Cultural evolution over the last 40 years in China: Using the Google Ngram Viewer to study implications of social and political change for cultural values

Chinese people have held collectivistic values such as obligation, giving to other people, obedience and sacrifice of personal interests for thousands of years. In recent decades, China has undergone rapid economic development and urbanisation. This study investigates changing cultural values in China from 1970 to 2008 and the relationship of changing values to ecological shifts. The conceptual framework for the study was Greenfield's (2009) theory of social change and human development. Changing frequencies of contrasting Chinese words indexing individualistic or collectivistic values show that values shift along with ecological changes (urbanisation, economic development and enrollment in higher education), thereby adapting to current sociodemographic contexts. Words indexing adaptive individualistic values increased in frequency between 1970 and 2008. In contrast, words indexing less adaptive collectivistic values either decreased in frequency in this same period of time or else rose more slowly than words indexing contrasting individualistic values.     

The functions of music and their relationship to music preference in India and Germany

Is the use of music in everyday life a culturally universal phenomenon? And do the functions served by music contribute to the development of music preferences regardless of the listener's cultural background? The present study explored similarities and dissimilarities in the functions of music listening and their relationship to music preferences in two countries with different cultural backgrounds: India as an example of a collectivistic society and Germany as an example of an individualistic society. Respondents were asked to what degree their favorite music serves several functions in their life. The functions were summarized in seven main groups: background entertainment, prompt for memories, diversion, emotion regulation, self‐regulation, self‐reflection, and social bonding. Results indicate a strong similarity of the functions of people's favorite music for Indian and German listeners. Among the Indians, all of the seven functions were rated as meaningful; among the Germans, this was the case for all functions except emotion regulation. However, a pronounced dissimilarity was found in the predictive power of the functions of music for the strength of music preference, which was much stronger for Germans than for Indians. In India, the functions of music most predictive for music preference were diversion, self‐reflection, and social bonding. In Germany, the most predictive functions were emotion regulation, diversion, self‐reflection, prompt for memories, and social bonding. It is concluded that potential cultural differences hardly apply to the functional use of music in everyday life, but they do so with respect to the impact of the functions on the development of music preference. The present results are consistent with the assumption that members of a collectivistic society tend to set a higher value on their social and societal integration and their connectedness to each other than do members of individualistic societies.     

Transition to market economy promotes individualistic values: Analysing changes in frequencies of Russian words from 1980 to 2008

Google Books Ngram was used to assess changes in frequency of usage in words corresponding to collectivistic and individualistic values in Russia during the time of economic changes. It was found that in many domains transition to market economy was associated with a rise in the use of words corresponding to individualistic values and a decrease in the use of words associated with collectivistic values. In several cases, words corresponding to collectivistic terms were used more often than words corresponding to individualistic values. The results suggest that economic changes lead to a change in values structure, but that individualistic and collectivistic values can co‐exist because of the transitional sate of the Russian society.     

Cultural differences in perceived social norms and social anxiety

Cultural considerations in social anxiety are a rarely investigated topic although it seems likely that differences between countries in social norms may relate to the extent of social anxiety. The present study investigated individuals' personal and perceived cultural norms and their relation to social anxiety and fear of blushing. A total of 909 participants from eight countries completed vignettes describing social situations and evaluated the social acceptability of the behavior of the main actor both from their own, personal perspective as well as from a cultural viewpoint. Personal and cultural norms showed somewhat different patterns in comparison between types of countries (individualistic/collectivistic). According to reported cultural norms, collectivistic countries were more accepting toward socially reticent and withdrawn behaviors than was the case in individualistic countries. In contrast, there was no difference between individualistic and collectivistic countries on individuals' personal perspectives regarding socially withdrawn behavior. Collectivistic countries also reported greater levels of social anxiety and more fear of blushing than individualistic countries. Significant positive relations occurred between the extent to which attention-avoiding behaviors are accepted in a culture and the level of social anxiety or fear of blushing symptoms. These results provide initial evidence that social anxiety may be related to different cultural norms across countries.     

Suddenly included: Cultural differences in experiencing re‐inclusion

In the current research, we examined whether re‐inclusion (i.e. the change from a previous state of exclusion to a new state of inclusion) was perceived differently by people with individualistic and collectivistic cultural backgrounds. Individualists (German and Austrian participants) but not collectivists (Chinese participants) experienced re‐inclusion differently than continued inclusion: While collectivistic participants did not differentiate between both kinds of inclusion, individualistic participants showed reduced fulfilment of their psychological needs under re‐inclusion compared to continued inclusion. The results moreover revealed that only participants from individualistic cultures expressed more feelings of exclusion when re‐included than when continually included. These exclusionary feelings partially mediated the relationship between the different states of inclusion and basic need fulfilment.     

