Measurement equivalence in the conduct of a global organizational survey across countries in six cultural regions

This study examined the measurement equivalence of a global organizational survey measuring six work climate factors as administered across 25 countries (N = 31,315) in all regions of the world (West Europe, East Europe, North America, Latin America, South America, Middle East, Africa and Asia‐Pacific). Across all countries, the survey instrument exhibited ‘form equivalence’ and ‘metric equivalence’, suggesting that respondents completed the survey using the same frame‐of‐reference and interpreted the rating scale intervals similarly. Schwartz's (1994, 1999, 2004) cultural value theory was then used for grouping the countries in cultural regions, and to anticipate measurement equivalence of the data from the survey within and between these regions. Results showed partial support for Schwartz's theory. The English‐speaking region was the only region where empirical evidence for ‘scalar equivalence’ was found. No support was found for the prediction that measurement equivalence would be higher among countries that are part of cultural regions with a small cultural distance than among countries that are part of cultural regions with a large cultural distance. However, the use of a common language in a particular cultural region reduced the bias present in the cross‐country comparison within that region.     

Liberation social psychology: learning from Latin America

Liberation Social Psychology (la psicología social de la liberación, LSP) has developed amongst a body of psychologists in Latin America over the last decade. There has been no survey of the field in English, although some of the ideas are of relevance for those working with oppressed groups elsewhere in the world. This article explores the context in which LSP grew from the work of Ignacio Martín‐Baró and was developed by Maritza Montero, amongst others. Within LSP, key concepts emerge, including ‘conscientization’, ‘realismo‐crítico’, ‘de‐ideologization’, a social orientation, ‘the preferential option for the oppressed majorities’ and methodological eclecticism. The application of LSP is explored with reference to three domains. First, it is suggested that community social psychology as practised in some parts of Latin America reflects LSP in its emphasis on social transformation and participatory methods. Second, psycho‐social work with victims of state oppression, which adopts a highly social and societal orientation embodies LSP. Third, social analyses which explicitly adopt socio‐psychological‐political analyses of the social realities confronting countries in Latin America embrace, in different ways, principles and concepts of LSP. Some of the challenges facing LSP are discussed and open dialogue is encouraged between LSP and critical, community and applied social psychologists. Copyright © 2004 John Wiley & Sons, Ltd.     

Contemporary New Age transformation in Taiwan: A sociological study of a new religious movement

This article explores commentary in UK newspapers which, while sympathetic to the notion of Turkish EU membership, still deploys a discourse that remains exclusionary where assumptions of Turkey's intrinsic cultural and civilisational ‘Europeanness’ are concerned. Turkish membership is advocated as a sort of strategic supplement to a historical ontology of ‘Europe’ proceeding from a grand narrative of Latin Christendom – Reformation – Enlightenment – Modernity (adorned with the selective appropriation of Classical antiquity), superimposed upon a wider historico-cultural and religious milieu. Membership is supported on the basis that Turkey is an exceptional case, considered on the instrumental grounds of guaranteeing Turkish secular democracy within the context of EU institutions while presenting an ‘example’ to the wider Islamic ‘world’. Support for membership does not proceed from assumptions that Turkey may possess an existing, intrinsic, historically locatable European ‘right’, implied by the extension of the EU into Ottoman successor states in south-eastern Europe as well as Cyprus. The potential for the deployment of this latter discourse to support Turkish membership from an assumed a priori cultural and historical European belonging is explored.     

Materials for an analysis of a just universe

There is one assumption that is shared by practically all popular religious and philosophic systems, ancient and modern, Eastern and Western. In truth it may well be that it is this single assumption which makes such ‘systems’ possible. That shared assumption is the belief in a ‘just universe’, i.e. ‘just’ in the sense of morally ordered, morally predictable and morally explainable. This assumption rests, as most assumptions must, on pragmatic grounds; that is to say, the assumption is retained or used because it gets the users where they want to go, i.e. the assumption works. But if it could be shown that this assumption, aside from being useful, leads to insuperable logical or empirical problems, then this might be prima facie grounds for rejecting the assumption. Part I examines the historical roots of the assumption of a just universe. Part II, examines three implications that would seem to follow from the assumption that the universe, the world, is a just place in which to live. Part III explores the unacceptable consequences that are found in and that follow from these three implications and that necessitate the rejection of the assumption of the just universe of Part I.     

