Cultural variation in correspondence bias: the critical role of attitude diagnosticity of socially constrained behavior

Upon observing another's socially constrained behavior, people often ascribe to the person an attitude that corresponds to the behavior (called the correspondence bias [CB]). The authors found that when a socially constrained behavior is still diagnostic of the actor's attitude, both Americans and Japanese show an equally strong CB. A major cultural difference occurred when the behavior was minimally diagnostic. Demonstrating their persistent bias toward dispositional attribution, Americans showed a strong CB. But Japanese did not show any CB (Study 1). Furthermore, a mediational analysis revealed that this cross-cultural difference was due in part to the nature of explicit inferences generated online during attitudinal judgment (Study 2). Implications for the cultural grounding of social perception are discussed.     

Issues in Multicultural Counselor Education

The author argues for a culture-specific program for counselor education with the caveat that within a culture each individual is unique, examines the process of categorization as a possible device in generating cross-cultural understanding, and suggests that education should identify cultural bias to keep it to a minimum.     

Culture and career psychology: A social constructionist perspective

This paper reflects on the need to re-examine cultural and cross-cultural psychology with a view to re-invigorating them and placing them at the center of discourse in career psychology. One perspective that can be employed to achieve these goals is social constructionism in that it questions the centrality of post-positivism in cultural and cross-cultural career psychology and shifts the focus to people in relationships. Emphasis is placed on understanding relationships in culture and recognizing that cultures are neither static nor independent variables but central to and embedded in career psychology. Social constructionist perspectives on cross-cultural counseling in career psychology and the development of indigenous career psychologies are discussed.     

Responsibility and Justice: A View Across Cultures

A psychological theory needs both universal and specific components in order to describe and predict human behaviour across cultures. It is argued that the purpose of conducting cross-cultural studies is not merely to demonstrate cultural variations in human behaviour, but also to build better universal laws so that we can generalize from culture to culture. From this cross-cultural point of view, the six papers of this special issue are discussed. The distinction between individualism and collectivism, as an example, is evaluated in relation to a specific case—Japanese culture—and a few observations are made, including the suggestion that variances associated with within-culture sources are often larger than between-culture variances. Finally, the implications of cross-cultural studies in a rapidly changing world are discussed.     

The Worldview of Memory Lane

This article is a response to Jacob Belzen’s Towards Cultural Psychology of Religion, Principles, Approaches and Applications (New York: Springer, 2010) from a cross-cultural pastoral perspective and identifies seven issues where the book and cross-cultural pastoral thinking impact each other: definition, research methodology, object of research, flexibility of research, the relationship between cultural and cross-cultural psychology, culture, and private religious experience. Below I will view Belzen’s book through the prism of my primary concerns as a Dutch academic trained in cross-cultural pastoral care and counseling who pastors in a diverse and fluid cultural context.     

Cross-cultural Psychology

This article examines some of the limitations of social psychology and shows how they can be remedied by increased attention to cross-cultural studies. For example, many of the key constructs of the discipline, such as self, conformity, control, intelligence, and well being, are culture bound. The author proposes directions in theory development and methodology that will incorporate cultural syndromes in social psychological theories. Also, the author gives examples of methodologies that can consider simultaneously attributes of the participants (including their culture), attributes of the actors and targets of action (including their culture), attributes of the setting and context of the study, the prior relationships of the actor and target, and the attributes of the behaviors under examination.     

Cultural effects on the expression of some fears by Chinese and British female students

To compare the culturally acquired aspects of fears in two different cultures, the author gave an augmented version of the I. M. Marks and A. M. Mathews Fear Scale (1979) to 50 female students in China and 49 female students in England. When the rank ordering of the fears measured in both groups was compared, the author found a high positive correlation, suggesting cross-cultural consistencies in the ranking of fearful objects. Both groups most feared social criticism and appraisal by others, followed by fears of blood, pain, and injury. The students feared least aspects related to agoraphobia. When the expressed levels of fear were compared, the Chinese students had significantly lower fear scores for many items. The reasons for those scores are discussed in terms of lower actual fear levels, moderating response sets, or socialization practices. The fears that showed no cultural differences were the ones that had early biologically relevance, such as fear of the dark and of high places. Only the socially learned fears showed cultural differences.     

Deductive reasoning and creativity: a cross-cultural study

The present cross-cultural study examined the relationship between deductive reasoning and creativity among college students (M age=20.4 yr., SD= .6) from Hong Kong (n=39) and the United States (n=38). Participants performed tasks designed to measure deductive reasoning, creative writing, and insight problem-solving, all in verbal form. No correlation was found between the performance for deductive reasoning and creativity as measured by creative writing. Insight problem-solving performance correlated significantly with that for both reasoning and creativity. Significant cultural differences favoring the American participants were only found on the creative writing and insight problem-solving tasks, both of which supposedly involve creative thinking. There seems to be cultural dependence for creativity but not for deductive reasoning which suggests a qualification of a strong cultural-relevance view positing pervasive cultural influences on human thinking processes.     

