Pub Date : 2023-03-22DOI: 10.1177/00220221221134711
Kuba Krys, June Chun Yeung, Brian W. Haas, Yvette van Osch, Aleksandra Kosiarczyk, Agata Kocimska-Zych, Cláudio V. Torres, Heyla A. Selim, J. Zelenski, M. Bond, Joonha Park, V. M. Lun, F. Maricchiolo, C. Vauclair, Iva Poláčková Šolcová, David Sirlopú, C. Xing, V. Vignoles, Wijnand A. P. van Tilburg, Julien Teyssier, Chien-Ru Sun, Ursula Serdarevich, Beate Schwarz, R. Sargautytė, E. Røysamb, V. Romashov, Muhammad Rizwan, Z. Pavlović, V. Pavlopoulos, A. Okvitawanli, Azar Nadi, Martin Nader, Nur Fariza Mustaffa, Elke Murdock, Oriana Mosca, T. Mohorić, Pablo Eduardo Barrientos Marroquin, Arina Malyonova, Xinhui Liu, J. Lee, A. Kwiatkowska, Nicole Kronberger, L. Klůzová Kráčmarová, Natalia Kascakova, İ̇dil Işık, E. Igou, D. Igbokwe, Diana Hanke-Boer, A. Gavreliuc, Ragna B. Garðarsdóttir, M. Fülöp, V. Gamsakhurdia, C. Esteves, A. Domínguez-Espinosa, P. Denoux, Salome Charkviani, A. Baltin, Douglas Arévalo, Lily Appoh, C. Akotia, Mladen Adamovic, Y. Uchida
People care about their own well-being and about the well-being of their families. It is currently, however, unknown how much people tend to value their own versus their family’s well-being. A recent study documented that people value family happiness over personal happiness across four cultures. In this study, we sought to replicate this finding across a larger sample size (N = 12,819) and a greater number of countries (N = 49). We found that the strength of the idealization of family over personal happiness preference was small (average Cohen’s ds = .20, range −.02 to.48), but present in 98% of the studied countries, with statistical significance in 73% to 75%, and variance across countries <2%. We also found that the size of this effect did vary somewhat across cultural contexts. In Latin American cultures highest on relational mobility, the idealization of family over personal happiness was very small (average Cohen’s ds for Latin America = .15 and .18), while in Confucian Asia cultures lowest on relational mobility, this effect was closer to medium (ds > .40 and .30). Importantly, we did not find strong support for traditional theories in cross-cultural psychology that associate collectivism with greater prioritization of the family versus the individual; country-level individualism–collectivism was not associated with variation in the idealization of family versus individual happiness. Our findings indicate that no matter how much various populists abuse the argument of “protecting family life” to disrupt emancipation, family happiness seems to be a pan-culturally phenomenon. Family well-being is a key ingredient of social fabric across the world, and should be acknowledged by psychology and well-being researchers and by progressive movements too.
{"title":"Family First: Evidence of Consistency and Variation in the Value of Family Versus Personal Happiness Across 49 Different Cultures","authors":"Kuba Krys, June Chun Yeung, Brian W. Haas, Yvette van Osch, Aleksandra Kosiarczyk, Agata Kocimska-Zych, Cláudio V. Torres, Heyla A. Selim, J. Zelenski, M. Bond, Joonha Park, V. M. Lun, F. Maricchiolo, C. Vauclair, Iva Poláčková Šolcová, David Sirlopú, C. Xing, V. Vignoles, Wijnand A. P. van Tilburg, Julien Teyssier, Chien-Ru Sun, Ursula Serdarevich, Beate Schwarz, R. Sargautytė, E. Røysamb, V. Romashov, Muhammad Rizwan, Z. Pavlović, V. Pavlopoulos, A. Okvitawanli, Azar Nadi, Martin Nader, Nur Fariza Mustaffa, Elke Murdock, Oriana Mosca, T. Mohorić, Pablo Eduardo Barrientos Marroquin, Arina Malyonova, Xinhui Liu, J. Lee, A. Kwiatkowska, Nicole Kronberger, L. Klůzová Kráčmarová, Natalia Kascakova, İ̇dil Işık, E. Igou, D. Igbokwe, Diana Hanke-Boer, A. Gavreliuc, Ragna B. Garðarsdóttir, M. Fülöp, V. Gamsakhurdia, C. Esteves, A. Domínguez-Espinosa, P. Denoux, Salome Charkviani, A. Baltin, Douglas Arévalo, Lily Appoh, C. Akotia, Mladen