Compositional Semantics and Normative ‘Ought’

According to the paradigm view in linguistics and philosophical semantics, it is lexical semantics (LS) plus the principle of compositionality (PC) that allows us to compute the meaning of an arbitrary sentence. The job of LS is to assign meaning to individual expressions, whereas PC says how to combine these individual meanings into larger ones. In this paper I argue that the pair LS?+?PC fails to account for the discourse-relevant meaning of normative ‘ought’. If my hypothesis is tenable, then the failure of LS?+?CS extends to normative language in general. The reason I offer that this is so is that semantics for normative language is, in an important respect, a substantive semantics (SS). The ‘substantive’ in question means that the meaning of normative vocabulary in use is driven by metanormative views associated with a particular normative concept. SS rejects the model LS?+?CS and replaces it with a discourse-relevant semantics built around an interactional principle that ascribes to a particular surface syntactical form of ‘ought’ sentences a logical form that represents its discourse-salient normative content. In the paper I shall sketch how SS works and why it is worth serious consideration.

     

‘Calling’ and ‘Training’: Role Innovation and Religious De-differentiation in Commercialised Indonesian Islam

Abstract

This article explores parallels between emergent Islamic popular culture in the commercial arena in Indonesia and popular religion propagated through the mass media in Europe and North America. Focusing on two emergent types of emicly distinguished but eticly overlapping lay religious roles, that of the da’i (lay preacher) and the ‘trainer’, it shows how borrowing from globally disseminated genres of secular culture by Islamic lay leaders in the commercial arena in Indonesia partially blurs the boundaries between religiously marked and unmarked communications, despite the popularity there of Islamicly marked dress styles and consumables. This is suggestive of a similar, if partial, de-differentiation of the religious and other communication spheres in Indonesia such as Hubert Knoblauch found in Europe. However, as in his reading of European popular religion, it does not further imply Weberian ‘disenchantment’, since leading exemplars of Indonesian Islamic commercialised ‘preaching’ and ‘training’, such as those examined in case material presented here, still focus consumers on the transcendent, while those proselytisers yet work to overcome the compartmentalisation of Indonesian selves in their differentiated modern society.     

Homosexuality and the Bible or Queer Reading? A Response to Martti Nissinen

Abstract

This article offers a response to Martti Nissinen's important text Homoeroticism in the Biblical World. Although Nissinen's research is historical, his analysis of ancient practices is offered as a contribution to contemporary debates on homosexuality within the Church. A powerful case is made that attitudes towards gender relations in the ancient world were governed by assumptions concerning the proper relations between active, ‘penetrating’, social superiors and passive, ‘penetrated’, inferiors. The disjunction between this worldview and contemporary contexts and concepts is demonstrated, thus problematizing the notion that contemporary practices can be predicated upon ‘biblical’ norms.

Despite its significance Nissinen's work cannot be straightforwardly appropriated as a helpful contribution to debate. The very act of constructing a canon of biblical references to homosexuality is problematic. It positions homosexuality once again as the object of research—that which is silent while spoken about. This, in turn, disguises the assumption that there is an unproblematic continuum in heterosexual relations that endures over time and does not require similar interrogation. Heteronormativity is thus actively sustained. There is a need to go beyond even the apparently progressive forms of biblical scholarship currently being pursued by Nissinen and others in order to develop a ‘queer commentary’ on the Bible. This will denaturalize the very concepts male, female and homosexual through which our relations with the text are currently constructed.     

