What children know about the source of their knowledge without reporting it as the source

We tested the development of attentional functions within Syrian and German children of pre-school and school age (n = 562, 5–12 years), using the Test of Attentional Performance for Children (KITAP). After controlling the intelligence (IQ) and socioeconomic status (SES), age-related improvements were found in all the attentional functions, with rapid improvements between 8 and 10 years. Gender differences were also found in some attention performances. More importantly, cultural differences were also evident. The performance in the activation functions “Alertness” and “Vigilance” were independent from cultural background, whereas performances in Sustained Attention, in functions of visuospatial orienting (Visual Scanning) and executive systems (Divided Attention, Flexibility and Distractibility) revealed cultural differences. In general, the Syrian children showed slower performances, higher variability of responses and more errors compared with German children. The overall results of the study supports the universal development of attention functions during school age, and show that attention performances could be influenced by characteristics of the cultural background (Arabic-Syrian: collectivistic–dependent; and Western German: individualistic–independent).     

Optimism and realism: A review of self‐efficacy from a cross‐cultural perspective

T his review critically examines much of the research investigating self‐efficacy beliefs through cross‐cultural comparisons. Two sets of cross‐cultural comparison groups are examined: Asian (or immigrant Asian) versus Western, and Eastern European versus Western European and American groups. After an introduction to self‐efficacy theory, some cross‐cultural aspects of self and self‐beliefs are discussed, and the cultural dimensions of individualism and collectivism are introduced. Analysis of the articles focuses on differences in levels of efficacy beliefs, calibration of beliefs with performance, methodological problems, and implications for practice. Almost all of the 20 studies reviewed found efficacy beliefs to be lower for non‐Western cultural groups, but in some cases these lower beliefs were more predictive of subsequent functioning. There is some evidence that the mean efficacy beliefs of a cultural group are modified through immigration or political changes. For some non‐Western groups, collective efficacy appears to operate in much the same way as self‐efficacy operates for Western groups. Realistic—as opposed to optimistic—efficacy beliefs do not necessarily predict poor performance for all cultural groups, as has been suggested by self‐efficacy theory. Only a minority of the studies included measurement of cultural dimensions such as individualism and collectivism, although most of the studies based conclusions on assumed cultural differences. In some cases, self‐efficacy was poorly defined and bore little resemblance to theoretically derived definitions. Conclusions from this research have implications especially for applied settings in education and business: Efficacy beliefs and performance appear to be enhanced when training approaches are congruent with the individual's sense of self. Lower levels of self‐efficacy beliefs found in some collectivist groups do not always signify lower subsequent performance, but are instead reflective of differing construals of self.     

Dialog for De-Radicalization in Postcolonial Europe

Dialogical Self Theory will be deployed to deconstruct the discourse of cultural integration in postcolonial European nation-states in order to contribute to the de-radicalization of inter-ethnic relations. From the perspective of Dialogical Self Theory it may be argued that ethnic others are frequently locked up in I-prisons by an exclusive focus on their positions as citizens with a migration background who are not yet integrated into mainstream society. This unidimensional view of the Other circumvents the multiplicity of the self and neglects other positions that they may have in common with so-called ‘autochthonous’ citizens. Dialogical Self Theory offers an alternative approach that highlights not only cultural differences, but also partial but potent human commonalities. As a consequence, the focus may be shifted from differences towards dialog, which in the end will lead to de-radicalization.     

UN Convention on the Rights of the Child and Global Childhoods: Transdisciplinary Reflections from Nepal

Abstract

Globally, humans face innumerable socioeconomic, cultural, and environmental problems while being threatened by ever more interconnected and complex geopolitical concerns. In this planetary context, unidisciplinary research and related teaching approaches often work to constrain our ability to move beyond institutional and bureaucratic mind-sets to become agents of social change within local systems impacting children. During its 40-year evolution from a sub-discipline of psychology, the international field of child and youth studies has sought common ground for interpreting these pedagogical and professional issues. Many authors now argue for transdisciplinary approaches to address and overcome these tensions in the effort to re-integrate epistemologies of the global South within more dominant global North knowledge production systems. Such approaches have been posited to add new analytical and methodological tools to achieve praxis—the Greek word for translating theory into practice. Transdisciplinary research transcends the usual gap between academia and the broader public by acknowledging the value of knowledge obtained from diverse, nonacademic stakeholders in the community, government, and business. In addition, these approaches in child and youth studies offer us new possibilities for translating and understanding the local and global implications of implementing the 1989 United Nations Convention on the Rights of Child, and the vast differences in the experiences of childhood amongst and between various socioeconomic, cultural, and political contexts in recognizing their own rights in situ. Moving beyond adult-focused and Eurocentric understanding of the childhood literature (and of children’s human rights), this paper reflects our experiences working with young people affiliated with the Lalitpur Metropolitan City Child Clubs in Nepal, and observing their participatory planning processes for annual budgets. In response to increasing complexity throughout all regions of the world, we consider historical, political, and cultural experiences in Nepal through this transdisciplinary approach to child-centered research and activism. Our paper details key learning and transitions from being “academic researchers” and “observers” of a participatory, child- and youth-focused budgeting process to “collaborators” and “co-constructors of knowledge” with key stakeholders—the young people of Lalitpur, Nepal.     

