Let's kōrero (talk): The practice and functions of reminiscing among mothers and children in Māori families

Māori adults recall earlier memories than New Zealand European or Chinese adults, highlighting the importance of memory in Māori culture. In this study, Māori preschool children and their mothers (N = 41) reminisced about a diverse range of past events, including everyday events, the child's birth, cultural rituals and the child's misbehaviour. Mothers also reported how frequently they discussed past events with their children, as well as their level of affiliation with Māori culture. Mothers who reported higher levels of cultural affiliation also reported reminiscing more frequently about a diverse range of past events. Mothers reminisced in more elaborative ways about everyday events with their children compared to birth stories, cultural rituals and misbehaviours. Maternal reminiscing about cultural rituals and misbehaviours, however, along with maternal reminiscing about everyday events and birth stories, were significantly correlated with children's memory across conversations. These results underscore the continued importance of reminiscing about culturally relevant events in Māori culture, and the newfound importance for Māori families of reminiscing about everyday events.     

What Can We Learn from the Study of Mexican‐Origin Families in the United States?

Mexican‐origin families are a large and rapidly increasing subgroup of the U.S. population, but they remain underrepresented in family scholarship. This paper introduces a special section of four papers on Mexican‐origin families designed to contribute to the advancement of research on how cultural, family, and gender socialization processes unfold across key developmental periods and life transitions in this cultural context. Two longitudinal studies of Mexican‐origin families provided the data for these four papers: (a) The Juntos Project, an 8‐year longitudinal study of mothers, fathers, and adolescent sibling pairs in 246 Mexican‐origin families; and (b) The Supporting MAMI Project, a study following 204 adolescent mothers and their mother figures from the third trimester of pregnancy through their young children's 5th birthdays. In this introductory paper, we highlight four themes, including (a) differential acculturation and reciprocal socialization, (b) interdependence in families, (c) the intersection of culture and gender, and (d) methodological issues. We end with suggestions for future research.     

Mother and father socially desirable responding in nine countries: Two kinds of agreement and relations to parenting self‐reports

We assessed 2 forms of agreement between mothers' and fathers' socially desirable responding in China, Colombia, Italy, Jordan, Kenya, the Philippines, Sweden, Thailand and the United States (N = 1110 families). Mothers and fathers in all 9 countries reported socially desirable responding in the upper half of the distribution, and countries varied minimally (but China was higher than the cross‐country grand mean and Sweden lower). Mothers and fathers did not differ in reported levels of socially desirable responding, and mothers' and fathers' socially desirable responding were largely uncorrelated. With one exception, mothers' and fathers' socially desirable responding were similarly correlated with self‐perceptions of parenting, and correlations varied somewhat across countries. These findings are set in a discussion of socially desirable responding, cultural psychology and family systems.     

It is better to smile to women: Gender modifies perception of honesty of smiling individuals across cultures

Social perception studies have revealed that smiling individuals are perceived more favourably on many communion dimensions in comparison to nonsmiling individuals. Research on gender differences in smiling habits showed that women smile more than men. In our study, we investigated this phenomena further and hypothesised that women perceive smiling individuals as more honest than men. An experiment conducted in seven countries (China, Germany, Mexico, Norway, Poland, Republic of South Africa and USA) revealed that gender may influence the perception of honesty in smiling individuals. We compared ratings of honesty made by male and female participants who viewed photos of smiling and nonsmiling people. While men and women did not differ on ratings of honesty in nonsmiling individuals, women assessed smiling individuals as more honest than men did. We discuss these results from a social norms perspective.     

Étude des représentations sociales toulousaines relatives à la qualité de l’accueil extrafamilial de la toute petite enfance

The eco-systemic model of quality (Bigras & Japel, 2007; Lemay & Bigras, 2012), suggests that it is essential to take into consideration the cultural context (the macro-system) in investigating the quality of early daycare services and developmental outcomes. In order to understand specific cultural values associated with quality services in Toulouse, this study explores social representations of criteria necessary to evaluate quality in out of home daycare. Structured interviews were realized with 30 parents, 47 early education professionals, 15 daycare center directors, and 11 experts (university teachers, pediatricians and psychologists). The interviews aimed at understanding educational ideologies and values, developmental objectives and definitions of quality of educational service. Thematic content analyses indicate that the predominant educational ideology is to offer children and their families an individualized service with priority given to children's affective needs. Discussion of children's early learning needs was either absent from educators’ discourse or was considered as an objective of later school life. Developmental objectives of early daycare in France concern most often the need for socio-affective regulation and acquisition of social rules. Cognitive or language development was rarely evoked. Quality of interaction between teachers and young children was rarely mentioned (process quality). Results are discussed in terms of historical, socio-economic and political specificity of the French early education context, underlining the need to examine contextual specificity in the study of the impact of quality services for child development. This study questions the validity of investigations designed to evaluate quality education as a simple universally applicable construct.     

