Toward an explanation of cultural differences in subjective well-being: the role of positive emotion norms and positive illusions.

The present research explores the role of positive emotion norms and positive illusions in explaining the higher subjective well-being observed among Europeans compared to East Asians in Canada. Specifically, we investigate the underlying psychological mechanisms contributing to the prevalence of positive self-views among individuals with European backgrounds, characterized by individualism, versus those with East Asian backgrounds, associated with collectivism. Our study compares Europeans and East Asians in Canada to determine whether cultural norms regarding positive emotions account for the elevated positive self-views and subjective well-being in Europeans. With a sample of 225 participants (112 Europeans and 113 East Asians), our findings reveal significant indirect effects of culture on subjective well-being through positive emotion norms and positive illusions. This study highlights that Europeans, compared to East Asians, believe it is more appropriate to experience and express positive emotions, and this norm influences their positive self-views, subsequently impacting subjective well-being. These findings offer valuable insights into how cultural factors shape subjective well-being across different groups.

Lay Misperceptions of Culture as "Biological" and Suggestions for Reducing Them.

Culture is typically studied as socialized and learned. Yet lay intuitions may hold that culture is associated with biology via perceptions of race, presenting a problem for those who study culture: There may be a mismatch between how psychologists study culture and how their research is interpreted by lay audiences. This article is a call to researchers to recognize this mismatch as a problem and to critically evaluate the way we study culture. We first describe evidence that laypeople tend to associate culture with notions of folk biology. Next, we propose three suggestions for researchers: explicitly address whether biological processes are, or are not, relevant for studying culture in their work; consider using multiple methods because different methods for studying culture may come with assumptions about culture as more tied to socialization or biology; and represent all people as cultural by studying multiple forms of culture and by contextualizing all psychological research. Last, we provide an example for how researchers can implement these suggestions to encourage more accurate interpretations of findings.

Does self-construal shape automatic social attention?

We examined whether activating independent or interdependent self-construal modulates attention shifting in response to group gaze cues. European Canadians (Study 1) and East Asian Canadians (Study 2) primed with independence vs. interdependence completed a multi-gaze cueing task with a central face gazing left or right, flanked by multiple background faces that either matched or mismatched the direction of the foreground gaze. Results showed that European Canadians (Study 1) mostly ignored background gaze cues and were uninfluenced by the self-construal primes. However, East Asian Canadians (Study 2), who have cultural backgrounds relevant to both independence and interdependence, showed different attention patterns by prime: those primed with interdependence were more distracted by mismatched (vs. matched) background gaze cues, whereas there was no change for those primed with independence. These findings suggest activating an interdependent self-construal modulates social attention mechanisms to attend broadly, but only for those who may find these representations meaningful.

Zahra or Zoe, Arjun or Andrew? Bicultural baby names reflect identity and pragmatic concerns.

OBJECTIVES: Ethnic first names are a visible product of diversity in the West, yet little is known about the psychological factors that influence naming preferences and choices among bicultural individuals. METHOD: Participants in Studies 1a (South Asian Canadians; N = 326) and 1b (Iranian Canadians; N = 126) were prospective parents who completed an online survey with measures of naming (consequences of ethnic naming, naming preferences) and psychological factors related to naming: heritage and mainstream acculturation, ethno-cultural continuity. Study 2 participants (N = 211) were parents of an Indian background living in three English speaking countries (Canada, United States, UK). They completed an online survey with measures of naming (consequences of ethnic naming, names as markers of cultural identity, actual naming choices) and psychological factors: heritage and mainstream cultural identifications, ethno-cultural continuity. RESULTS: Across all 3 studies we observed a strong preference for ethnic over mainstream names. In Studies 1a and 1b heritage acculturation and motivation for ethno-cultural continuity predicted stronger preference for ethnic names. In contrast, a preference for mainstream names was predicted by mainstream acculturation and expectations of negative consequences of ethnic names. In Study 2 choice of an ethnic name was positively related to beliefs about names as markers of ethnic identity, and negatively related to expectations of negative consequences of ethnic names. CONCLUSIONS: Baby naming among ethnic minorities is a complex cultural decision, reflecting both identity and pragmatic concerns. Implications for studies of acculturation and identity, and future research directions are discussed. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

The ego dampening influence of religion: evidence from behavioral genetics and psychology.

