Emotion and culture: A meta-analysis

A meta-analysis of 190 cross-cultural emotion studies, published between 1967 and 2000, was performed to examine (1) to what extent reported cross-cultural differences in emotion variables could be regarded as valid (substantive factors) or as method-related (statistical artefacts, cultural bias), and (2) which country characteristics could explain valid cross-cultural differences in emotion. The relative contribution of substantive and method-related factors at sample, study, and country level was investigated and country-level explanations for differences in emotions were tested. Results indicate that a correction for statistical artefacts and method-related factors reduced the observed cross-cultural effect sizes considerably. After controlling for valence (positive vs. negative emotions) and kind of study (self-report vs. recognition studies), the remaining cross-cultural variance was associated with subsistence mode, political system, values, and religiosity. Values explained more variance than did ecological or sociopolitical variables. It was concluded that both method-related factors (13.8% of variance explained) and culture-level factors (27.9% of variance explained) underlie observed cross-cultural differences.     

Personality profiles of cultures: aggregate personality traits

Personality profiles of cultures can be operationalized as the mean trait levels of culture members. College students from 51 cultures rated an individual from their country whom they knew well (N=12,156). Aggregate scores on Revised NEO Personality Inventory (NEO-PI-R) scales generalized across age and sex groups, approximated the individual-level 5-factor model, and correlated with aggregate self-report personality scores and other culture-level variables. Results were not attributable to national differences in economic development or to acquiescence. Geographical differences in scale variances and mean levels were replicated, with Europeans and Americans generally scoring higher in Extraversion than Asians and Africans. Findings support the rough scalar equivalence of NEO-PI-R factors and facets across cultures and suggest that aggregate personality profiles provide insight into cultural differences.     

Tell me where you come from and I know what makes you tick: Managing the consumer personality–satisfaction link in diverse cultures

Marketing programs that evoke high satisfaction and marketing success in one culture often fail in others, but the understanding of those cultural differences is insufficient. The question of how culture is linked to consumer satisfaction is still not answered satisfactorily. One promising paradigm for exploring such questions comes from progress in cross-cultural personality psychology. Thus, we examine the influence of individual-level cultural orientations on personality, and the role of personality and affect in satisfaction formation across cultures. Based on experimental data, we show that a high individualism orientation triggers higher levels of extraversion; a high uncertainty-avoidance orientation triggers higher levels of neuroticism. Based on field data from Japan, Spain, and the United States, we identify equivalent relationships amongst personality-related antecedent processes shaping satisfaction indicating universality across these cultures. The findings demonstrate the usefulness of cross-cultural personality psychology theory and methods for understanding and predicting consumer responses to marketing actions across cultures.     

Cross-cultural psychology: Some accomplishments and challenges

The development of cross-cultural psychology over the past 40 years is briefly reviewed. Cross-cultural psychologists have focused on differences between populations, explanations based on individualism-collectivism and reduction of explanations to the individual-level of analysis. Cultural variations have been incompletely sampled, with an excessive focus on North America and East Asia. However, the cross-cultural approach is compatible with the perspective of cultural psychologists because in both traditions there has been a focus both on mechanisms of cultural stability and of cultural change. Promising new developments are identified, including classifications of a broader range of cultures based on communication behaviors, contrasting ways of satisfying identity motives in individualistic and collectivist cultures, and the use of experimental cultural primes for theory testing within bicultural populations.     

Cultural differences in emotions: a context for interpreting emotional experiences

In this article, it is suggested that cross-cultural assessment of emotional disturbances would benefit from the consideration of cultural differences in the modal, and normative emotions. A summary of the research literature on cultural differences in emotions, in particular in antecedent events, subjective feeling, appraisal, and behavior is provided. Cultural differences in emotions are understood functionally, such that the most prevalent emotional phenomena in a culture are those that fit and reinforce the distinct cultural models (i.e. goals and practices) of self and relationship. It is argued that a culture-sensitive approach to emotional disturbances would entail the assessment of emotional phenomena that are dysfunctional to the cultural models of self and relationship.     

