Honour, acculturation and well-being: Evidence from the UK and Canada.

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.

Neither Eastern nor Western: Patterns of independence and interdependence in Mediterranean societies.

Social science research has highlighted "honor" as a central value driving social behavior in Mediterranean societies, which requires individuals to develop and protect a sense of their personal self-worth and their social reputation, through assertiveness, competitiveness, and retaliation in the face of threats. We predicted that members of Mediterranean societies may exhibit a distinctive combination of independent and interdependent social orientation, self-construal, and cognitive style, compared to more commonly studied East Asian and Anglo-Western cultural groups. We compared participants from eight Mediterranean societies (Spain, Italy, Greece, Turkey, Cyprus [Turkish Cypriot and Greek Cypriot communities], Lebanon, Egypt) to participants from East Asian (Korea, Japan) and Anglo-Western (the United Kingdom, the United States) societies, using six implicit social orientation indicators, an eight-dimensional self-construal scale, and four cognitive style indicators. Compared with both East Asian and Anglo-Western samples, samples from Mediterranean societies distinctively emphasized several forms of independence (relative intensity of disengaging [vs. engaging] emotions, happiness based on disengaging [vs. engaging] emotions, dispositional [vs. situational] attribution style, self-construal as different from others, self-directed, self-reliant, self-expressive, and consistent) and interdependence (closeness to in-group [vs. out-group] members, self-construal as connected and committed to close others). Our findings extend previous insights into patterns of cultural orientation beyond commonly examined East-West comparisons to an understudied world region. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

The role of honour in interpersonal, intrapersonal and intergroup processes.

In this article, we review research in psychology and other related social science fields that has adopted an honor framework to examine intrapersonal, interpersonal, and intergroup processes taking a culture-comparative or individual differences approach. In the sections below, we will first review research on the role of honor in interpersonal processes focusing primarily on interpersonal aggression including in close relationships, non-aggressive ways of responding to threats (e.g., forgiveness), and reciprocity. Next, we move onto reviewing research on the role of honor in intrapersonal processes, specifically in the domains of emotional responses to honor-threatening situations, mental, and physical health. Finally, we review research emerging from social and political psychology and political science that have utilized the honor framework to understand and explain group processes and intergroup relations at different level of analyses (e.g., social groups, nations). Given the limited space, our goal was to emphasize major and emerging areas of research on honor and provide food for thought for future research.

Proximal and distal honor fit and subjective well-being in the Mediterranean region.

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.

Trust predicts COVID-19 prescribed and discretionary behavioral intentions in 23 countries.

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.

Implications of culture of honor theory and research for practitioners and prevention researchers.

Since the seminal publication of Nisbett and Cohen in 1996 linking the higher rates of violence in the Southern United States compared with the Northern United States to a "culture of honor," researchers have paid increasing attention to conceptualizing honor and identifying its underlying psychological mechanisms and its behavioral outcomes. The concern for reputation and other values embedded in culture of honor act as potential sociocultural risk factors for several major social problems in the United States. The aim of this article is to review the recent research on culture of honor and to discuss its societal implications by focusing on 3 pressing social problems: intimate partner aggression, school violence, and reluctance to seek mental health care. Relative to Whites in northern states, White populations in the southern and western states (considered to have cultures of honor) have higher levels of intimate partner violence, more school shootings, and are less likely to seek mental health care. We also briefly review the incidence of these issues among American Latinx groups, another culture of honor. We suggest ways that the scientific findings on culture of honor can enhance prevention and intervention efforts in education, health, and mental health care settings. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

An Alternative Account of Anti-Effeminacy Bias: Reputation Concerns and Lack of Coalitional Value Explain Honor-Oriented Men's Reluctance to Befriend Feminine Men.

Anti-effeminacy bias follows a specific pattern with men showing stronger anti-effeminacy bias against male targets than women. Previous explanations focused on men's higher tendency to stigmatize feminine men as homosexual and motives to maintain a dominant group status. Here, we suggest that certain expressions of anti-effeminacy bias may rather be a manifestation of men's reputation management motives for coalition formation, and be amplified among high (vs. low) masculine honor-oriented men. In three studies with samples from the United Kingdom and Turkey, we showed that men perceived feminine (vs. masculine) male targets as lower on coalitional value and were more reluctant to befriend them, yet this applied only to high (not low) honor-oriented men. Honor-oriented men's friendship reluctance was mediated by concern with losing reputation by association with targets lacking coalitional value. These findings extend understanding of anti-effeminacy bias by drawing attention to men's reputation concerns for coalitional reasons and individual differences.