Religion is a product of evolutionary and biological processes. Thus, understanding why some people are religious and how it impacts their everyday lives requires an integrated perspective. This review presents a theoretical framework incorporating recent findings on religious influences on the behavioral expression of genetic and psychological predispositions. We propose that religion may facilitate ego dampening, or weakening of the impact of one's internal drive, for the service of sociality. Evidence from gene-environment interaction and behavioral studies suggests that religious beliefs and practices may dampen more prepotent, self-focused motives that can be at odds with cooperation and social cohesion. The review underscores the importance of taking an interdisciplinary perspective to understand complex and fundamental questions about religion.

How robust is the own-group face recognition bias? Evidence from first- and second-generation East Asian Canadians.

There is mounting evidence that North Americans are better able to remember faces of targets who belong to the same social group, and this is true even when the social groups are experimentally created. Yet, how Western cultural contexts afford the development of this own group face recognition bias remains unknown. This question is particularly important given that recent findings suggest that first-generation East Asian Canadians do not show this bias. In the current research, we examined the own-group bias among first- and second-generation East Asian Canadians, who vary systematically in their exposure to and engagement in a Western cultural context, and tested mediators that could explain any difference. In Study 1, second-generation East Asian Canadians showed better memory for same-group (vs. other-group) faces. In Studies 2 and 3, as well as a meta-analysis of all three studies, we found some additional evidence that second-generation East Asian Canadians show better memory for same-group (vs. other-group) faces, whereas first-generation East Asian Canadians do not, but only when each cultural group was examined separately in each study, as no interaction with generational status emerged. In Study 2, and in a higher powered pre-registered Study 3, we also examined whether second- (vs. first-) generational status had a positive indirect effect on same-group face recognition through the effects of acculturation and perceived relational mobility in the immediate social environment, however this mediation model was not supported by the data. Overall, the results provide some additional evidence that the effect of mere social categorization on face recognition may not be as consistently found among East Asian participants.

The Potential Cost of Cultural Fit: Frame Switching Undermines Perceptions of Authenticity in Western Contexts.

Behaving consistently across situations is fundamental to a person's authenticity in Western societies. This can pose a problem for biculturals who often frame switch, or adapt their behavior across cultural contexts, as a way of maintaining fit with each of their cultures. In particular, the behavioral inconsistency entailed in frame switching may undermine biculturals' sense of authenticity, as well as Westerners' impressions of biculturals' authenticity. Study 1 had a diverse sample of biculturals (N = 127) living in the United States and Canada describe an episode of frame switching (vs. no switching control vs. neutral control) and report on their state authenticity during the episode. Results showed that biculturals recalled feeling less authentic during an instance of frame switching compared to no switching control and neutral control. Study 2 had mainstream Canadians (White and of American, Canadian, or Western European cultural heritage, N = 97) read a hypothetical vignette, from a third-person perspective, about a bicultural who frame switches (vs. no switching control vs. neutral control) and provide their impressions of the bicultural's authenticity and multiple other desirable traits. Participants rated the bicultural as less authentic when he frame switched compared to no switching control and neutral control, and rated him as less likeable, trustworthy, and warm (but not competent) as downstream consequences of seeing him as less authentic. These results demonstrate that frame switching can come at a cost to authenticity, both in terms of how biculturals see themselves and are seen by others, at least in Western societies. These findings highlight that the way biculturals negotiate their cultures affects them psychologically and socially. In the context of cultural fit, the active process of establishing and maintaining fit with one's cultures can have unforeseen consequences.

Automatic Mechanisms for Social Attention Are Culturally Penetrable.

