Dance for the dead: The role of top-down beliefs for social cohesion and anxiety management in naturally occurring collective rituals.

Collective rituals, particularly those characterized by synchrony and pain, have been shown to yield positive social and emotional outcomes. The question arises as to whether these findings extend to low-arousal, family-centered rituals and how spiritual beliefs factor into these communal practices. This study set out to examine the interplay between belief, ritual participation, and their effects on anxiety, social cohesion, and prosocial behavior during a low-arousal collective ritual in Mikasa, Japan. Drawing upon a sample of 183 festival participants, we measured belief in ancestors using a novel scale, identifying significant and consistent associations between these beliefs and measures of social cohesion across multiple targets. Moreover, active participation as a festival dancer displayed a positive relationship with feelings of social cohesion, particularly towards other festival attendees and at the national level. On measures of prosocial behavior, ancestral beliefs were positively associated with generosity shown within the festival setting, whereas observers were less generous towards community members than a non-attending control group. Anxiety outcomes displayed a negative relationship with ancestral beliefs and ritual observation but not participation as seen in previous research, suggesting a complex interplay between rituals, emotions, and individual states. These findings provide novel insights into the importance of belief systems and active participation in shaping social bonds and behaviors in the context of collective rituals.

Lay theories about emotion recognition explain cultural differences in willingness to wear facial masks during the COVID-19 pandemic.

Given that mask-wearing proved to be an important tool to slow the spread of infection during the COVID-19 pandemic, investigating the psychological and cultural factors that influence norms for mask wearing across cultures is exceptionally important. One factor that may influence mask wearing behavior is the degree to which people believe masks potentially impair emotion recognition. Based on previous research suggesting that there may be cultural differences in facial regions that people in Japan and the United States attend to when inferring a target's emotional state, we predicted that Americans would perceive masks (which cover the mouth) as more likely to impair emotion recognition, whereas Japanese would perceive facial coverings that conceal the eye region (sunglasses) to be more likely to impair emotion recognition. The results showed that Japanese participants reported wearing masks more than Americans. Americans also reported higher expected difficulty in interpreting emotions of individuals wearing masks (vs. sunglasses), while Japanese reported the reverse effect. Importantly, expectations about the negative impact of facial masks on emotion recognition explained cultural differences in mask-wearing behavior, even accounting for existing social norms.

Need for approval from others and face concerns as predictors of interpersonal conflict outcome in 29 cultural groups.

The extent to which culture moderates the effects of need for approval from others on a person's handling of interpersonal conflict was investigated. Students from 24 nations rated how they handled a recent interpersonal conflict, using measures derived from face-negotiation theory. Samples varied in the extent to which they were perceived as characterised by the cultural logics of dignity, honour, or face. It was hypothesised that the emphasis on harmony within face cultures would reduce the relevance of need for approval from others to face-negotiation concerns. Respondents rated their need for approval from others and how much they sought to preserve their own face and the face of the other party during the conflict. Need for approval was associated with concerns for both self-face and other-face. However, as predicted, the association between need for approval from others and concern for self-face was weaker where face logic was prevalent. Favourable conflict outcome was positively related to other-face and negatively related to self-face and to need for approval from others, but there were no significant interactions related to prevailing cultural logics. The results illustrate how particular face-threatening factors can moderate the distinctive face-concerns earlier found to characterise individualistic and collectivistic cultural groups.

Does relational mobility vary across national regions? A within-country examination.

Relational mobility is a socio-ecological construct quantifying how much freedom and opportunity a society affords individuals to choose and dispose of interpersonal relationships. Past research has confirmed that relational mobility varies across nations, but no large-scale study has examined the degree to which relational mobility may vary within a single nation. We report two studies (Study 1, N = 647; Study 2, N = 7343) exploring within-country similarity or variability in relational mobility across all 27 states and five geo-socio-political regions in the continent-size country of Brazil. Results confirmed the measurement equivalence of the Relational Mobility Scale across respondents from all Brazilian states. Notably, relational mobility scores were uniform across Brazilian regions and states, indicating a common national culture regarding the amount of opportunities Brazilians have in selecting new relationship partners within their social context. Replicating existing findings, relational mobility was positively associated with pro-active tendencies that help people retain relationships-levels of intimacy and self-disclosure toward a close friend-indicating that friends tend to feel closer intimacy to their close friends, and reveal serious personal information to a larger degree in social contexts where opportunities to find and retain relationships with like-minded others are greater.

