The relationship between sociocultural factors and autobiographical memories from childhood: the role of formal schooling.

Cross-cultural differences in autobiographical memory (AM) are associated with cultural variations. In models of the self and parental reminiscing style, but not many studies have analysed the relationship between AM and specific cultural practices such as formal schooling. Theoreticians like [Greenfield, P. M. (2009). Linking social change and developmental change: Shifting. pathways of human development. Developmental Psychology, 45, 401-418. doi: 10.1037/a0014726 ; Kagitçibasi, C. (2005). Autonomy and relatedness in cultural context. Implications for self and family. Journal of Cross-Cultural Psychology, 36, 403-422. doi: 10.1177/0022022105275959 ] and [Keller, H. (2007). Children development across cultures. New York: Lawrence Erlbaum Associates] have considered formal schooling as an engine towards the model of independence; however, the empirical evidence in this regard is inconclusive: while some studies found evidence of a relation between formal schooling and characteristics of AM, others did not. To solve this inconsistency, the present study compared orally narrated childhood memories of Mexican adults with three different levels of education (from rudimentary literacy to university). Results support a relationship between formal schooling and AM in the predicted direction: More educated participants reported longer, more specific and more self-oriented memories than those with less schooling experience did. Some gender differences were also observed, with males generally reporting more individually and less socially oriented memories than females, except for university level participants. We conclude that these results support Greenfield's theory about formal schooling as a sociocultural factor that promotes the cultural pathway to independence, as well as complexity and context-boundedness of gender differences in AM.

Catching up with wonderful women: The women-are-wonderful effect is smaller in more gender egalitarian societies.

Inequalities between men and women are common and well-documented. Objective indexes show that men are better positioned than women in societal hierarchies-there is no single country in the world without a gender gap. In contrast, researchers have found that the women-are-wonderful effect-that women are evaluated more positively than men overall-is also common. Cross-cultural studies on gender equality reveal that the more gender egalitarian the society is, the less prevalent explicit gender stereotypes are. Yet, because self-reported gender stereotypes may differ from implicit attitudes towards each gender, we reanalysed data collected across 44 cultures, and (a) confirmed that societal gender egalitarianism reduces the women-are-wonderful effect when it is measured more implicitly (i.e. rating the personality of men and women presented in images) and (b) documented that the social perception of men benefits more from gender egalitarianism than that of women.

Investigating interdependent self in post-communist countries: A comparison of two Slovak and Danish generations.

Some evidence suggests prevalence of collectivist values and interdependent self in post-communist Europe. However, research on social representations identifies a possible divide between Eastern Europeans' appreciation of their immediate social environment on the one hand and their suspicion toward impersonal collectives on the other. The current study aimed to capture this divide by investigating two types of interdependent self, namely relational and collective. Specifically, we compared self-descriptions in two Slovak samples-"old" with a communist experience (n = 80) and "young" without it (n = 80)-and used a country that has never been communist (Denmark; n = 80 x 2) to control for age effects. Results showed predominance of independent self in all groups, higher relational self in both old groups, and highest collective self among the young Slovaks. This indicates no association between communist experience and interdependent self, but a possible post-communist effect is suggested. Theoretically, the study substantiated the importance of disentangling interdependence.

Be Careful Where You Smile: Culture Shapes Judgments of Intelligence and Honesty of Smiling Individuals.

Smiling individuals are usually perceived more favorably than non-smiling ones-they are judged as happier, more attractive, competent, and friendly. These seemingly clear and obvious consequences of smiling are assumed to be culturally universal, however most of the psychological research is carried out in WEIRD societies (Western, Educated, Industrialized, Rich, and Democratic) and the influence of culture on social perception of nonverbal behavior is still understudied. Here we show that a smiling individual may be judged as less intelligent than the same non-smiling individual in cultures low on the GLOBE's uncertainty avoidance dimension. Furthermore, we show that corruption at the societal level may undermine the prosocial perception of smiling-in societies with high corruption indicators, trust toward smiling individuals is reduced. This research fosters understanding of the cultural framework surrounding nonverbal communication processes and reveals that in some cultures smiling may lead to negative attributions.

Framing (implicitly) matters: the role of religion in attitudes toward immigrants and Muslims in Denmark.

Denmark is currently experiencing the highest immigration rate in its modern history. Population surveys indicate that negative public attitudes toward immigrants actually stem from attitudes toward their (perceived) Islamic affiliation. We used a framing paradigm to investigate the explicit and implicit attitudes of Christian and Atheist Danes toward targets framed as Muslims or as immigrants. The results showed that explicit and implicit attitudes were more negative when the target was framed as a Muslim, rather than as an immigrant. Interestingly, implicit attitudes were qualified by the participants' religion. Specifically, analyses revealed that Christians demonstrated more negative implicit attitudes toward immigrants than Muslims. Conversely, Atheists demonstrated more negative implicit attitudes toward Muslims than Atheists. These results suggest a complex relationship between religion, and implicit and explicit prejudice. Both the religious affiliation of the perceiver and the perceived religious affiliation of the target are key factors in social perception.