Our scientific publications.
"Bridging Cross-Cultural Psychology with Societal Development Studies"
Special section in JCCP is already available - please see here.
Recent major papers:
The realization that most behavioral science research focuses on cultures labeled as WEIRD—Western, educated, industrialized, rich, and democratic (Arnett, 2008; Henrich et al., 2010; Thalmayer et al., 2021)—has given an impetus to extend the research to more diverse populations. Confucian East Asian societies have relatively strong social and technological infrastructure to advance science and thus have gained much prominence in cross-cultural studies. This has inadvertently fostered another bias: the dominance of WEIRD–Confucian comparisons and a tendency to draw conclusions about “non-WEIRD” cultures in general based on data from Confucian societies. Here, analyzing 1,466,019 scientific abstracts and, separately, coverage of 60 large-scale cross-cultural psychological projects (Nsamples = 2,668 from Ncountries = 153 covering nparticipants = 3,722,940), we quantify the dominance of Confucian over other non-WEIRD cultures in psychological research. Our analysis also reveals the underrepresentation of non-European Union postcommunist societies and the almost total invisibility of Pacific Island, Caribbean, Middle African, and Central Asian societies within the research database of psychology. We call for a shift in cross-cultural studies toward midsize (7+ countries) and ideally large-scale (50+ countries) cross-cultural studies, and we propose mitigations that we believe could aid the inclusion of diverse researchers as well as participants from underrepresented cultures in our field. People in all world regions and cultures deserve psychological knowledge that applies to them. (PsycInfo Database Record (c) 2024 APA, all rights reserved)
Psychological science tends to treat subjective well-being and happiness synonymously. We start from the assumption that subjective well-being is more than being happy to ask the fundamental question: What is the ideal level of happiness? From a cross-cultural perspective, we propose that the idealization of attaining maximum levels of happiness may be especially characteristic of Western, educated, industrial, rich, and democratic (WEIRD) societies but less so for others. Searching for an explanation for why “happiness maximization” might have emerged in these societies, we turn to studies linking cultures to their eco-environmental habitat. We discuss the premise that WEIRD cultures emerged in an exceptionally benign ecological habitat (i.e., faced relatively light existential pressures compared with other regions). We review the influence of the Gulf Stream on the Northwestern European climate as a source of these comparatively benign geographical conditions. We propose that the ecological conditions in which WEIRD societies emerged afforded them a basis to endorse happiness as a value and to idealize attaining its maximum level. To provide a nomological network for happiness maximization, we also studied some of its potential side effects, namely alcohol and drug consumption and abuse and the prevalence of mania. To evaluate our hypothesis, we reanalyze data from two large-scale studies on ideal levels of personal life satisfaction—the most common operationalization of happiness in psychology—involving respondents from 61 countries. We conclude that societies whose members seek to maximize happiness tend to be characterized as WEIRD, and generalizing this across societies can prove problematic if adopted at the ideological and policy level.
Even in the most egalitarian societies, hierarchies of power and status shape social life. However, power and received status are not synonymous—individuals in positions of power may or may not be accorded the respect corresponding to their role. Using a cooperatively collected dataset from 18,096 participants across 70 cultures, we investigate, through a survey-based correlational design, when perceived position-based power (operationalized as influence and control) of various powerholders is associated with their elevated social status (operationalized as perceived respect and instrumental social value). We document that the positive link between power and status characterizes most cultural regions, except for WEIRD (Western, Educated, Industrialized, Rich, Democratic) and Post-Soviet regions. The strength of this association depends on individual and cultural factors. First, the perceived other-orientation of powerholders amplifies the positive link between perceived power and status. The perceived self-orientation of powerholders weakens this relationship. Second, among cultures characterized by low Self-Expression versus Harmony (e.g., South Korea, Taiwan), high Embeddedness (e.g., Senegal), and high Cultural Tightness (e.g., Malaysia), the association between power and status tends to be particularly strong. The results underline the importance of both individual perceptions and societal values in how position-based power relates to social status.
