Swapping Gender Traditionalism: Christianity,Buddhism, and Gender Ideology in South Korea

South Korea provides an ideal setting for studying religion and gender because Western and local religions are both prominent, and Confucianist beliefs still shape gender norms. Using the 2018 Korean General Social Survey, this study examines the extent to which two dimensions of gender traditionalism in South Korea–Confucian patriarchal ideology (i.e., belief in the subordination of women for Confucian patriarchy) and separate spheres ideology (i.e., belief that men are better suited to work and women to domestic responsibilities)—vary across Buddhists, Catholics, Protestants, and the nonaffiliated. The findings show that Christians have the lowest endorsement for Confucian patriarchal ideology while supporting separate spheres ideology as much as Buddhists, who are most gender traditional in both dimensions. The results illustrate the dynamics between religion and gender norms in South Korea's context, demonstrating how Christianity combines Western modernization with gender-essentialist traditionalism, while Buddhism maintains Confucian patriarchal values.     

Computer self efficacy and gender: a cross cultural study of Scotland and Romania

Research has indicated that in West Europe males on average are often found to be more experienced about computing than females, and to have more positive attitudes and self efficacy (self confidence) towards computing than females. Research has also shown that some East Europe countries have had relatively greater female involvement with technology, engineering and computing than West Europe. 200 Romanian and 148 Scottish students completed a computer self efficacy scale. Overall males were more confident than females in advanced and file and software computer skills, but of similar confidence for beginning skills. Scots of both genders were more confident than their Romanian equivalents for beginning computer skills, whilst Romanians were more confident for advanced computer skills. The 3 elements of the self efficacy scale — beginning, advanced and file and software skills — correlated positively with each other. The results were interpreted as showing both similarity and difference in computing self efficacy between Scotland and Romania.     

Bonding and bridging social capital and their associations with self‐evaluated community resilience: A comparative study of East Asia

The purpose of this study is to test key social capital indicators in a disaster context by considering the bonding and bridging types of social capital. Using the East Asian Social Survey, this study chooses three behavioural/cognitive elements of social capital—social trust, voluntary association membership, and personal networks—and divides them into bonding and bridging social capital, in‐group and out‐group trust, homogeneous and heterogeneous membership, and strong and weak ties to test their effects on self‐evaluated community resilience to natural hazards. The results showed that social trust and personal networks had strong positive effects, but the effect of voluntary association membership was positive in societies with high rates of membership (Japan and South Korea) and negative in a society with a low rate of membership (Taiwan). Furthermore, while bonding social capital generally showed a stronger effect than bridging social capital in East Asia, a society with more frequent and intense disasters (Japan) showed a strong effect of heterogenous membership on self‐evaluated community resilience. This study connects two aspects of social capital studies—the elements and the types of social capital—and the findings imply that the relationship between social capital and community resilience may have some mediator variables.     

Relationship between the internal locus of control and collective action: A comparison of East Asian and Western Countries

This study tested factors related to collective action in East Asian and Western countries. Although the social identity model of collective action (SIMCA) could explain which factors relate to collective action in Western countries, previous studies have found that some of the SIMCA variables did not predict collective action in non‐Western countries. We hypothesised that the internal locus of control would be positively related to collective action even in East Asian countries because previous studies have demonstrated that the former can positively influence proactive behaviour when factors inhibiting such behaviours exist. We analysed the 2010 World Values Survey data from seven countries (three East Asian and four Western countries). The results demonstrated that the internal locus of control was positively related to collective action more so among East Asians (Koreans, specifically those with low political interests, the Taiwanese, and Japanese people with lower income) than among Westerners. These results suggest that the internal locus of control is a key individual difference that predicts collective action in the presence of factors that inhibit such participation (e.g., cultural values, low political interest, and low income).     

