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The present study explored the role of perceived societal norms of multiculturalism in the engagement of cultural identity styles (hybridising‐HIS and altenating‐AIS) and, in turn, their impact on bicultural identity consolidation and cultural identity conflict. We examined 293 Chinese Americans' perceptions about the extent to which culturally diverse groups are in contact with one another (multicultural contact); whether diversity is valued and appreciated (multicultural ideology); and whether there are policies and practices that support and accommodate diversity (multicultural policies and practices) in the United States. Results from a path analysis showed that multicultural ideology was negatively associated with AIS and cultural identity conflict. Multicultural contact was positively associated with HIS and bicultural identity consolidation. Multicultural policies and practices had no significant associations. The findings underscore the important role of perceived societal acceptance of multicultural ideology and perceived norms of multicultural contact in managing cultural identities. Furthermore, the study highlights that perceived multiculturalism norms as societal‐level factors combined with individual‐level cultural identity styles can influence the identity outcomes of multicultural individuals. Further research into the role of perceived societal norms for both majority and cultural minority individuals in identity integration is warranted. [ABSTRACT FROM AUTHOR]

The influx of international tourists may affect the economic growth of destination countries by influencing the quality of life (QoL) of residents, the effects of which are unclear ex ante. Therefore, this study utilises the autoregressive distributed lag model to examine tourism‐induced growth by taking into consideration the residents' QoL using Singapore as a case study. We also consider the factor of heterogeneous tourism demand by regions of origin in a market‐based analysis using seemingly unrelated regression, motivated by the assumption that consumers from different markets differ widely over their preferences. This study seeks to contribute to an understanding of tourism as a source of sustainable economic development and as such provides important policy implications for practitioners and scholars alike. [ABSTRACT FROM AUTHOR]

In this study, we investigate the relationships among contextual variables of perceived diversity norms‐ multiculturalism, assimilation and polyculturalism, identity styles and identity consolidation in bicultural Australians. The Multicultural Identity Styles Scale proposes two identity strategies, hybrid identity style (HIS) and alternating identity style (AIS) as processes through which individuals negotiate their bicultural identities. We test a model whereby perceived diversity norms predict bicultural identity consolidation directly and indirectly via HIS in samples of British (n = 195) and non‐British (n = 181) Australians. Participants (56.9% females, mean age = 41.52) completed an online survey on perceived diversity norms, the MISS and bicultural identity consolidation. Results showed that for non‐British Australians, there was a positive indirect effect of perceived multiculturalism norms on bicultural identity consolidation via HIS. Perceived assimilation was directly (and negatively) linked to bicultural identity consolidation but indirectly via HIS. In British Australians only perceived polyculturalism was directly and indirectly associated to bicultural identity consolidation via HIS, whereas perceived multiculturalism and assimilation norms were negatively associated to bicultural identity consolidation. The results are discussed in terms of the differential roles of perceived diversity norms on bicultural identity processes and consolidation relative to the nature of the cultural group. [ABSTRACT FROM AUTHOR]

