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Scholars have been working through multiple avenues to address longstanding and entrenched patterns of global and racial exclusion in psychology and academia more generally. As part of the Society for Personality and Social Psychology’s efforts to enhance inclusive excellence in its journals, the Anti Colorism/Eurocentrism in Methods and Practices (ACEMAP) task force worked to develop recommendations and resources to counteract racism and global exclusion in standard publication practices. In this paper, the task force describes a structure and process we developed for conducting committee work that centers marginalized perspectives while mitigating cultural taxation. We then describe our recommendations and openly accessible resources (e.g., resources for inclusive reviewing practices, writing about constraints on generalizability, drafting a globally inclusive demographic information survey, inclusive citation practices, and improving representation among editorial gatekeeping positions; recommendations and resource links are provided in Table 3). These recommendations and resources are both (a) tailored for a particular set of journals at a particular time and (b) useful as a foundation that can be continually adapted and improved for other journals and going forward. This paper provides concrete plans for readers looking to enhance inclusive excellence in their committee work, authorship, reviewing, and/or editing.

Measurement(s) Motivation • Emotional Well-being • Socioeconomic Indicator • Culture • Cultural Diversity Technology Type(s) survey method • digital curation Sample Characteristic - Organism Homo sapiens Sample Characteristic - Location Australia • Austria • Bolivia • Brazil • Bulgaria • Canada • Chile • China • Colombia • Czech Republic • Germany • Hong Kong • India • Israel • Italy • Japan • Kenya • Lebanon • Mexico • The Netherlands • New Zealand • Nigeria • Pakistan • Peru • The Philippines • Portuguese Republic • Romania • Russia • Saudi Arabia • Senegal • Serbia • Singapore • Slovak Republic • South Korea • Spain • Sweden • Thailand • Turkey • Uganda • Ukraine • United Kingdom • United States of America

Adopting a social psychological approach, across three studies (N = 927) in two western immigrant‐receiving societies (UK and Canada), we examined the role of honour in acculturation variables (i.e., immigrants' heritage and mainstream cultural orientation and well‐being), controlling for some of the commonly studied predictors of immigrant adaptation. We assessed honour as concern (Studies 1 and 2) and as a desired attribute for men and women (Study 3) and studied well‐being in terms of acculturative stress (Study 1) and subjective evaluation of one's life (Studies 1 and 3). We examined our questions among groups of immigrants originating from honour (Studies 1 and 2) and dignity cultural groups (Study 1) and from first‐ and second‐generation immigrants (Study 3). Overall, despite some significant associations at the bivariate level between honour and acculturation outcomes, findings provided mixed support for the claim that honour (measured as concerns and cultural codes) plays a significant role in immigrant acculturation above and beyond commonly studied predictors of immigrant adaptation. [ABSTRACT FROM AUTHOR]

Greater “emotional fit” with one's cultural group is often associated with positive psychological and relational outcomes. However, the few empirical studies on this link have been limited to the comparison of Anglo-Western, independent, and East Asian, interdependent cultural contexts. In the current paper, we conceptually replicated findings from three studies on the link between emotional fit and well-being in Anglo-Western and East Asian contexts, using different methods and more comprehensive samples. Moreover, we expanded emotional fit research to the understudied Mediterranean region, characterized by an emphasis on “honor” and a distinct blend of independence and interdependence. We collected data from N = 3,097 participants from 12 countries and asked participants to report their emotional experience in 10 hypothetical situations and to rate their well-being in different domains. Our results largely replicated established positive links between emotional fit and well-being in the Anglo-West and East-Asia, as i) experiencing more culturally valued emotions (from which we infer cultural fit) was linked to better general well-being; ii) actual, calculated emotional fit in relationship-focused situations predicted better relational well-being; and iii) only in East Asia calculated emotional fit in culturally central contexts predicted psychological well-being and thriving. Our exploratory analyses on the Mediterranean region showed a non-homogenous pattern: while general well-being was consistently most strongly predicted by the intensity of disengaging emotions, relational and psychological well-being were differentially predicted by calculated emotional fit in relationship-focused situations across different Mediterranean sub-regions. The current work consolidates insights into how our well-being is shaped by the interplay between culture and emotional fit and strengthens evidence that there may be ‘universalism without uniformity’.

