Cultural difference in the role of communion in coping with COVID-19.

OBJECTIVE: People are overwhelmed with COVID-19 news every day, which induces stress but also makes people feel connected to others. The present study examined two conflicting pressures of COVID-19-stress and communion-on the link between COVID-19 saliency and psychological consequences in two cultures. Specifically, we aimed to examine whether COVID-19 saliency and daily emotional experiences are mediated by COVID-19 stress and communion, and whether the relation between communion and daily emotions is emphasized among Koreans compared to U.S. METHOD: We collected a 14-day daily diary from South Koreans (n = 201) and the U.S. participants (n = 128), measuring individuals' daily experiences of COVID-19 and emotions. RESULTS: COVID-19 saliency led to COVID-19-related stress, which was positively linked to daily negative emotions; COVID-19 saliency was also positively associated with communion, which led to decreased negative emotions in both cultures. As hypothesized, the opposite effect of COVID-19 stresses and communion emerged for positive emotions. Further, culture significantly moderated the relationship between communion and daily emotions, suggesting that communion is a more important coping mechanism for Koreans than U.S. CONCLUSIONS: The current study speaks to the importance of a sense of communion to cope with the negative consequences of the global crisis, especially for individuals from East Asian cultural context. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

Who Do We Turn to and What Do We Get? Cultural Differences in Attachment Structure and Function Among East Asian and Western Individuals.

To whom do we turn for support in times of need, and what does the support from close others convey? The present research investigated how the structure and function of attachment differ for individuals in East Asian and Western cultures. In three studies, using survey and daily diary data, we examined the role of the romantic partner as an attachment figure, and the consequences of receiving responsive support in close relationships among individuals in Korea and the United States. As expected, the role of the romantic partner as an attachment figure was less emphasized for Koreans compared with U.S. participants. Also, responsive support from close others was more strongly linked to affiliation-related end states (i.e., in-group agency) for Koreans than U.S. individuals. The present research demonstrates the need to consider nuanced cultural influences in the attachment literature for the broader application of the theory.

Neither Eastern nor Western: Patterns of independence and interdependence in Mediterranean societies.

Social science research has highlighted "honor" as a central value driving social behavior in Mediterranean societies, which requires individuals to develop and protect a sense of their personal self-worth and their social reputation, through assertiveness, competitiveness, and retaliation in the face of threats. We predicted that members of Mediterranean societies may exhibit a distinctive combination of independent and interdependent social orientation, self-construal, and cognitive style, compared to more commonly studied East Asian and Anglo-Western cultural groups. We compared participants from eight Mediterranean societies (Spain, Italy, Greece, Turkey, Cyprus [Turkish Cypriot and Greek Cypriot communities], Lebanon, Egypt) to participants from East Asian (Korea, Japan) and Anglo-Western (the United Kingdom, the United States) societies, using six implicit social orientation indicators, an eight-dimensional self-construal scale, and four cognitive style indicators. Compared with both East Asian and Anglo-Western samples, samples from Mediterranean societies distinctively emphasized several forms of independence (relative intensity of disengaging [vs. engaging] emotions, happiness based on disengaging [vs. engaging] emotions, dispositional [vs. situational] attribution style, self-construal as different from others, self-directed, self-reliant, self-expressive, and consistent) and interdependence (closeness to in-group [vs. out-group] members, self-construal as connected and committed to close others). Our findings extend previous insights into patterns of cultural orientation beyond commonly examined East-West comparisons to an understudied world region. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

The role of honour in interpersonal, intrapersonal and intergroup processes.

In this article, we review research in psychology and other related social science fields that has adopted an honor framework to examine intrapersonal, interpersonal, and intergroup processes taking a culture-comparative or individual differences approach. In the sections below, we will first review research on the role of honor in interpersonal processes focusing primarily on interpersonal aggression including in close relationships, non-aggressive ways of responding to threats (e.g., forgiveness), and reciprocity. Next, we move onto reviewing research on the role of honor in intrapersonal processes, specifically in the domains of emotional responses to honor-threatening situations, mental, and physical health. Finally, we review research emerging from social and political psychology and political science that have utilized the honor framework to understand and explain group processes and intergroup relations at different level of analyses (e.g., social groups, nations). Given the limited space, our goal was to emphasize major and emerging areas of research on honor and provide food for thought for future research.

Need for approval from others and face concerns as predictors of interpersonal conflict outcome in 29 cultural groups.