Cultural differences in levels of autonomous orientation in autobiographical remembering in posttraumatic stress disorder

This study investigated cultural differences in levels of autonomous orientation (the tendency to express autonomy and self‐determination) in autobiographical remembering in those with and without posttraumatic stress disorder (PTSD). Trauma survivors with PTSD and without PTSD from individualistic and collectivistic cultures (N = 101) provided self‐defining, everyday and trauma autobiographical memories. Memories were coded for levels of autonomous orientation and interdependence. It was found trauma survivors from individualistic cultures with PTSD had lower levels of autonomous orientation in their autobiographical remembering than trauma survivors from individualistic cultures without PTSD. In contrast, trauma survivors from collectivistic cultures with PTSD had higher levels of autonomous orientation in their autobiographical remembering than trauma survivors from collectivistic cultures without PTSD. The results suggest the cultural distinction in self‐impacts on the relationship between the nature of autobiographical remembering and posttraumatic psychological adjustment. Copyright © 2010 John Wiley & Sons, Ltd.     

Culture, cross-role consistency, and adjustment: testing trait and cultural psychology perspectives

Trait and cultural psychology perspectives on cross-role consistency and its relation to adjustment were examined in 2 individualistic cultures, the United States (N=231) and Australia (N=195), and 4 collectivistic cultures, Mexico (N=199), the Philippines (N=195), Malaysia (N=217), and Japan (N=180). Cross-role consistency in trait ratings was evident in all cultures, supporting trait perspectives. Cultural comparisons of mean consistency provided support for cultural psychology perspectives as applied to East Asian cultures (i.e., Japan) but not collectivistic cultures more generally. Some but not all of the hypothesized predictors of consistency were supported across cultures. Cross-role consistency predicted aspects of adjustment in all cultures, but prediction was most reliable in the U.S. sample and weakest in the Japanese sample. Alternative constructs proposed by cultural psychologists--personality coherence, social appraisal, and relationship harmony--predicted adjustment in all cultures but were not, as hypothesized, better predictors of adjustment in collectivistic cultures than in individualistic cultures.     

Are mother–child similarities in value orientations related to mothers' parenting? A comparative study of American and Romanian mothers and their adolescent children

The current study investigated similarities between mothers' and their adolescent children's individualistic and collectivistic values by analysing data from 337 American mother–adolescent dyads and 100 Romanian mother–adolescent dyads. The two countries differ in the degree of socioeconomic and political changes as well as quality of intergenerational relationships, therefore differences in the extent of shared values between mothers and adolescents were expected. Similarities in value orientations between mothers and adolescents may be a result of actual transmission processes, but it may also be due to influences from the general value context in their society, an aspect often called Zeitgeist influence or cultural stereotype. Adolescents' perception of maternal parenting behaviours was hypothesized to moderate the similarities between mothers and adolescents. Hierarchical regression analyses revealed that collectivistic values were transmitted more than individualistic values and that stronger value similarities were found within biological dyads compared to randomly assigned dyads or within the peer group. Additionally, maternal acceptance and control moderated the similarities between mothers and adolescents, and associations between perceived maternal parenting and adolescents' values were revealed.     

Cross‐cultural differences in emotion suppression in everyday interactions

Previous research suggests that in collectivistic cultures, people tend to suppress their emotions more than in individualistic cultures. Little research, however, has explored cross‐cultural differences in emotion regulation in everyday interactions. Using a daily social interaction method, we examined whether people from collectivistic backgrounds (Chinese exchange students and immigrants from the Moluccas, Indonesia) living in the Netherlands differed from those from individualistic backgrounds (Dutch natives) in emotion suppression during everyday interactions. We also examined whether this depended on their relationship with the interaction partner(s). We found that Chinese participants suppressed positive and negative emotions more than Dutch and Moluccan participants and that this was related to differences in interdependent and independent self‐construal across the samples. We also found that Chinese participants suppressed positive emotions less in interactions with close others, whereas Dutch participants suppressed negative emotions more with non‐close others. No such differences were found for Moluccans. Our findings support the idea that people from collectivistic cultures suppress emotions more than those from individualistic cultures, but they also suggest that this depends on who the interaction partner is. Furthermore, they suggest that emotion suppression may change when people with collectivistic backgrounds have been raised in individualistic cultures.     

Different selves,different values: Effects of self‐construals on value activation and use

Three experiments demonstrated structural properties and dynamic effects of self‐construal on the processing and use of values. In Study 1, it was found that self‐focus during encoding caused spontaneous cognitive clustering of individualistic versus relational values. Study 2 demonstrated that self‐construal affected the implicit weight of a value‐related attribute in a multi‐attribute choice task. In Study 3, behavioral intentions were better predicted by personal values than social norms when the personal self was primed, whereas social norms predicted better when the collective self was primed. The effects of manipulated self‐construal were mimicked when comparing participants with an individualistic versus collectivistic cultural background. No interaction was found between priming and cultural background. Taken together, the studies demonstrated that different domains of the self are associated with different values, which may instigate different cognitive and behavioral processes when activated. Copyright © 2008 John Wiley & Sons, Ltd.     