The sense of feeling at home by people ‘on the move’ was inquired through an adaptation of the homemaking approach. Two groups of people who make their living by working in agricultural sites (internally mobile seasonal agricultural workers and internationally displaced migrant workers) were reached out to examine associations between feeling at home, social interactions, perceived degradation, and subjective well-being. Results showed that both worker groups (seasonal and displaced workers) felt at home despite precarious working and living conditions. Expectedly, feeling at home was predicted significantly by social interactions with others; however, the type of interactions also determined the direction of the effects. While within-group interaction (binding ties) predicted feeling at home positively, across-groups interaction (bridging ties) predicted it negatively for both groups. Additionally, perceived degradation and subjective well-being moderated the effect of feeling at home partially: the effect emerged for a cross-groups but not for within-group interactions. In conclusion, the notion of binding and bridging ties could help to attain an increased explanatory power rather than contact theory alone in understanding the patterns of feeling at home.

The COVID-19 pandemic heightened risk factors for suicide globally. Using prominent sociocultural theories of suicide, we investigated whether the COVID-19 pandemic affected suicide rates differently across demographic groups and regions in the United States of America. In Study 1, we found that after 2020 suicide rates increased especially among young Black and Alaskan Native populations. Conditional process analyses were conducted to shed light on racial disparities in the temporal impact of unemployment on suicide from 2018 to 2021. The results showed that suicides among younger Asians and Blacks were affected by the surge in unemployment, whereas Whites, especially the older population, benefitted from the increased unemployment. In Study 2, we explored the regional variation in the temporal associations between suicide, unemployment, and depression across the 50 U.S. states from 2019 to 2021 taking into account pre-pandemic between-state conditions. Multilevel regression analyses showed that urbanism (characterized by low firearm proportion, high income, high cultural looseness, and high population density) but not social integration (characterized by low social capital, high collectivism, and high southerness), partially explained the regional variation in the temporal pattern of suicide rates. We also found that in states with already high depression levels, the temporal increase in depression predicted increases in suicide from 2019 to 2021, whereas it had minimal impact in states with low average depression. We emphasize the need for future theories to consider longitudinal designs and highlight two key takeaways: (1) the pandemic reshaped racial disparities in suicide, and (2) the temporal effects brought by the national crisis on suicide patterns depended on existing between-state differences.

The worldwide spread of a new coronavirus (SARS-CoV-2) since December 2019 has posed a severe threat to individuals' well-being. While the world at large is waiting that the released vaccines immunize most citizens, public health experts suggest that, in the meantime, it is only through behavior change that the spread of COVID-19 can be controlled. Importantly, the required behaviors are aimed not only at safeguarding one's own health. Instead, individuals are asked to adapt their behaviors to protect the community at large. This raises the question of which social concerns and moral principles make people willing to do so. We considered in 23 countries (N = 6948) individuals' willingness to engage in prescribed and discretionary behaviors, as well as country-level and individual-level factors that might drive such behavioral intentions. Results from multilevel multiple regressions, with country as the nesting variable, showed that publicized number of infections were not significantly related to individual intentions to comply with the prescribed measures and intentions to engage in discretionary prosocial behaviors. Instead, psychological differences in terms of trust in government, citizens, and in particular toward science predicted individuals' behavioral intentions across countries. The more people endorsed moral principles of fairness and care (vs. loyalty and authority), the more they were inclined to report trust in science, which, in turn, statistically predicted prescribed and discretionary behavioral intentions. Results have implications for the type of intervention and public communication strategies that should be most effective to induce the behavioral changes that are needed to control the COVID-19 outbreak.

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. [ABSTRACT FROM AUTHOR]

Despite the rising number of men and women in counter-stereotypical roles, it is rare for men to serve as primary caregivers in families with dependent children. In two studies, we examined how British men and women perceive and emotionally react to primary caregiver (vs. breadwinner) fathers, whether their perceptions and reactions are contingent upon individual differences in masculine honor endorsement, and the potential mediators in these relationships. Results showed that both men and women perceived the primary caregiver fathers more positively – warmer and not less competent – than the primary breadwinner fathers, yet endorsement of masculine honor ideals increased men’s (but not women’s) tendency to attribute less positive emotions (e.g., proud and satisfied) and more negative emotions (e.g., ashamed and resentful) to the primary caregiver (vs. breadwinner) fathers. Mediated moderation analyses showed that for men with high masculine honor orientation, their less positive and more negative emotional attributions were driven by perceived loss of reputation among male friends, whereas for men with low masculine honor orientation, their more positive and less negative emotional attributions were driven by perceived gain of wife’s and children’s admiration. By shifting the focus to men’s individual differences and motives, these findings offer nuanced explanations for why some men may feel eager about serving as caregiver fathers, whereas others may feel reluctant to do so.