Mind your meat: Religious differences in the social perception of animals.

While previous work demonstrated that animals are categorised based on their edibility, little research has systematically evaluated the role of religion in the perception of animal edibility, particularly when specific animals are deemed sacred in a religion. In two studies, we explored a key psychological mechanism through which sacred animals are deemed inedible by members of a faith: mind attribution. In Study 1, non-vegetarian Hindus in Singapore (N = 70) evaluated 19 animals that differed in terms of their sacredness and edibility. Results showed that participants categorised animals into three groups: holy animals (high sacredness but low edibility), food animals (low sacredness but high edibility) and neutral animals (low sacredness and low edibility). Holy animals were deemed to possess greater mental life compared to other animal categories. In Study 2, we replicated this key finding with Hindus in India (N = 100), and further demonstrated that the observed pattern of results was specific to Hindus but not Muslims (N = 90). In both studies, mind attribution mediated the negative association between sacredness and edibility. Our findings illustrate how religious groups diverge in animal perception, thereby highlighting the role of mind attribution as a crucial link between sacredness and edibility.

How emotion is experienced and expressed in multiple cultures: a large-scale experiment across North America, Europe, and Japan.

Core to understanding emotion are subjective experiences and their expression in facial behavior. Past studies have largely focused on six emotions and prototypical facial poses, reflecting limitations in scale and narrow assumptions about the variety of emotions and their patterns of expression. We examine 45,231 facial reactions to 2,185 evocative videos, largely in North America, Europe, and Japan, collecting participants' self-reported experiences in English or Japanese and manual and automated annotations of facial movement. Guided by Semantic Space Theory, we uncover 21 dimensions of emotion in the self-reported experiences of participants in Japan, the United States, and Western Europe, and considerable cross-cultural similarities in experience. Facial expressions predict at least 12 dimensions of experience, despite massive individual differences in experience. We find considerable cross-cultural convergence in the facial actions involved in the expression of emotion, and culture-specific display tendencies-many facial movements differ in intensity in Japan compared to the U.S./Canada and Europe but represent similar experiences. These results quantitatively detail that people in dramatically different cultures experience and express emotion in a high-dimensional, categorical, and similar but complex fashion.

Display rules differ between positive emotions: Not all that feels good looks good.

People do not always show how they feel; norms often dictate when to display emotions and to whom. Norms about emotional expressions-known as display rules-are weaker for happiness than for negative emotions, suggesting that expressing positive emotions is generally seen as acceptable. But does it follow that all positive emotions can always be shown to everyone? To answer this question, we mapped out context-specific display rules for 8 positive emotions: gratitude, admiration, interest, relief, amusement, feeling moved, sensory pleasure, and triumph. In four studies with participants from five countries (n = 1,181), two consistent findings emerged. First, display rules differed between positive emotions. Weaker display rules were found for gratitude, interest, and amusement, whereas stronger display rules were found for sensory pleasure, feeling moved, and to some degree triumph. Second, contextual features-such as expresser location and perceiver relationship-both substantially influenced display rules for positive emotions, with perceiver relationship having a greater impact on display rules than expresser location. Our findings demonstrate that some positive emotions are less acceptable to express than others and highlight the central role of context in influencing display rules even for emotions that feel good. In so doing, we provide the first map of expression norms for specific positive emotions. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

The Relationship of Gender Roles and Beliefs to Crying in an International Sample.

This study aimed to (1) investigate the variation in self ascription to gender roles and attitudes toward gender roles across countries and its associations with crying behaviors, emotion change, and beliefs about crying and (2) understand how the presence of others affects our evaluations of emotion following crying. This was a large international survey design study (N = 893) conducted in Australia, Croatia, the Netherlands, Thailand, and the United Kingdom. Analyses revealed that, across countries, gender, self-ascribed gender roles, and gender role attitudes (GRA) were related to behavioral crying responses, but not related to emotion change following crying. How a person evaluates crying, instead, appeared to be highly related to one's beliefs about the helpfulness of crying, irrespective of gender. Results regarding crying when others were present showed that people are more likely both to cry and to feel that they received help around a person that they know, compared to a stranger. Furthermore, closeness to persons present during crying did not affect whether help was provided. When a crier reported that they were helped, they also tended to report feeling better following crying than those who cried around others but did not receive help. Few cross-country differences emerged, suggesting that a person's responses to crying are quite consistent among the countries investigated here, with regard to its relationship with a person's gender role, crying beliefs, and reactions to the presence of others.