National wealth, individualism, generalised trust, and religiosity as moderators of the relationship between helping strangers and life satisfaction in 137 societies.

We predicted that the relationship between helping strangers and life satisfaction would depend partially on the wealth of the country in which one lives. We argue that wealthy societies provide a wide range of welfare provisions for assisting their citizens. By contrast, people living in poorer countries with associated lower individualism, lower generalised trust, and higher religiosity have fewer financial and institutional supports for their daily welfare. They thus receive greater personal and interpersonal rewards for helping strangers in their societies and experience greater life satisfaction. Using a 137-country sample, we found that the relationship between helping strangers and life satisfaction was weaker in wealthier nations and in nations with more individualistic, more trusting, but less religious citizens. When all four moderators were used, only trust and religiosity remained significant moderators. In a supplementary mediated moderation model, we also found that trust and religiosity mediated the effect of national wealth on the relationship between kindness and life satisfaction. We conclude that the relationship between kindness and life satisfaction depends on various aspects of national culture that may reduce or increase people's dependence in their daily lives on the help of others as opposed to dependence on welfare institutions.

Catching up with wonderful women: The women-are-wonderful effect is smaller in more gender egalitarian societies.

Inequalities between men and women are common and well-documented. Objective indexes show that men are better positioned than women in societal hierarchies-there is no single country in the world without a gender gap. In contrast, researchers have found that the women-are-wonderful effect-that women are evaluated more positively than men overall-is also common. Cross-cultural studies on gender equality reveal that the more gender egalitarian the society is, the less prevalent explicit gender stereotypes are. Yet, because self-reported gender stereotypes may differ from implicit attitudes towards each gender, we reanalysed data collected across 44 cultures, and (a) confirmed that societal gender egalitarianism reduces the women-are-wonderful effect when it is measured more implicitly (i.e. rating the personality of men and women presented in images) and (b) documented that the social perception of men benefits more from gender egalitarianism than that of women.

Individual and culture-level components of survey response styles: A multi-level analysis using cultural models of selfhood.

Variations in acquiescence and extremity pose substantial threats to the validity of cross-cultural research that relies on survey methods. Individual and cultural correlates of response styles when using 2 contrasting types of response mode were investigated, drawing on data from 55 cultural groups across 33 nations. Using 7 dimensions of self-other relatedness that have often been confounded within the broader distinction between independence and interdependence, our analysis yields more specific understandings of both individual- and culture-level variations in response style. When using a Likert-scale response format, acquiescence is strongest among individuals seeing themselves as similar to others, and where cultural models of selfhood favour harmony, similarity with others and receptiveness to influence. However, when using Schwartz's (2007) portrait-comparison response procedure, acquiescence is strongest among individuals seeing themselves as self-reliant but also connected to others, and where cultural models of selfhood favour self-reliance and self-consistency. Extreme responding varies less between the two types of response modes, and is most prevalent among individuals seeing themselves as self-reliant, and in cultures favouring self-reliance. As both types of response mode elicit distinctive styles of response, it remains important to estimate and control for style effects to ensure valid comparisons.

Predictors of the gender gap in life expectancy across 54 nations.

We studied the gender gap in life expectancy (GGLE), which currently favours women on average by 5 years. Individual data from 54 societies were extracted from the 1999-2004 wave of the World Values Survey. The GGLE was not predicted by the socio-economic factors of gross domestic product (GDP) or Gini coefficient, but was increased by national level of alcohol consumption, and decreased by gender differences in national levels of life satisfaction. Different national-level phenomena appear to be responsible for male and female contributions to the GGLE. National levels of male longevity were responsive to GDP, Gini coefficient, social engagement, tobacco use and life satisfaction, whereas female longevity rates were responsive only to GDP and alcohol consumption, underscoring the greater sensitivity of male longevity to contextual features of the nations where they live.

Citizen-making: the role of national goals for socializing children.

