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Current scientometric indexes do not encourage the linguistic diversity of sources cited in academic texts and researchers are not motivated to cite texts written in smaller languages. This diminishes the cultural diversity of the sources cited and limits the representation of small and indigenous cultures. This text proposes a scientometric measure designed to encourage the linguistic diversity of sources cited in articles, books, and papers. The Linguistic Diversity Index is based on two stipulations: (a) the more linguistically diverse the sources, the higher the score, and (b) the rarer the languages cited, the higher the score. If such a metric were used for the evaluation of social science and humanities journals, it would encourage the publication of papers that cite ideas from rarely represented cultural groups such as indigenous nations, ethnic groups from small countries, and other linguistic groups that have been omitted from mainstream scientific discourse. This might help to produce new research, which would help to improve the situation for these groups and create an epistemology that is more just to small cultural groups.

This paper focuses on the possible usage of qualitative mathematics in psychology. Qualitative mathematics is understood to be equivalent to pure mathematics. First, it is explained that mathematics is a discipline studying patterns in reproducible mental objects. Qualitative mathematics is presented as an alternative to measurement, potentially offering the same level of exactness, clarity, and rigor. This perspective might lead psychologists to explore connections between a phenomenon and any kind of mathematical structure, regardless of whether the structure is quantitative. Usage of (any) mathematical structures might require scholars who are familiar with them. Consequently, changes in mathematics education may also be needed. Introducing non-numerical structures into mathematics education--thereby partially revisiting the New Math Movement--could train individuals more prepared for a creative approach to the use of structures and less inclined to view everything as quantitative. [ABSTRACT FROM AUTHOR]

This paper examines the relationship between Big Five personality dimensions and membership in political parties in the Czech Republic. A total of 194 members from eight major Czech political parties filled out the NEO Five-Factor Inventory to assess the Big Five personality dimensions. The mean scores of the respondents from each party were compared to the scores of a sample of the general Czech population. The members of three right-wing parties scored lower in agreeableness and the members of one left-wing party were higher in agreeableness than the general population, which is consistent with results from other countries. The Greens scored higher in openness than the general population, which is consistent with results from Germany. Members of former governing parties, which had long been out of power, scored lower in neuroticism than the general population. [ABSTRACT FROM AUTHOR]

Indigenous psychologies study local phenomena through concepts and terminology native to people in the given culture in order to provide a deeper understanding of the local culture. Indigenous psychologies began to spread in 1970 s in various non-western countries. Chinese indigenous psychology began as a movement for liberating psychology in Chinese areas from western influences. In this text, we review the culturally specific themes studied by Chinese indigenous psychologists. One popular concept studied by many researchers is guanxi. Guanxi is a relationship between two people which is based on something that they have in common and which is maintained by the mutual exchange of favors. The possibility of receiving help is the main reason people seek to establish guanxi. Another concept is that of the "face". Face represents evaluation of person's behavior in a social situation. Chinese people are very concerned with saving face for themselves and their acquaintances. Face could be lost through the incorrect behavior of a person, and also through the misbehavior of a family member. It is better to lose face in the presence of strangers than in the presence of people who are close. Renqing is the will to help another person. If someone receives renqing, he or she should return it. It is hard to measure the value of a favor, so it can never be fully returned. Chinese people, therefore, do not like to receive renqing from someone. Yuan is destiny, which is responsible for relationships. A romantic relationship is considered to be based upon good or bad yuan. If the relationship does not go well, it is not the responsibility of partners or people who persuaded couple to start relationship (i.e., parents), but it is because of yuan. In this way, yuan helps to maintain social harmony. Filial piety (xiao) binds children to their parents. Children should respect their parents and their parents can influence their children's decisions, including romantic-partner selection. Chinese parents enforce tight control of their children from early childhood. Zhong yong is the tendency to maintain a middle-of-the-road style of thinking and behavior. Everything should be perceived from many points of view and a decision should be not made too quickly. Extremes should be avoided. Suzhi is the quality of a person - moral characteristics, abilities, and education. People with higher social status are expected to have more suzhi. Bao is the concept of reciprocity. If someone does something good or bad, it should be returned. The reciprocity concept helps to maintain harmony in society. Chinese indigenous psychology might serve as inspiration for researchers from other cultures. Nevertheless, researchers need to pay attention to the risk of the reification of their own cultures. Chinese indigenous psychologists are criticized for overestimating the role of culture on the behavior of Chinese people. Researchers who are developing indigenous psychologies in their cultures should be aware of the political pressure to express the uniqueness of their own culture. In the case of Czech psychology, it is an open question as to whether it should develop its own indigenous psychology or work with researchers from culturally similar nations, like other Slavic cultures. [ABSTRACT FROM AUTHOR]

