Books on the topic 'Individualist/collectivist culture'

Cross-cultural differences in social perceptions pose an intriguing puzzle. East Asians, in contrast to Westerners, tend to have the view that individuals lack coherent and thematically consistent characteristics and, therefore, are likely to exhibit cross-situationally inconsistent actions and reactions. This tendency is explained in terms of naïve dialecticism. However, from a different domain of perception, East Asians perceive groups as possessing more coherent and thematically consistent characteristics than ascribed by Westerners. Does this apparent contradiction mean that, unlike individual selves, groups are not dialectically construed by East Asians? One way to reconcile these findings is to say that naïve dialecticism is domain-specific—East Asian dialecticism applies to individuals, but not to groups. Another is to consider individualism–collectivism and argue that East Asians perceive groups as more entitative because they are collectivistic, and Westerners perceive individuals as more entitative because they are individualistic. Pros and cons for these explanations are examined in this chapter and future research directions are suggested.

This chapter reviews comparative research regarding individuals’ work–life experiences. It summarizes current knowledge on how culture (e.g., individualism/collectivism, gender egalitarianism, humane orientation), institutions (e.g., public policy and provisions, family structures), and the economy (e.g., stage of development, unemployment rates) at the country level impact work–life conflict (WLC), work–life enrichment, work–life balance, and boundary management. More research has focused on cultural than on institutional or economic factors, and only WLC has been truly investigated empirically. Studies show that (1) work and family demands, respectively, are associated with greater work-to-family and family-to-work conflict in individualistic than in collectivistic cultures; (2) in less egalitarian cultures, women experience greater family-to-work conflict and lower work-to-family conflict than do men; (3) there are fewer differences between WLC perceived by men and WLC perceived by women in more egalitarian cultures; (4) except for sick leave regulations, public policies alone seem to have little alleviating effect on WLC; and (5) family structures and domestic help are associated with WLC.

Asian Americans and Asians, particularly from East Asian nations, have been central subjects of various cultural psychology and cross-cultural psychology research. Theoretical and empirical work with Asians and Asian Americans have made significant contributions toward moderating the cultural ethnocentrism of American psychology and legitimizing culture as an important consideration in psychology. However, persistent efforts to identify “cultural differences” that rely heavily on the theory of Individualism-Collectivism as an explanatory variable and equating ethnicity and nationality with “culture” have had an inadvertent effect of homogenizing Asians and Asian Americans to the exclusion of important within-group variations and contextual and situational variables. I propose a research agenda for cultural psychological research that would promote goals of social justice for diverse populations.

This chapter explores how the collective ethos represented by groups such as the Players Association was threatened by another American ethos, one that had more deeply entrenched roots dating back to the nineteenth century, that itself felt threatened by the collective movement. This ethos—the individualistic, “positive thinking” movement—rejected the critical, often grim portrait of America drawn by the collectivists, and chose instead to embrace an optimistic worldview that depended upon the willful ignorance of the types of inconvenient facts often highlighted by the collectivists in their quest to bring about social change. The clash of these competing visions of American life would result in the culture wars that led a majority of Americans to turn against the civil rights and Players Association movements, and into the sunnier outlook of the positive thinkers.

Survey data from countries containing over 90% of the world’s population demonstrate that in recent decades, rising levels of economic and physical security have been reshaping human values and motivations, thereby transforming societies. Economic and physical insecurity are conducive to xenophobia, strong in-group solidarity, authoritarian politics, and rigid adherence to traditional cultural norms; conversely, secure conditions lead to greater tolerance of outgroups, openness to new ideas, and more egalitarian social norms. Existential security shapes societies and cultures in two ways. Modernization increases prevailing security levels, producing pervasive cultural changes in developed countries. But long before, substantial cross-sectional cultural difference existed, reflecting historical differences in vulnerability to disease and other factors. Analysts from different perspectives have described these cultural differences as Collectivism versus Individualism, Materialism versus Postmaterialism, Survival versus Self-expression values, or Autonomy versus Embeddedness, but all tap a common dimension of cross-cultural variation that reflects different levels of existential security.

