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In much contemporary political discourse, valued cultural characteristics are threatened by interaction with culturally distinct others, such as immigrants or a hegemonic majority. Such interaction often fosters cross-cultural competence (CCC), the ability to interact successfully across cultural boundaries. However, most theories of cultural dynamics ignore CCC, making cultural diversity incompatible with mutually beneficial inter-group interaction, and contributing to fears of cultural loss. Here, interview-based field methods at an Amazonian ethnic boundary demonstrate the prevalence of CCC. These data motivate a new theoretical mathematical model, incorporating competing developmental paths to CCC and group identity valuation, that illuminates how a common strategy of disempowered minorities can counter-intuitively sustain cultural diversity within a single generation: Given strong group identity, minorities in a structurally unequal, integrative society can maintain their distinctive cultural norms by learning those of the majority. Furthermore, rather than a rejection of, or threat to, majority culture, the valuation of a distinctive minority identity can characterize CCC individuals committed to extensive, mutually beneficial engagement with the majority as members of an integrative, multi-cultural society.

Facial behavior is a valuable source of information about an individual's feelings and intentions. However, many factors combine to influence and moderate facial behavior including personality, gender, context, and culture. Due to the high cost of traditional observational methods, the relationship between culture and facial behavior is not well-understood. In the current study, we explored the sociocultural factors that influence facial behavior using large-scale observational analyses. We developed and implemented an algorithm to automatically analyze the smiling of 866,726 participants across 31 different countries. We found that participants smiled more when from a country that is higher in individualism, has a lower population density, and has a long history of immigration diversity (i.e., historical heterogeneity). Our findings provide the first evidence that historical heterogeneity predicts actual smiling behavior. Furthermore, they converge with previous findings using selfreport methods. Taken together, these findings support the theory that historical heterogeneity explains, and may even contribute to the development of, permissive cultural display rules that encourage the open expression of emotion.

In light of the 2021 United States military withdrawal from Afghanistan, as well as the humanitarian crises of mass displacement and subsequent health system strain that have ensued, practitioners worldwide will need to develop a more nuanced understanding of the adverse life experiences that women from Afghanistan frequently endorse. As they bear a disproportionate impact of constraints within Afghan society, and as patriarchal systems affect most of their life domains, women from Afghanistan may present with high levels of baseline trauma upon resettlement, and health systems may seek to attenuate this distress; However, the nature of these traumatogenic events may shape women's receptivity to psychosocial interventions, particularly those which are at least partially rooted in Western modalities. In the absence of sufficient literature on evidence-based interventions for this population, a diversity of ethnographic and clinical literature is synthesized, including literature on interventions alleged to be compatible with Afghan norms. As it will be essential to support Afghan women's mental health following social reorganization on a massive scale, considerations arising from the interdisciplinary literature are offered so that they may inform the development of structured, trauma-focused interventions and so that the health systems with which they interface may be better prepared to serve them.

The events of recent years have made especially plain the inequities between Global North and South. One such inequality is in the way some social groups are often missing from the data, so that knowledge, policies, services and products do not take proper account of them. This bias exists strongly in the conceptual development of the behavioral sciences, and it makes the research base fragile, with papers making claims of universality that do not stand up to scrutiny. In order to deal with concerns about replication, external validity and the strength of this research base, there are now many initiatives to improve experimentation in the social sciences. However, truly generalizable findings come about when institutions are present in the long term to aggregate across studies. That works even better when those institutions have a deep understanding of the contexts in which they seek to generalise from and to. Busara was founded as an institution to apply context-specific behavioral science literature, and this work has been a constant throughout our history. We now propose to launch a structured three-year Open Science investigation of the gaps in the understanding of canonical patterns of behavior, cognitive processes, preferences, beliefs, and decision-making processes in the Global South, comparing our work in multiple contexts and exploring variance across time, place, and demography. At the conclusion of this project, we will begin integrating our findings into wider theories of global cultural, psychological and microeconomic heterogeneity.

Relative to broad Big Five domains, personality facets provide incremental value in predicting life outcomes. Valid between-group comparisons of means and correlates of facet scores are contingent upon measurement invariance of personality measures. Research on culture and Big Five personality has been largely limited to cross-national comparisons of domains, without assessing measurement invariance across ethnoracial groups within the same country. Using the NEO Inventories, we tested facet-level measurement invariance between Euro ( N = 418, 63.2% women, Mage = 18.43) and Asian Americans ( N = 429, 56.6% women, Mage = 18.00). Multigroup exploratory factor analysis within a confirmatory factor analysis framework showed partial strong invariance. Assertiveness and activity did not load onto extraversion as strongly for Asian Americans. Self-consciousness showed a stronger cross-loading onto extraversion among Asian Americans than Euro Americans. Achievement striving, competence, warmth, tender-mindedness, and excitement seeking showed noninvariant intercepts across groups. Collectivistic values emphasizing interpersonal harmony and modesty should be considered when examining narrow and broad traits among Asian Americans.

This paper delineates the concept of well-being in modern psychological literature, the variety of pathways studied and its relationship with meaning and spirituality. It further discusses the cultural criticism of modern study of well-being and makes a case for insights from non-western cultures to be included in the mainstream literature. It further discusses the various types of happiness as well as pathways towards them, as discussed in the Indian tradition. These ideas have been substantiated by empirical research and some of the results have been presented in this chapter. It further presents a yogic psycho-spiritual model, based on thematic analysis of core yogic texts, which may be utilized in future for well-being interventions.