Reproduction of cultural values: a cross-cultural examination of stories people create and transmit

Narratives are one of the oldest and universal forms of communication in human societies. In the present research, the authors hypothesized that narratives play an important role in the reproduction of cultural values. To test this idea, Study 1 examined the contents of stories created by American and Japanese participants for their reflection of individualistic and collectivistic values, and Study 2 examined whether information consistent with cultural values would be more likely to be retained and passed onto others. The studies found that American participants created stories that reflected individualistic values and retained more individualistic information than collectivistic information when they transmitted a story to others. In contrast, Japanese participants created stories that reflected collectivistic values and retained more collectivistic information than individualistic information when they transmitted a story to others. These findings support the idea that narrative communication is an important part of cultural reproduction mechanism.     

Reactions to Violation of Normative Standards: A Cross-Cultural Analysis of Shame and Guilt

This study investigates the responses from individuals from three culture groups (Germans, Kurds, and Lebanese) following the violation of legal, religious, and traditional norms. The three samples formed two main groups with regard to their cultural orientation; the German sample showed an individualistic orientation whereas the other two samples (Kurds and Lebanese) showed a clear collectivistic orientation. As hypothesized by cross-cultural researchers, it was expected that individuals from collectivistic cultures would respond to normative violations with more shame and individuals from individualistic orientations with more guilt. The findings show that subjects from collectivistic cultures respond with more shame and guilt than subjects from the individualistic culture. However, there was no distinction with regard to the degree of guilt between the two main culture groups. Since the three culture groups show a similar religious outlook in terms of monotheism (Christianity and Islam), it was suggested that this factor increases the degree of guilt even for subjects with a collectivistic background. Moreover, it was found that the Kurds and Lebanese showed a greater willingness to keep to the norms of religion and tradition, and less willingness to allow state laws to intervene in family and ingroup disputes.     

Cultural Background and Individualistic–Collectivistic Values in Relation to Similarity, Perspective Taking, and Empathy

A path model testing antecedents and consequences of perceived similarity was examined for Asian and European Australian participants ( N  = 240). Cultural background and values were measured, and participants read scenarios describing a target in distress acting according to individualistic or collectivistic values. Consistent with past research, feeling similar to the target was linked to perspective taking and empathy. Moreover, Asian participants were more collectivistic, and collectivistic values were linked to higher empathy. In the present data, however, both endorsed higher levels of collectivism than individualism; individualism scores were equal; and the two values were positively correlated. Moreover, neither cultural background nor values were consistently linked to similarity. Implications are discussed for research on cultural background, values, and social interactions.     

Chinese Cultural Collectivism and Work-Related Stress: Implications for Employment Counselors

The influence and damage of work-related stress on employees from different cultures may well be the same, but the form of stressors may not be so. Stress is influenced by cultural and social variables such as values, attitudes, and perceptions. The collectivism-individualism construct was suggested to measure cultural variables and attempt to explain the differences of some social behaviors between Eastern and Western people. Eastern cultures like the Chinese and the Japanese are collectivistic, whereas Western cultures such as the American and Canadian are individualistic. As members of an Asian collectivistic society, Hong Kong Chinese workers tend to interpret and handle work-related stress differently from Westerners, despite the fact that they have been exposed to western business practices. Like Asian Americans, they are often caught between their collectivistic tradition and an increasingly competetive individualistic market place. Employment counselors should take cultural issues into consideration as they provide consultation or counseling services to people who are searching for satisfying work environments.     

Dynamic self‐representation of interdependent Chinese: The effect of bicultural experience

The process of globalisation has increased the opportunity for Chinese individuals to utilise influences from other cultures that differ from their own collectivistic culture. The explorations of the impact of acculturation on Chinese individuals' self‐construals have become intriguing. Thus, we recruited German‐Chinese (N = 192) people who live in Germany and had direct bicultural experiences, as well as Mainland‐Chinese (N = 192) people who live in Mainland China and had internalised a second culture through more indirect means of exposure. We investigated their accessibility to both interdependent and independent cultural frameworks using temporal self‐construal priming. The results showed that priming effects were observed in both cultural groups. However, the self‐construals of the German‐Chinese participants were more flexible than those of Mainland‐Chinese under self‐construal priming. Also, the results suggested that women were easier to be influenced by direct bicultural experiences, due to their private and collective self were different between the two cultures. These findings provide evidence regarding the opinion that individuals could use influences from more than one culture. More importantly, these results suggest that the acculturation induced by direct bicultural experiences facilitates cultural frame switching.     