German Unification as a Turning Point in East German Women's Life Course: Biographical Changes in Work and Family Roles

In order to explore the effects of German unification on the life course of East German women of three age cohorts, 36 biographical interviews were conducted. The purpose of the research was to examine whether unification meant a complete break with the German Democratic Republic's (GDR) standard biography in terms of a voluntary acceptance of West German patterns, or a modification of old patterns based on necessity. Results demonstrate that the historical moment of 1989/90 (the Wende or turning point) has changed the life plans of the three cohorts of women in East Germany in different ways, depending on its timing in their life course. The life patterns of the youngest cohort differ most significantly from the standard biography of the GDR woman in that family formation is postponed and employment prioritized over family. Rather than being a complete break with tradition and a voluntary adoption of Western norms, this means a modification of the life course, because the desire to combine work and family continues to dominate.     

THE “DEATH OF THE EGO” IN EAST‐MEETS‐WEST SPIRITUALITY: DIVERSE VIEWS FROM PROMINENT AUTHORS

Eastern religions, such as Hinduism and Buddhism, have traditionally held to the view that in order for an individual to fully benefit from their practice it was important to lessen or eliminate one's individual desires. Such practice was sometimes referred to as the “death of the ego” in order to emphasize its importance. However, the relatively recent popularity of East‐meets‐West spirituality in Western consumer cultures tends to emphasize the acceptance and transformation of one's ego rather than its death. This essay discusses sociological changes that have shaped and contributed to the popularity of East‐meets‐West spirituality in Western culture that in turn have brought about a modification of the principle of ego death. The views of six Western authors and practitioners of East‐meets‐West spirituality on the importance of the principle of ego death are compared and contrasted. Theories related to the management of self‐identity in consumer society can partly explain the modification of traditional Eastern religious practices, such as ego death, in order that they become relevant and appealing to a society that increasingly reifies the concept of the self. The implication is that the excision of the concept of ego death from the practice of East‐meets‐West spirituality may affect its efficacy.     

Toward a Culturally Responsive Model of Mental Health Literacy: Facilitating Help‐Seeking Among East Asian Immigrants to North America

Studies have consistently found that East Asian immigrants in North America are less likely to use mental health services even when they experience levels of distress comparable to Euro‐Americans. Although cultural factors that may prevent East Asian immigrants from seeking mental health care have been identified, few studies have explored ways to foster appropriate help‐seeking and use of mental health services. Recent work on mental health literacy provides a potential framework for strategies to increase appropriate help‐seeking and use of services. This paper reviews the literature on help‐seeking for mental health problems among East Asian immigrants living in Western countries to critically assess the relevance of the mental health literacy approach as a framework for interventions to improve appropriate use of services. Modifications needed to develop a culturally responsive framework for mental health literacy are identified.     

From criticism to approval: A reconsideration of Ji’s Yogācāra position on Madhyamaka

Madhyamaka and Yogācāra are two Mahāyāna schools which have distinct systems. In the seventh century East Asia, the doctrinal distinction between the two schools was received as doctrinal contrast in the polemic circumstance of Emptiness-Existence (C. kongyou 空有) controversy. In this context, Ji 基 (632–682), the putative founder of East Asian Yogācāra school, has been normally considered by scholars to have advocated ‘Existence’ (viz., Yogācāra) in opposition to ‘Emptiness’ (viz., Madhyamaka). It is problematic, however, to brand Ji’s Yogācāra position simply as anti-Madhyamaka. Although Ji evidently expresses evident criticism on such a Madhyamaka exegete as Bhāvaviveka (ca. 500–570) in some of his works, he also describes Bhāvaviveka in an amicable or even respective way in other works. By analyzing Ji’s extant works, this article argues that Ji’s scholastic attitude toward Madhyamaka changed from criticism to approval.     

Empathy,culture and self‐humanising: Empathising reduces the attribution of greater humanness to the self more in Japan than Australia

People tend to ascribe greater humanness to themselves than to others. Previous research has indicated that this “self‐humanising” bias is independent of self‐enhancement and robust across cultures. The present study examined the possible role of empathy in reducing this bias in Japan (N = 80) and Australia (N = 80). Results showed that unlike Australians, Japanese participants who recalled personal experiences of empathising with others were less likely to self‐humanise than those in a neutral condition. The effect of the empathy manipulation was not observed in Australia. The findings suggest that empathy may reduce self‐focus and enable perceivers to appreciate the full humanness of others, but this effect may be culturally contingent.