Psychological consequences of relational mobility.

Relational mobility is a socio-ecological variable that represents how much freedom and opportunity a society affords individuals to select and replace interpersonal relationships based on their personal preferences. As a socio-ecological dimension of variation in human societies, relational mobility can vary between countries, regions, and different points in history. In this article, we review evidence on how societal differences in relational mobility may lead to differences in behavioral and psychological tendencies of people who reside there. We particularly focus on two sets of consequences of relational mobility found by new studies: interpersonal strategies, such as passionate love and commitment behavior, as well as cultural thinking styles, such as attribution and attention.

Relational mobility predicts social behaviors in 39 countries and is tied to historical farming and threat.

Biologists and social scientists have long tried to understand why some societies have more fluid and open interpersonal relationships and how those differences influence culture. This study measures relational mobility, a socioecological variable quantifying voluntary (high relational mobility) vs. fixed (low relational mobility) interpersonal relationships. We measure relational mobility in 39 societies and test whether it predicts social behavior. People in societies with higher relational mobility report more proactive interpersonal behaviors (e.g., self-disclosure and social support) and psychological tendencies that help them build and retain relationships (e.g., general trust, intimacy, self-esteem). Finally, we explore ecological factors that could explain relational mobility differences across societies. Relational mobility was lower in societies that practiced settled, interdependent subsistence styles, such as rice farming, and in societies that had stronger ecological and historical threats.

The negative consequences of maximizing in friendship selection.

Previous studies have shown that the maximizing orientation, reflecting a motivation to select the best option among a given set of choices, is associated with various negative psychological outcomes. In the present studies, we examined whether these relationships extend to friendship selection and how the number of options for friends moderated these effects. Across 5 studies, maximizing in selecting friends was negatively related to life satisfaction, positive affect, and self-esteem, and was positively related to negative affect and regret. In Study 1, a maximizing in selecting friends scale was created, and regret mediated the relationships between maximizing and well-being. In a naturalistic setting in Studies 2a and 2b, the tendency to maximize among those who participated in the fraternity and sorority recruitment process was negatively related to satisfaction with their selection, and positively related to regret and negative affect. In Study 3, daily levels of maximizing were negatively related to daily well-being, and these relationships were mediated by daily regret. In Study 4, we extended the findings to samples from the U.S. and Japan. When participants who tended to maximize were faced with many choices, operationalized as the daily number of friends met (Study 3) and relational mobility (Study 4), the opportunities to regret a decision increased and further diminished well-being. These findings imply that, paradoxically, attempts to maximize when selecting potential friends is detrimental to one's well-being. (PsycINFO Database Record

Passion, Relational Mobility, and Proof of Commitment: A Comparative Socio-Ecological Analysis of an Adaptive Emotion in a Sexual Market.

Although monogamy, the exclusive bonding with a specific partner, is one characteristic of modern human mating, long-term romantic relationships inherently possess the commitment problem, which is the conflict between maintaining a relationship with a certain partner and seeking attractive alternatives. Frank has argued that love and passion help solve this problem because they make individuals commit voluntarily to the relationship, leading the other party to also be committed with less concern over being cheated on or rejected. Combining this idea with the comparative socio-ecological approach, we hypothesize that passion will be more pronounced in social environments in which people have greater freedom to choose and replace their partners (i.e., high relational mobility) than in societies in which relationships tend to be more stable and hard to change (i.e., low relational mobility). To test this hypothesis, we compared Americans (living in a society with high relational mobility) and Japanese (living in a society with low relational mobility). As predicted, Americans were more passionate toward their romantic partners than Japanese, and this cultural difference was partially explained by the levels of perceived relational mobility in participants' local ecology. Moreover, more intense passion was found to lead to greater commitment behaviors in both societies. The importance of taking socioecological factors into consideration for the theory of the adaptive function of interpersonal emotions is also discussed.

