青少年的自主期望、对父母权威的态度与亲子冲突和亲合

通过对704名城乡高一和高三年青少年的问卷调查,探讨了高中阶段青少年－父母关系、青少年的行为自主期望和对父母权威的态度的特点,以及青少年—父母关系与青少年的行为自主期望和对父母权威的态度之间的关系。结果显示,我国城乡青少年对父母权威的认同程度较高,而期望获得行为自主的年龄较晚;青少年的行为自主期望、对父母权威的态度与青少年—父母冲突与亲合在某些方面存在城乡、性别和年级差异;青少年对父母权威的认同程度越高,对与父母发生分歧的接受性越高,其与父母的关系越亲密;那些期望在较晚年龄获得行为自主的青少年,与父亲的冲突较多,但与母亲较亲密     

A Sociocultural Approach to Narcissism: The Case of Modern China

Using large Internet samples, we examined the possible influence of sociodemographic factors on the Chinese self‐concept and in particular, on the level of narcissism. We found that (i) younger persons are more narcissistic than older ones; (ii) persons from higher socioeconomic classes are more narcissistic than those from lower socioeconomic classes; (iii) persons from only‐child families are more narcissistic than those from families with multiple children; (iv) persons from urban areas are more narcissistic than those from rural areas; and (v) individualistic values are predictive of individual differences in narcissism. The findings suggest that sociocultural changes contribute to the rise of narcissism in China. Copyright © 2011 John Wiley & Sons, Ltd.     

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.     

Values and love styles in Turkey and Great Britain: An intercultural and intracultural comparison

Little previous research has examined the relationship between values and love styles, and none has done so across cultures or intracultural regions. This research was the first attempt to explore the correlation between individual‐level values and love styles, and examined both within‐ and between‐cultural variations in love styles. In this study 224 participants from Turkey and Britain, from urban or rural locations, completed the Portrait Values Questionnaire and the Love Attitudes Scale measure of love styles. Pancultural analyses demonstrated significant correlations between certain value dimensions and love styles. In particular, agape (selfless love) was positively correlated with self‐transcendence, ludus (game‐playing love) was positively correlated with self‐enhancement, and pragma (realistic love) was positively correlated with conservation. The inclusion of location and nationality and their interactions with values in the multiple regression analyses significantly increased the variance explained by values for five of the six love styles. Multivariate analyses indicated that ludus, storge, mania, and pragma were all significantly higher among Turkish respondents; pragma, mania, and agape all higher amongst rural respondents. Eros was highest among rural British respondents; storge, pragma, and agape highest among rural Turks. When these culture effects were explored, conservation significantly mediated the relationship between the groups of more conservative rural Turks (versus other participants) and both pragmatic and storgic love styles. Findings are discussed in the light of disparities in values and relationship styles within cultures, and the need to include both intracultural and intercultural variations in cross cultural research.     

Cultural influences on terror management: Independent and interdependent self-esteem as anxiety buffers

Terror management theory (TMT) proposes that self-esteem serves as a defense against the fear of death. Previous research has suggested that independent self-esteem is more salient in individualist cultures, whereas interdependent self-esteem is more salient in collectivist cultures. Thus, we hypothesized that in collectivist cultures, independent self-esteem would play a lesser role and interdependent self-esteem a greater role in terror management, compared to individualist cultures. The results support this prediction. In Study 1, personal self-esteem was negatively associated with death anxiety in samples from a Western (Austria) and Eastern (China) culture. However, both self-liking and self-competence were negatively associated with death anxiety among Austrian participants, but only self-liking (and not self-competence) was so among Chinese participants. Surprisingly, collective self-esteem was not significantly correlated with death anxiety. Yet, Study 2 showed that among Chinese participants, relational self-esteem was negatively associated with death anxiety. Study 3 examined the roles of relational versus personal self-esteem in moderating the effects of mortality salience on worldview defense. Among Chinese participants, relational rather than personal self-esteem increased the defense of worldviews centered on collectivist-Chinese values following mortality salience (Study 3a). In contrast, among Austrian participants, personal rather than relational self-esteem attenuated the effect of mortality salience on the defense of individualist-Austrian worldviews (Study 3b). Self-esteem serves a terror management function in both collectivist and individualist cultures; however, the differences between cultural worldviews determine the type of self-esteem that is more relevant to terror management processes.     

