Search

Cultural attachment (CA) suggests that cultural symbols can function as attachment figures, in a similar way to prototypical maternal attachment figures. In order to further understand the psychophysiological mechanisms of CA, we examine whether cultural symbols regulate peripheral physiological indicators of arousal in response to symbolic threats. We supraliminally expose participants to neutral or threatening stimuli, followed by the subliminal presentation of CA and control images, while recording their Skin Conductance Responses (SCR). In tandem with previous work, threat increased SCR when the subliminal image was a control. However, the subliminal presence of a cultural symbol reduced this typically high SCR to threat, potentially suggesting that the threat-related arousal was mitigated. Importantly, metrics related to the way an individual is related to the environment, i.e. the need for cognitive closure, affected physiological responses towards threat and cultural images. Overall, the present study sets the basis for potential emotional mechanisms that could explain how cultural symbols can act as extensions of the prototypical attachment figures and confer the sense of security in the face of threat., (Copyright © 2017 Elsevier B.V. All rights reserved.)

Long-term cultural experiences influence neural response to one's own and friend's faces. The present study investigated whether an individual's culturally specific pattern of neural activity to faces can be modulated by temporary access to other cultural frameworks using a self-construal priming paradigm. Event-related potentials were recorded from British and Chinese adults during judgments of orientations of one's own and friend's faces after they were primed with independent and interdependent self-construals. We found that an early frontal negative activity at 220-340 ms (the anterior N2) differentiated between one's own and friend's faces in both cultural groups. Most remarkably, for British participants, priming an interdependent self-construal reduced the default anterior N2 to their own faces. For Chinese participants, however, priming an independent self-construal suppressed the default anterior N2 to their friend's faces. These findings indicate fast modulations of culturally specific neural responses induced by temporary access to other cultural frameworks.

This research provides experimental evidence for cultural influence on one of the most basic elements of emotional processing: attention to positive versus negative stimuli. To this end, we focused on Russian culture, which is characterized by brooding and melancholy. In Study 1, Russians spent significantly more time looking at negative than positive pictures, whereas Americans did not show this tendency. In Study 2, Russian Latvians were randomly primed with symbols of each culture, after which we measured the speed of recognition for positive versus negative trait words. Biculturals were significantly faster in recognizing negative words (as compared with baseline) when primed with Russian versus Latvian cultural symbols. Greater identification with Russian culture facilitated this effect. We provide a theoretical discussion of mental processes underlying cultural differences in emotion research.

Converging behavioral and neuroimaging evidence indicates that culture influences the processing of complex visual scenes. Whereas Westerners focus on central objects and tend to ignore context, East Asians process scenes more holistically, attending to the context in which objects are embedded. We investigated cultural differences in contextual processing by manipulating the congruence of visual scenes presented in an fMR-adaptation paradigm. We hypothesized that East Asians would show greater adaptation to incongruent scenes, consistent with their tendency to process contextual relationships more extensively than Westerners. Sixteen Americans and 16 native Chinese were scanned while viewing sets of pictures consisting of a focal object superimposed upon a background scene. In half of the pictures objects were paired with congruent backgrounds, and in the other half objects were paired with incongruent backgrounds. We found that within both the right and left lateral occipital complexes, Chinese participants showed significantly greater adaptation to incongruent scenes than to congruent scenes relative to American participants. These results suggest that Chinese were more sensitive to contextual incongruity than were Americans and that they reacted to incongruent object/background pairings by focusing greater attention on the object.

People may hold different understandings of race that might affect how they respond to the culture of groups deemed to be racially distinct. The present research tests how this process is moderated by the minority individual's lay theory of race. An essentialist lay theory of race (i.e., that race reflects deep-seated, inalterable essence and is indicative of traits and ability) would orient racial minorities to rigidly adhere to their ethnic culture, whereas a social constructionist lay theory of race (i.e., that race is socially constructed, malleable, and arbitrary) would orient racial minorities to identify and cognitively assimilate toward the majority culture. To test these predictions, the authors conducted 4 studies with Asian American participants. The first 2 studies examine the effect of one's lay theory of race on perceived racial differences and identification with American culture. The last 2 studies tested the moderating effect of lay theory of race on identification and assimilation toward the majority American culture after this culture had been primed. The results generally supported the prediction that the social constructionist theory was associated with more perceived similarity between Asians and Americans and more consistent identification and assimilation toward American culture, compared with the essentialist theory.

