Stress and quality of life in international and domestic university students: cultural differences in the use of religious coping

Studying overseas entails a number of transitions and challenges, and the present study investigated the strategies international university students use to cope with stressors. Previous research suggests that international students may be more likely than domestic students to draw on religion/spirituality as a source of dealing with stress, but the direct links between stress, religious coping and quality of life are yet to be documented explicitly. A sample of 679 university students in New Zealand completed the quality of life scale WHOQOL-BREF with an additional WHOQOL module used to assess spiritual, religious, and personal beliefs (SRPB). The students also completed the Perceived Stress Scale and the Brief COPE inventory. Irrespective of stress levels encountered or whether participants were international or domestic students, Asian students were more likely to use religious coping strategies than European students. Unlike European students, Asian students’ use of religious coping was effective in improving psychological and social quality of life. The findings also provide support for the main effects hypothesis of religion/spirituality. The present study demonstrates that cultural factors play an important role in the manner in which individuals maintain mental health and quality of life.     

The Minds of God(s) and Humans: Differences in Mind Perception in Fiji and North America

Previous research suggests that how people conceive of minds depends on the culture in which they live, both in determining how they interact with other human minds and how they infer the unseen minds of gods. We use exploratory factor analysis to compare how people from different societies with distinct models of human minds and different religious traditions perceive the minds of humans and gods. In two North American samples (American adults, N = 186; Canadian students, N = 202), we replicated a previously found two‐factor agency/experience structure for both human and divine minds, but in Fijian samples (Indigenous iTaukei Fijians, N = 77; Fijians of Indian descent, N = 214; total N = 679) we found a three‐factor structure, with the additional containing items related to social relationships. Further, Fijians’ responses revealed a different three‐factor structure for human minds and gods’ minds. We used these factors as dimensions in the conception of minds to predict (a) expectations about human and divine tendencies towards punishment and reward; and (b) conception of gods as more embodied (an extension of experience) or more able to know people's thoughts (an extension of agency). We found variation in how these factors predict conceptions of agents across groups, indicating further theory is needed to explain how culturally generated concepts of mind lead to other sorts of social inferences. We conclude that mind perception is shaped by culturally defined social expectations and recommend further work in different cultural contexts to examine the interplay between culture and social cognition.     

The Cultural Turn: Empirical Studies and their Implications

This essay uses empirical studies to engage Richard Miller’s advocacy of a “cultural turn” in the study of religious ethics found in Friends and Other Strangers. The particular kind of empirical research I highlight here, cultural cognition, emphasizes the ways that belonging to a cultural group influences one’s reasoning when faced with controversial issues involving disputed facts. This approach underscores the significance of the cultural turn, but it also raises some important challenges for Miller’s accounts of moral psychology and public reason. I work to elucidate what those challenges are and point to some ways that taking cultural cognition seriously might open up fresh avenues for addressing perennial ethical issues.     

Pan-Africanism and African-American Liberation in a Postmodern World: A Review Essay

This review essay explores Josiah Young's project of developing a liberatory Pan-Africanism that is attuned to cultural diversity and Victor Anderson's advocacy of postmodern cultural criticism in African-American religious thought. After situating African-American religious thought as a branch of Africana thought, the author examines these two religious thinkers' work as an effort to forge a position on African-American religious thought—including its relation to theology—in an age where even theory is treated as a god that is about to die. At the conclusion, secularism emerges as a religious project that normatively undergirds the methodological dimensions of these works.     

In the eye of the beholder? Universality and cultural specificity in the expression and perception of emotion