Forgiveness: a China-Western Europe comparison

The authors assessed forgiveness among Chinese (n=738) and Western European (n=810) participants using the Forgivingness Questionnaire (E. Mullet et al., 2003). They found that between the 2 samples, (a) the overall level of dispositional forgiveness was similar, (b) lasting resentment was higher among the Chinese than among the Western Europeans, and (c) sensitivity to the circumstances of the offense was higher among the Chinese than among the Western Europeans. These results contrast with what researchers have observed in previous studies in which forgiveness has been shown to be systematically higher in collectivistic cultures than in individualistic cultures. The authors suggest that there are possibly many other differences across cultures, namely in religion, that may impact views of forgiveness.     

The cultural shaping of depression: somatic symptoms in China, psychological symptoms in North America?

The expectation that Chinese people present distress somatically is a central prediction of cultural psychopathology and has been the subject of considerable theoretical speculation. At the same time, empirical studies have been infrequent and have yielded mixed results. The authors examined symptom presentation in Chinese (n=175) and Euro-Canadian (n=107) outpatients, using spontaneous problem report, structured clinical interview, and symptom questionnaire methods. All 3 methods yielded cross-culturally equivalent somatic and psychological symptom subscales. Chinese outpatients reported more somatic symptoms on spontaneous problem report and structured clinical interview compared with Euro-Canadians, who in turn reported more psychological symptoms on all 3 methods. The relation between culture and somatic symptom presentation was mediated by a tendency toward externally oriented thinking. Difficulties with identifying emotions or describing them to others did not differ significantly across cultures, supporting a nonpathological interpretation of observed differences. Psychological symptom effects were larger and more consistent than somatic symptom effects; because other studies have confirmed the ubiquity of somatic presentations worldwide, these results suggest that Western psychologization may be more culturally specific than is Chinese somatization.     

A comparison of rural and urban Indian children's visual detection of threatening and nonthreatening animals

Recent studies indicate that young children preferentially attend to snakes, spiders, and lions compared with nondangerous species, but these results have yet to be replicated in populations that actually experience dangerous animals in nature. This multi‐site study investigated the visual‐detection biases of southern Indian children towards two potentially dangerous taxa, snakes and lions, that constituted major threats during human evolution. Three‐ to 8‐year‐old children from two distinct populations were presented with visual‐search tasks containing one target image embedded in matrices of eight distractor images. Children living in Bangalore city, an urban setting in which exposure to dangerous animals would only occur occasionally during family outings to zoos and forest areas, were compared with children living in and around National Parks where exposure to dangerous species is frequent. In the first two experiments, children from both locations detected snake and lion images more rapidly than nonthreatening lizard and antelope images, respectively. Neither urban nor rural children displayed a bias for detecting horses versus cows, the latter constituting a familiar animal with strong religious significance. For all three experiments, the reaction times of urban and rural children were very similar, indicating that periodic exposure to dangerous animals early in life, coupled with adult cautioning, did not facilitate better snake and lion detection. This consistency of urban and rural children with different exposure to dangerous animals suggests that detection of some dangerous species may reflect both experience in nature and visual biases shaped by natural selection.     

Dynamique des valeurs culturelles au travail en contexte gabonais : influence de la culture nationale et de la culture d’entreprise occidentale

More and more Western organizations settle in Africa and import their corporate culture. This contrasts strongly with local national culture. The present study examines the direct links and the interactive effect of Gabonese culture and Western corporate culture on workplace cultural values. A total of 650 Gabonese employees working in Western organizations answered a questionnaire. The results indicate that Gabonese national culture and Western corporate culture are differentially linked with collectivism at work, given that the former is positively associated whereas the latter is negatively associated. Moreover, an additive effect of both cultures on the distance to power. Thus, the cohabitation between Gabonese national culture and Western corporate culture leads to a mismatch of cultural values at workplace.     

The effect of culture on perspective taking

People consider the mental states of other people to understand their actions. We evaluated whether such perspective taking is culture dependent. People in collectivistic cultures (e.g., China) are said to have interdependent selves, whereas people in individualistic cultures (e.g., the United States) are said to have independent selves. To evaluate the effect of culture, we asked Chinese and American pairs to play a communication game that required perspective taking. Eye-gaze measures demonstrated that the Chinese participants were more tuned into their partner's perspective than were the American participants. Moreover, Americans often completely failed to take the perspective of their partner, whereas Chinese almost never did. We conclude that cultural patterns of interdependence focus attention on the other, causing Chinese to be better perspective takers than Americans. Although members of both cultures are able to distinguish between their perspective and another person's perspective, cultural patterns afford Chinese the effective use of this ability to interpret other people's actions.     