The ecological, political, religious and economic constraints and opportunities characterizing a nation crystallize to set the agenda for socializing children, its future citizens. Parented accordingly, members of those nations would come to adopt the values, beliefs, skills and attitudes that constitute the requisite human capital to sustain that nation. This study reports on the profiling of 55 nations by two dimensions of the socialization goals for children extracted from the World Values Survey, viz., Self-directedness versus Other-directedness, and Civility versus Practicality. An affluent, less corrupt and more gender-equal society is associated with greater focus on Self-directedness and Civility. Both dimensions show convergent and discriminant validities in their correlation with nation-level psychosocial variables such as citizen subjective well-being, values, beliefs, pace of life and trust of out-groups. These dimensions are also shown to connect a nation's ecological construct to the outcomes of its citizens, adding a psychological-developmental perspective to examine nation-building and cultural transmission.

The role of dialectical self and bicultural identity integration in psychological adjustment.

OBJECTIVE: We applied the concept of naïve dialecticism (Peng & Nisbett, ), which characterizes East Asians' greater tendency to encompass contradictory, ever-changing, and interrelated features of an entity, to bicultural contexts and examined its effects on psychological well-being across various acculturating groups. METHOD: We administered questionnaire measures of the dialectical self, bicultural identity integration (BII; Benet-Martínez & Haritatos, 2005), and well-being to Hong Kong Chinese (N = 213) in Study 1 and Mainland Chinese (N = 239) in Study 2. In Study 3, a 4-week longitudinal study was conducted among Hong Kong Chinese (N = 173) to test the relationships of these variables over time. We then extended similar measures to new immigrants from Mainland China (N = 67) in Study 4 and Filipino domestic workers in Hong Kong (N = 153) in Study 5. RESULTS: Five studies converged to show that psychological adjustment was positively related to BII, but negatively related to the dialectical self. In Studies 1-3, dialecticism mediated the effect of BII on psychological adjustment among Hong Kong and Mainland Chinese bicultural individuals. CONCLUSIONS: Our findings reveal the deleterious effects of tolerance for contradiction on well-being and differentiate biculturalism patterns of immigration-based and globalization-based acculturation.

Individual uniqueness in trust profiles and well-being: Understanding the role of cultural tightness-looseness from a representation similarity perspective.

This paper provides a unique perspective for understanding cultural differences: representation similarity-a computational technique that uses pairwise comparisons of units to reveal their representation in higher-order space. By combining individual-level measures of trust across domains and well-being from 13,823 participants across 15 nations with a measure of society-level tightness-looseness, we found that any two countries with more similar tightness-looseness tendencies exhibit higher degrees of representation similarity in national interpersonal trust profiles. Although each individual's trust profile is generally similar to their nation's trust profile, the greater similarity between an individual's and their society's trust profile predicted a higher level of individual life satisfaction only in loose cultures but not in tight cultures. Using the framework of representation similarity to explore cross-cultural differences from a multidimensional, multi-national perspective provide a comprehensive picture of how culture is related to the human activities.

The weight of culture: Societal individualism and flexibility explain large global variations in obesity.

BACKGROUND: Obesity rates have been rising steeply across the globe in recent decades, posing a major threat to global human health. Despite this almost universal increase, differences between countries remain striking, even among equally developed societies. METHODS: We test if two cultural dimensions derived from a revised Hofstede model of culture from Minkov (2018), namely collectivism vs. individualism and monumentalism vs. flexibility, could help explain national variations in prevalence of obesity (BMI ≥ 30) among women and men around the world. We develop a theoretical framework that links these two cultural dimensions with obesity and then test their association empirically in analyses including 51 countries from all regions of the world as well as using imputed data for a total of 155 countries, representing 98% of the global population. RESULTS: In contrast to previous studies, we find that, adjusting for undernourishment and other potential confounds, individualism is associated with higher obesity prevalence in the male population, but not among the female population. We explain these findings by pointing to the different mechanisms through which individualism relates to health behavior, some of which are more gender-specific than others. A further novel finding is that flexibility, a national cultural trait that emphases humility, self-control, and restraint of desires, is a strong negative predictor of obesity in both genders beyond various potential confounds and is highly robust in specification curve analyses. CONCLUSIONS: Our findings suggest that taking national culture into account can enhance our understanding of the obesity pandemic and should thus be considered by policy-makers in their design of interventions.