Do members of different cultures express (or “encode”) emotions in the same fashion? How well can members of distinct cultures recognize (or “decode”) each other's emotion expressions? The question of cultural universality versus specificity in emotional expression has been a hot topic of debate for more than half a century, but, despite a sizeable amount of empirical research produced to date, no convincing answers have emerged. We suggest that this unsatisfactory state of affairs is due largely to a lack of concern with the precise mechanisms involved in emotion expression and perception, and propose to use a modified Brunswikian lens model as an appropriate framework for research in this area. On this basis we provide a comprehensive review of the existing literature and point to research paradigms that are likely to provide the evidence required to resolve the debate on universality vs. cultural specificity of emotional expression. Applying this fresh perspective, our analysis reveals that, given the paucity of pertinent data, no firm conclusions can be drawn on actual expression (encoding) patterns across cultures (although there appear to be more similarities than differences), but that there is compelling evidence for intercultural continuity in decoding, or recognition, ability. We also note a growing body of research on the notion of ingroup advantage due to expression “dialects,” above and beyond the general encoding or decoding patterns. We furthermore suggest that these empirical patterns could be explained by both universality in the underlying mechanisms and cultural specificity in the input to, and the regulation of, these expression and perception mechanisms. Overall, more evidence is needed, both to further elucidate these mechanisms and to inventory the patterns of cultural effects. We strongly recommend using more solid conceptual and theoretical perspectives, as well as more ecologically valid approaches, in designing future studies in emotion expression and perception research.     

Scientists Negotiate Boundaries Between Religion and Science

Analysis of interviews with 275 natural and social scientists at 21 elite U.S. research universities suggests that only a minority of scientists see religion and science as always in conflict. Scientists selectively employ different cultural strategies with regards to the religion‐science relationship: redefining categories (the use of institutional resources from religion and from science), integration models (scientists strategically employ the views of major scientific actors to legitimate a more symbiotic relationship between science and religion), and intentional talk (scientists actively engage in discussions about the boundaries between science and religion). Such results challenge narrow conceptions of secularization theory and the sociology of science literature by describing ways science intersects with other knowledge categories. Most broadly the ways that institutions and ideologies shape one another through the agency of individual actors within those institutions is explored.     

The impact of nontraditionalism on the malleability of gender stereotypes in Spain and Germany

Gender stereotypes and inequalities are based on and sustained by people's perception of gender roles. The evolution of these gender roles, however, might be substantially different depending on cultural and social evolution in different countries. In a study, we investigated stereotypes in Germany and Spain, where residents might have different beliefs about gender roles due to their different social evolution after the Second World War and their economic and social advances. Results showed that in both countries people's expectations of differences in masculine characteristics between men and women were less noticeable than perceptions in the past or present. We also demonstrated that people perceive an increase in masculinity in women. This increase is more evident in Spaniards than in Germans. In estimations about the past, present, and future, Spaniards also perceived an increase of gender-stereotypic feminine characteristics more in men than in women. Our results are consistent with the predictions of social role theory, as gender stereotypes can include dynamic aspects and the content of these stereotypes is rooted in social roles.     

文化智力量表信效度检验及与大五人格的关系

目的:考察在中国文化背景下,文化智力(C)I的结构是否符合四因素模型以及探索其与大五人格各维度的相关性。方法:采用问卷调查法,通过使用往返翻译出的CIQ问卷中文版对140名在校中国大学生、研究生进行施测,并对结果进行了相关分析、探索性因素分析。结果:文化智力中文版的各维度α系数为0.794-0.877。探索性因素分析得出原有模型一致的三个因素:认知、动机、行为共可解释55.5%的变异,因素负荷范围为0.314-0.849。结论:文化智力四因素模型在中国大学生与研究生被试中不具有跨文化的一致性;初步证明了文化智力中文问卷的构思效度。中国文化智力量表与大五人格各维度相关关系不显著。     

Children's self‐reports and parents' reports of internalising and externalising problems in Chinese and Anglo‐Celtic children in Australia

The Child Behaviour Checklist (CBCL) and Youth Self‐Report (YSR) are widely used measures of internalising and externalising problems in children and adolescents, but cross‐cultural differences in these problems have not been examined in Australian children of Chinese and Anglo‐Celtic ancestry. Fifty‐nine Chinese (27 boys and 32 girls) and 65 Anglo‐Celtic Australian (35 boys and 30 girls) children aged 10–13 years completed the YSR, and one of their parents completed the CBCL. Cross‐informant agreement between these two measures was also examined. No differences were found between the Chinese and Anglo‐Celtic groups on parents' and children's ratings on any syndrome or overall scales. The overall level of agreement between YSR and CBCL scores was poor in the Anglo‐Celtic group (intraclass correlation coefficient for total problems = 0.33), but there was no agreement between these scores in the Chinese group. Results highlight the need to obtain multiple sources of information in assessments of mental health problems in children from different cultural backgrounds.