The associations of cultural worldviews,political orientation,and trust with COVID-19 risk beliefs in the U.S.

Given that risk beliefs predict engagement in behaviors to prevent disease, it is important to understand the factors associated with risk beliefs. In the present paper, we conducted path analyses to investigate the associations of belief systems (political orientation and cultural worldviews of individualism and hierarchy) with COVID-19 risk beliefs (i.e., perceived likelihood, perceived severity, and worry about disease; Studies 1 and 2), and the indirect effect through trust in information sources in these relationships (Study 1). Two online panels of U.S. adults were surveyed at three timepoints during the COVID-19 pandemic (Study 1: baseline n = 1,667, 1-year follow-up n = 551; Study 2: n = 404). Results of path analyses indicated that, across studies and timepoints, when controlling for political orientation, trust, and demographic factors, greater individualism had consistent significant direct effects on lower perceived severity and worry about COVID-19, whereas greater hierarchy had consistent significant direct effects on lower perceived severity. However, after accounting for cultural worldviews of individualism and hierarchy (and trust and demographic factors), none of the associations among political orientation and any of the three COVID-19 risk beliefs were significant. The test of indirect effects indicated that individualism and hierarchy were indirectly associated with lower perceived severity of and worry about COVID-19 through less trust. The findings suggest that cultural worldviews of individualism and hierarchy play a role in shaping people's risk beliefs.     

文化产品研究——文化心理学的独特视角

作为行为研究的重要补充,文化产品研究在文化心理学领域发挥了重要的作用.文化产品研究主要采用内容分析的方法,可以揭示不同时空下文化本身、人们的心理与行为的特征.中国未来的心理学研究可以利用文化产品来研究揭示不同民族、不同国家的文化和心理差异,以及近几十年社会巨变对中国人的和行为的影响,最终促进国家进步、人民幸福、社会和谐.     

Prayer Behavior in Rural Kilimanjaro,Tanzania

Theories and empirical evidence regarding prayer behavior generally emerge from studies of survey respondents in developed countries. The research we describe here adds to the literature by exploring links between demographic characteristics and the frequency and content of prayers for respondents in rural Tanzania. We surveyed 349 Christian households from six villages in the country's Kilimanjaro region. In some aspects our findings match results from survey research conducted elsewhere, and in other aspects our results differ from those commonly reported in the literature. We suggest that local cultural and socioeconomic conditions may account for the differences in outcomes. These results suggest a need for caution in applying to poor countries theories and expectations drawn from the developed country context.     

Confucian Cosmopolitanism

Scholars in the humanities and social sciences are keenly aware of and often deeply engaged with more global or cosmopolitan approaches to their respective fields; nevertheless, theories of cosmopolitanism remain exceedingly controversial and arise exclusively from Western philosophical sources. Recently, Martha Nussbaum presented a contemporary Western liberal cosmopolitan theory and sought to integrate it with a call for multicultural education. In this essay, I describe, analyze, and criticize Nussbaum's conception of cosmopolitanism and argue that it does not sit comfortably with her laudable advocacy of multicultural education. I then draw upon resources within the Confucian tradition to sketch two alternative conceptions of cosmopolitanism, which I argue are both more powerful than what Nussbaum proposes and better support the kind of multicultural education she so eloquently advocates.     

Cultural influences on children's understanding of the human body and the concept of life

This study aimed to identify the age by which children begin to demonstrate a biological understanding of the human body and the idea that the purpose of body functioning is to maintain life. The study also explored the influence of education, culturally specific experiences and religion on knowledge acquisition in this domain. Children aged between 4 and 7 years from three different cultural backgrounds (White British, British Muslim, and Pakistani Muslim) were interviewed about the human body and its functioning. At least half of the 4‐ to 5‐year‐olds in each cultural group, and almost all 6‐ to 7‐year‐olds, referred to the maintenance of life when explaining organs' functions and so were classified as ‘life theorizers’. Pakistani Muslim children gave fewer biological responses to questions about organs' functions and the purpose of eating and breathing, but referred to life more than their British counterparts. Irrespective of cultural group, older children understood organ location and function better than younger children. These findings support Jaakkola and Slaughter's (2002, Br. J. Dev. Psychol., 20, 325) view that children's understanding of the body as a ‘life machine’ emerges around the ages of 4–5 years. They also suggest that, despite many similarities in children's ideas cross‐culturally, different educational input and culturally specific experiences influence aspects of their biological understanding.     

