The Potential of Religion for Promoting Sustainability: The Role of Stewardship.

The present paper discusses how religious, theistic stewardship-the belief that humans have a responsibility to take care of the world that God created and has entrusted to humankind-promotes pro-environmental support among religious individuals. Reviewing the existing literature, we describe how religious stewardship belief may shape cognitions and emotions regarding various environmentally relevant objects (i.e., natural environment, environmental problems, and pro-environmental behaviors) and how these cognitions and emotions lead to motivation to engage in pro-environmental action. We also discuss religious beliefs that may suppress the positive effects of stewardship belief as well as key factors that may moderate the effects of stewardship belief. Last, we discuss potential ways of leveraging religious stewardship in messaging and communications for behavioral change toward sustainability. Although the existing evidence on whether religion helps or hinders environmental protection is mixed, our review suggests that stewardship belief clearly provides great potential for environmental support among religious communities.

Individual costs and community benefits: Collectivism and individuals' compliance with public health interventions.

Differences in national responses to COVID-19 have been associated with the cultural value of collectivism. The present research builds on these findings by examining the relationship between collectivism at the individual level and adherence to public health recommendations to combat COVID-19 during the pre-vaccination stage of the pandemic, and examines different characteristics of collectivism (i.e., concern for community, trust in institutions, perceived social norms) as potential psychological mechanisms that could explain greater compliance. A study with a cross-section of American participants (N = 530) examined the relationship between collectivism and opting-in to digital contact tracing (DCT) and wearing face coverings in the general population. More collectivistic individuals were more likely to comply with public health interventions than less collectivistic individuals. While collectivism was positively associated with the three potential psychological mechanisms, only perceived social norms about the proportion of people performing the public health interventions explained the relationship between collectivism and compliance with both public health interventions. This research identifies specific pathways by which collectivism can lead to compliance with community-benefiting public health behaviors to combat contagious diseases and highlights the role of cultural orientation in shaping individuals' decisions that involve a tension between individual cost and community benefit.

Politicians polarize and experts depolarize public support for COVID-19 management policies across countries.

Political polarization impeded public support for policies to reduce the spread of COVID-19, much as polarization hinders responses to other contemporary challenges. Unlike previous theory and research that focused on the United States, the present research examined the effects of political elite cues and affective polarization on support for policies to manage the COVID-19 pandemic in seven countries (n = 12,955): Brazil, Israel, Italy, South Korea, Sweden, the United Kingdom, and the United States. Across countries, cues from political elites polarized public attitudes toward COVID-19 policies. Liberal and conservative respondents supported policies proposed by ingroup politicians and parties more than the same policies from outgroup politicians and parties. Respondents disliked, distrusted, and felt cold toward outgroup political elites, whereas they liked, trusted, and felt warm toward both ingroup political elites and nonpartisan experts. This affective polarization was correlated with policy support. These findings imply that policies from bipartisan coalitions and nonpartisan experts would be less polarizing, enjoying broader public support. Indeed, across countries, policies from bipartisan coalitions and experts were more widely supported. A follow-up experiment replicated these findings among US respondents considering international vaccine distribution policies. The polarizing effects of partisan elites and affective polarization emerged across nations that vary in cultures, ideologies, and political systems. Contrary to some propositions, the United States was not exceptionally polarized. Rather, these results suggest that polarizing processes emerged simply from categorizing people into political ingroups and outgroups. Political elites drive polarization globally, but nonpartisan experts can help resolve the conflicts that arise from it.

Beliefs and Social Norms as Precursors of Environmental Support: The Joint Influence of Collectivism and Socioeconomic Status.

The present research investigates how the cultural value of collectivism interacts with socioeconomic status (SES) to influence the basis of action. Using a U.S. national sample (N = 2,538), the research examines how these sociocultural factors jointly moderate the strength of two precursors of environmental support: beliefs about climate change and perceived descriptive norms. SES and collectivism interacted with climate change beliefs such that beliefs predicted environmental support (i.e., proenvironmental behaviors and policy support) more strongly for those who were high in SES and low in collectivism than for all other groups. This interaction was explained, in part, by sense of control. For descriptive norms, SES and collectivism did not interact but rather norms predicted action most strongly for those high in collectivism and high in SES. These findings demonstrate the theoretical and applied importance of examining multiple sociocultural characteristics together to understand the factors that drive action.

Psychology and the Threat of Contagion: Feeling Vulnerable to a Disease Moderates the Link Between Xenophobic Thoughts and Support for Ingroup-Protective Actions.

The widespread threat of contagious disease disrupts not only everyday life but also psychological experience. Building on findings regarding xenophobic responses to contagious diseases, this research investigates how perceived vulnerability to a disease moderates the psychological link between people's xenophobic thoughts and support for ingroup-protective actions. Three datasets collected during the time of Ebola (N = 867) and COVID-19 (Ns = 992 and 926) measured perceived disease risk, group-serving biases (i.e., xenophobic thoughts), and support for restrictive travel policies (i.e., ingroup-protective actions). Using correlational and quasi-experimental analyses, results indicated that for people who perceive greater disease risk, the association between group-serving bias and restrictive policy support is weakened. This weakened association occurred because people who felt more vulnerable to these diseases increased support for ingroup-protective actions more strongly than xenophobic thoughts. This research underscores the importance of understanding the impact of threats on psychological processes beyond the impact on psychological outcomes.

Structured reflection increases intentions to reduce other people's health risks during COVID-19.