Little is known on how ethnic minority adolescents develop acculturation profiles of identification (i.e., how they combine their ethnic and national identification, such as being high on both and thus rather “integrated” or high on ethnic and low on national and thus rather “separated”). In a first step, this 3-year longitudinal study classified Turkish (n = 344) and resettler-origin (n = 121) ethnic minority adolescents living in Germany (Mage = 14.2, SD = 1.54, 51.6% female) according to their levels of ethnic and national identification. Latent profile analyses identified four profiles (separated, integrated, medium-ethnic, low-ethnic) for the former and three profiles (separated, integrated, low-and-medium ethnic) for the latter group. Latent transition analyses revealed considerable instability of profile attributions over time. Integration declined among both groups and results provided no evidence that national group boundaries are more permeable for resettler-origin than for Turkish-origin adolescents. Additional analyses revealed that perceived ethnic discrimination affected the probability to be in a particular profile but did not moderate transition probabilities. Overall, results suggest that during early-to-mid adolescence it is increasingly difficult to uphold a dual identity.

Native-born Latinx Americans are at greater risk for alcohol use and misuse than their foreign-born peers (i.e., the alcohol immigrant paradox). To understand this phenomenon, we conducted a qualitative study with Mexican American adults in the community to explore their perspectives on reasons that may explain the alcohol immigrant paradox. Community adults from the Southwest United States were recruited to participate in the present focus group study (N = 32, Mage = 32.8, 63.0% women). Participants shared their observations, beliefs, and lived experiences regarding alcohol use and misuse during in-person semi-structured interviews. Using a combination of grounded theory and consensual qualitative research approaches, we identified three key themes that illuminated Mexican Americans’ perspectives regarding factors that may underlie the immigrant paradox in alcohol involvement: (1) exposure to risks in the U.S., (2) loss of Mexican values that are protective against alcohol misuse, and (3) deterrents specific to immigrants. Participants’ perceptions for reasons that explain nativity differences in alcohol use were consistent with erosion theory. To the effect of considering negative drinking-related social consequences, participants indicated that this nativity difference also may explain the immigrant paradox in alcohol involvement. This type of immigrant-specific deterrents to engaging in (hazardous) drinking is not currently represented in the literature. New knowledge gleaned from Mexican Americans’ perspectives can inform future research that examines the possible mechanisms and moderating conditions that underlie the alcohol immigrant paradox.

The novel coronavirus disease 2019 (COVID-19) has become a pandemic affecting health and wellbeing globally. In addition to the physical health, economic, and social implications, the psychological impacts of this pandemic are increasingly being reported in the scientific literature. This narrative review reflected on scholarly articles on the epidemiology of mental health problems in COVID-19. The current literature suggests that people affected by COVID-19 may have a high burden of mental health problems, including depression, anxiety disorders, stress, panic attack, irrational anger, impulsivity, somatization disorder, sleep disorders, emotional disturbance, posttraumatic stress symptoms, and suicidal behavior. Moreover, several factors associated with mental health problems in COVID-19 are found, which include age, gender, marital status, education, occupation, income, place of living, close contact with people with COVID-19, comorbid physical and mental health problems, exposure to COVID-19 related news and social media, coping styles, stigma, psychosocial support, health communication, confidence in health services, personal protective measures, risk of contracting COVID-19, and perceived likelihood of survival. Furthermore, the epidemiological distribution of mental health problems and associated factors were heterogeneous among the general public, COVID-19 patients, and healthcare providers. The current evidence suggests that a psychiatric epidemic is cooccurring with the COVID-19 pandemic, which necessitates the attention of the global health community. Future epidemiological studies should emphasize on psychopathological variations and temporality of mental health problems in different populations. Nonetheless, multipronged interventions should be developed and adopted to address the existing psychosocial challenges and promote mental health amid the COVID-19 pandemic.

There has been an increased panic due to a substantial rise in COVID-19 infections across the globe. Reports are coming that in many of the regions, few people are targeting nationals of certain countries from where the infection originated. Such ignorant behaviour of people would be complicating the situation for different health officials, caregivers and governments. There is an urgent need of tackling the situation and advanced planning.

Introduction: Loneliness is a critical psychosocial problem that affects mental health and wellbeing of the individuals and communities. This systematic review synthesized the current evidence on the prevalence and correlates of loneliness from empirical studies conducted in India. Methods: Adopting the Preferred Reporting Items for Systematic Reviews and Meta-Analysis (PRISMA) guidelines, eight major databases and additional sources were searched. Studies were evaluated using following criteria: peer-reviewed journal articles, published in English language, presenting any quantitative form of evidence on loneliness, and studies conducted in India among the Indian population. A meta-analysis of the prevalence studies and narrative synthesis of the overall status and factors associated with loneliness were conducted.Results: Among 1290 studies, only 13 met our criteria. All the studies reported a high burden of loneliness among the participants. The pooled prevalence among 3169 participants was 41% (95% confidence interval [CI] 18% - 63%). The burden of loneliness was higher among the elderly participants (44%, 95% CI 5% - 83%) compared to younger participants (24%, 95% CI 22% - 27%). Factors associated with loneliness included aging, family structure, marital status, religious practices, group membership, educational attainment, source and level of income, psychological attributes, and comorbid physical and mental health conditions among the affected individuals. Conclusion: This review identified and evaluated the status and severity of loneliness and its correlates, which may inform future studies examining complex psychopathological and social dynamics associated with loneliness. Lastly, the current evidence necessitates the development of multipronged interventions to address the risk factors and alleviate the burden of loneliness in India.

