Cross‐cultural comparison of political leaders' operational codes

This study aims at comparing operational codes (namely, philosophical and instrumental beliefs about the political universe) of political leaders from different cultures. According to Schwartz (2004), cultures can be categorised into 3 dimensions: autonomy–embeddedness, egalitarianism–hierarchy and mastery–harmony. This study draws upon the 1st dimension (akin to the most popular cultural dimension of Hofstede: individualism–collectivism) and focuses on comparing the leaders of autonomous and embedded cultures based on how cooperative/conflictual they are. The main research hypothesis is as follows: the leaders of embedded cultures would be more cooperative than the leaders of autonomous cultures. For this purpose, 3 autonomous cultures (the UK, Canada and Australia) and embedded cultures (Singapore, South Africa and Malaysia) cultures were chosen randomly and the cooperativeness of the correspondent countries' leaders were compared after being profiled by Profiler Plus. The results indicated that the leaders of embedded cultures were significantly more cooperative than autonomous cultures after holding the control variables constant. The findings were discussed in the light of relevant literature.     

A Cross‐Cultural Study of Task Specificity in Creativity

This study provides new evidence concerning task specificity in creativity—examining through a cross‐cultural perspective the extent to which performance in graphic versus verbal creativity tasks (domain specificity) and in divergent versus convergent creativity tasks (process specificity) are correlated. The relations between different creativity tasks in monocultural and multicultural samples of Chinese and French children were compared. Electronic versions of the Wallach and Kogan Creativity Test (WKCT , W allach & K ogan, 1965; L au & C heung, 2010) and the Evaluation of Potential Creativity (EP oC; L ubart, B esançon, & B arbot, 2011; B arbot, B esançon, & L ubart, 2011) were used. Both measures showed satisfactory psychometric properties and cross‐cultural structural validity. The results showed that culture has an impact on the structure of creative ability: It appeared that correlation patterns were different across Chinese and French groups and across monocultural and multicultural groups. Such results show that it is crucial to take task specificity into account when investigating the effect of culture on creativity. Indeed, our study implies that cultural differences that are found using one specific creativity task might not be automatically generalizable to all sorts of creativity tasks. Limitations are discussed and perspectives for future research on culture and task specificity in creativity are proposed.     

The Cultural Definition of Art

Most modern definitions of art fail to successfully address the issue of the ever‐changing nature of art, and rarely even attempt to provide an account that would be valid in more than just the modern Western context. This article develops a new theory that preserves the advantages of its predecessors, solves or avoids their problems, and has a scope wide enough to account for art of different times and cultures. It argues that an object is art in a given context iff some person(s) culturally competent in this context have afforded it the status of a candidate for appreciation for reasons considered good in this context. This weakly institutional view is supplemented by auxiliary definitions explaining the notions of cultural contexts, competence, and good reasons for affording the status. The relativisation to contexts brings increased explanatory power and scope, and the ability to account for the diversity of art.     

地位感知变化对消费者地位消费行为的影响

本文通过3个实验探究了地位感知变化对消费者地位消费行为的影响。研究发现,无论在感知到地位提升还是地位威胁的情况下,消费者对地位商品的购买意愿均会提升,然而两者却有着不同的作用机制。对于感知地位提升的消费者,自我提升动机在地位感知对地位商品购买意愿的影响中起中介作用;而对于感知地位威胁的消费者,自我补偿动机同时在地位感知对地位商品和非地位商品购买意愿的影响中起中介作用。在感知地位威胁的情境下,自我实现的新兴价值观具有强化消费者地位消费行为的作用,而谦卑的传统价值观具有弱化消费者地位消费行为的作用。     

Examination of the Stigmas Toward Help Seeking Among Turkish College Students

This study builds on previous help‐seeking research in the United States by examining the role of counseling stigma in Turkey. Undergraduate students in Turkey (N = 520) completed self‐report measures of attitudes and intentions to seek counseling and 3 forms of help‐seeking stigma. Results indicated that perceptions of public and social network stigma each uniquely contributed to the experience of self‐stigma, which, in turn, influenced attitudes toward seeking counseling and then help‐seeking intentions.     