WHY IS CONFUCIANISM NOT A RELIGION? THE IMPACT OF ORIENTALISM

This study attempts to answer the question why Confucianism, the dominant “teaching” among the Three Teachings, is not a religion in contemporary China, unlike the other two “teachings,” Buddhism and Daoism. By examining this phenomenon in the social‐historical context, this study finds its origin in Orientalism. The Orientalist conceptualization of religion became part of the New Culture discourse at the turn of the twentieth century. While China has undergone tremendous social changes over the past century, the old discourse remains.     

Functions of autobiographical memory in Taiwanese and American emerging adults

The study addresses cultural and person-level factors contributing to emerging adult's use of memory to serve adaptive functions. The focus is on three functions: self-continuity, social-bonding and directing-behaviour. Taiwanese (N = 85, 52 women) and American (N = 95, 51 women) emerging adults completed the Thinking about Life Experiences scale, and measures of trait personality, self-concept clarity and future time perspective. Findings show that individuals from both cultures use memory to serve these three functions, but Taiwanese individuals use memory more frequently than Americans to maintain self-continuity. Culture also interacted with person-level factors: in Taiwan, but not America, memory is more frequently used to create self-continuity in individuals high in conscientiousness. Across cultures, having lower self-concept clarity was related to greater use of memory to create self-continuity. Findings are discussed in terms of how memory serves functions in context and specific aspects of the Taiwanese and American cultural context that may predict the functional use of memory in emerging adulthood.     

Beyond barbarity and concealment: animal sacrifice and religious slaughter in Islamic responses to postdomesticity

In a society where animals to be consumed as food are produced using modern industrial animal farming system (described as postdomestic in Bulliet [2005 Bulliet, R. W. 2005. Hunters, Herders, and Hamburgers: The past and Future of Human–Animal Relationships. New York: Columbia University Press. [Google Scholar]]), most people who consume animals are very much removed from the production process. Most consumers do not participate actively or have intimate knowledge of the rearing and slaughtering of animals for food. In this article, I critically analyse existing Islamic responses to problems arising from the postdomestic condition with regard to consuming animal as food. In this article, my analysis focuses on making explicit the connection between the assumption of barbarity in the civilising discourse surrounding religious requirement for animal slaughter and the problem of postdomestic concealment of animals we consume. Furthermore, I analyse the role that the Islamic requirement for animal slaughter (zabiha) and the tradition of Festival of Sacrifice (eid al-adha) can have potential solutions that religion can offer to the problems of postdomesticity.     

Culture and the organization of infant sleep: A study in the Netherlands and the U.S.A.

This study investigates differences in the amount and structure of infant sleep in two cultural places with previously documented, divergent parental beliefs and practices. Eight-month-old infants (n = 24 per site) were recruited from towns in the Netherlands and the eastern U.S.A. To evaluate sleep, infants’ physical activity was recorded at home for 24 h using a miniature actigraph, while parents kept a diary of infant activities. Measures derived from actigraphy include total sleep, longest sleep episode, longest wake episode, number of sleep episodes, and percent of sleep during nighttime, as well as time in the stages of Quiet and Active Sleep. Measures based on the parental diaries include most of these aspects as well, except those related to sleep stages. Results based on the more precise actigraphy method indicate that (1) the Dutch infants averaged 13.65 h of sleep per 24 h, 1.67 h more than the U.S. infants; this difference was mostly due to daytime sleep; (2) The Dutch infants’ longest wake episode averaged less than that of the U.S. infants, while their longest sleep episode appeared slightly longer. (3) The Dutch infants, compared to the U.S. sample, spent more time in the Quiet, rather than the Active phase of sleep; (4) They began their Quiet sleep earlier in the evening than did their U.S. counterparts. Measures derived from parental diaries are largely in agreement with the actigraph findings. These results are consistent with reported and observed practices and beliefs in the two communities. The pattern of differences – less apparent maturity among the Dutch in the amount of sleep, but greater apparent maturity in the structure of sleep -- illustrates that behavioral and neurological maturity can be assessed only in the context of the developing child’s adaptation to the specific demands and affordances of the culturally structured developmental niche.     

Intuitive Dualism and Afterlife Beliefs: A Cross-Cultural Study

It is widely held that intuitive dualism—an implicit default mode of thought that takes minds to be separable from bodies and capable of independent existence—is a human universal. Among the findings taken to support universal intuitive dualism is a pattern of evidence in which “psychological” traits (knowledge, desires) are judged more likely to continue after death than bodily or “biological” traits (perceptual, physiological, and bodily states). Here, we present cross-cultural evidence from six study populations, including non-Western societies with diverse belief systems, that shows that while this pattern exists, the overall pattern of responses nonetheless does not support intuitive dualism in afterlife beliefs. Most responses of most participants across all cultures tested were not dualist. While our sample is in no way intended to capture the full range of human societies and afterlife beliefs, it captures a far broader range of cultures than in any prior study, and thus puts the case for afterlife beliefs as evidence for universal intuitive dualism to a strong test. Based on these findings, we suggest that while dualist thinking is a possible mode of thought enabled by evolved human psychology, such thinking does not constitute a default mode of thought. Rather, our data support what we will call intuitive materialism—the view that the underlying intuitive systems for reasoning about minds and death produce as a default judgment that mental states cease to exist with bodily death.