According to acculturation gap-distress theory, intergenerational cultural conflict stems from parent-offspring acculturation mismatch. Acculturation-based family conflict has been linked to poorer psychological adjustment among Asian American offspring, especially emerging adults. Whereas trait assertiveness often is shown to buffer the relation between interpersonal conflict and psychological distress among Euro Americans, it remains unknown how assertiveness contributes to Asian Americans’ psychological adjustment both directly and jointly with intergenerational cultural conflict. Considering Asian cultural values of filial piety and obedience, high levels of assertiveness—a set of intrapersonal characteristics that prioritizes individualistic needs over family harmony and group needs—may intensify the relations between intergenerational cultural conflict and adjustment outcomes. Asian American college students (N = 141, 58.2% women, Mage = 20.86) completed surveys assessing their levels of intergenerational cultural conflict, assertiveness, and three psychological adjustment outcomes (depressive symptoms, negative affect, and subjective well-being). Intergenerational cultural conflict was positively associated with depressive symptoms. Assertiveness was correlated with negative affect and depressive symptoms negatively, and with subjective well-being positively. Contrary to hypothesis, assertiveness did not moderate the relation between intergenerational cultural conflict and psychological adjustment. Whereas trait assertiveness can be promotive of psychological adjustment outcomes among Asian Americans, it may not affect the degree to which intergenerational cultural conflict is linked to offspring adjustment outcomes.

This paper examines the concepts of borderlands, borderscapes, and bordermemories as cultural discursive practices that have been extensively presented and analyzed in an increasing number of theoretical works in Border Studies. Contemporary American Ukrainian writers have made attempts to introduce their hybrid experience and include it into American culture. One of them is Alexander J. Motyl, whose novel Fall River (2014) is analyzed as an example of border writing. The novel is based on the author’s narrative memory, rooted in his mother’s stories about Ukraine and their family members’ crossings of borders in the interwar period and belonging to two cultures, Ukrainian and American, that shaped their identities. OSTAPCHUK, Tetiana. A Reading of Alexander Motyl’s Fall River Through the Lenses of Bordermemories. Kyiv-Mohyla Humanities Journal, n. 5, p. 83-95, 2018. ISSN 2313-4895. Available at: . doi:http://dx.doi.org/10.18523/kmhj150389.2018-5.83-95.

García Coll et al.'s (1996) integrative model was a landmark article for developmental science, and for psychology more broadly, in outlining the multitude of social and cultural factors at play when seeking to understand the development of racial/ethnic minority children. The time is ripe to not only take stock of those advances but also evaluate the integrative model in the context of present-day research practice within developmental psychology, and psychology more broadly. The purpose of this article is to bring a systemic perspective to developmental science through a discussion of current practices in the field. To do so, we examine invisibility, or how dominant practices serve to overlook, silence, or dismiss knowledge produced by and for racial/ethnic minority populations. Guided by the interpretive framework of intersectionality (Crenshaw, 1991), we discuss three key questions: From whose vantage point is research conducted? What types of questions are valued? And who gets left out? We then conclude with recommendations for changes in practices for individuals, institutions, and the field at large. Importantly, although our analysis is largely grounded in research and practices in developmental psychology, it is also highly relevant to psychological science as a whole. (PsycINFO Database Record

Trust serves as the foundation for social harmony and prosperity, but it is not always easy to build. When people see other groups as different, e.g., members of a different race or ethnicity, the perceived boundary often obstructs people from extending trust. This may result in interracial conflicts. The current research argues that individual differences in the lay theory of race can systematically influence the degree to which people extend trust to a racial outgroup in conflict situations. The lay theory of race refers to the extent to which people believe race is a malleable social construct that can change over time (i.e., social constructionist beliefs) versus a fixed essence that differentiates people into meaningful social categories (i.e., essentialist beliefs). In our three studies, we found evidence that social constructionist (vs. essentialist) beliefs promoted interracial trust in intergroup contexts, and that this effect held regardless of whether the lay theory of race was measured (Studies 1 and 3) or manipulated (Study 2), and whether the conflict was presented in a team conflict scenario (Study 1), social dilemma (Study 2), or a face-to-face dyadic negotiation (Study 3). In addition, results revealed that the lay theory's effect on interracial trust could have critical downstream consequences in conflict, namely cooperation and mutually beneficial negotiation outcomes. The findings together reveal that the lay theory of race can reliably influence interracial trust and presents a promising direction for understanding interracial relations and improving intergroup harmony in society.

This paper provides a primer for researchers seeking an introduction to quantitative narrative research methods. It represents a consensus document of most common practices used by the co-authors. Key elements of conducting narrative research (e.g., asking narrative questions, designing narrative prompts, collecting narratives, coding narratives) are discussed, along with limitations to this approach and future directions.

A sense of shared Muslim suffering seems to play a key role in uniting Muslims around the world. Therefore, in the current paper we hypothesized that the social psychological underpinnings of Islamist extremism would be similar for Muslims living in the West and Muslims living in countries with prolonged and ongoing exposure to Western-led military interventions. Across four studies among Muslims in Pakistan and Afghanistan (Ns = 425, 402 and 127) and Muslims living in 20 Western countries (N = 366), we examined a path model, in which group-based anger mediated the link between Muslim identification, perceived injustice of Western military and foreign policy, and violent behavior intentions. Our results indicate that regardless of whether Muslims live in places with prolonged and ongoing experience of Western military interventions, or not, the social psychological factors predicting violent Islamist extremism appear to be similar. We discuss implications for future theory and research.