This study tested whether priming of cultural symbols activates cultural behavioral scripts and thus the corresponding behaviors, and also whether the behaviors activated are context-specific. Specifically, to activate the cultural knowledge of Chinese-American bicultural participants, we primed them with Chinese cultural icons or American cultural icons. In the control condition, we showed them geometric figures. Then, the participants played the Prisoner's Dilemma game with friends or strangers (the context manipulation). As expected, participants showed more cooperation toward friends when Chinese cultural knowledge was activated than when American cultural knowledge was activated. By contrast, participants showed a similarly low level of cooperation toward strangers after both Chinese and American culture priming. These findings not only support previous evidence on culture priming of social judgment and self-construals, but also (a) provide the first evidence for the effects of culture priming on behaviors and (b) demonstrate the boundary condition of culture priming.

Quickly and accurately recognizing emotional cues in a collective, referred to as emotional aperture, has been posited to be important for navigating social contexts. This ability, therefore, may be particularly strong among those who live within culturally situated collectivist contexts. In this research, we examined evidence for this variability in recognizing collective emotions across cultures by comparing Chinese and Americans' performance on an emotional aperture task. We found that Chinese were indeed more accurate in recognizing collective emotions as compared with Americans. This was mediated by cultural variability in global (vs. local) processing. We discuss how these findings contribute to our understanding of culture and collective emotion perception. [ABSTRACT FROM AUTHOR]

Cultural attachment (CA) refers to processes that allow culture and its symbols to provide psychological security when facing threat. Epistemologically, whereas we currently have an adequate predictivist model of CA, it is necessary to prepare for a mechanistic approach that will not only predict, but also explain CA phenomena. Toward that direction, we here first examine the concepts and mechanisms that are the building blocks of both the prototypical maternal attachment as well as CA. Based on existing robust neuroscience models we associate these concepts and mechanisms with bona fide neurobiological functions to advance an integrative neurobiological model of CA. We further discuss the unresolved relationship of CA to other similar socio-cognitive concepts such as familiarity. Overall aim of the paper is to highlight the importance of integrating CA theory to computational approaches to culture and evolution (such as predictive processing computations explaining niche construction), as this will allow a dynamic interpretation of cultural processes. [ABSTRACT FROM AUTHOR]

Behavioral integrity (BI)—a perception that a person acts in ways that are consistent with their words—has been shown to have an impact on many areas of work life. However, there have been few studies of BI in Eastern cultural contexts. Differences in communication style and the nature of hierarchical relationships suggest that spoken commitments are interpreted differently in the East and the West. We performed three scenario-based experiments that look at response to word–deed inconsistency in different cultures. The experiments show that Indians, Koreans, and Taiwanese do not as readily revise BI downward following a broken promise as do Americans (Study 1), that the U.S.–Indian difference is especially pronounced when the speaker is a boss rather than a subordinate (Study 2), and that people exposed to both cultures adjust perceptions of BI based on the cultural context of where the speaking occurs (Study 3). [ABSTRACT FROM AUTHOR]