This paper explores the differences between five components of subjective well-being: happiness, meaning, harmony, spirituality, and religiosity. This is a pressing question, as growing research suggests that a good life encompasses more than just happiness, underscoring the need to understand the distinctions between subjective well-being components. Quantitative approaches often reveal high correlations between them, making differentiation difficult. To address this, we employed a mixed-methods design, including a quantitative analysis of open-ended responses from 1,084 British participants. Our findings indicate that happiness is primarily oriented toward small communities, while the other components are more broader communities-oriented. These results contribute to a nuanced understanding of human flourishing and lay the groundwork for further research into the distinctions between well-being components.
Dilemmas in navigating between various aspects of well-being are common, but remain unexplored in psychological research. In this paper, we introduce a novel method of assessing well-being dilemmas and their dynamics. In five studies run across the United States, Poland and Japan, we studied the dilemma between the pursuit of happiness and the pursuit of meaning. Our findings revealed common trends across three countries and two research designs: while the majority prioritize happiness, a substantial segment of individuals place a higher value on meaning. Furthermore, these preferences are linked to one’s current state of well-being. As individuals attain a baseline level of both happiness and meaning, the emphasis on happiness diminishes. This suggests a hierarchical framework wherein individuals initially seek to fulfil their happiness before turning their attention to meaningful endeavors. We discuss our findings in the context of previous research on subjective well-being in the cultural context.
Previous research indicates that the significance of love varies considerably across cultures. In the present study, we introduce an often-overlooked cultural factor – religiosity – to explore its influence on the relationship between being in love and five dimensions of subjective well-being. We conducted two cross-cultural studies with 31,608 participants from 117 samples across 83 societies. Our findings reveal that, in more religious cultures, being in love is a weaker predictor of well-being compared to more secular cultures in four out of six models. These findings indicate that national context influences the relative importance of various emotions and experiences for well-being, underscoring the need to account for cultural context in research on love.
The link between economic inequality and individual well-being has been gaining increasing research attention. This study examines this relationship using data from 71 countries with diverse national incomes, addressing three key research gaps: (1) incorporating measures of both perceived and objective economic inequality, (2) extending analysis to multiple components of well-being beyond happiness, including meaning in life, harmony, and spirituality, and (3) assessing levels of both current and ideal well-being. Findings reveal that perceived economic inequality predicts personal well-being more strongly than objective inequality. In addition, perceived inequality is associated with a wider gap between current and ideal levels of happiness, meaning, harmony, and spirituality, although national income moderates the effects of meaning, harmony, and spirituality. We discuss the implications of these results, highlighting the need for more culturally sensitive studies on perceived economic inequality and well-being.
This study examines the interplay between relationship status, well-being, and values across 57 countries. We hypothesized that individuals in romantic relationships would report higher well-being (measured as happiness, harmony, and meaning in life) compared to singles. We anticipated that in cultures prioritizing relationships, the benefits of being coupled would be amplified, while in societies emphasizing autonomy, the well-being gap would diminish. Specifically, we posited that values prevalent in WEIRD societies (Western, Educated, Industrialized, Rich, and Democratic)–such as self-direction and achievement–would positively moderate the association between relationship status and well-being, whereas values characteristic of non-WEIRD societies–such as tradition and conformity–would have a negative moderating effect. Our findings support that coupled individuals generally report higher well-being; however, the moderating effects of cultural values were more complex than expected. Cultural classifications of WEIRD and non-WEIRD did not consistently explain the well-being gap. Interestingly, in cultures emphasizing conformity, single and coupled individuals both reported greater meaning, leading to an overall decrease in the well-being gap. Conversely, higher self-direction values were associated with a wider well-being gap, with singles experiencing decreased happiness and meaning. These findings suggest that values such as conformity and self-direction exert domain-specific effects on well-being, influenced by broader social context and individual perceptions. Our research highlights the necessity of integrating cultural and individual factors in well-being research to achieve a more nuanced understanding of the quality of life for singles and those in relationships.