This is a story of the decade-long collision of cultures as the American author teaches group therapy in China. The basic assumptions of the two cultures become visible when clashes in understanding human experience and human relationships become the focus of attention. The author learned about the need for cultural humility in trying to narrate both her own experience and the experiences of her students. The author examines deep psychological encounters between people with radically different worldviews. In China, many people thought of her as “a Good Witch” and a magical being because her approach to therapy was profoundly healing for many. Her efforts to teach her theories and techniques, not at all magical to her, revealed cultural differences both subtle and pervasive. The author discusses what it means to deeply encounter people of a different culture, what it taught her about herself and her Western mind—and also what is universally human. In closely observed, sometimes momentary, interpersonal exchanges, culture emerges from the shadows. Because psychotherapy is such an intricately relational process, it reveals taken-for-granted ways of being in the world. Only in narrative can these processes be illuminated, and this book details the micro-level of encounters with the “Other.” The author invites readers to learn from the challenges she experienced as people from different cultures try to make sense of one another. The author compares her experience with existing scholarship on East/West differences in cognition and social organization and argues that the hegemonic individualistic/collectivistic distinction is not useful.

Cultural knowledge allows people to engage the world seemingly effortlessly—their implicit expectations for how everyday experiences will unfold seem to match their observations, triggering a sense that all is right with the world and oneself. However, culture-based expectations are sometimes violated; yielding an experience of cultural disfluency that triggers increased systematic reasoning, reduces experienced inherence, and increases uncertainty about the world and one’s present and future self. This chapter synthesizes these culture-based processes with identity-based motivation theory to yield predictions. Identity-based motivation theory predicts that people prefer to act (action-readiness) and make sense of their experiences (procedural-readiness) in ways that fit who they are but that who they are is dynamically constructed in context. Procedural-readiness entails go-to interpretation of metacognitive experiences of ease and difficulty and go-to mental procedures—focusing on a main point, on connections, or on ranking—that align with individualistic, collectivistic, and honor mindsets.

This article describes folklore as a unique form of cultural creativity and expression and discusses Jewish folklore through the ages and the scholarship of Jewish folklore. Folklore is a form of creativity and expression that exists in all the cultures we know. It is characterized by its qualities of collectivity and tradition, by its oral mode of expression, and usually by anonymity. Folklore is created and transmitted among individuals and groups through all the audio-visual interpersonal channels of communication. The discussion offers remarks on the field of folkloristics, to facilitate the application of accepted general terminology to the survey of Jewish folklore. The collective aspect of folklore is expressed both in the immediate interaction established between performer and audience, and in the concept of authority and ownership of the work, that is considered as belonging to the group and not an individual.

Do metacognitive beliefs about learning differ across cultures? This chapter reviews relevant literature from different fields (in particular from educational science and from social, cognitive, and educational psychology). Building on previous work, it argues that Western students conceptualize learning primarily as the acquisition of knowledge and the development of mental skills (“mind orientation”). According to the “virtue orientation” that is more prevalent among Asians, learning encompasses in addition the pursuit of moral and social development. Both orientations are embedded in intellectual traditions that go back to ancient times (i.e., to Socrates in the West and to Confucius in the East). They are also associated with the culturally conferred understanding of what it means to be a good person, which differs between individualist and collectivist societies. The chapter reviews the empirical literature showing that discrepancies in learning beliefs between faculty and students from diverse backgrounds are detrimental for academic satisfaction and performance.

This chapter summarizes research on analytic versus holistic thinking, including locus of attention, causal perception, perception of change, tolerance of contradiction, and categorization—constructs that are widely studied in social psychology and other related fields, such as consumer psychology. The chapter also reviews the literature on the Analysis-Holism Scale (AHS): how it was developed and how it differs from scales that measure other cultural differences (e.g., individualism versus collectivism; independent versus interdependent self; dialectical versus linear self). Empirical evidence supporting the validity of the AHS in various cognitive domains is introduced. The chapter concludes with a review of recently published papers in which the AHS has been validated and utilized for various purposes.