Objectives: Psychological effects of racism and discrimination may reflect both the common nature of differential treatment itself, distinctive ways that various types of discrimination impact adjustment outcomes, and ways in which individuals integrate these experiences within their ethnoracial group memberships. Everyday racial discrimination and police-related discrimination tend to be examined separately, and it remains unclear how individuals organize their racial identity to navigate these experiences with intergroup contact. Method: African American (N = 213, 61.5% women) and Asian American (N = 571, 49.6% women) university students were sampled to assess their exposure to everyday racial and police/law enforcement-related discrimination, elements of their racial identity, and psychological adjustment. Results: African Americans reported more experiences with both forms of discrimination, whereas exposure to both forms of discrimination was related more consistently to poorer psychological adjustment among Asian Americans. Multivariate regression analyses showed that different dimensions of racial identity accounted for different patterns of internalizing symptoms, hazardous alcohol use, and life satisfaction. Notably, higher levels of private regard were associated with better psychological adjustment among African Americans and Asian Americans. Among Asian Americans, higher levels of centrality were linked to greater internalizing symptoms whereas private regard reduced the correlations between everyday racial discrimination exposure and internalizing symptoms. Conclusions: Findings have implications for examining group-specific discrimination experiences through refined and comprehensive measurement, as well as the systematic consideration of identity dimensions as risks and promotive factors for psychological adjustment.

В современном российском обществе важную роль играет тема национальной государственной идеологии. Это потому, что национальная идея и идеология в целом выступают интегрирующей силой. Анализ проблематики духовной составляющей в традиционной идеологии русской идеи ведёт к обоснованию необходимости трансляции культурной традиции, накопленного поколениями исторического духовного опыта.In modern Russian society, the theme of national state ideology plays an important role. This is because the national idea and ideology as a whole act as an integrating force. An analysis of the problems of the spiritual component in the traditional ideology of the Russian idea leads to the justification of the need to translate the cultural tradition accumulated by generations of historical spiritual experience.

Mindfulness and compassion meditation are thought to cultivate prosocial behavior. However, the lack of diverse representation within both scientific and participant populations in contemplative neuroscience may limit generalizability and translation of prior findings. To address these issues, we propose a research framework calledIntersectional Neurosciencewhich adapts research procedures to be more inclusive of under-represented groups. Intersectional Neuroscience builds inclusive processes into research design using two main approaches: 1) community engagement with diverse participants, and 2) individualized multivariate neuroscience methods to accommodate neural diversity. We tested the feasibility of this framework in partnership with a diverse U.S. meditation center (East Bay Meditation Center, Oakland, CA). Using focus group and community feedback, we adapted functional magnetic resonance imaging (fMRI) screening and recruitment procedures to be inclusive of participants from various under-represented groups, including racial and ethnic minorities, gender and sexual minorities, people with disabilities, neuropsychiatric disorders, and/or lower income. Using person-centered screening and study materials, we recruited and scanned 15 diverse meditators (80% racial/ethnic minorities, 53% gender and sexual minorities). The participants completed the EMBODY task – which applies individualized machine learning algorithms to fMRI data – to identify mental states during breath-focused meditation, a basic skill that stabilizes attention to support interoception and compassion. All 15 meditators’ unique brain patterns were recognized by machine learning algorithms significantly above chance levels. These individualized brain patterns were used to decode the internal focus of attention throughout a 10-min breath-focused meditation period, specific to each meditator. These data were used to compile individual-level attention profiles during meditation, such as the percentage time attending to the breath, mind wandering, or engaging in self-referential processing. This study provides feasibility of employing an intersectional neuroscience approach to include diverse participants and develop individualized neural metrics of meditation practice. Through inclusion of more under-represented groups while developing reciprocal partnerships, intersectional neuroscience turns the research process into an embodied form of social action.

The factors behind the rise of Islamism in Turkey remain the subject of intense scholarly debate. There are remarkable relationships between the rise of Islamism and preceding changes in population dynamics in Turkey. Rapid urbanization and large-scale migration of Kurds and other ethnic minorities from the east of the county to major cities in the west created a situation when Kemalist ideology, that was based on Turkish nationalism and secularism, could not continue to play its nation-building role. The increasing share of ethnic minority groups in major urban centers of the country created a need for a social transformation that can bring people with different ethnic identities together based on a shared aspect of their identity. There was a need for a bond that can link members of different ethnic groups to one another and to the country as a whole. This need found its realization in Islamism as the main shared aspect of the identity of the majority of ethnic Turks and Kurds is their religion - Sunni Islam. Islamism offered a sense of a new superseding identity that helped to restrain existing Turkish, Kurdish and other ethnic identities and helped to reconcile and stabilize social relationships by reducing ethnic antagonism, tension and potential conflict. This new consolidating mechanism helped to create a state of a strong and substantial common ground between different ethnic groups concentrated in major metropolitan areas of Turkey. The rise of political Islam in Turkey was the political consequence of changing social preferences and motivation that resulted in inventing the reason for the social and political change, without recognizing and acknowledging the real underlying motives behind it. The fact, that many leaders of Islamic parties and movements in Turkey belong to ethnic minority groups, is another argument in favor of this proposed explanation. On the extreme end of the spectrum, religious extremism and radicalization, that are some of the adverse effects of the same processes, represent the high price that society has to pay for stabilizing its ethnic relations.