“Born Black and Male”: Counseling leaders’ self-discovery of strengths

Africentric/Afrocentric psychology frames the interview findings on five African-American male leaders in a racial, ethnic, and culturally diverse counseling association. The consensual qualitative research method was used to extrapolate themes from the five interviews. Africentric cultural strengths suggested in the themes are (a) autogeny, (b) primacy of the person in the context of community, (c) consubstantiality of primordial substance, (d) perpetual evolution, and (e) living forever. Two themes related to counseling practice are (f) social justice and (g) cultural empathy. Common trends in statements across interviews are illustrated with rich quotations and summaries. Although the framework of continental African world view facilitated understanding a few African-American male counseling leaders, the study evidences a larger universal human dimension of individuals’ pain, resilience, self-discovery of strengths, and leadership bound to a collective self-concept by which leadership can take place both individually and collectively.     

Earliest memories in Israeli kibbutz upbringing: it is parental engagement that makes a difference

Culture and parenting shape the ability to recall early childhood experiences. This research focused on the unique context of upbringing in the Israeli kibbutz and examined how cultural orientation and experiences of parental engagement in Kibbutz and non-Kibbutz settings shaped adults’ earliest memories. Participants were 108 women (study 1) and 75 women and men (study 2) who were raised in traditional kibbutz upbringing or in a non-kibbutz family setting. In addition to reporting their earliest memory and age at earliest memory, participants estimated retrospectively the amount of daily time spent in interaction with parents, caregivers, and other children during the time of earliest memory. Overall, upbringing-related variations in cultural orientation were evident in the content of memories. A prediction of later age at earliest memory due to limited opportunities for parent–child interaction characteristic of traditional kibbutz upbringing was not supported. Rather, in both studies, age at earliest memory was linked to retrospective estimation of parental engagement, after controlling for childhood ecology. Study 2 revealed also a link of age at earliest memory to retrospective estimation of involvement with non-parental caregivers. These findings are congruent with the social-interaction model’s claims about the importance of interaction with caregiving adults to autobiographical memory’s development.     

Community‐Based Learning and Critical Community Psychology Practice: Conducive and Corrosive Aspects

Community‐based learning (CBL) has been more recently introduced into some psychology programmes in the UK than in the USA, where it has existed for a number of decades in the form of ‘service learning’. CBL holds promise as a means of promoting and developing critical community psychology practice, but there are risks involved in its acritical adoption in the psychology curriculum. If associated power dynamics are not considered, CBL has the capacity to serve neoliberal interests and perpetuate, rather than challenge, oppressive social relations. This article examines ways in which CBL can be both conducive and corrosive to critical community psychology practice. Drawing on interdisciplinary literature, it explores ways in which students participating in CBL can be vulnerable to exploitation—both as victims and perpetrators—through collusion and cultural voyeurism. Consideration is given to ways of resisting institutional and other pressures to comply uncritically with the demands of the ‘employability agenda’. These include the importance of facilitated reflective processes in associated modules, to consider aspects of the interactions of people and systems. The article concludes that whilst CBL is inherently risky and involves discomfort for students, this enables development of a more informed consciousness where truly participatory work evolves towards greater social justice. Copyright © 2016 John Wiley & Sons, Ltd.     

Adaptation of CBT for Traumatized Egyptians: Examples from Culturally Adapted CBT (CA-CBT)

In this article we illustrate how CBT can be adapted to a traumatized Egyptian population with Islamic beliefs, giving examples from our adaptation of Culturally Adapted–CBT (CA-CBT) for this cultural group. We discuss a culturally sensitive assessment measure of local somatic complaints and cultural syndromes that was devised based on clinical experience with traumatized Egyptians. We also demonstrate how to normalize symptoms, create positive expectancy about the treatment, and educate about trauma. We give examples of how mindfulness can be adapted for an Egyptian Islamic population, and we describe local religious strategies, such as dhikr (religious chanting), salah (ritualistic prayer), and dua (supplication), that may be used to promote attentional shift from rumination topics and to teach attentional control. We describe how “loving kindness” can be adapted for this group. We outline how to modify culturally generated catastrophic cognitions and how to conduct interoceptive exposure and to create positive re-associations in a culturally sensitive manner. We describe how worry themes are explored and addressed based on a heuristic panic attack–PTSD model; how to teach anger management in a culturally sensitive way; and how to address sleep-related problems in this population. We suggest using cultural transitional “rituals” at the end of the treatment to give patients a sense of closure and a positive feeling of transformation. A case example is presented to illustrate cultural challenges associated with delivering CA-CBT to an Egyptian population. We introduce certain concepts such as cultural grounding and explanatory model bridging, both therapeutic techniques that increase adherence, positive expectancy, and cultural consonance.