The extent to which culture moderates the effects of need for approval from others on a person's handling of interpersonal conflict was investigated. Students from 24 nations rated how they handled a recent interpersonal conflict, using measures derived from face-negotiation theory. Samples varied in the extent to which they were perceived as characterised by the cultural logics of dignity, honour, or face. It was hypothesised that the emphasis on harmony within face cultures would reduce the relevance of need for approval from others to face-negotiation concerns. Respondents rated their need for approval from others and how much they sought to preserve their own face and the face of the other party during the conflict. Need for approval was associated with concerns for both self-face and other-face. However, as predicted, the association between need for approval from others and concern for self-face was weaker where face logic was prevalent. Favourable conflict outcome was positively related to other-face and negatively related to self-face and to need for approval from others, but there were no significant interactions related to prevailing cultural logics. The results illustrate how particular face-threatening factors can moderate the distinctive face-concerns earlier found to characterise individualistic and collectivistic cultural groups.

Proximal and distal honor fit and subjective well-being in the Mediterranean region.

OBJECTIVE: People's psychological tendencies are attuned to their sociocultural context and culture-specific ways of being, feeling, and thinking are believed to assist individuals in successfully navigating their environment. Supporting this idea, a stronger "fit" with one's cultural environment has often been linked to positive psychological outcomes. The current research expands the cultural, conceptual, and methodological space of cultural fit research by exploring the link between well-being and honor, a central driver of social behavior in the Mediterranean region. METHOD: Drawing on a multi-national sample from eight countries circum-Mediterranean (N = 2257), we examined the relationship between cultural fit in honor and well-being at the distal level (fit with one's perceived society) using response surface analysis (RSA) and at the proximal level (fit with one's university gender group) using profile analysis. RESULTS: We found positive links between fit and well-being in both distal (for some, but not all, honor facets) and proximal fit analyses (across all honor facets). Furthermore, most fit effects in the RSA were complemented with positive level effects of the predictors, with higher average honor levels predicting higher well-being. CONCLUSIONS: Our findings highlight the interplay between individual and environmental factors in honor as well as the important role honor plays in well-being in the Mediterranean region.

Cross-Cultural Perspectives on Self-Change in Close Relationships: Evidence From Hong Kong Chinese and European Americans.

Three studies examined cultural perceptions of self-change in romantic relationships. In Study 1 (N = 191), Chinese participants perceived hypothetical couples who changed for the sake of the relationship to have better relationship quality than couples who did not, compared to European American participants. In Study 2 (N = 396), Chinese individuals in a dating relationship were more likely to perceive that they had changed in the relationship, and self-change was a stronger predictor of relationship quality for them than for American dating individuals. In Study 3 (N = 115 dyads), Chinese married couples perceived greater self-change, and their perceived self-change was due in part to higher endorsement of dutiful adjustment beliefs than American couples. Self-change was a stronger predictor of relationship quality for Chinese married couples than American couples. Our studies provide support for cultural differences in the role of self-change in romantic relationships, which have implications for partner regulation and relationship counseling across cultures.

Implications of culture of honor theory and research for practitioners and prevention researchers.

Since the seminal publication of Nisbett and Cohen in 1996 linking the higher rates of violence in the Southern United States compared with the Northern United States to a "culture of honor," researchers have paid increasing attention to conceptualizing honor and identifying its underlying psychological mechanisms and its behavioral outcomes. The concern for reputation and other values embedded in culture of honor act as potential sociocultural risk factors for several major social problems in the United States. The aim of this article is to review the recent research on culture of honor and to discuss its societal implications by focusing on 3 pressing social problems: intimate partner aggression, school violence, and reluctance to seek mental health care. Relative to Whites in northern states, White populations in the southern and western states (considered to have cultures of honor) have higher levels of intimate partner violence, more school shootings, and are less likely to seek mental health care. We also briefly review the incidence of these issues among American Latinx groups, another culture of honor. We suggest ways that the scientific findings on culture of honor can enhance prevention and intervention efforts in education, health, and mental health care settings. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

The role of culture in appraisals, emotions and helplessness in response to threats.