Adamovic, Y. Uchida","doi":"10.1177/00220221221134711","DOIUrl":"https://doi.org/10.1177/00220221221134711","url":null,"abstract":"People care about their own well-being and about the well-being of their families. It is currently, however, unknown how much people tend to value their own versus their family’s well-being. A recent study documented that people value family happiness over personal happiness across four cultures. In this study, we sought to replicate this finding across a larger sample size (N = 12,819) and a greater number of countries (N = 49). We found that the strength of the idealization of family over personal happiness preference was small (average Cohen’s ds = .20, range −.02 to.48), but present in 98% of the studied countries, with statistical significance in 73% to 75%, and variance across countries <2%. We also found that the size of this effect did vary somewhat across cultural contexts. In Latin American cultures highest on relational mobility, the idealization of family over personal happiness was very small (average Cohen’s ds for Latin America = .15 and .18), while in Confucian Asia cultures lowest on relational mobility, this effect was closer to medium (ds > .40 and .30). Importantly, we did not find strong support for traditional theories in cross-cultural psychology that associate collectivism with greater prioritization of the family versus the individual; country-level individualism–collectivism was not associated with variation in the idealization of family versus individual happiness. Our findings indicate that no matter how much various populists abuse the argument of “protecting family life” to disrupt emancipation, family happiness seems to be a pan-culturally phenomenon. Family well-being is a key ingredient of social fabric across the world, and should be acknowledged by psychology and well-being researchers and by progressive movements too.","PeriodicalId":48354,"journal":{"name":"Journal of Cross-Cultural Psychology","volume":"54 1","pages":"323 - 339"},"PeriodicalIF":3.0,"publicationDate":"2023-03-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46386877","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"心理学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-20DOI: 10.1177/00220221231155105
P. Collings, Elspeth Ready, Oswaldo M. Medina-Ramírez
As part of the first stage of a community-based participatory research project with two communities in the Canadian Arctic—Kangiqsujuaq, Nunavik, and Ulukhaktok, Northwest Territories—we conducted 57 interviews eliciting residents’ perceptions of pressing issues facing their communities, problems affecting health and wellbeing, and how researchers or other organized groups could help alleviate those problems. A recurrent theme that emerged during these interviews was having “no one to talk to.” Here, we focus on understanding why communication was a central theme using a grounded-theory approach to develop a model of Inuit stress management. Inuit in both Kangiqsujuaq and Ulukhaktok codify stress as isumaaluttuq, or excess worry, which often manifests physically and leads to social withdrawal. Because stress is believed to accumulate in the body, managing it involves decisions about whether to “Get It Out” or “Keep It In.” Keep It In is a potentially dangerous strategy because, if the problem does not resolve itself, accumulated stress may have harmful consequences. Inuit viewed talking to others as the most effective means to Get It Out, but respondents also identified numerous barriers to doing so. One important reason for this is that stress is transferable: Talking to others about a problem potentially increases the burden of stress on them. Consequently, Inuit may choose to Keep It In to avoid the potential negative consequences (for others or for oneself) of sharing bad thoughts. Based on this preliminary model, we consider questions for further inquiry and implications for community-based mental health programming in Inuit communities.