Is self-determined functioning a universal prerequisite for motive-goal congruence? Examining the domain of achievement in three cultures.

Research has shown that capacity for accessing implicit motives promotes congruence between the implicit and the explicit motivational system: Individuals able to test a conscious goal for its fit with their implicit motivation commit themselves more fully to self-congruent goals. However, it has not yet been shown whether this is a universal phenomenon or limited to Euro-American cultures in which individual needs are less strictly constrained by the social environment than in other cultural contexts. Thus, the present study examined whether self-determination interacts with the implicit achievement motive to predict how much importance individuals from Cameroon, Germany, and Hong Kong ascribe to achievement goals. Moreover, the importance ascribed to goals should indirectly predict life satisfaction via success in goal realization. Results showed that the associations described above are valid in all three cultural groups and are discussed in terms of their implications for the universal processes characterizing motivation.

Levels of interpersonal trust across different types of environment: The micro-macro interplay between relational distance and human ecology.

Social and behavioral scientists have long investigated the relationship between interpersonal trust and features of the environment. However, it remains unclear how the microenvironment of relational distance (i.e., social proximity between 2 persons) interacts with the macroenvironment of human ecology (i.e., social and natural environments) to predict people's levels of trusting other persons. In this research, we tackled this puzzle using diverse methodologies (e.g., meta-analysis, experiment, and multilevel analysis) and large, cultural-group samples. Four studies found that, across many countries (e.g., 77 countries in Study 3) and regions within a country (e.g., 28 Chinese provinces in Study 4), members of these social units trusted close others (e.g., family members) more than distant others (e.g., strangers). However, this general effect of relational distance was stronger in societies embedded within more restrictive cultural, sociopolitical, and natural ecologies (e.g., a more collectivistic cultural logic, less developed socioeconomic and political institutions, and a stronger threat of infectious diseases, such as HCV infection). More importantly, people's attitudinal trust of distant others was higher in countries or regions with less restrictive ecocultural features, but such differences often disappeared in the context of trusting close others. Compared with other sociopolitical and natural features, the societal culture of collectivism often was a unique explanatory variable for the micro-macro interplay of current interest. These converging pieces of evidence provide a clear view of how levels of interpersonal trust vary as a function of relational distance and ecocultural environments simultaneously. (PsycInfo Database Record (c) 2020 APA, all rights reserved).

Is Gratitude Always Beneficial to Interpersonal Relationships? The Interplay of Grateful Disposition, Grateful Mood, and Grateful Expression Among Married Couples.

A growing body of research has documented positive outcomes of gratitude in personal and interpersonal domains. To uncover the dynamic process of gratitude and relational well-being, we examined the interplay of grateful disposition, grateful mood, and grateful expression in ongoing close relationships. Hong Kong Chinese couples (n = 100) participated in a three-wave study across three consecutive weeks. Adopting the Actor-Partner Interdependence Model, we found that at Time 1, grateful disposition not only predicted one's own grateful mood but also the perceived grateful mood of one's spouse, both of which predicted marital satisfaction. At Time 2, the couples were randomly assigned to two conditions over 2 weeks: having one spouse keeping a private gratitude journal or overtly expressing gratitude to the other. Couples' grateful mood increased at Time 3, indicating the effectiveness of both interventions. However, the resulting changes in marital satisfaction differed for the beneficiaries (enactors) and benefactors (targets), such that husbands who perceived their wife's expressed gratitude as less sincere declined in their marital satisfaction. The results reveal the boundary conditions in evaluating expressions of gratitude and improvement of relationships and provide implications for social exchange and couple therapy.

Emotional reactions of anger and shame to the norm violation characterizing episodes of interpersonal harm.

