When and how supporting others can improve life satisfaction: A longitudinal study examining collectivistic values.

Objectives: Individuals who support others reap mental health benefits from this act. Recent studies have identified individual differences in other-oriented processes that shift who benefits the most from support giving. Yet existing studies have examined people from individualistic societies (e.g., United States), and whether these findings extend to individuals from collectivistic societies (e.g., China) remain unknown. Moreover, little is known about the pathways through which support giving may lead to higher life satisfaction. With a sample of Chinese international students, we examined how individual differences in collectivistic values (i.e., face concerns and prosocial motivations) shift the impact of support giving to close others on life satisfaction. We also examined the underlying role of positive and negative emotions. Method: One hundred seventy-eight Chinese international students completed online baseline and 2-month follow-up surveys. Results: Emotional support giving, but not instrumental support giving, was associated with greater life satisfaction through increased positive and reduced negative emotions over time. The mediation pathways were moderated by face concerns such that the indirect effects of both positive and negative emotions were significant only among those with high face concerns and not among those with low face concerns. Conclusions: Our findings suggest that the mental health benefits of support giving are shaped by the cultural values of the individual. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

Finding your roots: Do DNA ancestry tests increase racial (in)tolerance?

While it is often assumed that Deoxyribonucleic acid (DNA) ancestry results illuminate one's true racial or ethnic lineage, the consequence of this inference remains largely unknown. This leaves two conflictual hypotheses largely untested: Do DNA ancestry tests increase racial tolerance or, alternatively, racial intolerance? Two multiwave experiments aimed to test these hypotheses using either real or bogus DNA ancestry results in combination with random assignment and a tightly controlled repeated-measurements experimental design. Bayesian and inferential analyses on both general and student populations of majority-group members in the United States (i.e., White/European Americans) indicated no support for either hypothesis on measures including multiculturalism, essentialism, and outgroup bias, even when moderating factors such as the degree of unexpected ancestry and genetic knowledge were considered. Despite wide societal optimism as well as concern, receiving DNA ancestry results appears not to impact feelings and attitudes about other racial and ethnic groups. Implications for prospective test-takers and education are discussed. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

A systematic review of first-generation college students' mental health.

Objective: To synthesize peer-reviewed research on first-generation college students' mental health. Methods: Systematic searches were conducted in 4 databases through 2022 to identify empirical, peer-reviewed, and published articles on first-generation college student anxiety, depression, stress and mental health. Results: Across 62 papers, first-generation college students appeared to experience heightened anxiety, depression and stress when academic activities and social relationships conflicted rather than aligned with interdependent norms. Importantly however, when these negative mental health outcomes were measured generally - without reference to a specific domain (i.e., academic or social) - nearly all papers found no significant differences between first- and continuing-generation students. Conclusions: The findings further emphasized the need for understanding mental health within specific contexts.

How choice modifies preference: neural correlates of choice justification.

When making a difficult choice, people often justify the choice by increasing their liking for the chosen object and decreasing their liking for the rejected object. To uncover the neural signatures of choice justification, we used functional magnetic resonance imaging to monitor neural activity when subjects rated their preference for chosen and rejected musical CDs before and after they made their choices. We observed that the trial-by-trial attitude change (i.e., increase of preference for chosen items and decrease of preference for rejected items) was predicted by post-choice activity in the ventral medial prefrontal cortex (MPFC), right temporal-parietal junction, anterior insula, and bilateral cerebellum. Furthermore, individual difference in choice justification (i.e., increased preference for chosen items minus decreased preference for rejected items) was predicted by post-choice neural activity in the dorsal MPFC, left lateral prefrontal cortex, and right precentral cortex positively. In addition, interdependent self-construal was correlated with decreased activity in the ventral MPFC in the post-choice than pre-choice sessions. These findings suggest that both negative arousal/regulation and self-reflection are associated with choice justification. This provides evidence for the self-threat theory of choice justification.

The Nature of Islamophobia: A Test of a Tripartite View in Five Countries.

This article provides an examination of the structure of Islamophobia across cultures. Our novel measure-the Tripartite Islamophobia Scale (TIS)-embeds three theoretically and statistically grounded subcomponents of Islamophobia: anti-Muslim prejudice, anti-Islamic sentiment, and conspiracy beliefs. Across six samples (i.e., India, Poland, Germany, France, and the United States), preregistered analyses corroborated that these three subcomponents are statistically distinct. Measurement invariance analyses indicated full scalar invariance, suggesting that the tripartite understanding of Islamophobia is generalizable across cultural contexts. Furthermore, the subcomponents were partially dissociated in terms of the intergroup emotions they are predicted by as well as the intergroup outcomes they predict (e.g., dehumanization, ethnic persecution). For example, intergroup anger and disgust underpin Islamophobic attitudes, over and above the impact of fear. Finally, our results show that social dominance orientation (SDO) and ingroup identification moderate intergroup emotions and Islamophobia. We address both theoretical implications for the nature of Islamophobia and practical interventions to reduce it.

Engaging in extreme activism in support of others' political struggles: The role of politically motivated fusion with out-groups.

Humans are a coalitional, parochial species. Yet, extreme actions of solidarity are sometimes taken for distant or unrelated groups. What motivates people to become solidary with groups to which they do not belong originally? Here, we demonstrate that such distant solidarity can occur when the perceived treatment of an out-group clashes with one's political beliefs (e.g., for Leftists, oppressive occupation of the out-group) and that it is driven by fusion (or a feeling of oneness) with distant others with whom one does not share any common social category such as nationality, ethnicity or religion. In Study 1, being politically Leftist predicted European-Americans' willingness to engage in extreme protest on behalf of Palestinians, which was mediated by fusion with the out-group. Next, in Study 2, we examined whether this pattern was moderated by out-group type. Here, Norwegian Leftists fused more with Palestinians (i.e., a group that, in the Norwegian context, is perceived to be occupied in an asymmetrical conflict) rather than Kurds (i.e., a group for which this perception is less salient). In Study 3, we experimentally tested the underlying mechanism by framing the Kurdish conflict in terms of an asymmetrical occupation (vs. symmetrical war or control conditions) and found that this increased Leftist European-Americans' fusion with Kurds. Finally, in Study 4, we used a unique sample of non-Kurdish aspiring foreign fighters who were in the process of joining the Kurdish militia YPG. Here, fusion with the out-group predicted a greater likelihood to join and support the Kurdish forces in their fight against ISIS, insofar as respondents experienced that their political orientation morally compelled them to do so (Study 4). Together, our findings suggest that politically motivated fusion with out-groups underpins the extreme solidary action people may take on behalf of distant out-groups. Implications for future theory and research are discussed.

Living in a Genetic World: How Learning About Interethnic Genetic Similarities and Differences Affects Peace and Conflict.

Information about the degree of one's genetic overlap with ethnic outgroups has been emphasized in genocides, is frequently learned about through media reporting, and is increasingly being accessed via personal genetic testing services. However, the consequence of learning about whether your own ethnic group is either genetically related to or genetically distinct from a disliked ethnic group remains unknown. Across four experiments, using diverse samples, measures and contexts, we demonstrate that altering perceptions of genetic overlap between groups in conflict--in this case Arabs and Jews--impacts factors that are directly related to interethnic hostility (e.g., aggressive behaviors, support of conflict-related policies). Our findings indicate that learning about the genetic difference between oneself and an ethnic outgroup may contribute to the promotion of violence, whereas learning about the similarities may be a vital step toward fostering peace in some contexts. Possible interventions and implications are discussed.