The role of culture in appraisals, emotions and helplessness in response to threats.

In honour cultures, such as Turkey, reputation management is emphasised, whereas in dignity cultures such as northern US, self-respect and personal achievements are central. Turkey is also a collectivistic culture, where relationship harmony is as important as reputation management. When Turkish people's reputation is threatened, they may experience an internal conflict between these two motives and display helplessness. The purpose of the present study was to examine how people from Turkey (an honour culture; n = 52) and northern US (a dignity culture; n = 48) would perceive and respond to reputation threats as opposed to self-respect threats. As predicted, Turkish participants anticipated stronger anger, shame, and helplessness in response to reputation threats than self-respect threats, whereas differences were smaller or non-existent in northern US. Moreover, shame was a mediator between appraisal and helplessness for reputation threats in Turkey (shame positively predicted helplessness); anger was a mediator between appraisal and helplessness for self-respect threats in northern US (anger negatively predicted helplessness). These results are novel in their inclusion of helplessness and appraisal theory of emotions when examining responses to threats in honour and dignity cultures.

Socio-ecological roots of cultures of honor.

Social psychological research on honor has been growing rapidly in the last decade and contributing to our understanding of cross-cultural differences in a variety of psychological processes. This growing interest in honor has stimulated research designed to examine the origins of honor cultures which is increasingly adopting creative methodologies to tackle the difficulty associated with studying causes of cultural syndromes that are rooted in macro-level structures such as politics, economics, and religion. In this review, we briefly summarize this research as inspiring examples that can be adopted to examine socio-ecological roots of other cultural dimensions commonly used to explain cultural differences in psychological processes.

Family Matters: Rethinking the Psychology of Human Social Motivation.

What motives do people prioritize in their social lives? Historically, social psychologists, especially those adopting an evolutionary perspective, have devoted a great deal of research attention to sexual attraction and romantic-partner choice (mate seeking). Research on long-term familial bonds (mate retention and kin care) has been less thoroughly connected to relevant comparative and evolutionary work on other species, and in the case of kin care, these bonds have been less well researched. Examining varied sources of data from 27 societies around the world, we found that people generally view familial motives as primary in importance and mate-seeking motives as relatively low in importance. Compared with other groups, college students, single people, and men place relatively higher emphasis on mate seeking, but even those samples rated kin-care motives as more important. Furthermore, motives linked to long-term familial bonds are positively associated with psychological well-being, but mate-seeking motives are associated with anxiety and depression. We address theoretical and empirical reasons why there has been extensive research on mate seeking and why people prioritize goals related to long-term familial bonds over mating goals. Reallocating relatively greater research effort toward long-term familial relationships would likely yield many interesting new findings relevant to everyday people's highest social priorities.

Men's Perceptions and Emotional Responses to Becoming a Caregiver Father: The Role of Individual Differences in Masculine Honor Ideals and Reputation Concerns.

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.

Social Value Orientation and Endorsement of Horizontal and Vertical Individualism and Collectivism: An Exploratory Study Comparing Individuals From North America and South Korea.

Individuals' cultural tendencies of horizontal/vertical individualism and collectivism interact with their dispositional traits and contextual factors to shape social interactions. A key dispositional trait is social value orientation (SVO), a general tendency toward competition (proself) vs. cooperation (prosocial) in social exchanges. The present study (N = 1032) explored the relationship between SVO and personal cultural tendencies of horizontal/vertical individualism and collectivism in two different cultural settings, the United States (a vertical individualist setting) and South Korea (a vertical collectivistic setting). We hypothesized that each value orientation would be associated with the congruent personal cultural tendency across settings. We further hypothesized that this association would be specific to the context, so that SVO would play a more relevant role where the cultural theme was less dominant. Results indicated that, across contexts, proself individuals endorsed vertical individualistic values more strongly than prosocial individuals. Conversely, prosocial individuals endorsed horizontal collectivistic values more strongly than proself individuals. In addition, the effect of SVO was different in the two cultural contexts. Compared to proself individuals, prosocial individuals endorsed horizontal collectivism more strongly in the United States context, and horizontal individualism less strongly in the Korea context. Theoretical implications and limitations of the findings, as well as directions for future work are discussed.

Europe's Culture(s): Negotiating Cultural Meanings, Values, and Identities in the European Context.

The intent of this Special Issue is to be a starting point for a broadly-defined European cultural psychology. Across seven research articles, the authors of this Special Issue explore what European culture(s) and European identity entail, how acculturation within the European cultural contexts takes place and under what conditions a multicultural Europe might be possible. The Special Issue also discusses what is currently missing from the research agenda. Therein, the findings of this Special Issue constitute an important starting point for future psychological research that accompanies Europe along its journey into the 21st century.