Are mechanisms for social attention influenced by culture? Evidence that social attention is triggered automatically by bottom-up gaze cues and is uninfluenced by top-down verbal instructions may suggest it operates in the same way everywhere. Yet considerations from evolutionary and cultural psychology suggest that specific aspects of one's cultural background may have consequence for the way mechanisms for social attention develop and operate. In more interdependent cultures, the scope of social attention may be broader, focusing on more individuals and relations between those individuals. We administered a multi-gaze cueing task requiring participants to fixate a foreground face flanked by background faces and measured shifts in attention using eye tracking. For European Americans, gaze cueing did not depend on the direction of background gaze cues, suggesting foreground gaze alone drives automatic attention shifting; for East Asians, cueing patterns differed depending on whether the foreground cue matched or mismatched background cues, suggesting foreground and background gaze information were integrated. These results demonstrate that cultural background influences the social attention system by shifting it into a narrow or broad mode of operation and, importantly, provides evidence challenging the assumption that mechanisms underlying automatic social attention are necessarily rigid and impenetrable to culture.

Culture moderates the relationship between interdependence and face recognition.

Recent theory suggests that face recognition accuracy is affected by people's motivations, with people being particularly motivated to remember ingroup versus outgroup faces. In the current research we suggest that those higher in interdependence should have a greater motivation to remember ingroup faces, but this should depend on how ingroups are defined. To examine this possibility, we used a joint individual difference and cultural approach to test (a) whether individual differences in interdependence would predict face recognition accuracy, and (b) whether this effect would be moderated by culture. In Study 1 European Canadians higher in interdependence demonstrated greater recognition for same-race (White), but not cross-race (East Asian) faces. In Study 2 we found that culture moderated this effect. Interdependence again predicted greater recognition for same-race (White), but not cross-race (East Asian) faces among European Canadians; however, interdependence predicted worse recognition for both same-race (East Asian) and cross-race (White) faces among first-generation East Asians. The results provide insight into the role of motivation in face perception as well as cultural differences in the conception of ingroups.

Religion priming and an oxytocin receptor gene (OXTR) polymorphism interact to affect self-control in a social context.

Using a genetic moderation approach, this study examines how an experimental prime of religion impacts self-control in a social context, and whether this effect differs depending on the genotype of an oxytocin receptor gene (OXTR) polymorphism (rs53576). People with different genotypes of OXTR seem to have different genetic orientations toward sociality, which may have consequences for the way they respond to religious cues in the environment. In order to determine whether the influence of religion priming on self-control is socially motivated, we examine whether this effect is stronger for people who have OXTR genotypes that should be linked to greater rather than less social sensitivity (i.e., GG vs. AA/AG genotypes). The results showed that experimentally priming religion increased self-control behaviors for people with GG genotypes more so than people with AA/AG genotypes. Furthermore, this Gene × Religion interaction emerged in a social context, when people were interacting face to face with another person. This research integrates genetic moderation and social psychological approaches to address a novel question about religion's influence on self-control behavior, which has implications for coping with distress and psychopathology. These findings also highlight the importance of the social context for understanding genetic moderation of psychological effects.

Specialized mechanisms for theory of mind: are mental representations special because they are mental or because they are representations?

Does theory of mind depend on a capacity to reason about representations generally or on mechanisms selective for the processing of mental state representations? In four experiments, participants reasoned about beliefs (mental representations) and notes (non-mental, linguistic representations), which according to two prominent theories are closely matched representations because both are represented propositionally. Reaction times were faster and accuracies higher when participants endorsed or rejected statements about false beliefs than about false notes (Experiment 1), even when statements emphasized representational format (Experiment 2), which should have favored the activation of representation concepts. Experiments 3 and 4 ruled out a counterhypothesis that differences in task demands were responsible for the advantage in belief processing. These results demonstrate for the first time that understanding of mental and linguistic representations can be dissociated even though both may carry propositional content, supporting the theory that mechanisms governing theory of mind reasoning are narrowly specialized to process mental states, not representations more broadly. Extending this theory, we discuss whether less efficient processing of non-mental representations may be a by-product of mechanisms specialized for processing mental states.

Cultural neuroscience: biology of the mind in cultural contexts.

This article provides a review of how cultural contexts shape and are shaped by psychological and neurobiological processes. We propose a framework that aims to culturally contextualize behavioral, genetic, neural, and physiological processes. Empirical evidence is presented to offer concrete examples of how neurobiological processes underlie social behaviors, and how these components are interconnected in larger cultural contexts. These findings provide some understanding of how the meanings shared by cultural experiences trigger a neurobiological, psychological, and behavioral chain of events, and how these events may be coordinated and maintained within a person. The review concludes with a reflection on the current state of cultural neuroscience and questions for the field to address.