This article summarizes both the history and the historiography of eugenics across the world and that indicates new lines of inquiry that have evolved in recent years. It demonstrates that eugenics rapidly has become a shared language and ambition in cultures and locations that were otherwise radically different. It discusses the complicated relationship between the unconditional advocacy of contraception by neo-Malthusians and the cautious ambivalence typical of eugenicists. This article extends the analysis of eugenics through gender by addressing the question of masculinity and the subjectivity of eugenic advocates. This article analyzes the transnational themes in eugenics and surveys the important question of place-based differences in eugenic aims, methods, policies, and outcome. Eugenics invokes a modern political history in which individuals have been subsumed within collectives and their perceived interests and soon became a signal for, and almost a symbol of, modernization.

The increasing complexity of networked systems casts doubt on the self-determination in the digital sphere. Externally predetermined algorithms and practices of third-party data processing raise questions as to the protection of and the danger to autonomy and the freedom of expression. At the same time, the legal, political, ethical, social, and economic responsibility for the consequences of digital transformation processes for societies, collectives, and individuals remains undetermined. Precisely in this field, the present interdisciplinary volume would like to stimulate a discussion on responsibilities and impact assessments; in which regard, it researches problems in digital cultures, tackles possible solutions, and discusses conflicts of economic, political, and social systems. With contributions by Anna K. Bernzen, Barbara Büttner & Carsten Ochs, Stephan Dreyer, Hans-Christian Gräfe & Andrea Hamm, Hermann Jakobi & Elizaveta Saponchik, Thomas Krämer-Badoni & Jens Crueger, Wulf Loh, Tim Raupach & Phillip Siedenburg, Caroline Richter & Christian Lenk, Alexander Schiff, Julia Schröder, Lea Watzinger and Florian Wittner