This article is now published open-access as: Bunce JA (2020). Field evidence for two paths to cross-cultural competence: implications for cultural dynamics. Evolutionary Human Sciences 2, e3, 1–16. https://doi.org/10.1017/ehs.2020.1 Interaction between members of culturally-distinct (ethnic) groups is an important driver of the evolutionary dynamics of human culture, yet the relevant mechanisms remain under-explored. For example, cultural loss resulting from integration with culturally-distinct immigrants or colonial majority populations remains a topic whose political salience exceeds our understanding of mechanisms that may drive or impede it. For such dynamics, one mediating factor is the ability to interact successfully across cultural boundaries (cross-cultural competence). However, measurement difficulties often hinder its investigation. Here, simple field methods in a uniquely-suited Amazonian population and Bayesian item-response theory models are used to derive the first experience-level measure of cross-cultural competence, as well as evidence for two developmental paths: Cross-cultural competence may emerge as a side effect of adopting out-group cultural norms, or it may be acquired while maintaining in-group norms. Ethnographic evidence suggests that the path taken is a likely consequence of power differences in inter- versus intra-group interaction. The former path, paralleling language extinction, can lead to cultural loss; the latter to cultural sustainability. Recognition of such path-dependent effects is vital both to theory of cultural dynamics in humans and perhaps other species, and to effective policy promoting cultural diversity and constructive inter-ethnic interaction.

It is fair to say that the impact of globalization in the cultural sphere has, most generally, been viewed in a pessimistic light. Typically, it has been associated with the destruction of cultural identities, victims of the accelerating encroachment of a homogenized, westernized, consumer culture. This view, the constituency for which extends from (some) academics to anti-globalization activists (Shepard and Hayduk 2002), tends to interpret globalization as a seamless extension of - indeed, as a euphemism for - western cultural imperialism. In the discussion which follows I want to approach this claim with a good deal of skepticism.

Objectives There has been a steep increase in alcohol involvement and alcohol use disorder among Asian Americans in recent decades. Cultural orientations have been shown to be robust correlates of alcohol use. Yet, the literature is limited in illuminating within-group differences in the complex relations among acculturation, enculturation, bicultural orientations, and alcohol use. Most alcohol research has focused on undergraduate students; little is known about the roles of cultural orientations in graduate student drinking outcomes. Method Asian American undergraduate (N = 357, 60.1% women, Mage = 20.32) and graduate students (N = 230, 30.4% women, Mage = 24.76) completed survey questionnaires assessing their levels of acculturation and enculturation, and alcohol consumption and drinking-related consequences. Results Accounting for acculturation, enculturation was not associated with alcohol use outcomes. Acculturation was positively associated with alcohol consumption among undergraduates, and was negatively associated with various alcohol use outcomes among graduate students. Bicultural orientations indicated by Acculturation × Enculturation predicted alcohol use above and beyond acculturation and enculturation alone, and gender moderated these relations. Among undergraduates, women who scored lower on acculturation and enculturation reported more personal drinking-related consequences. Among graduate students, men who scored lower on enculturation reported more social drinking-related consequences, whereas women who scored higher on acculturation and enculturation reported lower levels of social consequences. Conclusion These results can be interpreted in the contexts of social norms and stress theory, and highlight the possible protective roles of ethnic society immersion in alcohol misuse. (PsycINFO Database Record (c) 2019 APA, all rights reserved).

Objectives: To understand the influence of cultural values on mental health attitudes and health-seeking behaviors among Asian and Latinx college students. Methods: Asian and Latinx college students (N = 159) from a large public university in Southern California completed a series of online surveys in which they reported their cultural values and attitudes towards mental health and help-seeking behavior. Factor analyses examined whether cultural values are shared between Asian and Latinx students, and logistic regressions investigated whether derived factors from the cultural value measures predicted perceived need for mental health services and help-seeking behaviors. Results: Two common factors of cultural values were evident for Asian and Latinx students: Interdependent Orientation (IO) and Cultural Obligation (CO). For both groups of students, the more they endorsed IO values, the less likely they were to perceive a need for mental health treatment. CO was not predictive of perceieved need or help-seeking behaviors. Conclusions: The current study revealed commonalities between Asian and Latinx cultural values. For both Asian and Latinx college students, adherence to family-oriented and cultural values diminished their help-seeking behaviors and attitudes toward mental health. Findings highlight the importance of utilizing culturally-sensitive approaches in treatment outreach for students.

Hazardous alcohol use among Hispanics makes for a critical public health issue that warrants empirical examination. Whereas research shows positive associations between alcohol-related outcomes and acculturation, it is unclear how enculturation and acculturation x enculturation are linked to alcohol use. Hispanic American undergraduate and graduate students (N = 348, 61.8% women, Mage = 21.82, 83.3% undergraduates) completed questionnaires assessing their levels of acculturation, enculturation, and alcohol use. Enculturation was negatively associated with social drinking-related consequences. Acculturation was positively associated with alcohol consumption, and enculturation buffered this association. Findings highlight the utility of considering acculturation profiles in understanding Hispanic alcohol use.

While the effects of mindfulness practices on the self are not widely recognized, a reduction in self-centered or “self-referential” processing stands as one of the central therapeutic mechanisms of mindfulness-based psychotherapy. In this literature-based research, I compared two cultural variations of mindfulness-based psychotherapy: Mindfulness-Based Cognitive Therapy (MBCT), developed recently in the West, and Morita Therapy, founded in Japan during the 1920’s based on Zen Buddhism. Despite the vast cultural/historical gap between them, they are strikingly similar in a number of respects. The most significant similarity is that they both use mindfulness as their primary therapeutic means; both, in turn, involve a change in the conception of ‘self’ via mindfulness. Despite the remarkable similarities, there are also discrepancies in their philosophies, methods, and techniques, which likely arose from the difference between the western individualistic and eastern collectivist values. Throughout this thesis, I show that the self can be understood as a two-layered structure. There is an inner layer—the operating locus of mindfulness—that function similarly irrespective of culture context, which may be responsible for some of the similarities between the therapies. There is also an outer layer that varies across cultures—a possible source of the differences in the therapies.