{"title":"An Ethnographic Model of Stress and Stress Management in Two Canadian Inuit Communities","authors":"P. Collings, Elspeth Ready, Oswaldo M. Medina-Ramírez","doi":"10.1177/00220221231155105","DOIUrl":"https://doi.org/10.1177/00220221231155105","url":null,"abstract":"As part of the first stage of a community-based participatory research project with two communities in the Canadian Arctic—Kangiqsujuaq, Nunavik, and Ulukhaktok, Northwest Territories—we conducted 57 interviews eliciting residents’ perceptions of pressing issues facing their communities, problems affecting health and wellbeing, and how researchers or other organized groups could help alleviate those problems. A recurrent theme that emerged during these interviews was having “no one to talk to.” Here, we focus on understanding why communication was a central theme using a grounded-theory approach to develop a model of Inuit stress management. Inuit in both Kangiqsujuaq and Ulukhaktok codify stress as isumaaluttuq, or excess worry, which often manifests physically and leads to social withdrawal. Because stress is believed to accumulate in the body, managing it involves decisions about whether to “Get It Out” or “Keep It In.” Keep It In is a potentially dangerous strategy because, if the problem does not resolve itself, accumulated stress may have harmful consequences. Inuit viewed talking to others as the most effective means to Get It Out, but respondents also identified numerous barriers to doing so. One important reason for this is that stress is transferable: Talking to others about a problem potentially increases the burden of stress on them. Consequently, Inuit may choose to Keep It In to avoid the potential negative consequences (for others or for oneself) of sharing bad thoughts. Based on this preliminary model, we consider questions for further inquiry and implications for community-based mental health programming in Inuit communities.","PeriodicalId":48354,"journal":{"name":"Journal of Cross-Cultural Psychology","volume":"54 1","pages":"407 - 428"},"PeriodicalIF":3.0,"publicationDate":"2023-03-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49226389","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"心理学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-28DOI: 10.1177/00220221221149385
Kuba Krys, A. Domínguez-Espinosa, Y. Uchida
What we witness with the development of the global economy is not increasing uniformity, in the form of a universalization of Western culture, but rather the continuation of civilizational diversity through the active reinvention and reincorporation of non-Western civilizational patterns.
{"title":"Bridging Cross-Cultural Psychology With Societal Development Studies","authors":"Kuba Krys, A. Domínguez-Espinosa, Y. Uchida","doi":"10.1177/00220221221149385","DOIUrl":"https://doi.org/10.1177/00220221221149385","url":null,"abstract":"What we witness with the development of the global economy is not increasing uniformity, in the form of a universalization of Western culture, but rather the continuation of civilizational diversity through the active reinvention and reincorporation of non-Western civilizational patterns.","PeriodicalId":48354,"journal":{"name":"Journal of Cross-Cultural Psychology","volume":"54 1","pages":"165 - 169"},"PeriodicalIF":3.0,"publicationDate":"2023-01-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48722298","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"心理学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-28DOI: 10.1177/00220221221104962
Johannes Klackl, Danielle P. Ochoa, Hongfei Du, E. Jonas, E. Kashima, Getrude C. Ah Gang, Y. Kashima
According to Western folk theory of social change, modernization of societies causes them to become less warm but more competent over time. Since WEIRD (Western, educated, industrialized, rich, and democratic) societies are often at the forefront of modernization (with some exceptions, most notably China), these societies may also be most prone to internalizing this folk theory. In this research, we test this idea by making a comparison across a sample group of Western and Asian societies, using a self-report measure of perceived societal warmth and competence: The Social Change Perception Scale (SCPS). We found the scale to be metrically invariant among university students from a set of Western and Asian countries (United States, Australia, New Zealand, Austria, The Philippines, China, and Malaysia). In all seven countries, people expected their society to become more competent over time. In most countries, people also expected their society to become colder over time, although this tendency was slight and insignificant among New Zealanders and Americans. The perceived social cooling tended to be more prevalent in Asian countries rather than in Western countries. The countries’ degrees of WEIRDness, as reflected in their country-level indicators of individualism, education, industrialization, wealth, and democracy, did not adequately account for the observed variation. Though there is still much work to be done in applying the SCPS to broader samples and contexts, this study provides a starting point for measuring and understanding how people experience the social implications of modernization around the world.