中国青少年情绪调节的发展特点

处于"暴风骤雨期"的青少年在情绪体验及情绪调节上发展迅速。文化价值以及社会规范是个体情绪调节及策略使用发展的重要影响因素。以往关于青少年情绪调节发展的结论大多源于西方文化背景,以西方青少年作为研究对象。然而,中国文化中关于情绪调节的价值和要求均与典型西方文化存在差异。近年来,研究者对中国青少年情绪调节的发展特点进行了系统的探索,发现中国青少年情绪调节的发展以减弱调节策略的运用为主导,并形成了非享乐主义的调节模式。     

One mosque and the negotiation of German Islam

In the last half century (pious) Muslims and their communities have become integral parts of German cities. They are creative cultural producers and religiously inspired urban citizens. Mosques are central nodes in urban Muslim religious and cultural geographies where believers negotiate pious identities and lifeworlds, configure pious public personae and modes of civic participation. In this paper I introduce the Al-Nour Mosque as a unique node in the religious and cultural geography of the southern German state capital of Stuttgart. I examine this mosque as an urban space where individual and communal religiosities and religious cultures are discussed, formulated, tested and practised. My central question is how urban culture and religion are negotiated in the context of a mosque community. I argue that urban culture and religion are negotiated not only in mainstream public spaces or established churches but also in invisible places like mosques. Based on several years of ethnographic fieldwork in Stuttgart, I analyse the creative role of the Al-Nour Mosque in the construction of religious subjectivities, negotiations of urban religiosities and religiously inspired urban cultures. Analysing exemplary events, activities, cultural and religious negotiations in the Al-Nour Mosque, I demonstrate that places like the Al-Nour Mosque are dynamic elements of the urban religious and cultural geography.     

The Construct and Measurement of Peace of Mind

Previous studies have shown that Asian American or Chinese individuals value low-arousal positive affect and a harmonious state of happiness more than European Americans do. However, the affective component of subjective well-being has mostly been defined as the presence of positive affect and the absence of negative affect. This definition emphasizes the importance of hedonic pleasure but fails to include the affect valued in Chinese culture. The present study developed the construct of peace of mind to describe the affective well-being valued in Chinese culture. Peace of mind was defined as an internal state of peacefulness and harmony. To develop a measure to assess peace of mind, three studies were conducted. Study 1 developed the Peace of Mind Scale (PoM), Study 2 established its validity as an affective well-being measure, and Study 3 found that individuals from Chinese cultures score higher on this scale than those from Western cultures. The results indicate that the PoM has good reliability and validity for measuring affective well-being. The cross-cultural validation also found that Taiwanese individuals scored higher on the PoM than European Americans, which provides further evidence of good construct validity of the PoM.     

东西方文化的人性观差异及其对道德认知的影响

人性观,即认为人性究竟是本善的还是本恶的,不仅是哲学思辨的焦点,也是日常生活中形成的一种常人理论(lay theory)。对于东西方文化传统的检视表明,西方文化占主导地位的是性恶论人性观,东方文化占主导地位的则是性善论人性观。研究通过实证数据支持了这一结论,发现中国被试相对于美国被试,对于人性的主观评定更倾向于性善的一端(研究1)。这种人性观差异导致中国被试在道德方面,尤其是规范性道德(行善)方面,对人提出了更高的要求(研究1),并且这种因果关系得到了启动实验的支持(研究2)。这些研究结果有助于人们更好地理解文化如何塑造了人们对于人性和道德的看法。     

Schooling in western culture promotes context-free processing

Culture has been shown to influence the way people apprehend their physical environment. Cognitive orientation is more holistic in East Asian cultures, which emphasize relationships and connectedness among objects in the field, than in Western cultures, which are more prone to focus exclusively on the object and its attributes. We investigated whether, beyond, or in conjunction with culture, literacy and/or schooling may also have an influence on this cognitive orientation. Using the Framed-Line Test both in Portugal and in Thailand, we compared literate schooled adults with two groups of unschooled adults: one of illiterates and one of ex-illiterates. As in former studies on Western people, Portuguese-schooled literates were more accurate in the absolute task than in the relative task. In contrast, Portuguese illiterates and ex-illiterates were more accurate in the relative task than in the absolute task. Such an effect of schooling was not observed in the Thai groups, all of whom performed better on the relative task. Thus, the capacity to abstract from contextual information does not stem only from passive exposure to the culture or the physical environment of Western countries. Western schooling, as part of or in addition to culture, is a crucial factor.     

Children’s Play with a Forest Diorama as a Window into Ecological Cognition

This study examined the play of 4-year-old children with a forest diorama that included toy representations of plants and animals. To examine the potential role of culture and expertise in diorama play, children from 3 samples participated: rural Native American, urban Native American, and urban non-Native American. Children’s playtime was divided into time segments, which were coded for types of actions and for types of talk. Children from all 3 samples actively engaged with the diorama in both realistic and imaginative play. Furthermore, children from all samples were sensitive to ecological relations. In addition, Native American children talked at least as much as the non-Native American children, a finding that challenges widespread characterizations of Native American children as less talkative and possessing smaller vocabularies. The most striking finding was that Native American children (both urban and rural) were more than twice as likely as non-Native American children to take the perspective of an animal in their play. These results demonstrate the value of dioramas for assessing young children’s biological cognition.     