The study is funded by Doha International Family Institute (DIFI), a member of Qatar Foundation, and is a collaboration between the Muslim Resource Centre for Social Support and Integration of London, Ontario; University of Guelph, Ontario; and University of Calgary, Alberta, all located in Canada; and the Doha International Family Institute, Qatar. The study received research ethics approval from the University of Guelph and the University of Calgary. This study aims to assess the impact of pre- and post-migration on marital relationships and family dynamics for Arab refugee families resettled in Canada. The study also examines the role of professional service providers in supporting these Arab refugee families. The unique experiences of Arab families displaced from their countries due to war and political conflict, and the various hardships experienced during their stay in transit countries, impact their family relations and interactions within the nuclear family context and their interconnectedness with their extended families. Furthermore, these families encounter various challenges within their resettlement process that interrupt their integration. Understanding the impact of traumatic experiences within the pre-migration journey as well as the impact of post-migration stressors on recently settled Arab refugee families in Canada provides insight into the shift in spousal and family relationships. Refugee research studies that focus on the impact of pre-migration trauma and displacement, the migration journey, and post-migration settlement on family relationships are scarce. Since the majority of global refugees in recent years come from Arab regions, mainly Syria, as a result of armed conflicts, this study is focused on the unique experiences of Arab refugee families fleeing conflict zones. The Canadian role in recently resettling a large influx of Arab refugees and assisting them to successfully integrate has not been without challenges. Traumatic pre-migration experiences as a result of being subjected to and/or witnessing violence, separation from and loss of family members, and loss of property and social status coupled with experiences of hardships in transit countries have a profound impact on families and their integration. Refugees are subjected to individual and collective traumatic experiences associated with cultural or ethnic disconnection, mental health struggles, and discrimination and racism. These experiences have been shown to impact family interactions. Arab refugee families have different definitions of “family” and “home” from Eurocentric conceptualizations which are grounded in individualistic worldviews. The discrepancy between collectivism and individualism is mainly recognized by collectivist newcomers as challenges in the areas of gender norms, expectations regarding parenting and the physical discipline of children, and diverse aspects of the family’s daily life. For this study, we interviewed 30 adults, all Arab refugees (14 Syrian and 16 Iraqi – 17 males, 13 females) residing in London, Ontario, Canada for a period of time ranging from six months to seven years. The study participants were married couples with and without children. During the semi-structured interviews, the participants were asked to reflect on their family life during pre-migration – in the country of origin before and during the war and in the transit country – and post-migration in Canada. The inter - views were conducted in Arabic, audio-recorded, and transcribed. We also conducted one focus group with seven service providers from diverse sectors in London, Ontario who work with Arab refugee families. The study used the underlying principles of constructivist grounded theory methodology to guide interviewing and a thematic analysis was performed. MAXQDA software was used to facilitate coding and the identification of key themes within the transcribed interviews. We also conducted a thematic analysis of the focus group transcription. The thematic analysis of the individual interviews identified four key themes: • Gender role changes influence spousal relationships; • Traumatic experiences bring suffering and resilience to family well-being; • Levels of marital conflict are higher following post-migration settlement; • Post-migration experiences challenge family values. The outcome of the thematic analysis of the service provider focus group identified three key themes: • The complex needs of newly arrived Arab refugee families; • Gaps in the services available to Arab refugee families; • Key aspects of training for cultural competencies. The key themes from the individual interviews demonstrate: (i) the dramatic sociocul - tural changes associated with migration that particularly emphasize different gender norms; (ii) the impact of trauma and the refugee experience itself on family relation - ships and personal well-being; (iii) the unique and complex aspects of the family journey; and (iv) how valued aspects of cultural and religious values and traditions are linked in complex ways for these Arab refugee families. These outcomes are consist - ent with previous studies. The study finds that women were strongly involved in supporting their spouses in every aspect of family life and tried to maintain their spouses’ tolerance towards stressors. The struggles of husbands to fulfill their roles as the providers and protec - tors throughout the migratory journey were evident. Some parents experienced role shifts that they understood to be due to the unstable conditions in which they were living but these changes were considered to be temporary. Despite the diversity of refugee family experiences, they shared some commonalities in how they experi - enced changes that were frightening for families, as well as some that enhanced safety and stability. These latter changes related to safety were welcomed by these fami - lies. Some of these families reported that they sought professional help, while others dealt with changes by becoming more distant in their marital relationship. The risk of violence increased as the result of trauma, integration stressors, and escalation in marital issues. These outcomes illustrate the importance of taking into consideration the complexity of the integration process in light of post-trauma and post-migration changes and the timespan each family needs to adjust and integrate. Moreover, these families expressed hope for a better future for their children and stated that they were willing to accept change for the sake of their children as well. At the same time, these parents voiced the significance of preserving their cultural and religious values and beliefs. The service providers identified gaps in service provision to refugee families in some key areas. These included the unpreparedness of professionals and insufficiency of the resources available for newcomer families from all levels of government. This was particularly relevant in the context of meeting the needs of the large influx of Syrian refugees who were resettled in Canada within the period of November 2015 to January 2017. Furthermore, language skills and addressing trauma needs were found to require more than one year to address. The service providers identified that a longer time span of government assistance for these families was necessary. In terms of training, the service providers pinpointed the value of learning more about culturally appropriate interventions and receiving professional development to enhance their work with refugee families. In light of these findings, we recommend an increased use of culturally integrative interventions and programs to provide both formal and informal support for families within their communities. Furthermore, future research that examines the impact of culturally-based training, cultural brokers, and various culturally integrative practices will contribute to understanding best practices. These findings with regard to refugee family relationships and experiences are exploratory in their nature and support future research that extends understanding in the area of spousal relationships, inter - generational stressors during adolescence, and parenting/gender role changes.