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.

Beyond the 'east-west' dichotomy: Global variation in cultural models of selfhood.

Markus and Kitayama's (1991) theory of independent and interdependent self-construals had a major influence on social, personality, and developmental psychology by highlighting the role of culture in psychological processes. However, research has relied excessively on contrasts between North American and East Asian samples, and commonly used self-report measures of independence and interdependence frequently fail to show predicted cultural differences. We revisited the conceptualization and measurement of independent and interdependent self-construals in 2 large-scale multinational surveys, using improved methods for cross-cultural research. We developed (Study 1: N = 2924 students in 16 nations) and validated across cultures (Study 2: N = 7279 adults from 55 cultural groups in 33 nations) a new 7-dimensional model of self-reported ways of being independent or interdependent. Patterns of global variation support some of Markus and Kitayama's predictions, but a simple contrast between independence and interdependence does not adequately capture the diverse models of selfhood that prevail in different world regions. Cultural groups emphasize different ways of being both independent and interdependent, depending on individualism-collectivism, national socioeconomic development, and religious heritage. Our 7-dimensional model will allow future researchers to test more accurately the implications of cultural models of selfhood for psychological processes in diverse ecocultural contexts. (PsycINFO Database Record

The association between self-esteem and happiness differs in relationally mobile vs. stable interpersonal contexts.

Does a change in the nature of surrounding social context affect the strength of association between self-esteem and happiness? This paper aims to answer this question from a socio-ecological perspective, focusing on the role of relational mobility. Recent research has shown that this association is stronger in societies that are higher in relational mobility, where there is a greater freedom of choice in interpersonal relationships and group memberships. In this study, we tested if this hypothesis could be applied to situational differences within the same physical setting. Using a quasi-experimental design, we tested if the association between self-esteem and happiness was stronger for first-year students at a Japanese university who had just entered the college and thus were in a relatively higher mobility context, than the second-year students at the same university whose relationships tended to be more stable and long-standing. The results showed, as predicted, that the association between self-esteem and happiness was stronger for the first-year students than for the second-year students. Implications for the theory and research on social change are discussed.

Relational mobility explains between- and within-culture differences in self-disclosure to close friends.

In the current research, we tested a novel explanation for previously demonstrated findings that East Asians disclose less personal information to other people than do Westerners. We propose that both between- and within-culture differences in self-disclosure to close friends may be explained by the construct of relational mobility, the general degree to which individuals in a society have opportunities to form new relationships and terminate old ones. In Study 1, we found that cross-cultural differences (Japan vs. United States) in self-disclosure to a close friend were mediated by individuals' perceptions of relational mobility. In Study 2, two separate measures of relational mobility predicted self-disclosure within a single culture (Japan), and this relationship was mediated by the motivation to engage in self-disclosure to strengthen personal relationships. We conclude that societies and social contexts higher in relational mobility (in which relationships can be formed and dissolved relatively easily) produce stronger incentives for self-disclosure as a social-commitment device.

[Intergroup threat and intragroup interdependence: multiplicity of psychological processes behind ingroup favoritism, and their distinct elicitors].

Recent research has suggested that two distinct psychological processes lead to ingroup favoritism in the minimal group paradigm (MGP): the motivation to gain positive intergroup distinctiveness, and the motivation to maintain intragroup cooperation. In this study, we tested a hypothesis based on the adaptationist perspective, that different situational cues suggesting intergroup threat or intragroup interdependence would elicit ingroup favoritism via these distinct psychological processes. Ninety-one Japanese undergraduates participated in a minimal group experiment and performed a reward allocation task. The results supported our predictions. Participants did not show ingroup favoritism in the control condition, where only pure ingroup-outgroup categorization was made. However, they showed ingroup favoritism when they were exposed to intergroup threat in an ostensibly unrelated task prior to reward allocation (intergroup threat condition). Moreover, a positive correlation between ingroup favoritism and the motivation to maximize positive intergroup distinctiveness was observed only in the intergroup threat condition. Likewise, participants showed ingroup favoritism in the interdependence condition, where they were presented with cues suggesting interdependence within the ingroup. The significance and implications of the findings are discussed.