The purpose of this paper is to understand the implications of different dimensions of cultural models of selfhood for the frequency of being in love across cultures. This is achieved by analyzing large cross-cultural datasets encompassing 49 and 70 countries. In doing so, this paper extends the current discussion regarding the impact of cultural contexts and individual mindsets on the experience of being in love by correlating eight dimensions of independent and interdependent selves (Vignoles et al., 2016). Across eight different self-construal dimensions, we found that the strongest correlate of being in love was the self-expression (vs. harmony) dimension, where a higher frequency of feeling in love, measured by Likert scale from never to all the time, was associated with greater self-expression, both at the country and at the individual levels. Our results refine the discussion on the impact of Individualism/Collectivism on love experiences by demonstrating that it is specifically the self-expression aspect of individualistic/modernized countries that contributes to a higher frequency of being in love.
An important question in cognitive and evolutionary psychology is how the human mind anticipates the future and copes with stress and risk of disease. The parasite-stress model suggests that many patterns of human behavior and thought are adaptations to varying levels of exposure to parasites and pathogens. A growing body of health psychology research shows a link between positive future thinking and resiliency to various forms of disease. In this study, we investigate the link between historical pathogen prevalence in countries and individuals' perception of the future of humanity. We surveyed 18,981 participants across 68 nations, examining their beliefs about how well humanity will be doing 1000 years from now compared to the present. We found that individuals residing in regions with higher historical disease risk tend to have more positive views about the future of humanity than individuals residing in areas with lower historical disease risk. The difference could not be attributed to several other stress-inducing factors, such as climate stress, population density or objective or subjective socioeconomic indicators. This research contributes to a growing body of evidence demonstrating how disease risk shapes human cognition and encourages future exploration of the evolution of temporal forecasting and consciousness.
Although most people aspire to be happy, the extent to which people pursue or idealize experiencing high levels of happiness does differ according to sociocultural context. This study was designed to elucidate which societal and cultural indicators are the most conducive to fostering high levels of happiness idealization. To accomplish this goal, we measured levels of happiness idealization for 11,170 participants residing in 43 different countries. We utilized machine learning (random forests approach) to examine how well an array of 18 different societal and cultural-level indicators were associated with country-level happiness idealization. We found robust and consistent evidence that greater cultural religiosity was associated with reduced idealization of happiness across four different types of happiness, including life satisfaction and interdependent happiness. These findings demonstrated that how much happiness is pursued varies considerably according to sociocultural context and highlights the role of cultural religiosity in shaping how people think about high levels of happiness.
In psychological science, researchers have long explored how individuals interact with their cultural context. Although it is commonly accepted that cultural factors shape individuals, the extent of this influence has not been clearly established. Some argue that culture profoundly shapes the human psyche, while others suggest a more limited cultural influence. This paper synthesizes these perspectives and reframes the inquiry from ‘To what extent is an individual's life cultural?’ to ‘Which life domains are cultural?’ To address this empirically, we sourced data from 147,260 participants residing in 88 different countries, who reported on 243 variables across representing a wide range of different life domains. We analyzed 1328 parameters derived from Intra-Class Correlation Coefficients and Within-and-Between Analysis I, which quantify the proportion of variance in phenomena explained by differences at four levels of grouping: country, cultural zones, regions, and residential areas. We found that domains such as religious values, sexuality, social capital, and beliefs about out-groups vary significantly across cultures, whereas economic values, children's qualities, perceptions of science and technology, and organizational affiliation show less variation. We situate these findings within models explaining societal constructs based on chronology, complexity, and evolutionary obligations.