{"title":"A WEIRD Theory? On the Prevalence of Western Folk Theory of Social Change in the West and Asia","authors":"Johannes Klackl, Danielle P. Ochoa, Hongfei Du, E. Jonas, E. Kashima, Getrude C. Ah Gang, Y. Kashima","doi":"10.1177/00220221221104962","DOIUrl":"https://doi.org/10.1177/00220221221104962","url":null,"abstract":"According to Western folk theory of social change, modernization of societies causes them to become less warm but more competent over time. Since WEIRD (Western, educated, industrialized, rich, and democratic) societies are often at the forefront of modernization (with some exceptions, most notably China), these societies may also be most prone to internalizing this folk theory. In this research, we test this idea by making a comparison across a sample group of Western and Asian societies, using a self-report measure of perceived societal warmth and competence: The Social Change Perception Scale (SCPS). We found the scale to be metrically invariant among university students from a set of Western and Asian countries (United States, Australia, New Zealand, Austria, The Philippines, China, and Malaysia). In all seven countries, people expected their society to become more competent over time. In most countries, people also expected their society to become colder over time, although this tendency was slight and insignificant among New Zealanders and Americans. The perceived social cooling tended to be more prevalent in Asian countries rather than in Western countries. The countries’ degrees of WEIRDness, as reflected in their country-level indicators of individualism, education, industrialization, wealth, and democracy, did not adequately account for the observed variation. Though there is still much work to be done in applying the SCPS to broader samples and contexts, this study provides a starting point for measuring and understanding how people experience the social implications of modernization around the world.","PeriodicalId":48354,"journal":{"name":"Journal of Cross-Cultural Psychology","volume":"54 1","pages":"249 - 268"},"PeriodicalIF":3.0,"publicationDate":"2023-01-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46824643","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"心理学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-28DOI: 10.1177/00220221221105494
J. Berry
The field of cross-cultural psychology studies the development and display of human behavior as it emerges in various ecological and cultural contexts worldwide. I adopt two perspectives on this field: functionalism and universalism. The first perspective considers that individual behaviors are adaptive to these contexts in variable ways that permit success in life; that is, adaptation involves changing societal institutions and behaviors over time to meet the needs and goals of local cultural populations. The second perspective views these behaviors as being rooted in species-wide shared processes and capacities; that is, all human beings possess a set of common underlying potentials for development. From these two perspectives, I see no contradiction between evidence that behaviors are differentially shaped, developed, and expressed in different cultures, and the evidence that there are shared underlying processes on which these developments take place. Culturally sensitive development, when viewed within this conceptual nexus, is not a “one size fits all” approach, but one that is rooted in, and meets, both local and global needs and concerns.
{"title":"Ecology, Culture, and Behavior: Role in Societal Development","authors":"J. Berry","doi":"10.1177/00220221221105494","DOIUrl":"https://doi.org/10.1177/00220221221105494","url":null,"abstract":"The field of cross-cultural psychology studies the development and display of human behavior as it emerges in various ecological and cultural contexts worldwide. I adopt two perspectives on this field: functionalism and universalism. The first perspective considers that individual behaviors are adaptive to these contexts in variable ways that permit success in life; that is, adaptation involves changing societal institutions and behaviors over time to meet the needs and goals of local cultural populations. The second perspective views these behaviors as being rooted in species-wide shared processes and capacities; that is, all human beings possess a set of common underlying potentials for development. From these two perspectives, I see no contradiction between evidence that behaviors are differentially shaped, developed, and expressed in different cultures, and the evidence that there are shared underlying processes on which these developments take place. Culturally sensitive development, when viewed within this conceptual nexus, is not a “one size fits all” approach, but one that is rooted in, and meets, both local and global needs and concerns.","PeriodicalId":48354,"journal":{"name":"Journal of Cross-Cultural Psychology","volume":"54 1","pages":"215 - 231"},"PeriodicalIF":3.0,"publicationDate":"2023-01-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45538072","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"心理学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-28DOI: 10.1177/00220221221149341
{"title":"Biographical Information for the Editors and Authors of the Special Section","authors":"","doi":"10.1177/00220221221149341","DOIUrl":"https://doi.org/10.1177/00220221221149341","url":null,"abstract":"","PeriodicalId":48354,"journal":{"name":"Journal of Cross-Cultural Psychology","volume":"54 1","pages":"170 - 172"},"PeriodicalIF":3.0,"publicationDate":"2023-01-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48213295","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"心理学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-28DOI: 10.1177/00220221221128211
Catherine C. Thomas, H. Markus
Initiatives in international development and behavioral science rely predominantly on the independent models of the self and agency that are prevalent in individualist Western, Educated, Industrialized, Rich, and Democratic (WEIRD) cultural contexts. Programs that are guided by these independent models, explicitly or implicitly, as the default way of being and that neglect interdependent models can reduce the potential of development initiatives to advance poverty reduction and well-being in two ways. First, programs based solely on independent models of agency—centered on personal goals and values; self-advancement and self-expression; and autonomy—can limit the scope and effectiveness of the development science toolkit. Second, programs that are not responsive to interdependent ways of being—centered on relational goals and values; responsiveness to social norms, roles, and obligations; and social coordination—that are common in many Global South sociocultural contexts can be met with resistance or backlash. We propose that taking account of interdependent psychosocial tendencies is a promising way to diversify the behavioral science toolkit and to build a more comprehensive science of human behavior. Furthermore, culturally responsive program designs have the potential both to promote decolonized, inclusive approaches that preserve rather than override local ways of being and to enable diverse trajectories of societal development to flourish. We integrate experimental and descriptive research from psychology, economics, education, and global health to suggest how models of interdependent agency can be productively integrated into development program designs to advance quality of life in locally resonant ways.