Are Asian cultures really less ageist than Western ones? It depends on the questions asked

Ageism is an increasing concern in ageing populations such as Asia and Europe. A prevalent assumption in psychology is that Eastern cultures may be less prone to ageism because of norms and values that honour and respect elders. Yet, evidence for this culture hypothesis is inconclusive. The current study examines this issue by comparing attitudes towards older people in an Eastern and Western samples of 184 young people from the UK and 249 from Taiwan. Attitudes to old age were measured both as meta‐perceptions (the perceived normative context) and personal attitudes in regard to the cognitive, affective and behavioural components of ageism. Consistent with the culture hypothesis, meta‐perceptions about competence and admiration were more positive in Taiwan than in the UK, yet other meta‐perceptions were more negative pointing to the existence of old age subtypes. Personal attitudes about older people in regard to the affective and behavioural, but not the cognitive component, were more negative in Taiwan than in the UK. Thus, cultural differences in ageism are more nuanced than suggested by previous research. The importance of distinguishing between the normative context and personal attitudes as well as the different components of ageism is highlighted by the present findings.     

The unique effects of blatant dehumanization on attitudes and behavior towards Muslim refugees during the European ‘refugee crisis’ across four countries

Blatant dehumanization has recently been demonstrated to predict negative outgroup attitudes and behaviors. Here, we examined blatant dehumanization of Muslim refugees during the ‘Refugee Crisis’ among large samples in four European countries: the Czech Republic (N = 1307), Hungary (N = 502), Spain (N = 1049), and Greece (N = 934). Our results suggest that blatant dehumanization of Muslim refugees is (a) prevalent among Europeans, and (b) uniquely associated with anti‐refugee attitudes and behavior, beyond political ideology, prejudice, and—of particular relevance to the refugee crisis—empathy. We also find that blatant dehumanization of Muslim refugees is significantly higher and more strongly associated with intergroup behavior in the Eastern European countries (especially the Czech Republic) than in Spain and Greece. Examining a range of outgroup targets beyond refugees, our results further illustrate that blatant dehumanization is not purely an ethnocentric bias: while individuals across contexts feel warmer towards their group than all others, they rate several high‐status outgroups as equally or more fully ‘evolved and civilized’ than the ingroup. Our research extends theoretical understanding of blatant dehumanization, and suggests that blatant dehumanization plays an important and independent role in the rejection of Muslim refugees throughout Europe.     

South American Evangelicals’ Re-conquest of Europe

This article focuses on networks of South-American preachers, led by charismatic characters such as the Argentinean pastor Carlos Annacondia, who export themselves not only to countries within the Americas but also to Europe. The prevailing justification among Latin-American Evangelicals for undertaking this ‘reverse mission’ (Freston) is in the view that especially the ‘old’ Roman Catholic Europe is spiritually ‘cooled down’ and that the time is ripe for re-evangelizing it. This study analyzes the way in which network-based charismatic entrepreneurship has encouraged transnational imaginaries of re-conquering Europe spiritually, more specifically in terms of the meanings the members of these networks attribute to the ‘spiritual re-conquest’. I conclude by suggesting that, similar to flows from other regions in the global South, such as Africa, the much vaunted ‘reverse mission’ to Europe is vested with meanings that transcend the spiritual re-conquest as such. In the case of Latin America, this article argues, the chief motivation is symbolic: to strengthen the status of local churches and their leaders against the backdrop of a highly competitive religious market on the Latin-American sub-continent.     

National identity and ethno-religious identity: A critical inquiry into Chinese religious policy,with reference to the Uighurs in Xinjiang

Abstract

On the basis of data from the survey of religion and values in Central and Eastern Europe Aufbruch – 2007 this article questions the applicability of the basic theoretical propositions about the relations between religion and modernity, such as theory of secularisation (classically understood) and rational choice theory, and the thesis about the vicarious nature of religion, to the religious situation in the traditionally Orthodox part of Eastern Europe (Romania, Moldova, Serbia, Bulgaria, Belarus' and Ukraine). Following Shmuel Eisenstadt's concept of multiple modernities and Grace Davie's thesis of the secular character of Western European societies, it explores the possibility of viewing the religious modernity/modernities in the postcommunist traditionally Orthodox area of Eastern Europe as an alternative to the (secular) modernity of Western Europe, and the region itself as an ‘other-worldly’ Europe. After an overview of the specific features of Orthodox Christianity enabling this traditional religion to respond successfully to the demands of modern society, the article turns to the survey data covering a range of standard and also less frequently researched aspects of religiosity. The analysis concludes with a summary of the challenges that Orthodox Europe presents to the basic theoretical propositions about religion and modernity and stresses the important role that religion (and traditional churches) play in the social and political life of this region – a role that should not be ignored.     