Mortality salience effects on modesty and relative self-effacement

Terror management theory argues that mortality salience (MS) enhances adherence to cultural norms. Recent cross-cultural research has suggested that Japanese culture emphasizes modesty and the enhancement of important others compared to the self. Thus, it was predicted that Japanese would show increased modesty and relative self-effacement in response to MS. In addition, the moderating effects of degree of enculturation were examined in two studies investigating Japanese undergraduates. Those strongly enculturated to the Japanese worldview showed a tendency to evaluate success more negatively (Study 1) and self-efface more relative to their close friends (Study 2). A view which regards both Easterners' self-effacement and Westerners' self-enhancement after MS to be a reflection of efforts to fit into cultural norm is presented.     

The Propositional vs. Hermeneutic Models of Cross-Cultural Understanding

Abstract

What the authors attempts to address in this paper is a Kantian question: not whether, but how is cross-cultural understanding possible? And specifically, what is a more effective approach for cross-cultural understanding? The answer lies in an analysis of two different models of cross-cultural understanding, that is, propositional and hermeneutic understanding. To begin with, the authors presents a linguistic interpretation of culture, i.e., a culture as a linguistically formulated and transmitted symbolic system with its conceptual core as a scheme of basic cultural presuppositions. Such a symbolic system is referred to as a cultural language. After exploring the essential role of cultural presuppositions in cross-cultural understanding, the authors discusses the traditional model of cross-cultural understanding, namely, the propositional model. Through critically examining the two popular versions of the propositional model, i.e., the projective approach and the adoptive approach to cross-cultural understanding, it is found that cross-cultural propositional understanding is doomed to failure. To move us beyond the absolutism-relativism trap embedded within propositional understanding, the authors first introduces and discusses Hans-Georg Gadamer’s hermeneutic understanding, and then applies Hans-Georg Gadamer’s hermeneutic model of understanding to cross-cultural understanding. It is finally concluded that cross-cultural understanding is essentially hermeneutic – including the case of cultural learning, not propositional. Therefore, cross-cultural understanding is hermeneutically possible.     

Voice of a hidden minority: Identification and countertransference in the cross-cultural working alliance

This paper has expanded the psychoanalytical definition of the working alliance to include the influence of culture. The cross-cultural working alliance is a therapeutic dyad that incorporates a psychotherapist and a patient of dissimilar backgrounds. Each participant enters the alliance with cultural introjects--values, attitudes, and ways of behaving that stem from ethnocultural roots. These introjects influence the intrapsychic world, shape the conscious worldview, and the perception of life experience. The influence of cultural predispositions on the psychopathologies of the patients was prominent in two case examples: a black West Indian male and a Korean-American male. The therapist also brought cultural predispositions to her work. A constructive countertransference phenomenon occurred in the working alliance that had a direct connection to its cross-cultural nature. This phenomenon is called associative identification--the conscious identification of therapist with the ego experience of patient. With the use of the associative identification, the therapist uncovered parallel memories that promoted theoretical understanding and informed therapeutic technique. Just as anthropologists claim that cultures share universal institutional patterns, it is proposed that universal cultural conflicts may also be observed in the cross-cultural working alliance. The analyst and patients in this study had two culture-conflicts in common: the longing to be seen, and the pull for disidentification. It is concluded that associative identification enriched the reparative quality of treatment, and encouraged the integration of isolated, split-off parts of the self.     

Early child rearing in Japan: Cross-cultural and intra-cultural perspectives

Within the field of cross-cultural developmental psychology, examinations of parenting serve to focus attention on development in the proximal context of the family and the distal context of the culture. Even though Japan is economically in the mainstream of the industrialized Western world, there are many cultural differences between Japan and Western countries; these include differences in cultural values, beliefs about children, parental behaviours and differences in the children themselves. The focus of this special issue is observational studies of early child rearing in Japan; included are cross-cultural comparisons with the United States, Germany and France, as well as studies within Japan. The contexts of the observations reported in this special issue include homes, laboratory playrooms, and day care centres. With intra-cultural and cross-cultural perspectives, an updated view of Japanese child rearing in the early years is presented.     

Costs and benefits of cultural value mismatch in the globalising era: A commentary on the special issue “cross-cultural value mismatch: A by-product of migration and population diversity around the world” (IJP,December, 2018)

In this commentary, the author first seeks to counterbalance the current focus on the cost of cultural value mismatch by calling attention to ample evidence in the literature that value mismatch can produce cultural adaptation and resilience in the long run, besides promoting cultural innovations and individual creativity. Second, we propose three factors that differentiate the benefits from the costs of cultural value mismatch. Personal orientation towards integrating heritage and host culture, accurate perception of cultural value differences, and supportive multicultural environments are associated with benefits. In contrast, dichotomous orientation towards one or the other culture, exaggeration of value differences between heritage and host culture, and assimilationist social environments are associated with costs. Third, our analysis of the decoupling between cultural values and ecological niches in the special issue led to observation of bidirectionality in cultural value mismatch: Whereas most articles in the Special Issue focus on the cross-cultural value mismatch that occurs when people move from a more rural, low-resource, less technological ecology into a more urban, high-resource, more technological ecology, we were able to document the effects of value mismatch when movement occurs in the opposite direction.     