{"title":"Enculturating the Science of International Development: Beyond the WEIRD Independent Paradigm","authors":"Catherine C. Thomas, H. Markus","doi":"10.1177/00220221221128211","DOIUrl":"https://doi.org/10.1177/00220221221128211","url":null,"abstract":"Initiatives in international development and behavioral science rely predominantly on the independent models of the self and agency that are prevalent in individualist Western, Educated, Industrialized, Rich, and Democratic (WEIRD) cultural contexts. Programs that are guided by these independent models, explicitly or implicitly, as the default way of being and that neglect interdependent models can reduce the potential of development initiatives to advance poverty reduction and well-being in two ways. First, programs based solely on independent models of agency—centered on personal goals and values; self-advancement and self-expression; and autonomy—can limit the scope and effectiveness of the development science toolkit. Second, programs that are not responsive to interdependent ways of being—centered on relational goals and values; responsiveness to social norms, roles, and obligations; and social coordination—that are common in many Global South sociocultural contexts can be met with resistance or backlash. We propose that taking account of interdependent psychosocial tendencies is a promising way to diversify the behavioral science toolkit and to build a more comprehensive science of human behavior. Furthermore, culturally responsive program designs have the potential both to promote decolonized, inclusive approaches that preserve rather than override local ways of being and to enable diverse trajectories of societal development to flourish. We integrate experimental and descriptive research from psychology, economics, education, and global health to suggest how models of interdependent agency can be productively integrated into development program designs to advance quality of life in locally resonant ways.","PeriodicalId":48354,"journal":{"name":"Journal of Cross-Cultural Psychology","volume":"54 1","pages":"195 - 214"},"PeriodicalIF":3.0,"publicationDate":"2023-01-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48261229","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"心理学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-28DOI: 10.1177/00220221221149342
W. Lonner
{"title":"Bridging Cross-Cultural Psychology with Societal Development Studies: An Editorial Introduction to this Special Section","authors":"W. Lonner","doi":"10.1177/00220221221149342","DOIUrl":"https://doi.org/10.1177/00220221221149342","url":null,"abstract":"","PeriodicalId":48354,"journal":{"name":"Journal of Cross-Cultural Psychology","volume":"54 1","pages":"163 - 164"},"PeriodicalIF":3.0,"publicationDate":"2023-01-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47040730","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"心理学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-28DOI: 10.1177/00220221221143320
Plamen Akaliyski
Western theories of modernization and cultural change suppose that socioeconomic development fosters support for freedom and equality in all societies. Cultural relativism and “Asian Values” thesis challenge such theories of universal human development by arguing that East Asian societies’ cultural legacies predispose them to a distinct pathway of cultural and societal development. This study uses nationally representative data from the World Values Survey and European Values Study to test whether East Asian and hystorically Protestant Western societies hold six domains of freedom aspirations as strongly as their level of socioeconomic development predicts. Protestant Western nations score consistently high on all freedom aspirations, while East Asia’s scores are higher than predicted for personal autonomy and secular identity but lower for the other four domains: individual freedom, gender equality, political liberalism, and ethnic tolerance. Multidimensional scaling reveals clearly distinguishable Protestant Western and East Asian cultural models. The dimensions these models are depicted by are associated with various salient societal outcomes. East Asia’s emphasis on personal autonomy and secular identity is compatible with good physical and mental health, low crime, competitive economy, and educational achievements. Protestant West’s support for other aspects of freedom is associated with high subjective well-being, demographic sustainability, human rights and rule of law, democratic institutions, and gender equality. Convergence in cultural and societal development may not be expected in the foreseeable future.