From Emic to Etic: Exporting Indigenous Constructs

The study of culture differs by methodology. This article distinguishes etic (global) and emic (focal) approaches to cross-cultural research, and uses empirical studies in personality and social psychology as examples to illustrate the pros and cons of these two approaches and examine their relationships. Then, the article reviews origins and trends of research on several culturally derived constructs, including face, harmony, filial piety, and modesty. The import and export processes of pan-cultural and indigenous constructs reveal that generalization and indigenization are interrelated, complementary. It is suggested that cultural similarities and differences be better conceptualized as malleable and dynamic, and that etic and emic approaches can be integrated to form a unified system, balancing universality and distinctiveness.     

Sensitivity to criticism and theory of mind: A cross cultural study on Japanese and Italian children

Although recent studies have shown cross-cultural differences in theory of mind (ToM) between children in Western and Eastern cultures, little is known about cross-cultural differences pertaining to social correlates. The present research investigated cultural variations in the relationship between sensitivity to criticism and ToM. Japanese (n = 76) and Italian (n = 76) 6-year-olds completed a sensitivity-to-criticism task (either the teacher condition or the peer condition), second-order false-belief tasks, and a verbal ability test. The results replicated previous findings of an association between ability rating after teacher criticism and ToM in both countries. Cultural variation was found in emotional response and motivation after teacher, but nor peer, criticism. Japanese children responded to teacher criticism more positively than did Italian children. Moreover, Japanese children who failed the second-order false-belief task were more motivated after teacher criticism than were Italian children. These results are discussed in relation to differences in cultural factors.     

Culture and the behavioural manifestations of traits: an application of the Act Frequency Approach

The behavioural manifestations of Big Five traits were compared across cultures using the Act Frequency Approach. American (n = 176) and Filipino (n = 195) students completed a Big Five measure and act frequency ratings for behaviours performed during the past month. Acts for specific traits cohered to an equivalent degree across cultures. In both cultures, the structure of act composites resembled the Big Five and the strength of trait‐behaviour relationships was very similar. Many acts were multidimensional and analyses revealed cultural commonalities and differences in the relevance and prevalence of acts for the Big Five traits. The results were more consistent with trait than cultural psychology perspectives, because traits predicted behaviour equally well, on average, in the two cultures. Copyright © 2007 John Wiley & Sons, Ltd.     

Of Signs: Matter and Revelation in the Liturgies of William Durand and John Calvin

This article seeks to set aside what we might call Cartesian physics to revisit William Durand's conception of sign as set forth in the Rationale divinorum officiorum and John Calvin's as set forth in the Institutio christianae religionis. Reading the two works through the lens of medieval physics reveals commonalities – both held signs to be ever-present modes of divine communication – and enables us to delineate more precisely their differences. For both, creation was a locus of divine communication. For Durand, the position of a faithful person was observation informed by Scripture, an attentiveness to the redundantia of divine communication in which Scripture and creation were in dialectic. For Calvin, divine communication was simultaneously visible and, to fallen humankind, imperceptible: even as creation held forth divine signs, human beings could not comprehend them. These differing conceptions of the human observer (Durand) or spectator (Calvin), precede and ground their differing approaches to eucharistic signs.     

Therapy with greek families living in Australia

Language and cultural differences can pose barriers to effective intervention in migrant families in conflict. Family therapy approaches can provide some useful strategies for overcoming these obstacles. A family therapy approach can (1) emphasize the value of utilizing natural network support systems; (2) provide a model which helps clarify communication problems arising in the relay of information through a third person acting as an interpreter; (3) underline the importance of non-verbal and process aspects of family communication; (4) suggest techniques for negotiating, joining, and finding commonalities of family experience between a therapist and family of different ethnic background. The therapist needs to develop sensitivity to both the universal and specific ethno-cultural structures, norms and problems of families; when this sensitivity is achieved powerful and culturally syntonic healing forces can be released. Examples of successful family therapy interventions in some Greek families in conflict will be given.Originally published inThe Australian Journal of Family Therapy, Vol. 1, No. 2 (January 1980) pp. 62–68. Reprinted here with permission. Title slightly changed from original.     