Culture,method, and the content of self-concepts: Testing trait,individual–self-primacy,and cultural psychology perspectives

Three theoretical perspectives on cultural universals and differences in the content of self-concepts were tested in individualistic (United States, n = 178; Australia, n = 112) and collectivistic (Mexico, n = 157; Philippines, n = 138) cultures, using three methods of self-concept assessment. Support was found for both trait perspectives and the individual–self-primacy hypothesis. In contrast, support for cultural psychology hypotheses was limited because traits and other personal attributes were not more salient, or social attributes less salient, in individualistic cultures than collectivistic cultures. The salience of some aspects of self-concept depended on the method of assessment, calling into question conclusions based on monomethod studies.     

Young people's topography of musical functions: Personal, social and cultural experiences with music across genders and six societies

How can we understand the uses of music in daily life? Music is a universal phenomenon but with significant interindividual and cultural variability. Listeners’ gender and cultural background may influence how and why music is used in daily life. This paper reports the first investigation of a holistic framework and a new measure of music functions (RESPECT‐music) across genders and six diverse cultural samples (students from Germany, Kenya, Mexico, New Zealand, Philippines, and Turkey). Two dimensions underlie the mental representation of music functions. First, music can be used for contemplation or affective functions. Second, music can serve intrapersonal, social, and sociocultural functions. Results reveal that gender differences occur for affective functions, indicating that female listeners use music more for affective functions, i.e., emotional expression, dancing, and cultural identity. Country differences are moderate for social functions (values, social bonding, dancing) and strongest for sociocultural function (cultural identity, family bonding, political attitudes). Cultural values, such as individualism–collectivism and secularism–traditionalism, can help explain cross‐cultural differences in the uses of music. Listeners from more collectivistic cultures use music more frequently for expressing values and cultural identity. Listeners from more secular and individualistic cultures like to dance more. Listeners from more traditional cultures use music more for expressing values and cultural identity, and they bond more frequently with their families over music. The two dimensions of musical functions seem systematically underpinned by listeners’ gender and cultural background. We discuss the uses of music as behavioral expressions of affective and contemplative as well as personal, social, and sociocultural aspects in terms of affect proneness and cultural values.     

Social Support and the Ability to Adapt to Life Among Brazilian Street Children and Non-Street Children

Abstract

Value priorities were analyzed as they relate to nationality (American vs. British) and gender in a study involving 207 university students from the 2 countries. Participants responded anonymously to S. H. Schwartz's Value Survey (1992, 1994), consisting of various individualistic and collectivistic values. American students assigned greater importance to the individualistic values of achievement, hedonism, self-direction, and stimulation than British students did; students from the 2 countries assigned equal importance to the power value type. Compared with men, women from both countries assigned greater value priorities to the collectivistic values of benevolence, universalism, security, and subordination of self to others. Women and men, however, did not differ on the individualistic values, and, in fact, women placed greater importance on achievement than men did. The results for the individualistic values are discussed primarily within the context of major changes in the career and work opportunities afforded women by society in the past 30 years.     

Measuring culture outside the head: a meta-analysis of individualism-collectivism in cultural products

Although cultural psychology is the study of how sociocultural environments and psychological processes coconstruct each other, the field has traditionally emphasized measures of the psychological over the sociocultural. Here, the authors call attention to a growing trend of measuring the sociocultural environment. They present a quantitative review of studies that measure cultural differences in "cultural products": tangible, public representations of culture such as advertising or popular texts. They found that cultural products that come from Western cultures (mostly the United States) are more individualistic, and less collectivistic, than cultural products that come from collectivistic cultures (including Korea, Japan, China, and Mexico). The effect sizes for cultural products were larger than self-report effect sizes for this dimension (reported in Oyserman, Coon, & Kemmelmeier, 2002). In addition to presenting this evidence, the authors highlight the importance of studying the dynamic relationships between sociocultural environments and psyches.     

Value priorities in American and British female and male university students

Value priorities were analyzed as they relate to nationality (American vs. British) and gender in a study involving 207 university students from the 2 countries. Participants responded anonymously to S. H. Schwartz's Value Survey (1992, 1994), consisting of various individualistic and collectivistic values. American students assigned greater importance to the individualistic values of achievement, hedonism, self-direction, and stimulation than British students did; students from the 2 countries assigned equal importance to the power value type. Compared with men, women from both countries assigned greater value priorities to the collectivistic values of benevolence, universalism, security, and subordination of self to others. Women and men, however, did not differ on the individualistic values, and, in fact, women placed greater importance on achievement than men did. The results for the individualistic values are discussed primarily within the context of major changes in the career and work opportunities afforded women by society in the past 30 years.