Department of Psychology, California State University Los Angeles, 5151 State University Drive, Los Angeles, CA 90032, USA.
Am J Orthopsychiatry. 2012 Jul;82(3):367-75. doi: 10.1111/j.1939-0025.2012.01163.x.
The construct of resilience was examined in a South Asian community impacted by natural and human-made disasters. Forty-three Sinhala, Tamil, and Muslim Sri Lankans (27 women; age range 21-62 years) participated in 6 focus groups, conducted in either Sinhala or Tamil, to elicit participants' own ideas about components of resilience. Schema analysis of transcripts revealed that although some elements of resilience were common across ethnocultural groups, others differed by ethnic group. The differences appeared to be as much a function of type of trauma exposure as of culture. Components of resilience included many that are recognized in the western construct of resilience as well as 2 culturally unique components: strong will relating either to religious faith or to karma and psychosocial gratitude. These components could be examined in future measures of resilience with similar populations. Findings also revealed that some components of resilience can be taught; thus they can be the focus of interventions and public health policies.
本研究旨在探讨韧性的结构，为此我们选取了受自然灾害和人为灾害影响的南亚社区作为研究对象。43 名僧伽罗人、泰米尔人和穆斯林斯里兰卡人（27 名女性；年龄 21-62 岁）参与了 6 个焦点小组，分别用僧伽罗语或泰米尔语进行，以引出参与者对韧性组成部分的看法。对记录的文字进行模式分析后发现，尽管韧性的一些组成部分在不同的种族群体中是共同的，但其他部分则因种族群体而异。这些差异似乎不仅与文化有关，也与创伤暴露的类型有关。韧性的组成部分包括许多在西方韧性结构中被认可的组成部分，以及 2 个具有文化独特性的组成部分：与宗教信仰或因果报应有关的坚强意志，以及心理社会感激之情。未来可以在类似的人群中用这些方法来衡量韧性。研究结果还表明，韧性的某些组成部分可以被教授；因此，它们可以成为干预措施和公共卫生政策的重点。