Religion priming differentially increases prosocial behavior among variants of the dopamine D4 receptor (DRD4) gene.

Building on gene-environment interaction (G × E) research, this study examines how the dopamine D4 receptor (DRD4) gene interacts with a situational prime of religion to influence prosocial behavior. Some DRD4 variants tend to be more susceptible to environmental influences, whereas other variants are less susceptible. Thus, certain life environments may be associated with acts of prosociality for some DRD4 variants but not others. Given that religion can act as an environmental influence that increases prosocial behavior, environmental input in the form of religion priming may have G × E effects. Results showed that participants with DRD4 susceptibility variants were more prosocial when implicitly primed with religion than not primed with religion, whereas participants without DRD4 susceptibility variants were not impacted by priming. This research has implications for understanding why different people may behave prosocially for different reasons and also integrates G × E research with experimental psychology.

At the intersection of culture and religion: a cultural analysis of religion's implications for secondary control and social affiliation.

Religion helps people maintain a sense of control, particularly secondary control-acceptance of and adjustment to difficult situations--and contributes to strengthening social relationships in a religious community. However, little is known about how culture may influence these effects. The current research examined the interaction of culture and religion on secondary control and social affiliation, comparing people from individualistic cultures (e.g., European Americans), who tend to be more motivated toward personal agency, and people from collectivistic cultures (e.g., East Asians), who tend to be more motivated to maintain social relationships. In Study 1, an analysis of online church mission statements showed that U.S. websites contained more themes of secondary control than did Korean websites, whereas Korean websites contained more themes of social affiliation than did U.S. websites. Study 2 showed that experimental priming of religion led to acts of secondary control for European Americans but not Asian Americans. Using daily diary methodology, Study 3 showed that religious coping predicted more secondary control for European Americans but not Koreans, and religious coping predicted more social affiliation for Koreans and European Americans. These findings suggest the importance of understanding sociocultural moderators for the effects of religion.

Culture, distress, and oxytocin receptor polymorphism (OXTR) interact to influence emotional support seeking.

Research has demonstrated that certain genotypes are expressed in different forms, depending on input from the social environment. To examine sensitivity to cultural norms regarding emotional support seeking as a type of social environment, we explored the behavioral expression of oxytocin receptor polymorphism (OXTR) rs53576, a gene previously related to socio-emotional sensitivity. Seeking emotional support in times of distress is normative in American culture but not in Korean culture. Consequently, we predicted a three-way interaction of culture, distress, and OXTR genotype on emotional support seeking. Korean and American participants (n = 274) completed assessments of psychological distress and emotional support seeking and were genotyped for OXTR. We found the predicted three-way interaction: among distressed American participants, those with the GG/AG genotypes reported seeking more emotional social support, compared with those with the AA genotype, whereas Korean participants did not differ significantly by genotype; under conditions of low distress, OXTR groups did not differ significantly in either cultural group. These findings suggest that OXTR rs53576 is sensitive to input from the social environment, specifically cultural norms regarding emotional social support seeking. These findings also indicate that psychological distress and culture are important moderators that shape behavioral outcomes associated with OXTR genotypes.

Culture, serotonin receptor polymorphism and locus of attention.

The present research examined the interaction between genes and culture as potential determinants of individuals' locus of attention. As the serotonin (5-HT) system has been associated with attentional focus and the ability to adapt to changes in reinforcement, we examined the serotonin 1A receptor polymorphism (5-HTR1A). Koreans and European Americans were genotyped and reported their chronic locus of attention. There was a significant interaction between 5-HTR1A genotype and culture in the locus of attention. Koreans reported attending to the field more than European Americans, and this cultural difference was moderated by 5-HTR1A. There was a linear pattern such that those homozygous for the G allele, which is associated with reduced ability to adapt to changes in reinforcement, more strongly endorsed the culturally reinforced mode of thinking than those homozygous for the C allele, with those heterozygous in the middle. Our findings suggest that the same genetic predisposition can result in divergent psychological outcomes, depending on an individual's cultural context.