Previous research has suggested that bribery is more normative in some countries than in others. To understand the underlying process, this paper examines the effects of social norm and gender on bribe-giving behavior. We argue that social norms provide information for strategic planning and impression management, and thus would impact participants’ bribe amount. Besides, males are more agentic and focus more on impression management than females. We predicted that males would defy the norm in order to win when the amount of their bribe was kept private, but would conform to the norm when it was made public. To test this hypothesis, we conducted two studies using a competitive game. In each game, we asked three participants to compete in five rounds of creative tasks, and the winner was determined by a referee’s subjective judgment of the participants’ performance on the tasks. Participants were allowed to give bribes to the referee. Bribe-giving norms were manipulated in two domains: norm level (high vs. low) and norm context (private vs. public), in order to investigate the influence of informational and affiliational needs. Studies 1 and 2 consistently showed that individuals conformed to the norm level of bribe-giving while maintaining a relative advantage for economic benefit. Study 2 found that males gave larger bribes in the private context than in the public, whereas females gave smaller bribes in both contexts. We used a latent growth curve model (LGCM) to depict the development of bribe-giving behaviors during five rounds of competition. The results showed that gender, creative performance, and norm level all influence the trajectory of bribe-giving behavior. [ABSTRACT FROM AUTHOR]

The article presents an analysis on China and the U.S. regarding the hiring of personal ties. Topics include a look into perceived fairness, profitability, and hiring decisions, divergent views on the profitability of hiring of unqualified candidates with stakeholder ties, and the institutional role of social capital in organizations. It also discusses the concept of "guanxi," international human resource management (HRM), and the fairness categorization.

The article discusses the crucial role that culture plays in influencing individual social behavior as an individual’s behavior encompasses more than the personality and the immediate social environment. Some of the different ways according to Michael Bond that culture can influence behaviors are described. Culture has been found to provide individuals with shared representations, that individuals, subsequently, use to impart meanings and display appropriate behaviors.

The original CAPS formulation focused on the role of the individual's CAPS system in relation to situations, formalizing a person–situation framework. Subsequent research and theorizing on the culturally embedded CAPS system (C-CAPS) began to spell out how culture, context, and group-level processes intersect with both persons and situations. The contributions in this special section provide insights into the enormous complexity and the multiple layers through which context and persons “make each other up” in racial/ethnic relations. The challenge for personality psychologists is to examine and illuminate this interpenetration of context and person concretely and with increasing depth and precision. The CAPS framework provides a meta-level guide for this mission, and the present contributions illustrate the framework's heuristic value. [ABSTRACT FROM AUTHOR]

Are human individuals universally seen to be more real entities (or more entitative, to use Campbell's, 1958, term) than social groups? Although the individual may be seen to be more entitative than social groups in the West, it is unclear whether this is the case in other cultures, especially in East Asia. Two aspects of perceived entitativity are distinguished: psychological essentialism (belief in the presence of essence-like unchangeable properties) and agency (perception that a social entity is an agent), and examined for four social targets (individual, family, friendship group, and society) in three English-speaking cultures (Australia, UK, and USA), three East Asian cultures (Hong Kong, Japan, and Korea), and two continental European cultures (Belgium and Germany). In all cultures, the individual person was seen to possess essence-like unchangeable characteristics more than social groups (i.e. essentialized). As for agency, the individual person was seen to be more agentic than groups in Western cultures, but both individuals and groups were conferred an equal level of agency in East Asia. Individuals may be universally more essentialized than friendship groups and societies, but not always seen to be more agentic, than social groups. Implications of the results for conceptions of individualism and collectivism are discussed. Copyright © 2004 John Wiley & Sons, Ltd. [ABSTRACT FROM AUTHOR]

Past research encourages expatriates to immerse themselves in the host culture, avoiding reminders of their home culture. We counter that, for expatriates still struggling to adjust, home culture stimuli might prime a sense of relational security, emboldening them to reach out to locals and hence boost cultural adjustment. In Study 1, American exchange students in Hong Kong felt more adjusted to Hong Kong after incidental exposure to iconic American practices (vs. Chinese or neutral), an effect partially mediated by relational security and not by other exchange student concerns. Study 2 surveyed exchange students from Hong Kong at three points in time: before, during and after a study abroad term. The intervention of writing about home culture (vs. host culture) symbols during their trip helped adjustment for those with pre-trip insecurities about interacting with locals but not those lacking these insecurities. The boost in adjustment from the home culture primes had a lasting impact, visible in the post-trip evaluations of the study abroad experience by students in the initially insecure group. [ABSTRACT FROM AUTHOR]