New Mutations of the Protestant Ethic among Latin American Pentecostals

This article argues that there is a partial consonance between the ‘inner-worldly asceticism’ of the fast-growing Protestant movement in Latin America and the economic imperatives of the global capitalism into which Latin America has been progessively incorporated since the 1960s.This consonance stops short of being an unequivocal ‘elective affinity’ since there are also points of tension between the new Protestant ethic and the spirit of contemporary capitalism. It is argued that such consonance as exists arises out of a complex symbiosis rather than a simple one-way causal relationship. The article outlines the range of views among Latin American Pentecostal Protestants about the implications of their faith for economic behaviour, and relates these views to current economic conditions. It suggests that certain Protestant habits and values minimally assist economic survival and can even lead to modest success. Particular attention is paid to recent developments in the Pentecostal movement in Latin America which diverge from the classic Protestant ethic of the West, notably the emergence of an indigenous prosperity gospel and a selective acceptance of consumerism.     

Attachment security,values, and prosocial attitudes

The objective of this study was to determine whether individuals with different attachment styles held different prosocial values and attitudes given their different models of self and of others. A sample of 717 university students completed the ECR ‐S (Experiences in Close Relationships‐Spanish) and the PVQ (Portrait Values Questionnaire), and evaluated different prosocial attitudes. The results showed that secure individuals reported higher scores on self‐transcendence and in the value self‐directions of the dimension openness to change , whereas insecure individuals had higher scores on conservation and self‐enhancement . No differences were found in the attitudes of individuals with different attachment styles. These findings show a link between the dimensions of the universal values theory, and the models of self and of others.     

Morality and tradition in postcommunist Orthodox lands: on the universality of human rights,with special reference to Romania

Crescent in a Red Sky: the Future of Islam in the Soviet Union by Amir Taheri. London: Hutchinson and Co. Ltd., 1989. 287 pp., £18.95.

Conscience and Captivity by Janice Broun, with a chapter on Poland by Grazyna Sikorska. Washington DC: Ethics and Public Policy Centre, 1988, Paperback, 376 pp.

38. Internationaler Kongress in Königstein. Christen in Osteuropa: ‘Perestrojka’ und Religion (38th international conference in Königstein. Christians in Eastern Europe: perestroika and religion) edited by Wolfgang Grycz. Konigstein: Albertus‐Magnus‐Kolleg/Haus der Begegnung e.V., 1988. Paperback, 178 pp.

Kirche und Glaube in Rumanien (Church and Faith in Romania) Munich: Kirche in Not, 1990. 136 pp.     

Two Objections to Moran’s Transparency Account

Abstract

Gareth Evans and others have argued that our intentional attitudes are transparent to facts in the world. This suggests we can know them by looking outwards to the world rather than inwards to our minds. Richard Moran uses this idea of transparency in his account of self-knowledge. Critics have objected to his account on several counts. For example, Jonathan Way has argued that irrational attitudes can give ordinary self-knowledge when they are not transparent and that there are rational attitudes that are not transparent. I argue here that these objections fail because Way does not fully consider the two different kinds of self-knowledge, ‘ordinary’ and evidence-based, that differentiate the two stances that Moran claims a subject can have towards his attitudes. It is the differences between these two stances and the implications of these that motivate Moran’s account, rather than whether the formed attitude is rational or irrational, as long as the subject avows it from the deliberative stance, focuses on the attitude’s object and conforms to the transparency condition as Moran sets this out.     