Personal choice: A blessing or a burden,or both? A cross‐cultural investigation on need for closure effects in two Western and two East‐Asian societies

The present study investigates the role of dispositional need for closure (NFC) in how individuals within a particular culture perceive and appreciate choice. Data sets from the US (283 adults), Europe (263 adults and 427 students), China (218 adults and 309 students) and Singapore (258 students) were collected. The results showed that in Western cultures, people perceived choice in a linear way as either a burden or a blessing, whereas in Chinese culture, such opposition between perspectives did not appear, and individuals generally saw choice as both burden and blessing simultaneously. In Western cultures, high dispositional NFC was strongly associated with viewing choice‐as‐a‐burden, whereas Chinese respondents with a high NFC perceived choice as a blessing and a burden simultaneously. The Singaporean results were similar to the Western pattern. These findings are discussed in terms of the NFC literature and cultural differences in dialectic versus differentiation thinking styles.     

The Priority of “Liberty” or “Ping An ”: Two Different Cultural Value Priorities and Their Impacts

“Liberty” is a core, prior value of modern Western culture, and particularly of Anglo-American political and economic discourse. For more than a century, the US and other Western countries have been doing their utmost to promote the value of liberty around the world. However, different nations and cultures have different value priorities. Considering “liberty” as the essential, unassailable prior value is an Anglo-American cultural particularity without universal applicability. In China, “liberty” as a high value is a new idea imported from the West at the beginning of the modern era which never enjoyed a very important position in ancient China. Generally speaking, in Chinese culture, the value of “ping an,” with its connotations of peace, safety, equality, health, harmony, and tranquility, is obviously a prior value. Different value priorities have different impacts on culture. This paper tries to compare the American value priority of “liberty” with the Chinese value priority of “ping an,” while discussing their different historical backgrounds and cultural impacts. It argues that values and value priorities are neither absolute nor universal, but that they are rather historical, situational, and dynamic. Value priority in a society should be based on that society’s particular social reality and on the stage of development and the life requirements of its people, rather than on an outside imperative. In the era of globalization, different and even sometimes contradictory human values may actually mutually complement and counterbalance one another.     

Constantine,Babel, and Yankee Doodling: Whose Indigeneity? Whose Psychology?

This essay addresses the issue of indigeneity in terms of local cultures. The authors do so in conversation with Kim, Yang, and Hwang’s recent book, Indigenous and Cultural Psychology: Understanding People in Context. The life and work of Virgilio Enriquez is reviewed briefly as an exemplary indigenous psychologist. He illustrates the possibility of an indigenous psychology with a local, regulative grammar of cognition, affect, behavior, and relationships. The accounts of the tower of Babel and Constantine point to the irreversible damage of homogenizing culture and imposing it on other cultures. We argue that the imposition of a local, particular Western psychology on a global scale might risk a similar cost. The authors propose that current research in indigenous psychologies might take more seriously the notion that culture is not monolithic but should be understood from the point of view of the analysis of power relationships. Secondly, the authors argue that the role of language has not received sufficient attention in terms of shaping thought and increasing the incommensurability between cultures. Thirdly, it is argued that positivist epistemology has dominated the field and that more hermeneutic approaches must be considered. Fourth, the question must be asked regarding who controls indigenous research. Too often control has been exogenous rather than in the hands of local leaders. Finally, it is suggested that North Americans would do well to examine and recognize the indigeneity of their own psychology.     

Les stratégies d'influence dans les situations de travail en chine et en France

This study aimed to show the impact of social position, category and culture on strategies of influence in a managerial context. Although cultural norms in a society can lead to preferences for certain types of behaviour, status and organizational culture are also determinants in interpersonal relations. To demonstrate this phenomenon, a questionnaire was presented to middle managers belonging to different cultures (Chinese/French) and working in different sectors of activity (finance/industry). The participants were asked to evaluate strategies for dealing with situations in which a manager asks the target (of superior, equal or inferior status) to carry out a task. The results reveal some cultural similarities: there is relative consensus between Chinese and French managers on the strategies to adopt according to the status of the target. However, differences were also identified: in China there is more focus on relations with greater flexibility concerning social position. It appears therefore that certain values are necessary to participate in the phenomenon of globalisation, but these values seem to be negotiable, if not entirely negotiated, according to the culture.