There is limited knowledge about coping and psychological adjustment in Latter-Day Saint (LDS) Polynesians. This study examined religiosity, collectivistic coping, and psychological well-being among 94 LDS Polynesians residing in the Midwest. As hypothesized, religiously committed LDS Polynesians were more likely to have a healthy psychological well-being and were also likely to use collectivistic coping styles, such that high helpfulness ratings on family support and religion-spirituality coping styles were significantly correlated with a positive psychological well-being. Family support also moderated the relationship between LDS Polynesians' religious commitment and psychological well-being. Implications are discussed in terms of religiosity, culture, coping, and psychological well-being.

This study examined the relationships and interactions between religious commitment, perfectionism, scrupulosity, and psychological well-being among Latter-Day Saints (LDS or Mormons). The results showed a positive association between religious commitment and satisfaction with life. Scrupulosity partially mediated the relationship between maladaptive perfectionism and depression, anxiety, and satisfaction with life. The sample majority was classified as adaptive perfectionists, reporting higher intra-and interpersonal religious commitment, self-esteem, and satisfaction with life, and lower levels of anxiety and depression than the maladaptive and nonperfectionists. Additional results are provided. Implications of these findings are outlined.

Previous research has shown that psychological services designed to assist clients in coping with stressful or traumatic events are more effective when aligned with clients' cultural values, practices, and worldviews. However, limited research is available regarding the preferred coping strategies of Polynesian Americans. In examining collectivistic coping styles and their association with previous distress among 94 Polynesian Americans, we found that participants were highly likely to use family support and religion/spirituality to buffer the initial and residual effects of impairment attributable to distressing events, and private emotional outlets, such as psychotherapy, very infrequently. The use of private emotional outlets was associated with lower impairment from distress, although family support was much more predictive of lower impairment and positive psychological well-being. Mental health professionals can align their services with the cultural values of Polynesian Americans by accounting for collectivistic coping styles and family dynamics.

While there is ample evidence to support the need for hospice and palliative care services for African Americans, only 8% of patients who utilize those services are from African-American communities. The underutilization of end-of-life and palliative care can be attributed to several barriers to service access including incompatibility between hospice philosophy and African-American religious, spiritual, and cultural beliefs; health care disparities; distrust of the medical establishment; physician influence; financial disincentives, and hospice admission criteria. Suggestions for dismantling barriers to care access include developing culturally competent professionals in the health and human services, expanding the philosophy of hospice to include spiritual advisors from client communities, and funding national initiatives to promote improved access to health care at all stages in the life cycle of members of all underserved communities.

This study examined psychotherapy utilization, presenting concerns, reported distress levels, and psychotherapy outcomes among Polynesian American students presenting for services at a counseling center at a large intermountain university on the mainland U.S. We collected data at intake, during therapy sessions, and at termination for 415 Polynesian American students over a 17-year period. Polynesian American students were equally likely to utilize counseling services as European American students but were more likely to drop out earlier. At intake these students shared higher numbers of presenting concerns and greater levels of selfreported emotional and psychological distress than did European American students. Implications for counseling center programs and services are discussed.