Universal sex differences in the desire for sexual variety: tests from 52 nations, 6 continents,and 13 islands

Evolutionary psychologists have hypothesized that men and women possess both long-term and short-term mating strategies, with men's short-term strategy differentially rooted in the desire for sexual variety. In this article, findings from a cross-cultural survey of 16,288 people across 10 major world regions (including North America, South America, Western Europe, Eastern Europe, Southern Europe, Middle East, Africa, Oceania, South/Southeast Asia, and East Asia) demonstrate that sex differences in the desire for sexual variety are culturally universal throughout these world regions. Sex differences were evident regardless of whether mean, median, distributional, or categorical indexes of sexual differentiation were evaluated. Sex differences were evident regardless of the measures used to evaluate them. Among contemporary theories of human mating, pluralistic approaches that hypothesize sex differences in the evolved design of short-term mating provide the most compelling account of these robust empirical findings.     

Predicting moral attitudes and antisocial behavior in young team sport athletes: A self‐determination theory perspective

Identifying the factors associated with prosocial and antisocial behaviors in youth sport may provide evidence to inform interventions aimed at promoting prosocial behaviors and minimizing rule transgressions in young athletes. We investigated relations among social‐contextual factors (e.g., social support), personal motivational factors (e.g., psychological need satisfaction and motivation), young athletes’ attitudes toward prosocial (e.g., keeping winning in proportion) and antisocial (e.g., acceptance of cheating and gamesmanship) behaviors, and their actual rule violations during matches in two samples of athletes. Participants in Sample 1 were young team sport athletes (N = 355) and participants in Sample 2 were young male futsal players (N = 296). Athletes in Sample 1 completed validated self‐report measures of perceived autonomy support, basic need satisfaction, and autonomous and controlled motivation from self‐determination theory, moral attitudes, and past cheating behaviors. Athletes in Sample 2 completed identical measures and two additional behavioral measures: athletes’ self‐reported number of yellow cards received during competition in the last 6 months and the number of yellow cards athletes received from referees in the subsequent 2 months from competition records. We found significant relations between psychological need satisfaction and self‐determined motivation, and athletes’ moral attitudes in both samples. These effects held when statistically controlling for past behavior. Importantly, our prospective analysis of Sample 2 indicated that attitudes toward antisocial behaviors predicted athletes’ rule violations during subsequent tournament matches. Findings indicate that promoting autonomous motivation and need satisfaction through autonomy support may foster attitudes toward prosocial behaviors, and minimize rule transgressions, in young athletes.     

The Role of Inclusive and Exclusive Victim Consciousness in Predicting Intergroup Attitudes: Findings from Rwanda,Burundi, and DRC

The present research examined the differential relationship between distinct construals of collective victimhood—specifically, inclusive and exclusive victim consciousness—and intergroup attitudes in the context and aftermath of mass violence. Three surveys in Rwanda (N = 842), Burundi (N = 1,074), and Eastern DRC (N = 1,609) provided empirical support for the hypothesis that while exclusive victim consciousness predicts negative intergroup attitudes, inclusive victim consciousness is associated with positive, prosocial intergroup attitudes. These findings were significant when controlling for age, gender, urban/rural residence, education, personal victimization, and ingroup superiority. Additionally, exclusive victim consciousness mediated the effects of ingroup superiority on negative intergroup attitudes. These findings have important theoretical implications for research on collective victimhood as well as practical implications for intergroup relations in regions emerging from violent conflict.     

Prosocial behavior is related to later executive function during early childhood: A longitudinal study

ABSTRACT

Previous research has shown that executive function is correlated with prosocial behavior during early childhood. Whether early prosocial behaviors were associated with later executive function during preschool years or vice versa was thus examined in a longitudinal design. The prosocial behaviors and executive function of children (N = 64) aged 42 to 65 months were evaluated twice (Times 1 and 2), based on teachers’ reports and children’s performance on hot and cool executive function tasks. Results revealed that prosocial behaviors at Time 1 were associated with later hot executive function at Time 2, but executive function at Time 1 was not related to prosocial behaviors at Time 2. These findings suggest that prosocial behaviors may enhance children’s hot executive function.