A Cross-Cultural Study of Response Biases in Personality Measures

The purposes of this study were to (a) compare the response bias tendencies of U.S. and Philippine college students and men and women in each culture when responding to personality measures, (b) examine the comparability of different measures of the same response biases, (c) examine the stability or consistency of response biases across instruments, (d) examine the extent to which controlling for response biases affects cultural mean comparisons in personality variables, and (e) test hypothesized personality correlates of response biases. The results did not support the presence of large cross-cultural or gender differences in response biases. Moderate to high agreement was found between different indexes of the same biases. Participants' response bias tendencies were moderately stable across instruments. Controlling for response biases led to trivial changes in effect sizes; in most cases, conclusions about cultural differences in personality constructs did not change. Most hypotheses relating personality variables to response biases were not supported.     

A dynamic constructivist approach to culture: Lessons learned from personality psychology

The comparison of differences between cultural groups has been a dominant approach in cross-cultural psychology. This approach assumes behavioral influence of a relatively static, monolithic culture on members in a cultural group. This paper, however, calls for a dynamic constructivist approach to the study of culture. We begin by drawing a parallel between past research in cultural and personality psychology. We then highlight recent findings that attest to the value of a social-cognitive model of culture. Specifically, we discuss studies that have demonstrated how well established cross-cultural differences may appear or disappear depending on the availability, accessibility, and applicability of cultural theories. We present evidence that situational characteristics may render cultural theories more or less accessible and applicable, and propose a culture × situation interaction model for understanding inter- and intra-cultural variations.     

Monocultural and cross-cultural indigenous approaches: The royal road to the development of a balanced global psychology

Comprehensive comparison and conceptual analysis of cross-cultural, cultural, and indigenous psychologies in terms of their aims and theoretical and methodological perspectives lead to the conclusion that the first two are special cases of the third. Two basic types of indigenous psychology are distinguished on the basis of conceptual analysis: monocultural indigenous psychologies (including monocultural cultural psychologies) and cross-cultural indigenous psychologies (including both cross-cultural psychology and cross-cultural cultural psychology). Corresponding to these two types of indigenous psychology are two basic ways to conduct indigenous research, namely, the monocultural indigenous approach and the cross-cultural indigenous approach. Both approaches require achievement of the condition of indigenous compatibility, which stresses the sufficient congruity of the researcher's theory, methods, and results with the studied psychological or behavioral phenomenon and/or its sociocultural context. Finally, several ways to integrate research findings obtained by the monocultural and cross-cultural indigenous approaches are delineated and discussed with respect to their function in creating an indigenously derived global psychology.     

Ego development in perspective: Structural stage,functional phase,and cultural age-period models

Ego development is emerging as one of the more important areas of research in developmental psychology. This paper presents a structural stage approach to ego development and distinguishes it from two other models of ego development, which are termed functional phases and cultural ages. Two subtypes are also delineated within the structural stage approach—a monodomain and a multisubdomain—and the latter is argued for. These concepts are then illustrated through an analysis of four prominent ego development theories—those of Robert Selman, Robert Kegan, Jane Loevinger, and Erik Erikson. The important similarities and critical differences of the theories are clarified, which enables the authors to present a summary integration.     

A cross-cultural examination of proximity and hierarchy as dimensions of family structure

Meaningful cross-cultural application of family therapy theories requires that basic assumptions about normal family functioning be made explicit, and contextual factors be incorporated into the theories. Guided by this understanding, this article examines the family structure dimensions of proximity and generational hierarchy theoretically and empirically. These dimensions and their superordinate construct, boundary permeability, are analyzed in terms of their underlying assumptions. The cross-cultural validity of the dimensions is assessed using videotaped interactions, projective drawings, and interviews with a sample of 24 Turkish families. Results indicate that proximity is a valid dimension, moderated by the demographic variables of socioeconomic status (SES), mother's working status, family size, and clinical status. Hierarchy is not a valid dimension because the cultural norm of strong hierarchy suppresses variation. The implications for the cross-cultural transfer of family therapy theories are discussed.     