Article reviews some terms used in Korean indigenous psychology. First are described indigenous psychologies and their goals. Then are described Korean terms jeong, woori, han, hwabyung, shimcheong, noonchi a chemyon. Indigenous psychology is psychology adapted into specific cultural environment. Such psychologies evolved as reaction to American psychology since 1960s. Indigenous psychologies aim to create specific psychology for every society with specific population. It is assumed that after this is accomplished a more just global psychology will be created. When indigenous psychology studies local environment, it may adapt two strategies. It might either study local specifics of phenomena studied by global psychology, or it might study local phenomena only. In Korea, the latter approach was employed by Sang-Chin Choi and his colleagues. They studied following phenomena: Jeong is feeling of attachment to other people. Person feeling jeong to other person is emphatic to him or her, interested in the other's feelings and tries to support the other. It is independent of likeability of the other person. Woori is feeling of we-ness, whose members do not distinguish between self and others. People in a woori collective are connected by jeong. The strong jeong is the strong is feeling of we-ness. This feeling is created by continuous showing of interest in other in form of giving favors to him or her. Han is feeling of accumulated suppressed anger. Korean society doesn't tolerate people to show their anger, because it might harm relationships with others. So they accumulate this feeling in their heart and try to relieve it by various activities. If relief is not successful, han might evolve into hwabyung. Hwabyung is indigenous Korean psychiatric syndrome. Person wit h hwabyung is angry and feel that society is unjust. This feeling evolves when person is repeatedly exposed to unfair situations, where he or she cannot get better treatment because of society restraints which don't allow to show anger explicitly. Person feels hatred, depression and guilt. Hwabyung syndrome involves insomnia, anorexia, problems with breath, dry mouth and similar symptoms. Hwabyung is a way how person can justify being relieved from social roles in Korean society. Shimcheong is affect which comes when other person in woori collective shows jeong to insufficient (or over-sufficient) extent. If person does something, which harms the other, it shows that he or she might not feel jeong towards this other person. The second person might have their shimcheong activated. In the state of shimcheong person analyzes all previous interactions with person who have shown insufficient jeong. He or she also analyzes future expectations from the relationship with the other person. The analysis of the relationship finally results in its confirmation, change or termination. Noonchi is a state, when person carefully watches other people. The person can assess appropriately real feelings and wishes of the other person regardless of what the other person actually s ays or does. Noonchi helps to maintain social harmony. Person might behave according to social conventions even if he or she wishes otherwise, but because of the other people's noonchi he or she might receive the feedback he or she desires. Chemyon (social face) is how person presents himself or herself towards other people. To save one's face means to satisfy expectations of other people in certain situation. For Koreans it is important to actively maintain one's face by showing signs connected with social status. High social status is viewed as connected with high moral qualities, so people with high social status have to maintain saving their faces to a greater extent. Korean indigenous psychology might be considered weaker in comparison with other indigenous psychologies, nevertheless it made very good job in conceptualization of some aspects of Korean behaviour. [ABSTRACT FROM AUTHOR]

Some problems of conducting cultural comparisons in psychological research are mentioned. First, the constructs and methods used often don't tell anything meaningful about cultures in question - as if we used temperature (construct) and thermomether (method) to compare water and nitrogen. Often, method developed to measure construct meaningful in culture A (or construct meaningful for comparison between culture A and other cultures) is used to compare cultures B and C. As a result, the used method might measure something, which is relevant only for some of the compared cultures, or is not meaningful for such cultural comparison at all - cultures B and C might look similar when construct meaningful for description of difference between cultures A and D is used. Second, groups not being represented in academia in countries in question (often indigenous groups in these countries) are often omitted from research. Researchers from some countries might be motivated to don't mention such groups in the published research. Third, researchers often generalize developed constructs and results to larger groups than they have actually knowledge and understanding about. Chauvinist idea that one's own culture is representative for geographically close cultures might be behind this behavior as well as pragmatic idea that the research stating its results to be valid for larger group of people has larger chance to be published. Fourth, constructs and methods developed by these types of research are published in psychological journals, which ignore these issues. Before preparing a cultural-comparative research it is recommended to get good knowledge about cultures in question and use this knowledge to judge meaningfulness of constructs used in psychological research. If there are no meaningful constructs for description of differences between cultures in question, it is better to develop a new construct. [ABSTRACT FROM AUTHOR]

Personality perception accuracy after instant messenger communication and relation of content of messages to self- and stranger-perceived personality were examined in two cultures. Czech and Chinese subjects were paired into couples with a stranger and spoke with him or her through Windows Live Messenger (in the Czech Republic) or QQ (in China). After 30-40 minutes conversation they filled out Big Five questionnaires about their partner's personality and about themselves. In the Czech study, there was a correlation 0.39 between self perceived and partner perceived extraversion. In the Chinese study, correlations between self-perception and partnerperception of a subject's personality were 0.49 for neuroticism, 0.38 for extraversion, 0.35 for openness to experience, and 0.28 for agreeableness. Possible reasons for Chinese higher personality perception accuracy can be higher proneness to "dialectical thinking" or higher experience with using online communication for social sharing and perceiving. [ABSTRACT FROM AUTHOR]

This article presents and discusses the results of a linguistic analysis of the differences between non-deceptive and deceptive messages used within computer-mediated communication. The primary method for this study was an experiment involving 28 participants who were asked to communicate with a partner using Windows Live Messenger, and then instructed to have a chat with another partner during which they were told to lie about themselves. Linguistic analysis revealed a greater number of numerals and words in the genitive case, a greater average message length, and a higher ratio of nouns + verbs to adjectives + adverbs in communication that was not intended to deceive the communication partner. In deceptive communication, however, a larger number of first degree words, adverbs, sentences and question marks were found. The analysis was also controlled for gender, and it was discovered that compared to women, men more often tended to change the characteristics of their language when lying. Women, on the other hand, changed their communication strategies for lying by asking questions more often and writing shorter messages. [ABSTRACT FROM AUTHOR]