Are Japanese groups more competitive than Japanese individuals? A cross-cultural validation of the interindividual-intergroup discontinuity effect.

The interindividual-intergroup discontinuity effect is the tendency for relationships between groups to be more competitive than the relationships between individuals. It has been observed robustly in studies conducted in the United States, which is a society characterized as "individualistic." In this study, it was explored whether the effect was replicable in a "collectivistic" society such as Japan. From the traditional view in cross-cultural psychology, which emphasizes the collectivistic nature of East Asian peoples, it was expected that the discontinuity effect would be greater in Japan than in the United States. On the other hand, based on recent empirical findings suggesting that North Americans are no less group-oriented than East Asians, it was expected that the discontinuity effect would be no greater in Japan than in the United States. One hundred and sixty Japanese university students played a 10-trial repeated prisoner's dilemma game: 26 sessions of interindividual and 18 sessions of intergroup. Following exactly the procedure of prior experiments in the US, individuals and groups were allowed face-to-face communication with their opponents before making their decisions, and participants in the intergroup condition were further allowed to converse freely with their in-group members. Results replicated previous findings in the United States; groups made more competitive choices than did individuals. In addition, neither the magnitude of the discontinuity effect, nor the frequency of competitive choices made by the groups, were larger in Japan than they were in the majority of prior studies conducted in the United States. These findings suggest cross-cultural robustness of the interindividual-intergroup discontinuity effect. Also, interestingly, they contradict the simple distinction between individualism and collectivism. Implications for studies of culture and group processes are discussed. This research was supported by grants from the Center for the Study of Cultural and Ecological Foundations of the Mind, a 21(st) Century Center of Excellence Program at Hokkaido University. The authors would like to thank Dr. Laura Hernández-Guzmán, three anonymous reviewers, and Robin Cooper, Mark H. B. Radford, and Paul A. Wehr for their helpful comments on earlier versions of this article. They would also like to thank Dr. Chester A. Insko for his kind and valuable advice during the planning of this experiment as well as the interpretation of its results, Kaori Akaishi for her help with data collection, and, finally, colleagues at Hokkaido University who helped to recruit potential participants from their classes. L'effet de discontinuité entre les individus et entre les groupes est la tendance des relations entre les groupes à être plus compétitives que les relations entre les individus. Cet effet fut fermement démontré dans des études menées aux États-Unis, une société caractérisée d' «individualiste¼. Dans la présente étude, nous avons exploré dans quelle mesure l'effet était applicable à une société «collectiviste¼ comme le Japon. À partir du point de vue traditionnel de la psychologie interculturelle, laquelle met l'emphase sur la nature collectiviste des peuples de l'Asie de l'Est, il était attendu que l'effet de discontinuité allait être plus grand au Japon qu'aux États-Unis. D'un autre côté, se basant sur les données empiriques récentes qui suggèrent que les Nord-américains ne sont pas moins orientés vers le groupe que les Asiatiques de l'Est, il était attendu que l'effet de discontinuité ne serait pas plus important au Japon qu'aux États-Unis. Cent soixante étudiants universitaires japonais ont pris part à un jeu de dilemme de prisonnier de 10 essais répétés: 26 sessions entre individus et 18 sessions entre groupes. Suivant exactement la procédure des expériences menées précédemment aux États-Unis, les individus et les groupes avaient la permission de communiquer face-à-face avec leur opposant avant de prendre leur décision. De plus, les participants de la condition entre groupes avaient également la possibilité de converser librement avec les membres de leur propre groupe. Les résultats se sont révélés semblables à ceux des études antérieures réalisées aux États-Unis; les groupes ont fait des choix plus compétitifs que les individus. En outre, ni la magnitude de l'effet de discontinuité, ni la fréquence des choix compétitifs faits par les groupes n'étaient plus grands chez les Japonais comparativement à la majorité des études antérieures menées aux États-Unis. Ces résultats soutiennent la robustesse interculturelle de l'effet de discontinuité entre les individus et entre les groupes. Aussi, fait intéressant, ils contredisent la simple distinction entre l'individualisme et le collectivisme. Les implications pour des études sur les cultures et les processus de groupe sont discutées. El efecto de discontinuidad entre individuos y entre grupos es la tendencia a que las relaciones entre grupos sean más competitivas que las relaciones entre individuos. Se ha observado con insistencia en estudios conducidos en Estados Unidos, una sociedad caracterizada como "individualista". En el presente estudio, se exploró si el efecto se repetía en una sociedad "colectivista" como la japonesa. Desde la perspectiva tradicional de la psicología trans cultural, que subraya la naturaleza colectivista de los pueblos asiáticos, se esperaba que el efecto de discontinuidad fuese mayor en Japón que en Estados Unidos. Por otra parte, con base en los hallazgos empíricos recientes que sugieren que los estadounidenses no están menos orientados al grupo que los de este asiático, se esperaba que el efecto de discontinuidad no fuera mayor en Japón que en los Estados Unidos. Ciento sesenta estudiantes universitarios japoneses participaron en un juego del dilema de un prisionero de diez ensayos repetidos: veintiséis sesiones entre individuos y diez y ocho entre grupos. Siguiendo exactamente el procedimiento de los experimentos previos en los Estados Unidos, se permitió tanto a los individuos como a los grupos una comunicación cara a cara con sus oponentes antes de tomar sus decisiones, y se permitió a los participantes en la condición entre grupos que conversaran libremente con los miembros de su propio grupo. Los resultados repitieron los hallazgos previos en los Estados Unidos; los grupos hicieron elecciones más competitivas que los individuos. Además, ni la magnitud del efecto de discontinuidad ni la frecuencia de las elecciones competitivas de los grupos, fueron mayores en Japón que en la mayoría de los estudios previos en Estados Unidos. Estos hallazgos sugieren la robustez trans cultural del efecto de discontinuidad entre individuos y entre grupos. También, de manera interesante, contradicen la simple distinción entre individualismo y colectivismo. Se discutieron las implicaciones para los estudios sobre cultura y procesos grupales.