{"title":"Distinct Conceptions of Freedom in East Asia and the Protestant West Underpin Unique Pathways of Societal Development","authors":"Plamen Akaliyski","doi":"10.1177/00220221221143320","DOIUrl":"https://doi.org/10.1177/00220221221143320","url":null,"abstract":"Western theories of modernization and cultural change suppose that socioeconomic development fosters support for freedom and equality in all societies. Cultural relativism and “Asian Values” thesis challenge such theories of universal human development by arguing that East Asian societies’ cultural legacies predispose them to a distinct pathway of cultural and societal development. This study uses nationally representative data from the World Values Survey and European Values Study to test whether East Asian and hystorically Protestant Western societies hold six domains of freedom aspirations as strongly as their level of socioeconomic development predicts. Protestant Western nations score consistently high on all freedom aspirations, while East Asia’s scores are higher than predicted for personal autonomy and secular identity but lower for the other four domains: individual freedom, gender equality, political liberalism, and ethnic tolerance. Multidimensional scaling reveals clearly distinguishable Protestant Western and East Asian cultural models. The dimensions these models are depicted by are associated with various salient societal outcomes. East Asia’s emphasis on personal autonomy and secular identity is compatible with good physical and mental health, low crime, competitive economy, and educational achievements. Protestant West’s support for other aspects of freedom is associated with high subjective well-being, demographic sustainability, human rights and rule of law, democratic institutions, and gender equality. Convergence in cultural and societal development may not be expected in the foreseeable future.","PeriodicalId":48354,"journal":{"name":"Journal of Cross-Cultural Psychology","volume":"54 1","pages":"173 - 194"},"PeriodicalIF":3.0,"publicationDate":"2023-01-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44313132","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"心理学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-18DOI: 10.1177/00220221221142867
Pratyusha Tummala-Narra, L. González, My Nguyen Nguyen
Sexual violence against women is a significant public health crisis that is understudied among Mexican American communities. Yet, there has been little attention directed to sociocultural factors that shape conceptualizations of and responses to sexual violence among Mexican American women. Guided by an integrative contextual framework, this qualitative study aimed to expand knowledge of how second generation Mexican American women conceptualize, experience, and respond to sexual violence. Semistructured interviews focused on conceptualizations of sexual violence, socialization concerning gender, sex, and sexual violence, experiences, and impact of sexual violence, coping, and help-seeking were conducted with 16 women between 20 and 38 years of age (M = 27.13). The interview data, analyzed using qualitative conventional content analysis, revealed four broad domains: (a) implicit and explicit messages about sexuality and sexual violence, (b) psychological consequences of sexual violence, (c) barriers to disclosing violence and seeking help, and (d) sources of resilience and healing. Findings indicated that conceptualizations of sexual violence and coping were influenced by complex interactions among several sociocultural contexts, including families, religious and ethnic communities, and the mainstream U.S. context.
{"title":"Experience of Sexual Violence Among Women of Mexican Heritage Raised in the United States","authors":"Pratyusha Tummala-Narra, L. González, My Nguyen Nguyen","doi":"10.1177/00220221221142867","DOIUrl":"https://doi.org/10.1177/00220221221142867","url":null,"abstract":"Sexual violence against women is a significant public health crisis that is understudied among Mexican American communities. Yet, there has been little attention directed to sociocultural factors that shape conceptualizations of and responses to sexual violence among Mexican American women. Guided by an integrative contextual framework, this qualitative study aimed to expand knowledge of how second generation Mexican American women conceptualize, experience, and respond to sexual violence. Semistructured interviews focused on conceptualizations of sexual violence, socialization concerning gender, sex, and sexual violence, experiences, and impact of sexual violence, coping, and help-seeking were conducted with 16 women between 20 and 38 years of age (M = 27.13). The interview data, analyzed using qualitative conventional content analysis, revealed four broad domains: (a) implicit and explicit messages about sexuality and sexual violence, (b) psychological consequences of sexual violence, (c) barriers to disclosing violence and seeking help, and (d) sources of resilience and healing. Findings indicated that conceptualizations of sexual violence and coping were influenced by complex interactions among several sociocultural contexts, including families, religious and ethnic communities, and the mainstream U.S. context.","PeriodicalId":48354,"journal":{"name":"Journal of Cross-Cultural Psychology","volume":"54 1","pages":"385 - 406"},"PeriodicalIF":3.0,"publicationDate":"2022-12-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41620134","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"心理学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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