Social motives among Anglo American and Mexican American children: Experimental and projective measures

The measurement approaches to social motives, cooperation-competition games and projective tests, have revealed apparently similar findings: Anglo American children are more competitive and higher in n Achievement compared to Mexican American children, who are more cooperative and higher in n Affiliation. The present experiment tested the extent to which (1) competitiveness is related to n Achievement, (2) cooperativeness is related to n Affiliation, and (3) the cultural differences in cooperation-competition are related to those in n Affiliation and n Achievement. Results indicate that social motives inferred from a cooperation-competition game have a meaningful relation to those inferred from a projective test, but that the cultural differences in cooperation-competition are larger and are not explained by cultural differences in n Affiliation and n Achievement. Social motives inferred from each measurement methodology, while somewhat related, are distinct.     

THE DIFFERENT FACETS OF MINDFULNESS

This afterword considers both the commonalities and differences in the approaches to mindfulness described in these two special journal issues. The approaches can be divided into those derived from scientific analysis and those taking a more experiential-humanistic perspective. These two perspectives generate different therapeutic strategies, which appear to have the same underlying principle. The question of whether practitioners should have a personal mindfulness practice is then considered. It is suggested that mindfulness is a holistic intervention. Finally, there are some personal reflections on running mindfulness courses.     

Managing Workplace Conflict in the United States and Hong Kong

We propose that managers have norms (standards of appropriate behavior) for resolving conflict, that these norms are culturally based, and that they explain cultural differences in conflict management outcomes. We confirm that the traditionally American norms of discussing parties' interests and synthesizing multiple issues were exhibited more strongly by American managers than by their Hong Kong Chinese counterparts. In addition, we confirm that the traditionally Chinese norms of concern for collective interests and concern for authority appeared more strongly among Hong Kong Chinese managers than among their American counterparts. American managers were more likely than Hong Kong Chinese managers, to resolve a greater number of issues and reach more integrative outcomes, while Hong Kong Chinese managers were more likely to involve higher management in conflict resolution. Culture had a significant effect on whether parties selected an integrative outcome rather than an outcome that involved distribution, compromise, higher management, or no resolution at all. Conflict norms explained the cultural differences that existed between reaching an integrative outcome and reaching an outcome involving distribution, compromise, or higher management; however, conflict norms did not fully explain the cultural differences that existed between reaching an integrative outcome and reaching no resolution.     

Psychology in sub‐Saharan Africa: Challenges,prospects and promises

The experiences of African communities are significantly underrepresented in the current psychological literature as compared to those of Western European and North American communities. Professional psychology in sub‐Saharan African is either nonexistent or strongly modeled after practices in North America and Western Europe. The modeling of psychology in sub‐Saharan Africa on the North American and Western European experience is a result of the more extensive marketing of the Western cultural heritage around the globe by national governments, education institutions and international aid agencies vis a vis the marketing of alternative cultural heritages. It is also reflective of the historically unequal intercultural exchanges between Western and African cultural heritages and in favour of the former. A greater representation of the African experience in the psychological literature could add to the richness and global relevance of psychology.     

孔子与亚里士多德的朋友观之比较

Before and during the times of Confucius and Aristotle, the concept of friendship had very different implications. This paper compares Confucius’ with Aristotle’s thoughts on friendship from two perspectives: xin 信 (fidelity, faithfulness) and le 乐 (joy). The Analects emphasizes the xin as the basis of friendship. Aristotle holds that there are three kinds of friends and corresponding to them are three types of friendship. In the friendship for the sake of pleasure, there is no xin; in the legal form of friendship for the sake of utility, xin is guaranteed by law; and in the moral form of friendship for the sake of utility, xin is guaranteed by morality; in the friendship for the sake of virtue, xin is an indispensable part. Both thinkers believe friends can bring joy to human life. According to Confucius, it is the joy of rendao 仁道 (benevolence), whereas for Aristotle, it is the joy of Reason. There are many commonalities and differences between the two. The commonalities reveal some inner links between Confucian rendao and Aristotelian Reason. It seems that the differences between rendao and Reason are the differences between moral reason and logical reason. The comparative study is helpful for us to understand the two masters’ ethics, politics and philosophy. Translated from Lunlixue Yanjiu 伦理学研究 (Research in Ethics), 2006, (1): 47–52     

The Study of Global Solutions: A Postmodern Systems Thinking View of Grounded Theory/Grounded Action

The grounded theory research method embodies a crucial element of postmodernist thinking due to its aversion to theory verification and its ability to imbue analysts with the power to discover theory. These processes closely mirror systems thinking because they allow for holistic examination. Postmodern systems thinking combines the worldview of postmodernism with systems thinking, creating a mechanism that is both respectful to the variations of human interaction and the need for “de-compartmentalizing” complex systems. The postmodern systems thinking framework united with grounded action research could be a potent approach for the dissemination of localized, culture-specific ideas in countries susceptible to Western hegemony.     