Norms are the socially shared restraints by which human behaviour is regulated. When applied to events involving interpersonal harm, the perceived level of norm violation by a perpetrator will lead to a target's emotional reactions of both anger and shame, with such processes mediated by the target's judgments of his or her loss of face arising from the episode, the perpetrator's intent to harm, and the blame ascribed to the perpetrator. Structural equation modelling (SEM) confirmed this set of linkages with targets of harm from both Hong Kong and the United States reporting on a harmful exchange in their own life, suggesting the generalizability of this model in disparate cultural contexts.

Stereotype content model across cultures: towards universal similarities and some differences.

The stereotype content model (SCM) proposes potentially universal principles of societal stereotypes and their relation to social structure. Here, the SCM reveals theoretically grounded, cross-cultural, cross-groups similarities and one difference across 10 non-US nations. Seven European (individualist) and three East Asian (collectivist) nations (N=1,028) support three hypothesized cross-cultural similarities: (a) perceived warmth and competence reliably differentiate societal group stereotypes; (b) many out-groups receive ambivalent stereotypes (high on one dimension; low on the other); and (c) high status groups stereotypically are competent, whereas competitive groups stereotypically lack warmth. Data uncover one consequential cross-cultural difference: (d) the more collectivist cultures do not locate reference groups (in-groups and societal prototype groups) in the most positive cluster (high-competence/high-warmth), unlike individualist cultures. This demonstrates out-group derogation without obvious reference-group favouritism. The SCM can serve as a pancultural tool for predicting group stereotypes from structural relations with other groups in society, and comparing across societies.

Cultures and Persons: Characterizing National and Other Types of Cultural Difference Can Also Aid Our Understanding and Prediction of Individual Variability.

Valid understanding of the relationship between cultures and persons requires an adequate conceptualization of the many contexts within which individuals work and live. These contexts include the more distal features of the individual's birth ecology and ethno-national group history. These features converge more proximally upon individual experience as "process" variables, through the institutional-normative constraints and affordances encountered through socialization into a diverse set of cultural groupings. This enculturation is then revealed in the individual's response profile of values, beliefs, choices, and behaviors at any given time. Cross-cultural psychologists have typically compared these encultured responses cross-nationally by averaging the scores of equivalent groups of persons across national groups, terming these average differences "cultural differences." This procedure has generated considerable resistance, primarily due to careless over-generalization of results to all members of a given cultural group. Critics of nation-based characterizations have challenged their methodological and conceptual inadequacies, but we now know better how to address the measurement-related aspects of culture-level "psychological" variables, such as individualism-collectivism. In challenging the accuracy of these measures, critics have also neglected to acknowledge the continuing predictive and discriminant validity of these dimensions of national culture. We here review the utility of more recent measurements. We then show how nation-level comparisons can be used by psychologists to improve our understanding of individual, rather than group, outcomes. Nations are heterogeneous amalgams of ethnicities, social classes, organizations, school systems, and families. Individuals' socialization into these groups affects their functioning at any given point in life. These enculturations are further dependent on their gender, age, and education. Assessment of culture's relation with individual functioning requires adequate measurement of both personality and normative aspects of situations in which behavior is enacted. Once this integration of cultural influences is achieved, the logic and methodology for integrating national culture into psychological models of individual behavior can be applied within any nation where research focuses on how within-nation cultural variation affects individual functioning. Culture, conceptualized as normative group constraints, becomes more widely amenable to study, and the hard lessons learned from cross-national research can be used to guide the practice of more locally sensitive research.

A Sense of Obligation: Cultural Differences in the Experience of Obligation.

In this investigation of cultural differences in the experience of obligation, we distinguish between Confucian Role Ethics versus Relative Autonomy lay theories of motivation and illustrate them with data showing relevant cultural differences in both social judgments and intrapersonal experience. First, when judging others, Western European heritage culture (WEHC) participants (relative to Confucian heritage culture [CHC] participants) judged obligation-motivated actors more negatively than those motivated by agency (Study 1, N = 529). Second, in daily diary and situation sampling studies, CHC participants (relative to WEHC participants) perceived more congruency between their own agentic and obligated motivations, and more positive emotional associations with obligated motivations (Study 2, N = 200 and Study 3, N = 244). Agentic motivation, however, was universally associated with positive emotions. More research on a Role Ethics rather than Relative Autonomy conception of agency may improve our understanding of human motivation, especially across cultures.

