Researchers have a responsibility to cause no harm, but research has been a source of distress for indigenous people because of inappropriate methods and practices. The way researchers acquire knowledge in indigenous communities may be as critical for eliminating health disparities as the actual knowledge that is gained about a particular health problem. Researchers working with indigenous communities must continue to resolve conflict between the values of the academic setting and those of the community. It is important to consider the ways of knowing that exist in indigenous communities when developing research methods. Challenges to research partnerships include how to distribute the benefits of the research findings when academic or external needs contrast with the need to protect indigenous knowledge.

This article reviews psychological research on Native Hawaiians conducted in the 19th through the 21st centuries. The rationale is to provide a historical orientation to this indigenous group, to increase awareness of the complexities of research about Native Hawaiians, and to draw attention to emerging issues, practices, and challenges of psychological research emphasizing indigenous health and well-being. This article lays a historical foundation for future research with a renewed emphasis on indigenous knowledge and its holistic view of psychology in relationship to the land, spiritual beliefs, cultural practices, language, and community.

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Our findings support the need for intervention programs designed to promote resilience in adolescents, including highlighting the importance of the family. Further research is needed to design and evaluate programs that promote well-being, enhance resilience and improve mental health in culturally appropriate ways.

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Extant measures of well‐being, guided by western European values and beliefs, reveal a scientific commitment to develop and test indices to monitor the social, psychological, familial, and economic status of populations. The limitations of these measures to ethnic populations are addressed in this study. Relational Well‐being (RWB II), an indigenous, culture‐based 14‐item measure rooted in beliefs and values emphasizing family, ancestors, culture, and harmony with nature, was developed and tested with a sample (N = 810) of indigenous Hawaiians in Hawaii. Exploratory factor analysis (n = 408), confirmatory factor analysis (n  = 402), test of invariance, and tests of reliability and validity confirmed the psychometric quality of RWB II. The applicability of the composite index of Relational Well‐being II as well as its six underlying factors (Resilience, Community Involvement, Financial Stability, Cultural Practice, Family Commitment, and Health Care) to family theory of resilience, research, and education are discussed.

BackgroundThe resilience to face disease is a process of positive adaptation despite the loss of health. It involves developing vitality and skills to overcome the negative effects of adversity, risks, and vulnerability caused by disease. In Mexico, the Mexican Resilience Measurement Scale (RESI-M) has been validated with a general population and has a five-factor structure. However, this scale does not allow evaluation of resilience in specific subpopulations, such as caregivers.MethodThis study investigated the psychometric properties of RESI-M in 446 family caregivers of children with chronic diseases. A confirmatory factor analysis (CFA) was performed, internal consistency values were calculated using Cronbach’s alpha coefficient, and mean comparisons were determined using t-tests.ResultsThe expected five-factor model showed an adequate fit with the data based on a maximum likelihood test. The internal consistency for each factor ranged from .76 to .93, and the global internal consistency was .95. No average difference in RESI-M and its factors was found between women and men.ConclusionThe RESI-M showed internal consistency and its model of five correlated factors was valid among family caregivers of children with chronic diseases.

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