Journal of Cross-Cultural Psychology

Ji, Li-Jun; Yap, Suhui; Khei, Zhi Ao Mark; Wang, Xinqiang; Chang, Baorui; Shang, Samantha Xiao; Cai, Huajian

doi: 10.1177/00220221221109552pmid: N/A

We report three studies to examine how culture may influence people’s tendency to see meaning in stressful experiences (MISE), as well as their coping responses. Using a newly developed MISE scale with established measurement invariance across both cultures, we found that Chinese participants were more likely than Euro-Canadians to see meaning in stressful experiences (Studies 1 and 2), to adopt acceptance and positive reframing coping styles (Study 1), and to respond more positively to the COVID-19 pandemic (Study 2). To establish a causal link between MISE and coping, we primed MISE in Study 3 with Chinese participants and found an increase in resilient coping. The research highlights the important roles of culture and meaning making in coping.

Harris, Emily A.; Milfont, Taciano L.; Hornsey, Matthew J.

doi: 10.1177/00220221221110462pmid: N/A

Although magical beliefs (such as belief in luck and precognition) are presumably universal, the extent to which such beliefs are embraced likely varies across cultures. We assessed the effect of culture on luck and precognition beliefs in two large-scale multinational studies (Study 1: k = 16, N = 17,664; Study 2: k = 25, N = 4,024). Over and above the effects of demographic factors, culture was a significant predictor of luck and precognition beliefs in both studies. Indeed, when culture was added to demographic models, the variance accounted for in luck and precognition beliefs approximately doubled. Belief in luck and precognition was highest in Latvia and Russia (Study 1) and South Asia (Study 2), and lowest in Protestant Europe (Studies 1 and 2). Thus, beyond the effects of age, gender, education, and religiosity, culture is a significant factor in explaining variance in people’s belief in luck and precognition. Follow-up analyses found a relatively consistent effect of socio-economic development, such that belief in luck and precognition were more prevalent in countries with lower scores on the Human Development Index. There was also some evidence that these beliefs were stronger in more collectivist cultures, but this effect was inconsistent. We discuss the possibility that there are culturally specific historical factors that contribute to relative openness to such beliefs in Russia, Latvia, and South Asia.

Han, Yu; Sears, Greg J.; Darr, Wendy A.; Wang, Yun

doi: 10.1177/00220221221109559pmid: 36092970

This meta-analytic review examines the relationship between various dispositional characteristics and expatriate adjustment, including the Big Five constructs and other characteristics that have garnered more recent empirical attention (i.e., cultural empathy/flexibility, cognitive intelligence, emotional intelligence). Using 62 primary studies (n = 13,060), we found that the Big Five traits play an important role in expatriate adjustment; however, when assessing the relative influence of these predictors, characteristics such as cultural empathy, cultural intelligence (e.g., motivational CQ), and emotional intelligence appear to exert a stronger influence on adjustment outcomes. Various cultural variables (cultural distance, cultural tightness, gender inequality in the host country) and year of publication were found to moderate some relationships, indicating that sociocultural factors may temper some of these effects.

Wang, Haobi; Lou, Xiaobin

doi: 10.1177/00220221221109547pmid: N/A

Self-compassion is positively correlated with life satisfaction. However, no previous work examined the cross-cultural difference regarding the effect size of this correlation. Using 79 independent samples (N = 23,976) from 26 countries/regions, this three-level meta-analysis synthesized the effect sizes of their correlation, partitioned the between-study heterogeneity into the within- and between-country levels, and examined the moderating role of national culture according to the revised Minkov-Hofstede model. Results indicated that self-compassion was positively correlated with life satisfaction, with a moderate-to-large effect size (.40 ≤ r ≤ .47); 33.66% and 35.73% of the effect size variance could be attributed to the within-country and between-country heterogeneities; this correlation was stronger in samples collected from more individualistic societies. This study highlights that self-compassion may fit differently into different cultural realities and the importance of raising cultural awareness in future self-compassion research.

Blomster Lyshol, Johanna K.; Pich, Olivia; Seibt, Beate

doi: 10.1177/00220221221104944pmid: N/A

In this paper, we investigated the relation between a positive social emotion, kama muta, and immigrants’ acculturation to Norway. Kama muta is evoked by a sudden intensification of a communal sharing relationship. Since communal sharing relationships are characterized by feeling one with others and orienting one’s actions to something they have in common, we predicted that feeling kama muta about Norway or Norwegians would enhance immigrants’ motivation to adopt Norwegian culture. We investigated this with exploratory sequential mixed methods: In Study 1, we interviewed 18 immigrants in Norway to understand in which situations the emotional experience, that can be identified as kama muta, occurs in connection to Norway and Norwegians, and how this affects acculturation to Norwegian culture. Based on the results of Study 1, we developed prompts that assessed immigrants’ kama muta experiences in connection with Norway and formulated hypotheses relating to immigrants’ bicultural identity integration, acculturation motivations, motivation to stay, and acculturative stress. In Study 2 we quantitively assessed these hypotheses in a larger sample of immigrants to Norway (N = 142). The frequency and intensity of kama muta experiences in connection with Norway uniquely predicted immigrants’ motivation to adopt Norwegian culture, and negatively predicted acculturative stress. This suggests that kama muta can connect immigrants to their new homeland.