According to the US Department of Education, Latinos represent the second largest racial/ethnic group enrolled in public K-12 schools (25%). Yet, little is known about how school counselors see their ability to work with Latino students. Thus, we asked school counselors to tell us how they view their ability to work with Latino students on 16 different tasks. Using these same tasks, we asked them about their inservice needs. The top task in terms of ability was: Conceptualize Latino students’ cultures as different rather than deficient. The top three training needs were: (1) Use functional Spanish to work more effectively with the Latino population, (2) Understanding how the students’ Latino culture heritage impacts their education values, and (3) Interpret Latino students' nonverbal body language and its significance in counseling. The school counselors also identified the training modalities they would be willing to use: “Anytime Web” (71%), “In Person” (70%), and “Live Web” (50%).

Cross-cultural analysis of song It is unclear whether there are universal patterns to music across cultures. Mehr et al. examined ethnographic data and observed music in every society sampled (see the Perspective by Fitch and Popescu). For songs specifically, three dimensions characterize more than 25% of the performances studied: formality of the performance, arousal level, and religiosity. There is more variation in musical behavior within societies than between societies, and societies show similar levels of within-society variation in musical behavior. At the same time, one-third of societies significantly differ from average for any given dimension, and half of all societies differ from average on at least one dimension, indicating variability across cultures. Science , this issue p. eaax0868 ; see also p. 944

This article describes a group art counseling program for Native American youth, using art in a group context as the primary counseling intervention in a public school setting. The application of the intervention was found to be consistent with the literature related to counseling with Native Americans and art therapy techniques.

Recent research not only confirms the existence of substantial psychological variation around the globe but also highlights the peculiarity of populations that are Western, Educated, Industrialized, Rich and Democratic (WEIRD). We propose that much of this variation arose as people psychologically adapted to differing kin-based institutions—the set of social norms governing descent, marriage, residence and related domains. We further propose that part of the variation in these institutions arose historically from the Catholic Church’s marriage and family policies, which contributed to the dissolution of Europe’s traditional kin-based institutions, leading eventually to the predominance of nuclear families and impersonal institutions. By combining data on 20 psychological outcomes with historical measures of both kinship and Church exposure, we find support for these ideas in a comprehensive array of analyses across countries, among European regions and between individuals with different cultural backgrounds.

BackgroundThe ability to understand others’ mental states carries profound consequences for mental and physical health, making efforts at validly and reliably assessing mental state understanding (MSU) of utmost importance. However, the most widely used and current NIMH-recommended task for assessing MSU – the Reading the Mind in the Eyes Task (RMET) – suffers from potential assessment issues, including reliance on a participant's vocabulary/intelligence and the use of culturally biased stimuli. Here, we evaluate the impact of demographic and sociocultural factors (age, gender, education, ethnicity, race) on the RMET and other social and non-social cognitive tasks in an effort to determine the extent to which the RMET may be unduly influenced by participant characteristics.MethodsIn total, 40 248 international, native-/primarily English-speaking participants between the ages of 10 and 70 completed one of five measures on TestMyBrain.org: RMET, a shortened version of RMET, a multiracial emotion identification task, an emotion discrimination task, and a non-social/non-verbal processing speed task (digit symbol matching).ResultsContrary to other tasks, performance on the RMET increased across the lifespan. Education, race, and ethnicity explained more variance in RMET performance than the other tasks, and differences between levels of education, race, and ethnicity were more pronounced for the RMET than the other tasks such that more highly educated, non-Hispanic, and White/Caucasian individuals performed best.ConclusionsThese data suggest that the RMET may be unduly influenced by social class and culture, posing a serious challenge to assessing MSU in clinical populations given shared variance between social status and psychiatric illness.

In this chapter we explore how master narratives have ethical and moral implications, and how master narratives can provide a way for researchers to look at the intersections of culture, ethics, morality, and individual development. We make this case by advancing three propositions about the relation among master narratives, ethics, and morality: 1) Master narratives are fundamentally about ethics in that they outline and convey culturally held ideas about the nature of a good life; 2) While all master narratives are grounded in ethics, not all master narratives are moral; and 3) Despite proposition 2, master narratives can come to exert moral force. We first describe the master narrative framework, and then follow with a detailed discussion of the three propositions. Our intent is that this integration of master narratives with moral development will help researchers in both areas to think about their work in new ways.

As a result of the U.S. government’s involvement in Native American education, the current experiences of Native American college students are characterized by educational disparities. Higher education professionals are in an ideal position to meet the needs and interests of Native American students; however, most of the literature concerning this population takes a deficit approach. The present paper offers a reconceptualization of Bronfenbrenner’s ecological systems model as an alternative framework for the experiences of Native American college students. In privileging historical and cultural factors, this reconceptualization demonstrates how transforming educational institutions could influence the experiences of Native American college students.

We advocate that replications should be an integral part of the scientific discourse and provide insights about the conditions under which an effect occurs. By themselves, mere nonreplica-tions are not informative about the “truth” of an effect. As a consequence, the mechanistic contin-uation of multi-lab replications should be replaced by diagnostic studies providing insights about the underlying causes and mechanisms.

We present evidence for the strengths of the intellectual virtues that philosophers and behavioral scientists characterize as key cognitive elements of wisdom. Wisdom has been of centuries-long interest for philosophical scholarship, but relative to intelligence largely neglected in public discourse on educational science, public policy, and societal well-being. Wise reasoning characteristics include intellectual humility, recognition of uncertainty, consideration of diverse viewpoints, and an attempt to integrate these viewpoints. Emerging scholarship on these features of wisdom suggest that they uniquely contribute to societal well-being, improve leadership, shed light on societal inequality, promote cooperation in Public Goods Games and reduce political polarization and intergroup-hostility. We review empirical evidence about macro-cultural, ecological, situational, and person-level processes facilitating and inhibiting wisdom in daily life. Based on this evidence, we speculate about ways to foster wisdom in education, organizations, and institutions.