People believe they should consider how their behavior might negatively impact other people, Yet their behavior often increases others' health risks. This creates challenges for managing public health crises like the COVID-19 pandemic. We examined a procedure wherein people reflect on their personal criteria regarding how their behavior impacts others' health risks. We expected structured reflection to increase people's intentions and decisions to reduce others' health risks. Structured reflection increases attention to others' health risks and the correspondence between people's personal criteria and behavioral intentions. In four experiments during COVID-19, people (N  = 12,995) reported their personal criteria about how much specific attributes, including the impact on others' health risks, should influence their behavior. Compared with control conditions, people who engaged in structured reflection reported greater intentions to reduce business capacity (experiment 1) and avoid large social gatherings (experiments 2 and 3). They also donated more to provide vaccines to refugees (experiment 4). These effects emerged across seven countries that varied in collectivism and COVID-19 case rates (experiments 1 and 2). Structured reflection was distinct from instructions to carefully deliberate (experiment 3). Structured reflection increased the correlation between personal criteria and behavioral intentions (experiments 1 and 3). And structured reflection increased donations more among people who scored lower in cognitive reflection compared with those who scored higher in cognitive reflection (experiment 4). These findings suggest that structured reflection can effectively increase behaviors to reduce public health risks.

Religion, Social Connectedness, and Xenophobic Responses to Ebola.

This study examined the role of religion in xenophobic responses to the threat of Ebola. Religious communities often offer members strong social ties and social support, which may help members cope with psychological and physical threat, including global threats like Ebola. Our analysis of a nationally representative sample in the U.S. (N = 1,000) found that overall, the more vulnerable to Ebola people felt, the more they exhibited xenophobic responses, but this relationship was moderated by importance of religion. Those who perceived religion as more important in their lives exhibited weaker xenophobic reactions than those who perceived religion as less important. Furthermore, social connectedness measured by collectivism explained the moderating role of religion, suggesting that higher collectivism associated with religion served as a psychological buffer. Religious people showed attenuated threat responses because they had a stronger social system that may offer resources for its members to cope with psychological and physical threats. The current research highlights that different cultural groups react to increased threats in divergent ways.

Religiosity Moderates the Link Between Environmental Beliefs and Pro-Environmental Support: The Role of Belief in a Controlling God.

The current research examines differences in what motivates environmentally sustainable behavior between more and less religious people in the United States. We found that religiosity moderates the extent to which environmental beliefs predict pro-environmental support. Specifically, environmental beliefs predicted pro-environmental support less strongly among more religious people than less religious people (Studies 1 and 2). Using a correlational (Study 2) and an experimental (Study 3) design, we further found that one particular aspect of religiosity-believing in a controlling god-reduced the importance of personally held environmental beliefs in shaping one's support for pro-environmental actions. Our findings suggest that motivation to act based on personal beliefs may be attenuated among people who are religious because they believe in an external source of control. Sociocultural factors, such as religion, shape the psychological underpinnings of social actions, and the present research underscores the importance of understanding psychological diversity in promoting support toward environmental sustainability.

Cultural Variability in the Association Between Age and Well-Being: The Role of Uncertainty Avoidance.

Past research has found a mixed relationship between age and subjective well-being. The current research advances the understanding of these findings by incorporating a cultural perspective. We tested whether the relationship between age and well-being is moderated by uncertainty avoidance, a cultural dimension dealing with society's tolerance for ambiguity. In Study 1 (N = 64,228), using a multilevel approach with an international database, we found that older age was associated with lower well-being in countries higher in uncertainty avoidance but not in countries lower in uncertainty avoidance. Further, this cultural variation was mediated by a sense of control. In Study 2 (N = 1,025), we compared a culture with low uncertainty avoidance (the United States) with a culture with high uncertainty avoidance (Romania) and found a consistent pattern: Age was negatively associated with well-being in Romania but not in the United States. This cultural difference was mediated by the use of contrasting coping strategies associated with different levels of a sense of control.

Cultural Variability in the Link Between Environmental Concern and Support for Environmental Action.

Research on sustainability behaviors has been based on the assumption that increasing personal concerns about the environment will increase proenvironmental action. We tested whether this assumption is more applicable to individualistic cultures than to collectivistic cultures. In Study 1, we compared 47 countries ( N = 57,268) and found that they varied considerably in the degree to which environmental concern predicted support for proenvironmental action. National-level individualism explained the between-nation variability above and beyond the effects of other cultural values and independently of person-level individualism. In Study 2, we compared individualistic and collectivistic nations (United States vs. Japan; N = 251) and found culture-specific predictors of proenvironmental behavior. Environmental concern predicted environmentally friendly consumer choice among European Americans but not Japanese. For Japanese participants, perceived norms about environmental behavior predicted proenvironmental decision making. Facilitating sustainability across nations requires an understanding of how culture determines which psychological factors drive human action.

Emotional fit with culture: a predictor of individual differences in relational well-being.

There is increasing evidence for emotional fit in couples and groups, but also within cultures. In the current research, we investigated the consequences of emotional fit at the cultural level. Given that emotions reflect people's view on the world, and that shared views are associated with good social relationships, we expected that an individual's fit to the average cultural patterns of emotion would be associated with relational well-being. Using an implicit measure of cultural fit of emotions, we found across 3 different cultural contexts (United States, Belgium, and Korea) that (1) individuals' emotional fit is associated with their level of relational well-being, and that (2) the link between emotional fit and relational well-being is particularly strong when emotional fit is measured for situations pertaining to relationships (rather than for situations that are self-focused). Together, the current studies suggest that people may benefit from emotionally "fitting in" to their culture.