Imaginary, Spirituality and Subjective Well-Being of Second-Generation Chinese Canadians: Exploring the Lived Experience of Well-Being in a Bicultural Environment

Abstract

Bicultural second-generation immigrants face unique challenges including identity confusion and difficulties managing cultural values from heritage and mainstream cultures. To explore the well-being of the bicultural second-generation Chinese Canadian (SGCC) population, the current study adopted the theoretical approach of Durand’s Anthropological Structures of Imaginary, which study myths, cultures and human behaviours with symbols and imaginary. The aim of this study was to understand the lived experience of subjective well-being (happiness) of SGCC, how they achieve subjective well-being in an environment with conflictual cultural values, the relationship between subjective well-being and the mythical categories (heroic, mystical and synthetic / systemic), and how the relationship with the Higher Being impact their well-being. This study was a phenomenological, qualitative study involving 34 second-generation Chinese Canadians, aged 19-45 in the Greater Toronto Area of Southern Ontario, Canada. Participants completed a socio-demographic questionnaire and the Archetypal Test with Nine Elements (AT.9) test. Twelve participants (7 male and 5 female) of the same group participated in one-on-one, in-depth, semi-structured interviews. Eighty-eight percent of participants identified themselves as bicultural Chinese Canadians. SGCC valued multiculturalism, and preferred diversity. Well-being was defined as achievement of various personal and relational goals including emotional, relational and life purpose fulfillment. Generally, well-being was high, despite negative life experiences. Cultural tension was mild to moderate, and experienced primarily at home due to parental rigidity and authoritarianism. SGCC managed cultural dissonance in different ways, often avoiding direct confrontation and preferring situational approaches. Family relationships were highly prioritized during conflict. Regarding mythical categories, 55% of participants were synthetic / systemic, 18% were heroic, 21% were mystical, and 6% were unstructured. No relationship was found between mythical category and well-being. Those with a relationship with the Higher Being reported its positive contribution to their well-being. Heterogeneity and openness were important elements which fostered well-being, with both terms being congruent with Durand’s framework on the imaginary and the notion of optimal mental health.