Economic inequality is linked to biased self-perception

People's self-perception biases often lead them to see themselves as better than the average person (a phenomenon known as self-enhancement). This bias varies across cultures, and variations are typically explained using cultural variables, such as individualism versus collectivism. We propose that socioeconomic differences among societies--specifically, relative levels of economic inequality--play an important but unrecognized role in how people evaluate themselves. Evidence for self-enhancement was found in 15 diverse nations, but the magnitude of the bias varied. Greater self-enhancement was found in societies with more income inequality, and income inequality predicted cross-cultural differences in self-enhancement better than did individualism/collectivism. These results indicate that macrosocial differences in the distribution of economic goods are linked to microsocial processes of perceiving the self.     

Transcultural family therapy

Conventional family therapies such as Structural, Systemic, Satirian, Adlerian and Dreikursion seem to be marked by cultural biases and give an indication of one single culture orientation. These seem to represent the cultural majority norms and values in acting as oppressive tools in a multi cultural society. Most of these therapies are derived from theories reflecting intrapsychic factors that are white middle class concepts, neglecting the multi culturaUsocia1 contexts in family therapy. “Ethnic minority families” from non Western Countries often experience more problems than families from Western Countries in the areas of education, immigration, employment and health. The cultural expectations are full of contradictions and ethnic minorities feel handicapped both socially and culturally in the task of growth and development. Western family therapy has failed to address these issues.     

Implicit theories about interrelations of anger components in 25 countries

We were interested in the cross-cultural comparison of implicit theories of the interrelations of eight anger components (antecedents, body sensations, cognitive reactions, verbal expressions, nonverbal expressions, interpersonal responses, and primary and secondary self-control). Self-report scales of each of these components were administered to a total of 5,006 college students in 25 countries. Equivalence of the scales was supported in that scales showed acceptable congruence coefficients in almost all comparisons. A multigroup confirmatory factor model with three latent variables (labeled internal processes, behavioral outcomes, and self-control mechanisms) could well account for the interrelations of the eight observed variables; measurement and structural weights were invariant. Behavioral outcomes and self-control mechanisms were only associated through their common dependence on internal processes. Verbal expressions and cognitive reactions showed the largest cross-cultural differences in means, whereas self-control mechanisms scales showed the smallest differences. Yet, cultural differences between the countries were small. It is concluded that anger, as measured by these scales, shows more pronounced cross-cultural similarities than differences in terms of both interrelations and mean score levels.     

谦卑型和自恋型领导:跨文化组织管理的视角

谦卑型领导和自恋型领导的概念差异体现在在自我认识、对待他人态度、动机、情绪、行为方式等方面。并且,谦卑型领导和自恋型领导在管理员工、团队、组织方面分别存在优势和劣势,谦卑型领导和自恋型领导之间存在相互独立且共存的关系。基于跨文化管理的视角,研究显示谦卑型领导和自恋型领导存在潜在的文化差异,且具有不同的形成基础,并在内隐领导理论上存在差异,最后,二者均是文化适应性的结果。未来研究可关注谦卑型领导和自恋型领导内涵的文化特异性、前因变量、研究方法、文化动态建构和文化认同强度等问题。     

