocialized and discomfiting even to their close associates and admirers. This paper suggests that these ambiguities can be addressed by appealing to the potential psychobiological mechanisms that can give rise to the expression of both creative ability and "antisocial" traits. Work on latent inhibition, the somatic marker hypothesis, Eysenck's biosocial theory of crime and the dopamine hypothesis of addiction are reviewed and integrated into a model that examines the role of dopamine as a critical agent in the creative personality system. Finally, testable hypotheses stemming from the model are proposed.

In the past 30 years, researchers from the leading universities in the Philippines studied leadership as a process and explained it in the currency of behavior. This approach was based primarily on the North American version of leadership. But there exists a Filipino version that is evaluated in the currency of traits. Leadership traits associated with the Filipino leaders were measured among 133 local political leaders and 143 residents with no leadership experience in the municipality of Rosario, Cavite. Through the use of selected scales from Filipino personality measures Masaklaw na Panukat (MAPA) ng Loob and Panukat ng Pagkataong Pilipino (PPP), leaders were found less modest, less orderly, more friendly, and more helpful than non-leaders. It is expected that the present study would stimulate new research direction on leadership where the focus is on evaluating leadership through Filipino lens.

Leadership, being universal, has been studied for a long time. The reemergence of trait perspective in psychology inspired the search for traits that may predict leader emergence and effectiveness. In the Philippines, two known studies identified unique leader traits. These traits are dominance and friendliness. The present research tested if Filipino college students submit themselves to leaders possessing these traits. In the pilot study, 79 college students from one province rated deference (a behavior of submission or leader acceptance) to a classmate presented in eight vi-gnettes with varying social dominance, friendliness, and gender. Leader's gender was used as a matching criterion. In the main study, the same methodology was applied to 72 participants across the country. In both studies, college students accepted a friendly classmate's leadership more than a non-friendly classmate's. Section II: Political Participation Dominance and gender had no main effect. There was also no interaction effect. It appeared that among college classmates, friendliness predicts deference.

Identity is a complex concept. It is pluralistic and cuts across several
domains. Some domain-specific identities may oppose another, like
in the case of sexual identity and religious identity, where successful
integration is achieved for some individuals, while for others, a
significant amount of conflict can occur, especially for religious sexual
minorities. The present study analyzes the integration stories of
members of an LGBT-affirmative church, the Metropolitan Community
Church-Quezon City (MCC-QC). In two kwentuhan sessions, 12 MCCQC members shared their lived experiences of identity integration.
Based on participant accounts, the process of integration began with
experiences of oppression, followed by personal quests towards a
deeper faith and knowledge of one’s self, and eventually culminating in
a continual personalization of faith. Identity integration was facilitated
by participation in a safe and supportive faith community. We found
that this process is relevant especially in promoting well-being among
LGBT faithful.

Being a part of a country with a religious majority, most Filipinos view religion positively. However, religion appears to be a purveyor of prejudice in Western literature. In these studies, religion is usually represented by religious fundamentalism (RF), the belief in an inerrant source of religious truth. The present study aims to explain the relationship of RF to prejudice by testing and comparing two imported models: the two-component model (TCM) and the dual-process motivation (DPM) model of prejudice. According to TCM, RF has two components (i.e., Right-Wing Authoritarianism [RWA] and Christian Orthodoxy [CO]) that have different roles in making and unmaking prejudice. According to the DPM model, two social attitudes (i.e., RWA and Social Dominance Orientation [SDO]) motivate prejudice. From a sample of 303 college students, variables from these two models were measured and analyzed. By using structural equation modeling (SEM), the fitness of the two models in predicting prejudice against gay men and atheists were tested and compared. Contrary to the predictions, RWA failed to predict prejudice in the SEM framework. In TCM, CO mediated the relationship between RF and prejudice against atheists. In the DPM model, SDO weakly mediated the relationship between RF and prejudice against gay men. Model statistics reveal that TCM and the DPM model had similar fitness in linking RF with prejudice. TCM can be integrated into the DPM model to provide a robust explanation of the relationship between RF and prejudice.

This study is a qualitative phenomenological investigation on the experiences of Filipino former drug dependents who were subject to stigmatization. Seven semistructured interviews were conducted and analyzed using interpretative phenomenological analysis (IPA). The analysis revealed four themes: (1) discrimination after discovery, (2) psychological consequences, (3) ways of coping, and (4) sense of purpose. Findings suggest that the process of experiencing and overcoming stigma lies in the interplay of social, structural, and internal processes and is underpinned with a desire to improve oneself. Despite these experiences, participants have also learned to move beyond their stigmatized identity and attain a sense of purpose and hope. The role of stigma on help-seeking attitudes and practical implications for intervention and policy reform are also discussed.

This study is a qualitative phenomenological investigation on the experiences of Filipino former drug dependents who were subject to stigmatization. Seven semistructured interviews were conducted and analyzed using interpretative phenomenological analysis (IPA). The analysis revealed four themes: (1) discrimination after discovery, (2) psychological consequences, (3) ways of coping, and (4) sense of purpose. Findings suggest that the process of experiencing and overcoming stigma lies in the interplay of social, structural, and internal processes and is underpinned with a desire to improve oneself. Despite these experiences, participants have also learned to move beyond their stigmatized identity and attain a sense of purpose and hope. The role of stigma on help-seeking attitudes and practical implications for intervention and policy reform are also discussed.

The mental health impact of the COVID-19 pandemic will increase as the outbreak continues and persist even after the pandemic passes. We developed an 11-item Coronavirus Pandemic Anxiety Scale (CPAS-11) to measure symptoms of anxiety related to the COVID-19 pandemic to help identify individuals who might need mental health services. In developing the scale items, we considered previous research and theory on anxiety symptoms and symptoms reported by clinically referred cases in the Philippines. The scale was validated in a Filipino sample (N = 925). Exploratory factor analysis indicated two factors corresponding to somatic and non-somatic symptoms; confirmatory factor analysis showed good fit for the two-factor model. CPAS-11 showed good internal consistency, convergent and divergent validity, and screening accuracy. A cutoff score of 15 showed adequate sensitivity and specificity to distinguish GAD-7 screened participants. The results support the viability of CPAS-11 as a screening tool to identify individuals experiencing COVID-19-related anxiety.