Perception of occlusion by young infants: Must the occlusion event be congruent with the occluder?

Four-month-old infants perceive continuity of an object’s trajectory through occlusion, even when the occluder is illusory, and several cues are apparently needed for young infants to perceive a veridical occlusion event. In this paper we investigated the effects of dislocating the spatial relation between the occlusion events and the visible edges of the occluder. In two experiments testing 60 participants, we demonstrated that 4-month-olds do not perceive continuity of an object’s trajectory across an occlusion if the deletion and accretion events are spatially displaced relative to the occluder edges (Experiment 1) or if deletion and accretion occur along a linear boundary that is incorrectly oriented relative to the occluder’s edges (Experiment 2). Thus congruence of these cues is apparently important for perception of veridical occlusion. These results are discussed in relation to an account of the development of perception of occlusion and object persistence.     

The Pan‐African Women's Ecumenical Empowerment Network in the Caribbean

The context of theological formation in the Caribbean is the diversity and crucible of cultures and in which women have played a great role and made a great impact.     

Cultural identity in Siberia and in analytical practice

This paper discusses the main features of Siberian identity formed throughout the historical development of Siberia under the influence of social, economic, geographical, climatic, and other factors. Siberian cultural identity is closely connected with the mythology and ancient religion of the indigenous peoples of Siberia – shamanism, whose rituals, images, symbols, and motifs are often manifested in the clients’ dreams. Following an in‐depth study of Siberian history and culture, I formulate a complex of homelessness rooted in a deep collective trauma that left its imprint on people’s psyche. Three clinical cases presented in the paper reveal a deep relationship between cultural complexes and collective traumas on the one hand, and individual complexes and traumas, on the other. My psychotherapeutic practice shows that a client’s awareness of their history and culture brings them closer to the meaning and source of their suffering, which, in turn, helps them find their own way of individuation, rather than relive the transgenerational trauma of their ancestors.     

Measurement invariance of the Belief in a Zero‐Sum Game scale across 36 countries

In this paper, we examined the psychometric properties of cross‐cultural validation and replicability (i.e. measurement invariance) of the Belief in a Zero‐Sum Game (BZSG) scale, measuring antagonistic belief about interpersonal relations over scarce resources. The factorial structure of the BZSG scale was investigated in student samples from 36 countries (N = 9907), using separate confirmatory factor analyses (CFAs) for each country. The cross‐cultural validation of the scale was based on multigroup confirmatory factor analyses (MGCFA). The results confirmed that the scale had a one‐factor structure in all countries, in which configural and metric invariance between countries was confirmed. As a zero‐sum belief about social relations perceived as antagonistic, BZSG is an important factor related to, for example, social and international relations, attitudes toward immigrants, or well‐being. The paper proposes different uses of the BZSG scale for cross‐cultural studies in different fields of psychology: social, political, or economic.     

Conceptualizing Creativity: General and Cultural Biases in Gough's Creative Personality Scale

This study analyzes the validity of Gough's Creative Personality Scale (CPS) for the Adjective Check List (ACL) by using 1773 Swiss, South Korean, and Mainland Chinese students as a sample. Four sources of potential bias were identified in Gough's CPS, two of which are general and two cultural in nature. The two general biases were investigated by conducting correlation analyses and evaluating alternative scoring methods for the CPS. As a result of the first bias, checking a large number of adjectives was found to be more important for achieving a high score than checking the relevant ones. Due to the second bias, the CPS score mostly depends on the number of positive adjectives checked while negative items have little impact. The two cultural biases were analyzed using an implicit version of the CPS (iCPS) and factor analysis. The latter revealed three different clusters of creativity type: exploratory‐type, socially responsible‐type, and intellectual‐type creativity. Based on cultural background, they are all weighted differently, causing a potential experiential bias in the CPS. Findings indicate that in South Korea and Mainland China socially responsible‐type creativity dominates whereas in Switzerland exploratory‐type creativity prevails. Findings from the iCPS suggest the second cultural bias, the socially desirable responding bias arising from differences in responding styles among the three cultures.