Trait Psychology and Culture: Exploring Intercultural Comparisons

Personality traits, studied for decades by Western personality psychologists, have recently been reconceptualized as endogenous basic tendencies that, within a cultural context, give rise to habits, attitudes, skills, beliefs, and other characteristic adaptations. This conceptualization provides a new framework for studying personality and culture at three levels. Transcultural research focuses on identifying human universals, such as trait structure and development; intracultural studies examine the unique expression of traits in specific cultures; and intercultural research characterizes cultures and their subgroups in terms of mean levels of personality traits and seeks associations between cultural variables and aggregate personality traits. As an example of the problems and possibilities of intercultural analyses, data on mean levels of Revised NEO Personality Inventory scales from college age and adult samples (N = 23,031) of men and women from 26 cultures are examined. Results showed that age and gender differences resembled those found in American samples; different subsamples from each culture showed similar levels of personality traits: intercultural factor analysis yielded a close approximation to the Five-Factor Model; and factor scores were meaningfully related to other culture-level variables. However, mean trait levels were not apparent to expert raters, casting doubt on the accuracy of national stereotypes. Trait psychology can serve as a useful complement to cultural perspectives on human nature and personality.     

Cognitive Science of Religion and the Study of Theological Concepts

The cultural transmission of theological concepts remains an underexplored topic in the cognitive science of religion (CSR). In this paper, I examine whether approaches from CSR, especially the study of content biases in the transmission of beliefs, can help explain the cultural success of some theological concepts. This approach reveals that there is more continuity between theological beliefs and ordinary religious beliefs than CSR authors have hitherto recognized: the cultural transmission of theological concepts is influenced by content biases that also underlie the reception of ordinary religious concepts.     

父母养育目标的文化差异

父母养育目标存在着普遍的文化差异。在理论上,对养育目标文化差异的解释呈现出从群体水平到个体水平、从单维到双维的发展趋势。在研究上,除了对文化差异理论的检验之外,养育目标对于各文化群体的养育方式、养育策略,以及子代发展的影响也是研究关注的重点问题。结构化问卷法和开放式列举法是养育目标文化差异研究最常用的两种测量方法,各有其优缺点和适用范围。现有研究存在着过度概括、忽略子女一方的角色和作用等问题,需要将来的研究加以改进和解决     

In the World or in the Head: External and Internal Implicit Theories of Creativity

This research is an initial step to bringing existing research on cultural differences in attribution and holism to the study of implicit theories of creativity. Two studies examined the tendency to consider creativity to be prototypically expressed internally via reflection and internal states versus expressed externally via interaction and products. Study 1 had Caucasian American, Asian American, and Japanese undergraduates list activities and traits they associated with creative groups and individuals. In Study 2, Japanese, Chinese, Caucasian Americans, and Asian Americans chose specific professions as more creative using a paired forced-choice method. In both studies, East Asians had a greater propensity to choose external traits, activities, and professions as creative, whereas Caucasian Americans and to a lesser degree, Asian Americans showed a preference for internal items. The implications of cross-cultural differences in implicit theories of creativity are discussed.     

Stereotypes in social psychology: The “West-East“ differentiation as a reflection of western traditions of thought

Notwithstanding the fact that stereotypes and ethnocentrism constitute central topics of social psychology a cultural psychological question has almost been completely neglected in the discipline’s reflections on its own scientific endeavors: How has Western psychology’s construction of the “Indian“ and the “Eastern psyche“ been influenced by stereotypes that are embedded in culture-specific traditions of European scholarly and non-scholarly thinking? The problems tackled in this article are related to current social and cross-cultural psychological perspectives on the Indian context. In addition, they are related to social and cross-cultural psychological contributions to the well-established differentiation between the “West“ and the “East,“ which many psychologists have become used to and which are the foundation of current psychological theories about so-called “West-East differences.“     

The Attitude of College Students toward God and the Church

Summary

The Porteus Maze has been used as a cross-cultural test for more than 50 years. The Maze may be of use to the cross-cultural researcher or cross-cultural practitioner because it is a performance test, has high intrinsic interest for most persons from various cultural groups, has simple instructions, is easy to administer, and has ease and objectivity of scoring. Variables that may have confounded the results of the cross-cultural studies of the Maze consist of background factors, prior learning, inherited factors, physiological factors, and sampling problems. Other difficulties of equating cultural groups were discussed. It was suggested that the future use of the Maze be in conjunction with various environmental variables and measures of performance.