The added value of world views over self-views: Predicting modest behaviour in Eastern and Western cultures.

Personality research has been focused on different aspects of the self, including traits, attitudes, beliefs, goals, and motivation. These aspects of the self are used to explain and predict social behaviour. The present research assessed generalized beliefs about the world, termed 'social axioms' (Leung et al., ), and examined their additive power over beliefs about the self in explaining a communal behaviour, that is, modesty. Three studies predicted reported modest behaviour among Mainland Chinese, Hong Kong Chinese, East Asian Canadians, and European Canadians. In addition to self-reports in Studies 1 and 2, informant reports from participants' parents and close friends were collected in Study 3 to construct a behavioural composite after examining the resulting multitrait-multimethod matrix and intraclass correlations. World views (operationalized as social axioms) explained additional variance in modest behaviour over and above self-views (operationalized as self-efficacy, self-construals, and trait modesty) in both Eastern and Western cultures. Variation in reports on three factors of modest behaviour was found across self-, parent, and friend perspectives, with significant differences across perspectives in self-effacement and other-enhancement, but not in avoidance of attention-seeking.

National differences in predictors of suicide among young and elderly citizens: linking societal predictors to psychological factors.

Suicide is usually conceptualized as arising either because of social phenomena or individual dynamics. In this study, these approaches were combined by analyzing suicide rates of younger people aged 15-24 and elderly aged 65-74 from 54 nations using societal variables in conjunction with psychological measures of citizen characteristics as mediators. A mediated analysis showed that psychological citizen factors, like home satisfaction and happiness, mediated the impact of societal variables, like the sex ratio, in predicting suicide rates. We found different psychological and societal predictors for young and elderly suicides, with elderly suicide rates being much more predictable. An age-responsive Durkheimian framework focusing on the dynamics of social integration at different ages was used to interpret these results.

Reexamining personal, social, and cultural influences on compliance behavior in the United States, Poland, and Hong Kong.

Researchers have extended the literature on strategies of gaining compliance with a request to incorporate cultural variations into the analytic framework. In the present investigation, the authors sought to go beyond previous studies of the factors increasing compliance rates by reexamining how researchers conceptualize and measure personal, social, and cultural influences on compliance behavior in the United States, Poland, and Hong Kong. The authors found that different levels of compliance were affected by culture, principles of influence, and the individual's personal orientation of idiocentrism/allocentrism (I/A). In the present study, the authors extended previous cross-cultural work by decomposing the I/A into 2 separate individual difference variables: normative perceptions and evaluative perceptions. The interaction of person and situation on compliance showed the power of situational demands and the strength of different aspects of personal collectivism. Different patterns of compliance at the culture level revealed the importance of culture in shaping this behavioral tendency. Thus, the authors' integration of personal, social, and cultural influences provided an interactive model to help researchers explain compliance more comprehensively.

Be Careful Where You Smile: Culture Shapes Judgments of Intelligence and Honesty of Smiling Individuals.

Smiling individuals are usually perceived more favorably than non-smiling ones-they are judged as happier, more attractive, competent, and friendly. These seemingly clear and obvious consequences of smiling are assumed to be culturally universal, however most of the psychological research is carried out in WEIRD societies (Western, Educated, Industrialized, Rich, and Democratic) and the influence of culture on social perception of nonverbal behavior is still understudied. Here we show that a smiling individual may be judged as less intelligent than the same non-smiling individual in cultures low on the GLOBE's uncertainty avoidance dimension. Furthermore, we show that corruption at the societal level may undermine the prosocial perception of smiling-in societies with high corruption indicators, trust toward smiling individuals is reduced. This research fosters understanding of the cultural framework surrounding nonverbal communication processes and reveals that in some cultures smiling may lead to negative attributions.