Religious group identification is an important but understudied social identity. The present study investigates religious group identification among adolescents of different faiths (Hindu, Muslim, Christian) living in multicultural Mauritius. It further explores how religious and national group identities come together among religious majority and minority adolescents. For three age groups (11 to 19 years, N = 2152) we examined the strength of adolescents’ religious and national group identification, the associations between these two identities, and the relationships to global self‐esteem. Across age and religious group, participants reported stronger identification with their religious group than with the nation. Identification with both categories declined with age, with the exception of Muslims, whose strong religious identification was found across adolescence. The association between religious and national identification was positive, albeit stronger for the majority group of Hindus and for early adolescents. We examined the manner in which religious and national identities come together using a direct self‐identification measure and by combining the separate continuous measures of identification. Four distinct clusters of identification (predominant religious identifiers, dual identifiers, neutrals, and separate individuals) that were differently associated with global self‐esteem were found. Dual identifiers reported the highest level of global self‐esteem. The clusters of identification did not fully correspond to the findings for the direct self‐identification measure. The results are discussed in terms of the meaning of dual identity and the positive manner in which adolescents can manage their multiple identities while taking into account the ideological framework in which those identities are played out. L'identification à un groupe religieux est un type d'identité sociale important, mais peu étudié. La présente étude porte sur l'identification à un groupe religieux chez des adolescents de différentes croyances (hindoue, musulmane et chrétienne) habitant dans une Île Maurice multiculturelle. Cette étude s'intéresse aussi à la question de savoir comment les identités religieuses et nationales sont liées chez les adolescents de la majorité et de la minorité religieuse. À partir de trois groupes d’âges (de 11 à 19 ans, n = 2152) nous avons étudié la force de l'identification religieuse et au groupe national d'adolescents, le lien entre ces deux identités et leurs relations à l'estime de soi globale. À travers les groupes d’âges et religieux, les participants ont manifesté une identification plus forte à leur groupe religieux qu’à leur nation. L'identification aux deux catégories diminue en fonction de l’âge, à l'exception des musulmans pour lesquels une identification religieuse forte est présente tout au long de l'adolescence. L'association entre l'identification religieuse et nationale est positive quoique plus forte pour le groupe majoritaire hindou et pour les adolescents les plus jeunes. Nous avons étudié de quelle façon les identités religieuse et nationale se lient grâce à mesure directe d'auto‐identification et en combinant les mesures continues séparées d'identification. Nous avons trouvé quatre groupes distincts d'identification (s'identifiant avant tout à la religion, s'identifiant à la religion et à la nation, les neutres et les individus séparés) ayant chacun un lien différent avec l'estime de soi globale. Ceux qui s'identifient à la fois à la religion et à la nation rapportent un niveau d'estime de soi globale plus élevé. Il n'y a pas une correspondance exacte entre les groupes d'identification et les résultats de la mesure directe d'auto‐identification. Nous discutons des résultats en fonction de l'identité double et de la manière positive avec laquelle les adolescents peuvent gérer leurs identités multiples tout en prenant en compte le cadre idéologique dans lequel ces identités s'expriment. La identificación grupal religiosa es una identidad social importante pero que no se ha investigado lo suficiente. El presente estudio investiga la identificación grupal religiosa en adolescentes de diferentes religiones (hindú, musulmana, cristiana) que viven en un Mauricio multicultural. Además, se explora de qué manera las identidades grupales religiosas y nacionales armonizan entre los adolescentes de las religiones mayoritarias y minoritarias. Se examinaron la fortaleza de la identificación grupal religiosa y nacional de los adolescentes, las asociaciones entre estas dos identidades, y la relación con la autoestima global en tres grupos de distintas edades (11a 19 años, N = 2152). Entre edad y grupo religioso, los sujetos informaron sentirse más identificados con su grupo religioso que con la nación. La identificación con ambas categorías declina con la edad, con la excepción de los musulmanes cuya fuerte identificación religiosa estuvo presente a lo largo de la adolescencia. La asociación entre la identificación religiosa y nacional fue positiva aunque más fuerte para el grupo de mayoría hindú y los adolescentes más jóvenes. Se examinó la manera en que las identidades religiosas y nacionales armonizan por medio de una medida de autoidentificación directa y la combinación de las medidas separadas continuas de identificación. Se encontraron cuatro células distintas de identificación (predominantemente religiosa, compartida, neutra, y separada) que estuvieron asociadas de un modo distinto con la autoestima global. Los que tenían identificaciones compartidas informaron los niveles más elevados de autoestima. Los grupos de identificación no se correspondieron completamente con los hallazgos para la medida de autoidentificación directa. Se analizan los resultados a la luz del significado de la identidad compartida y la manera positiva en la que los adolescentes pueden manejar sus identidades múltiples, tomando en cuenta el marco ideológico donde se ven expresadas. [ABSTRACT FROM AUTHOR]

Purpose: Our current practice involves 2 years follow up after periocular BCC excision. This audit aims to investigate outcomes of: BCC recurrence rate while under follow up after histologically proven complete excision. Histological findings in cases of biopsy of suspected recurrent BCC Methods: Retrospective identification of samples sent to histopathology by a single Oculoplastic consultant with suspected or confirmed BCC between 01/01/16–30/04/19. Clinic letters identified the duration from surgical excision to latest follow up and any suspicion of recurrence. Where initial surgery was incomplete, or recurrence suspected clinically, secondary surgery results were checked to determine whether residual BCC was reported. Initial diagnostic incising biopsy results were excluded. Results: Of 115 samples, 51 were excluded as per criteria. Of the remaining 64 patients, 56 patients were reviewed post‐operatively with no suspicion of recurrence in timeframe seen (1–>24 months). Of 64 patients, 8 (12.5%) warranted secondary surgery within 2 years: 5 indicated by reported margin involvement (7.8%); 3 indicated by clinical suspicion (4.7%). This audit did not identify any cases of BCC recurrence. Residual BCC was identified on one deeper resection indicated by histopathology. Patients may continue to be risk assessed, and follow‐up preserved for: persistent marginal involvement; aggressive BCC sub‐type; pre‐disposition for BCC; immunosuppression; higher risk initial BCC site (e.g. medial canthus or orbital invasion). Conclusions: No cases of BCC recurrence were identified within this cohort. Re‐excision of involved margin tends not to a show positive result. Minimal residual BCC may have been destroyed during the initial surgical cauterisation or by the immune system. We propose to discharge patients following complete excision of low risk BCCs from the periocular area with advice to seek referral with any new lesions following self‐examination. [ABSTRACT FROM AUTHOR]