In this chapter we review the contents of the Handbook and discuss important future directions for research on identity development. First, we reflect on the three major sections of the book: debates, applications, and extensions, highlighting why the sections are important and what we have learned. Second, we discuss tensions in the study of identity development that we identified as we edited this Handbook. These tensions include what aspect of identity is being studied, how culture is defined, and the strong emphasis on individual agency over context and opportunity. Finally, we discuss two major challenges to the field of identity development: conceptualizing what exactly is developing in identity development, and bridging the divide between identity process and identity content. Taken together, this chapter, like the Handbook more broadly, is meant to serve as a catalyst and inspiration for future identity development in the coming decades

The extent to which individuals with a variety of cultural backgrounds differ in empathic responsiveness is unknown. This paper describes the differences in trait empathy in one independent and one interdependent society (i.e., United States and Iran respectively). The analysis of data collected from self-reported questionnaires answered by 326 adults indicated a significant difference in the cognitive component of empathy concerning participants’ affiliation to either egocentric or socio-centric society: Iranian participants with interdependent cultural norms, reported higher cognitive empathy compared to American participants who share independent cultural norms. In line with previous studies, gender differences were observed in all subscales of questionnaires except the Empathy Quotient. Female participants demonstrated more empathy than males in both samples. Implications for understanding the cross-cultural differences of various components of empathy are discussed.

Cross-cultural research on personality has often led to surprising and countertheoretical findings, which have led to concerns over the validity of country-level estimates of personality (e.g., Heine, Buchtel, & Norenzayan, 2008). The present study explores how cross-cultural differences can be indexed via revealed trait estimates, which index the personality traits of individuals or groups indirectly through their likelihood of responding in particular ways to particular situations. In two studies, we measure self-reports of personality, revealed traits, and revealed preferences for different expected effects (e.g., experiencing excitement) of two cultural groups (U.S. and Singaporean participants). We found typical East–West differences in personality using self-report scales, such as lower levels of Conscientiousness- and Extraversion-related characteristics among Singaporean participants relative to U.S. participants. We found evidence of scale use extremity differences in self-report personality scales but not in revealed trait estimates. Using revealed traits, we found evidence of strikingly high levels of similarity in terms of overall action endorsement, revealed trait estimates, and revealed preferences. However, this was qualified by consistent differences in revealed trait estimates of Extraversion-related characteristics and less consistent differences in revealed trait estimates of Conscientiousness-related characteristics. We also found consistent differences in preferences for different expected effects; for example, Singaporean participants reported lower likelihood of performing actions expected to result in experiencing stimulation or excitement than U.S. participants. Results suggest that similarities in action endorsements and revealed traits may be driven by common preferences for social inclusion and benevolence, and differences may be driven by differing preferences for expending effort, experiencing stimulation, and social attention.

Self-report studies have found evidence that cultures differ in the display rules they have for facial expressions (i.e., for what is appropriate for different people at different times). However, observational studies of actual patterns of facial behavior have been rare and typically limited to the analysis of dozens of participants from two or three regions. We present the first large-scale evidence of cultural differences in observed facial behavior, including 740,984 participants from 12 countries around the world. We used an Internet-based framework to collect video data of participants in two different settings: in their homes and in market research facilities. Using computer vision algorithms designed for this dataset, we measured smiling and brow furrowing expressions as participants watched television ads. Our results reveal novel findings and provide empirical evidence to support theories about cultural and gender differences in display rules. Participants from more individualist cultures displayed more brow furrowing overall, whereas smiling depended on both culture and setting. Specifically, participants from more individualist countries were more expressive in the facility setting, while participants from more collectivist countries were more expressive in the home setting. Female participants displayed more smiling and less brow furrowing than male participants overall, with the latter difference being more pronounced in more individualist countries. This is the first study to leverage advances in computer science to enable large-scale observational research that would not have been possible using traditional methods.

Identity research has proliferated in recent years creating a great need for theoretical clarity about the identity concept, and how to use this clarity to understand identities within specific contexts. The present article addresses this need by discussing theoretical aspects of identity development as they apply to another important, yet broad, developmental context: societies in transition. This article includes a brief background on identity research in developmental psychology, an introduction of key theoretical constructs of identity integration, and then finally application of these constructs to understanding identities in transition. The hope is that this theoretical discussion will stimulate further research on identity development in the context of individual and social transitions.

Spearman’s g is the name for the shared variance across a set of intercorrelating cognitive tasks. For some, g is defined as general intelligence, but this may not be the case for all theorists. While g is observed frequently in data from Western populations, it is questionable whether g is manifested in cognitive data from other cultural groups. To test whether g is present in non-Western groups, we searched for correlation matrices or data files containing cognitive variables collected from individuals in non-Western, non-industrialized nations. We then subjected these data to an exploratory factor analysis (EFA) using promax rotation and two modern methods of selecting the number of factors. Samples that produced more than one factor were then subjected to a second-order EFA using the same procedures and a Schmid-Leiman solution. Across 97 samples from 31 countries totaling 50,103 individuals, we found that a single factor emerged unambiguously from 71 samples (73.2%) and that 25 of the remaining 26 samples (96.2%) produced a single second-order factor. The first factor in the initial EFA explained an average of 45.9% of observed variable variance (SD = 13.0%), which is a similar percentage to what is seen in Western samples. The only sample that produced multiple second-order factors only did so with one method of selecting the number of factors in the initial EFA; the alternate method of selecting the number of factors produced a single higher order factor. These results show that g is found in many cultures and that g is likely a universal phenomenon in humans and that all human groups exhibit a general cognitive ability.