Jamshed, Nida; Stewart, Andrew L.; Overstreet, Nicole M.

doi: 10.1177/00220221221104950pmid: N/A

Sexual double standards are associated with adverse consequences for women, including violence. However, little research examines sexual double standards across cultures that vary in tight or loose sexuality norms. Therefore, using social dominance theory, this study examined sexual double standards and violence against women in the United States of America (U.S., a loose culture) and Pakistan (a tight culture). We hypothesized that social dominance orientation is associated with violence against women via endorsement of sexual double standards for both the U.S. and Pakistan. We recruited 315 people in total from the U.S. (N = 169; women = 56.3%; Mage = 29 ± 5.6 years) and Pakistan (N = 138; women = 73%; Mage = 26 ± 5.3 years). After establishing measurement invariance for our measures, we used structural equation modeling to analyze our theoretical model in two cultural settings. Multigroup path models found support for social dominance theory’s proposition that people higher on social dominance orientation justify violence against women through their endorsement of sexual double standards in both countries, above and beyond more general attitudes toward women (i.e., ambivalent sexism). We also found that the processes (i.e., social dominance and sexual double standards) supporting violence against women are similar in the two countries. A sexual double standard is found to be strong predictor of justification of violence even after controlling for gender, ambivalent sexism, and cultural tightness/looseness for both countries. Discussion focusses on a sexual double standard may be a risk factor for violence against women in different parts of the world.

Bartucz, Monica B.; Matu, Silviu A.; David, Daniel O.

doi: 10.1177/00220221221109564pmid: N/A

Previous studies indicated that collectivism represents a protective factor against depressive disorders, even among vulnerable populations. The protective effect of collectivism in relation to depressive disorders is often attributed to the social support networks available to individuals in collectivistic societies. The current study aims to investigate the protective effect of collectivism in the relationship between psychological vulnerabilities and depression. Moreover, we examined whether the protective effect of collectivism in relation to depression can be explained through the mechanism of social support. We measured individualism-collectivism for 42 Romanian counties (n = 2,882) before the onset of the COVID-19 pandemic. Data for irrational cognitions, depression, and social support were collected online during the lockdown in Romania (n = 5,310). All instruments showed acceptable measurement and scalar invariance across regions. In a multi-level regression model, county-level collectivism was associated with lower levels of depressive symptoms b = −.032, 95% CI [−0.045; −0.019], while irrational cognitions were positively associated with depression b = .474, 95% CI [0.438; 0.510]. The interaction between irrational beliefs and collectivism had a significant and negative effect on depression, b = −.004, 95% CI [−0.008; −0.000]. The indirect effect of collectivism on depression via social support was tested in a two-level SEM model. Explicit and implicit social support were not significant mediators. Collectivism was negatively associated with the perceived availability of explicit social support, b = −.043, 95% CI [−0.074; −0.012]. The results support a general protective effect of collectivism on mental health but cast doubt that the mechanism for this effect is related to social support.

Kuscul, G. Hilal; Adamsons, Kari

doi: 10.1177/00220221221111814pmid: N/A

This study uses bioecological and identity theories to explore associations among maternal education and employment, fathers’ gender role beliefs and identities, and fathers’ caregiving and nurturing involvement in a Turkish context. The study sample was derived from data collected in 2016 from 1,102 fathers of children between birth and 3 years of age. We used path analysis in structural equation modeling to test direct and indirect associations. Direct paths between maternal education and employment and fathers’ caregiving and nurturing behaviors were not significant; however, some fathers’ gender role beliefs mediated the associations. Modernity beliefs mediated the association between education and caregiving, and fathers’ emotional closeness mediated the association between maternal education and fathers’ nurturing behaviors. Furthermore, maternal employment was indirectly associated with fathers’ caregiving via his beliefs about the equality of sons and daughters and division of labor at home. Father identity development was not associated with maternal education or employment, and only mediated associations between fathers’ beliefs about emotional closeness and their caregiving and nurturing involvement. The current findings suggest that cultural norms and beliefs likely play themselves out via parenting styles and family structures (the microsystems for children), and therefore these family variables may contain very valuable cultural information in understanding the processes of father identity construction, masculinity beliefs, and father involvement behaviors.

doi: 10.1177/00220221221121423pmid: N/A