Reclaiming the individual from Hofstede's ecological analysis--a 20-year odyssey: comment on Oyserman et al. (2002)

D. Oyserman, H. M. Coon, and M. Kemmelmeier (2002) challenge the stereotype that European Americans are more individualistic and less collectivistic than persons from most other ethnic groups. The author contends that this stereotype took firm empirical root with G. Hofstede's (1980) monumental publication identifying the United States as the most individualistic of his then 40 nations. This empirical designation arose because of challengeable decisions Hofstede made about the analysis of his data and the labeling of his dimensions. The conflation of concepts under the rubric of cultural individualism plus psychologists' unwarranted psychologizing of the construct then combined with Hofstede's empirical location of America to set a 20-year agenda for data collection. Oyserman et al. disentangle and organize this mass of studies, enabling the discipline of cross-cultural psychology to forge ahead in more productive directions, less reliant on previous assumptions and measures.     

多元文化论与跨文化心理学的发展

多元文化论强调文化因素对心理学研究的重要性。它主张文化的多元性和平等性,反对跨文化心理学研究中的“文化帝国主义”倾向。在多元文化论的影响下,跨文化心理学开始摆脱“欧美中心主义”偏见,出现了普遍性研究策略和特殊性研究策略相结合、跨文化心理学与文化心理学、本土心理学相结合的趋向。     

Autonomy and relatedness in psychopathology and treatment: a cross-cultural formulation

A cross-cultural view of psychopathology is proposed, contending that there are two basic systems of self-organization. These two systems of self-organization, labeled autonomy and relatedness, are essential to a person's well-being regardless of the culture or society to which the person belongs. The degree of autonomy and relatedness required to maintain mental health in a specific society is affected by cultural mores. People in collectivistic (primarily non-Western) cultures require high levels of relatedness and moderate levels of autonomy to maintain mental health. People in individualistic (primarily Western) cultures require high levels of autonomy and moderate levels of relatedness to maintain mental health. This view, based on a review of past work in various areas of psychology, is discussed in the context of various forms of psychotherapy existing in individualistic and collectivistic cultures.     

Culture Is More than a Static Residual: Introduction to the Special Section on Culture and Foreign Policy

The literature on international relations frequently refers to culture in broad, macro-level ways to explain what cannot be explained by economic or military power. The assumptions that culture is simple, uniform and the opposite of power are, in the view of the authors, erroneous. Also, the authors note that there is a lack of scholarly interaction among psychologists interested in cross-cultural phenomena and international relations specialists interested in questions of identity and foreign policy. As an introduction to a special section on culture and foreign policy, this article calls for more communication among these scholarly communities; provides a set of observations about foreign policy and culture understood as a complex, dynamic concept; and calls for specific kinds of studies to better understand foreign policy in the context of cultural complexity and richness.     

穆斯林问候语“赛俩目”的文化语言学解读

赛俩目是阿拉伯问候语安赛俩目阿来库姆的简称,意为愿真主赐您平安,它是穆斯林日常生活中最重要的文明礼仪用语。在阿拉伯-伊斯兰文化里,赛俩目不仅具有一般问候语无法具备的神圣色彩和跨语言、跨文化魅力,还是一个凝结着穆斯林深厚情感的文化符号。因此,在跨语言、跨文化交际中,赛俩目有着独特的文化效应。毋庸置疑,在跨文化交际日益频繁的今天,从文化语言学的视域解读赛俩目的文化内涵,对我们在跨文化交际中更好地理解和把握阿拉伯及穆斯林的生活礼仪,促进文化交流和文明对话都有积极意义。     

The Value of Curiosity and Naiveté for the Cross-Cultural Psychotherapist

Therapists today face a dramatic increase in the cultural diversity of their client populations. Cultural literacy, long the dominant model for preparing to do cross-cultural therapy, advocates study of the prospective client's history and culture. This model, however, poses logistical problems, emphasizes scholarship over the experiential and phenomenological, and risks seeing clients as their culture and not as themselves. In this essay, we argue that teaching culture alone can obscure therapists’ view of human diversity. To balance the cognitive model of preparation, a process-oriented approach is considered, whereby the therapists’ attitudes of cultural naiveté and respectful curiosity are given equal importance to knowledge and skill. We begin from a concern with clients’ vulnerability in the power distribution that inevitably exists in therapy, especially with immigrant and marginalized populations. The use of acculturation narratives, which the therapist explores with naiveté and curiosity, helps clients to find their voices.