This study aimed at investigating the influence of personality characteristics on ethic morality. Evidently, two hundred research participants were included for this study from among the Ekiti State University Undergraduate Students. Two research instruments that were used in the course of this study include; Big five personality trait questionnaire developed by John (1991) a measure personality and Ethic Moral Self-Inventory developed by Olukoya (1998). Four hypotheses were tested, Regression, Analysis of Variance and Independent t-test statistical test were used to analyze the hypotheses respectively. Result revealed that there was a significant influence of personality characteristics on ethic morality (F(5,192) = 8.18 P

This paper presents research exploring how stereotypes that are simultaneously racialized and gendered affect Black women. We investigated the mental and physical health consequences of Black women’s awareness that others hold these stereotypes and tested whether this association is moderated by the centrality of racial identity. A structural equation model tested among 609 young Black women revealed that metastereotype awareness (being aware that others hold negative stereotypes of one’s group) predicted negative mental health outcomes (depression, anxiety, hostility), which in turn predicted diminished self-care behaviors and greater drug and alcohol use for coping. High racial centrality exacerbated the negative association between metastereotype awareness and self-care. We discuss implications of the findings for clinical practice and for approaches to research using intersectionality frameworks.

The use of quantitative, qualitative, and mixed methods approaches has been foundational to research on emerging adulthood, yet there remain many unresolved methodological issues pertaining to how to handle qualitative data. The purpose of this article is to review best practices for coding and establishing reliability when working with narrative data. In doing so, we highlight how establishing reliability must be seen as an evolving process, rather than simply a focus on the end product. The review is divided into three broad sections. In the first section, we discuss relatively more quantitatively focused methods of coding and establishing reliability, whereas in the second section we discuss relatively more qualitatively focused methods. In the final section, we provide recommendations for researchers interested in coding narrative and other types of open-ended data. This article is intended to serve as an essential resource for researchers working on a variety of topics related to emerging adulthood and beyond.

Arnett’s (2000) theory of emerging adulthood has been both widely celebrated and strongly criticized. However, it has not yet been closely scrutinized for what it claims to be: “a new theory of development for the late teens though the twenties.” (p. 469). The purpose of this chapter is to take up this scrutiny, evaluating some of the major postulations and criticisms of emerging adulthood in light of the available evidence. In particular, the chapter focuses on three broad claims pertaining to emerging adulthood: 1) that it is a developmental stage, 2) that it is a theory, and 3) that it is nonsense. The analysis presented in the chapter is not meant to resolve the debates in the field, but rather to examine the nuance and celebrate the complexity of the questions in order to stimulate further theory and research on the topic.

Narrative identity is a subjective recollection of the personal past, which serves to integrate alife. Narrative identity emerges in adolescence, with clear pre‐cursors in childhood, and withconsequence for mental health and well‐being in adolescence and adulthood. This entryreviews the theoretical foundation of the field, major dimensions of narrative identity, itsdevelopment, and current and future research.

Wisdom is often considered to be the pinnacle of human development. Though it is universally cherished, it is unclear whether the concept of wisdom can be applied similarly across cultures. We review the emerging research on this topic, exploring extant scholarly definitions, portrayals of wisdom in the world’s philosophies, folk beliefs concerning wisdom and its development, and empirical insights evaluating expression of wisdom-related characteristics. There appears to be a large amount of convergence in scholarly and cross-cultural folk concepts, suggesting that wisdom involves certain aspects of pragmatic reasoning, with less clarity concerning emotion regulatory and prosocial aspects of wisdom. Folk beliefs about wisdom vary across cultures in the degree to which they emphasize social components and characterize development of wisdom as an incremental ability (vs. an immutable entity). Cultures also vary in the likelihood of expressing wisdom. We conclude by calling for a culturally-grounded understanding of the distribution and function of wisdom-related psychological phenomena.

Before dialecticism became a topic of empirical inquiry in cultural psychology, scholars in related disciplines has discussed dialecticism as a model of human development, as an essential component of maturity and wisdom. This review chapter bridged these two perspectives, comparing conceptualizations of dialecticism in developmental and cultural psychology. After reviewing historical portrayals of dialecticism in various philosophical traditions, this chapter provides comparison of historical characterizations with the contemporary treatment of dialecticism in human development and cultural psychology. Both streams -- developmental and cross-cultural -- are proposed as essential for an integral understanding of the construct. Subsequently, the chapter discusses the emerging developmental models of dialecticism across the lifespan and reviews the accompanying empirical evidence, situating it in a cross-cultural context. It concludes with an outline of future directions of research on dialectical thought, with attention to psychological and socio-cultural processes engendering dialecticism across the lifespan.

The current understanding of emotional intelligence (EI) is flawed and incomplete. In the present chapter we briefly highlight some of the major controversies surrounding EI, including the lack of agreement on how to define it and measurement inconsistencies. We propose that the key gap in current EI scholarship concerns the lack of awareness of cultural impacts on affective processes that underlie various components of EI abilities. Drawing from prior theoretical models, we overview three components that have been described as encompassing the construct of ability EI: emotion perception, emotion understanding, and emotion regulation. For each of these components, we review the relevant cultural literature and discuss how cultural differences can play a substantial role in our understanding of EI as an overall construct. We conclude by discussing how culture should be incorporated into the application and assessment of EI abilities. Ultimately, we propose that one cannot truly understand and talk about EI without considering the context of culture.