Encouraging bigger-picture thinking in an intervention to target multiple obesogenic health behaviours.

Research has shown that use of the third-person perspective to visualise a behaviour results in increased motivation to engage in the behaviour relative to the first-person perspective. This effect is claimed to operate in part because the third-person perspective leads the individual to "see the bigger picture", linking the visualised behaviour to broader goals and identities. Reasoning that this effect could be harnessed to encourage engaging in multiple behaviours that serve the same broader goal, the present study manipulated the visual perspective participants used to imagine themselves exercising, and assessed effects on cognitions and behaviour related to both exercising and healthy eating. Baseline exercise levels were measured and explored as a moderation effect. As predicted, it was found that for participants who engaged in more exercise at baseline, visualising exercise using the third-person perspective resulted in them reporting stronger intentions to exercise and taking more leaflets showing local exercise classes. For those who engaged in less exercise at baseline, there was no effect of perspective. In terms of eating, there was a main effect of perspective, such that participants who imagined themselves exercising using the third-person perspective ate significantly less chocolate than those who used the first-person perspective, irrespective of baseline exercise levels. These results suggest that use of third-person perspective visualisation can be used to encourage engagement in multiple behaviours that serve the same broad goal, which may serve as an intervention technique that will be especially helpful for health outcomes with multiple contributing behaviours, such as obesity and overweight.

Stuck in the heat or stuck in the hierarchy? Power relations explain regional variations in violence.

We contend that an ecological account of violence and aggression requires consideration of societal and cultural settings. Focusing on hierarchical relations, we argue countries with higher (vs. lower) power distance are, on average, located closer to the equator, have more challenging climates (e.g., higher temperature; lower temperature variation), and have a greater prevalence of violence and aggression (e.g., higher homicide rates).

Early and late brain signatures of emotional prosody among individuals with high versus low power.

Using ERPs, we explored the relationship between social power and emotional prosody processing. In particular, we investigated differences at early and late processing stages between individuals primed with high or low power. Comparable to previously published findings from nonprimed participants, individuals primed with low power displayed differentially modulated P2 amplitudes in response to different emotional prosodies, whereas participants primed with high power failed to do so. Similarly, participants primed with low power showed differentially modulated amplitudes in response to different emotional prosodies at a later processing stage (late ERP component), whereas participants primed with high power did not. These ERP results suggest that high versus low power leads to emotional prosody processing differences at the early stage associated with emotional salience detection and at a later stage associated with more in-depth processing of emotional stimuli.

Why social values cannot be changed for the sake of conservation.

The hope for creating widespread change in social values has endured among conservation professionals since early calls by Aldo Leopold for a "land ethic." However, there has been little serious attention in conservation to the fields of investigation that address values, how they are formed, and how they change. We introduce a social-ecological systems conceptual approach in which values are seen not only as motivational goals people hold but also as ideas that are deeply embedded in society's material culture, collective behaviors, traditions, and institutions. Values define and bind groups, organizations, and societies; serve an adaptive role; and are typically stable across generations. When abrupt value changes occur, they are in response to substantial alterations in the social-ecological context. Such changes build on prior value structures and do not result in complete replacement. Given this understanding of values, we conclude that deliberate efforts to orchestrate value shifts for conservation are unlikely to be effective. Instead, there is an urgent need for research on values with a multilevel and dynamic view that can inform innovative conservation strategies for working within existing value structures. New directions facilitated by a systems approach will enhance understanding of the role values play in shaping conservation challenges and improve management of the human component of conservation.

Culture moderates children's responses to ostracism situations.

Across a series of studies, we investigated cultural differences in children's responses to ostracism situations. Working with the children of farmers and herders, we focused on how painful children estimate ostracism to be. Study 1a showed that 4- to 8-year-old children from a socially interdependent farming community estimated ostracism to be less painful than did children from an independent herding community. Study 1b showed that this cultural difference was specific to social pain and did not apply to physical pain. Study 2 replicated the results of Study 1a and showed that individual differences in parents' level of social interdependence mediated the relationship between cultural group and how painful children estimate ostracism to be. Study 3 replicated this effect again and showed that children's tendency to recommend seeking social support following ostracism mediated the relationship between cultural group and the perceived pain of being excluded. Finally, Study 4 investigated cultural differences in moral responses to ostracism and showed that children from the farming community punished an individual who ostracized someone else less harshly than did children from the independent herding community. Thus different economic cultures are associated with striking differences in social interdependence and responses to ostracism from early in development. (PsycINFO Database Record