In honour cultures, such as Turkey, reputation management is emphasised, whereas in dignity cultures such as northern US, self-respect and personal achievements are central. Turkey is also a collectivistic culture, where relationship harmony is as important as reputation management. When Turkish people's reputation is threatened, they may experience an internal conflict between these two motives and display helplessness. The purpose of the present study was to examine how people from Turkey (an honour culture; n = 52) and northern US (a dignity culture; n = 48) would perceive and respond to reputation threats as opposed to self-respect threats. As predicted, Turkish participants anticipated stronger anger, shame, and helplessness in response to reputation threats than self-respect threats, whereas differences were smaller or non-existent in northern US. Moreover, shame was a mediator between appraisal and helplessness for reputation threats in Turkey (shame positively predicted helplessness); anger was a mediator between appraisal and helplessness for self-respect threats in northern US (anger negatively predicted helplessness). These results are novel in their inclusion of helplessness and appraisal theory of emotions when examining responses to threats in honour and dignity cultures.

Socio-ecological roots of cultures of honor.

Social psychological research on honor has been growing rapidly in the last decade and contributing to our understanding of cross-cultural differences in a variety of psychological processes. This growing interest in honor has stimulated research designed to examine the origins of honor cultures which is increasingly adopting creative methodologies to tackle the difficulty associated with studying causes of cultural syndromes that are rooted in macro-level structures such as politics, economics, and religion. In this review, we briefly summarize this research as inspiring examples that can be adopted to examine socio-ecological roots of other cultural dimensions commonly used to explain cultural differences in psychological processes.

What Do You Want in a Marriage? Examining Marriage Ideals in Taiwan and the United States.

Four studies investigated ideal standards for one's marital partner and relationship held by Taiwan Chinese and European Americans. We first generated a list of attributes that tapped lay representations of marriage ideals based on free responses from Chinese and European Americans, and we uncovered attributes describing extended family that were overlooked in Western research (Study 1). We found similar ideal knowledge structures across the two cultural groups; importantly, Chinese prioritized ideals denoting financial resources and extended family to a greater extent than did European Americans (Study 2). These cultural differences were explained by interdependent self-construal (Study 3). Finally, the agreement between ideals and perceptions of current partner/relationship was related to positive relationship outcomes in both cultural groups (Study 4). Our research highlights both cultural similarities and differences in the content, structure, endorsement, and evaluative functions of ideals in Chinese and Western cultural contexts.

A price to pay: Turkish and Northern American retaliation for threats to personal and family honor.

Two studies investigated retaliatory responses to actual honor threats among members of an honor culture (Turkey) and a dignity culture (northern United States). The honor threat in these studies was based on previous research which has shown that honesty is a key element of the conception of honor and that accusations of dishonesty are threatening to one's honor. In both studies, participants wrote an essay describing the role of honesty in their lives and received feedback on their essay accusing them of being dishonest (vs. neutral feedback). Turkish participants retaliated more strongly than did northern U.S. participants against the person who challenged their honesty by assigning him/her to solve more difficult tangrams over easy ones (Study 1) and by choosing sensory tasks of a higher level of intensity to complete (Study 2). Study 2 added a relational honor condition, in which participants wrote about honesty in their parents' lives and examined the role of individual differences in honor values in retaliation. Endorsement of honor values significantly predicted retaliation among Turkish participants in the relational honor attack condition, but not among northern U.S. participants.

Cultural prototypes and dimensions of honor.

Research evidence and theoretical accounts of honor point to differing definitions of the construct in differing cultural contexts. The current studies address the question "What is honor?" using a prototype approach in Turkey and the Northern United States. Studies 1a/1b revealed substantial differences in the specific features generated by members of the two groups, but Studies 2 and 3 revealed cultural similarities in the underlying dimensions of self-respect, moral behavior, and social status/respect. Ratings of the centrality and personal importance of these factors were similar across the two groups, but their association with other relevant constructs differed. The tripartite nature of honor uncovered in these studies helps observers and researchers alike understand how diverse responses to situations can be attributed to honor. Inclusion of a prototype analysis into the literature on honor cultures can provide enhanced coverage of the concept that may lead to testable hypotheses and new theoretical developments.

Emotional responses to honour situations in Turkey and the northern USA.

The main goal of the current research is to investigate emotional reactions to situations that implicate honour in Turkish and northern American cultural groups. In Studies 1A and 1B, participants rated the degree to which a variety of events fit their prototypes for honour-related situations. Both Turkish and American participants evaluated situations generated by their co-nationals as most central to their prototypes of honour-related situations. Study 2 examined emotional responses to Turkish or US-generated situations that varied in centrality to the prototype. Highly central situations and Turkish-generated situations elicited stronger emotions than less central situations and US-generated situations. Americans reported higher levels of positive emotions in response to honour-enhancing situations than did Turkish participants. These findings demonstrate that the prototypes of honour relevant situations differ for Turkish and northern American people, and that Turkish honour relevant situations are more emotion-laden than are northern American honour relevant situations.