The Dynamics of Personality Approach (DPA): 20 Tenets for Uncovering the Causal Mechanisms of Personality

Over the last few decades, most personality psychology research has been focused on assessing personality via scores on a few broad traits and investigating how these scores predict various behaviours and outcomes. This approach does not seek to explain the causal mechanisms underlying human personality and thus falls short of explaining the proximal sources of traits as well as the variation of individuals' behaviour over time and across situations. On the basis of the commonalities shared by influential process-oriented personality theories and models, we describe a general dynamics of personality approach (DPA). The DPA relies heavily on theoretical principles applicable to complex adaptive systems that self-regulate via feedback mechanisms, and it parses the sources of personality in terms of various psychological functions relevant in different phases of self-regulation. Thus, we consider personality to be rooted in individual differences in various cognitive, emotional–motivational, and volitional functions, as well as their causal interactions. In this article, we lay out 20 tenets for the DPA that may serve as a guideline for integrative research in personality science. © 2020 The Authors. European Journal of Personality published by John Wiley & Sons Ltd on behalf of European Association of Personality Psychology     

The Interface Between Rational Emotive Behavior Therapy (REBT) and Zen

While Rational Emotive Behaviour Therapy (REBT) highlights the norm of people's dogmatic, fanatical, and rigid religious beliefs, it has always favoured several aspects of Zen-Buddhism as a modus vivendi. Scientifically-based REBT and wisdom-oriented Zen have more in common than one might think at first sight. In this chapter, I, Albert Ellis and Maurits Kwee show how REBT and Zen have significant commonalities as well as differences. “What are these commonalities?”, and “What are the issues of mutual interest for REBT and Zen?” are the main questions that we deal with here. It is submitted that most of REBT theory and practice are in keeping with the spirit of Zen. We note that East and West may in some ways cross-fertilise each other in the interface between these two proposed ways of living. The narrative techniques of Zen by means of koans (e.g., analogies, metaphors, parables) and of REBT (its many cognitive, emotive, and behavioural methods derived from its phenomenological view of human neurosis) are somewhat complementary to each other. Zen practice, if stripped of its mystical and Utopian aspects, particularly by omitting the non-verifiable concepts of the ostensible “higher” (non-thinking) state of consciousness, can often even be merged with REBT. One main (cultural) difference is that Zen attempts to go beyond rationality/relativity by striving for a certain kind of self-realisation (the irrational experience of satari) through paradoxically abolishing the self. The end result of this is not that the Zen adept becomes a “better” human being, but often becomes more aware of the hassles of life and how to cope with them from day to day. Something like the REBT practitioner, who practices what she or he preaches, the Zen practitioner remains the ordinary (though unique) imperfect human being as she or he was before, sadder but a little wiser. REBT had better be integrated with the most useful of other therapies, including Zen, so that it becomes and remains effective with many (not all) people much (not all) of the time. Due to cultural differences, the practice of Zen is not always compatible with the practice of Zen. However, the practice of REBT does fit with (post)modern Zen as an open living system. This chapter is laced with two dozen classic and modern koans that are to be used readily in therapy by the reader.     

Explanations for cultural differences in thinking: Easterners’ dialectical thinking and Westerners’ linear thinking

ABSTRACT

Since Easterners’ naïve dialectical thinking, which is contrasted with Westerners’ linear thinking, was introduced, many cross-cultural studies on human thinking have been conducted, and explanations for the cultural differences have been proposed. First, after examining the robustness of these cultural differences, two existing explanations are discussed in this paper. The first is based on the discinction between Westerners' analytic cognition and Easterners' holistic cogntion. This is related to the distinction between Westerners’ independent self and Easterners’ interdependent self. The second is based on the philosophical tradition of China’s Taoism, Confucianism, and Buddhism, which is contrasted with that of Ancient Greece. Second, we propose a new explanation based on the distinction between Westerners’ low-context culture and Easterners’ high-context culture (Beyond culture. Garden City, NJ: Anchor Books/Doubleday.). Finally, we show that this distinction can be based on socioecological approaches, and it is expected to explain the cultural differences between the Chinese and Japanese.