The "ripple effect": cultural differences in perceptions of the consequences of events.

Previous research has demonstrated that people from East Asian cultural backgrounds make broader, more complex causal attributions than do people from Western cultural backgrounds. In the current research, the authors hypothesized that East Asians also would be aware of a broader, more complex distribution of consequences of events. Four studies assessed cultural differences in perceptions of the consequences of (a) a shot in a game of pool, (b) an area being converted into a national park, (c) a chief executive officer firing employees, and (d) a car accident. Across all four studies, compared to participants from Western cultural backgrounds, participants from East Asian cultural backgrounds were more aware of the indirect, distal consequences of events. This pattern occurred on a variety of measures, including spontaneously generated consequences, estimations of an event's impact on subsequent events, perceived responsibility, and predicted affective reactions. Implications for our understanding of cross-cultural psychology and social perception are discussed.

Cross-cultural differences in relationship- and group-based trust.

Two experiments explored differences in depersonalized trust (trust toward a relatively unknown target person) across cultures. Based on a recent theoretical framework that postulates predominantly different bases for group behaviors in Western cultures versus Eastern cultures, it was predicted that Americans would tend to trust people primarily based on whether they shared category memberships; however, trust for Japanese was expected to be based on the likelihood of sharing direct or indirect interpersonal links. Results supported these predictions. In both Study 1 (questionnaire study) and Study 2 (online money allocation game), Americans trusted ingroup members more than outgroup members; however, the existence of a potential indirect relationship link increased trust for outgroup members more for Japanese than for Americans. Implications for understanding group processes across cultures are discussed.