Assessing change in a personality profile.

We tested the validity of 6 methods (mean difference, variance difference, bivariate, profile agreement, pattern similarity, and intraclass) to assess change in a personality profile. During their first 2 months of college, 372 students completed reactive and spontaneous measures of their personality. Eight weeks later, 300 returned to complete a second set of the same measures and noted change in their spontaneous personality list. Sixty participants returned during their second semester to complete a third set of assessments. The bivariate and intraclass change coefficients showed consistent convergent, discriminant, and concurrent validity across time points. Recommendations and caveats for using these coefficients are discussed.

Emotions in memories of success and failure: a cultural perspective.

Americans and Chinese tend to behave differently in response to success and failure: Americans tend to persist on a task after success, whereas Chinese tend to persist after failure. This study examined whether cultural differences in emotional reactions to success and failure account for these differences. American and Chinese students recalled personal success and failure events, evaluated the primary emotion evoked by the event, and responded to measures of concerns, appraisals, and willingness to try the same task again. Americans were more likely than Chinese to report that their success enhanced their self-esteem. Chinese were more likely than Americans to estimate that their success would make others jealous and enhance others' respect for their family. Chinese, compared to Americans, viewed failures as more tolerable, as less problematic for their goals, and as less damaging to their self-esteem. Culture moderated the relations between these components of emotion and willingness to try the task again. In short, culturally framed emotional reactions to success and failure result in different patterns of anticipated self-regulation.

The what, how, why, and where of self-construal.

Since the publication of Markus and Kitayama's pivotal article on culture and the self, the concepts of independent, relational, and interdependent self-construal have become important constructs in cultural psychology and research on the self. The authors review the history of these constructs, their measurement and manipulation, and their roles in cognition, emotion, motivation, and social behavior. They make suggestions for future research and point to problems still to be sorted out. Researchers interested in these constructs have many opportunities to make important contributions to the literature in a variety of fields, including health psychology, education, counseling, and international relations.

Eating disorder behaviors and depression: a minimal relationship beyond social comparison, self-esteem, and body dissatisfaction.

Existing literature fails to comprehensively identify factors contributing to the comorbid relationship between eating disorder (ED) behaviors and unipolar depression. Maladaptive social comparison, body dissatisfaction, and low self-esteem are disruptive psychological patterns common to both constructs. It is unclear whether a unique relationship exists between depression and eating disorder behaviors beyond the effects exerted by this negative cognitive triad. The purpose of the present study is to examine whether a unique relationship exists between depression and ED behaviors after controlling for maladaptive social comparison, body dissatisfaction, and low self-esteem. We predict minimal unique variance in ED behaviors will be explained by depression after controlling for this negative cognitive triad.

Pursuing goals for us: relationally autonomous reasons in long-term goal pursuit.

People pursue goals for a variety of reasons, including reasons that take into account close relationships (termed relationally autonomous reasons, or RARs). Two longitudinal studies examined the degree to which relational self-construal, RARs, and personally autonomous reasons (PARs) predicted goal attainment. In Study 1, 166 participants rated 7 goals on several goal outcomes at 2 sessions. Results revealed that self-construal was positively associated with RARs and that RARs predicted goal attainment, controlling for PARs. Study 2 (N = 177) added a 3rd follow-up to the Study 1 design, and results showed perceived progress toward one's goals predicted enhanced RARs but not enhanced PARs. Both studies showed that RARs are an effective motivational component in goal pursuit and attainment.

The relational-interdependent self-construal, self-concept consistency, and well-being.

Examination of the assumptions underlying consistency perspectives in social and personality psychology reveals that they are based on an independent, individualistic view of the self. If the self is constructed as relational or interdependent with others, consistency may be less important in social behavior and well-being. Using a variety of measures of well-being, the studies showed that there is a weaker relation between consistency and well-being for individuals with a highly relational self-construal than for those with a low relational self-construal. Study 3 examined the association between the self-construal, consistency, authenticity, and well-being. These findings reveal the importance of a cultural analysis of theories of the self, personality, and well-being for further theory development.