Recommended readings:
Few papers worth special attention.Psychological science tends to treat subjective well-being and happiness synonymously. We start from the assumption that subjective well-being is more than being happy to ask the fundamental question: What is the ideal level of happiness? From a cross-cultural perspective, we propose that the idealization of attaining maximum levels of happiness may be especially characteristic of Western, educated, industrial, rich, and democratic (WEIRD) societies but less so for others. Searching for an explanation for why “happiness maximization” might have emerged in these societies, we turn to studies linking cultures to their eco-environmental habitat. We discuss the premise that WEIRD cultures emerged in an exceptionally benign ecological habitat (i.e., faced relatively light existential pressures compared with other regions). We review the influence of the Gulf Stream on the Northwestern European climate as a source of these comparatively benign geographical conditions. We propose that the ecological conditions in which WEIRD societies emerged afforded them a basis to endorse happiness as a value and to idealize attaining its maximum level. To provide a nomological network for happiness maximization, we also studied some of its potential side effects, namely alcohol and drug consumption and abuse and the prevalence of mania. To evaluate our hypothesis, we reanalyze data from two large-scale studies on ideal levels of personal life satisfaction—the most common operationalization of happiness in psychology—involving respondents from 61 countries. We conclude that societies whose members seek to maximize happiness tend to be characterized as WEIRD, and generalizing this across societies can prove problematic if adopted at the ideological and policy level.
The realization that most behavioral science research focuses on cultures labeled as WEIRD—Western, educated, industrialized, rich, and democratic (Arnett, 2008; Henrich et al., 2010; Thalmayer et al., 2021)—has given an impetus to extend the research to more diverse populations. Confucian East Asian societies have relatively strong social and technological infrastructure to advance science and thus have gained much prominence in cross-cultural studies. This has inadvertently fostered another bias: the dominance of WEIRD–Confucian comparisons and a tendency to draw conclusions about “non-WEIRD” cultures in general based on data from Confucian societies. Here, analyzing 1,466,019 scientific abstracts and, separately, coverage of 60 large-scale cross-cultural psychological projects (Nsamples = 2,668 from Ncountries = 153 covering nparticipants = 3,722,940), we quantify the dominance of Confucian over other non-WEIRD cultures in psychological research. Our analysis also reveals the underrepresentation of non-European Union postcommunist societies and the almost total invisibility of Pacific Island, Caribbean, Middle African, and Central Asian societies within the research database of psychology. We call for a shift in cross-cultural studies toward midsize (7+ countries) and ideally large-scale (50+ countries) cross-cultural studies, and we propose mitigations that we believe could aid the inclusion of diverse researchers as well as participants from underrepresented cultures in our field. People in all world regions and cultures deserve psychological knowledge that applies to them. (PsycInfo Database Record (c) 2024 APA, all rights reserved)
History has not ended (Fukuyama, 1992; Haas & Omura, 2022). The Euro-American political, economic, and social system seems not to be the one-size-fits-all model welcomed by all people. Promoting Western values and solutions as the “human development syndrome” (Inglehart & Oyserman, 2004) seems like cultural colonialism. Also, we are not doomed to a clash of civilizations (Huntington, 1993). Our diversified cultural and religious identities do not have to be the source of endless conflicts. The vast majority of societies enjoy peaceful coexistence with other—culturally different—societies...
Cultural psychologists often treat binary contrasts of West versus East, individualism versus collectivism, and independent versus interdependent self-construal as interchangeable, thus assuming that collectivist societies promote interdependent rather than independent models of selfhood. At odds with this assumption, existing data indicate that Latin American societies emphasize collectivist values at least as strongly as Confucian East Asian societies, but they emphasize most forms of independent self-construal at least as strongly as Western societies. We argue that these seemingly “anomalous” findings can be explained by societal differences in modes of subsistence (herding vs. rice farming), colonial histories (frontier settlement), cultural heterogeneity, religious heritage, and societal organization (relational mobility, loose norms, honor logic) and that they cohere with other indices of contemporary psychological culture. We conclude that the common view linking collectivist values with interdependent self-construal needs revision. Global cultures are diverse, and researchers should pay more attention to societies beyond “the West” and East Asia. Our contribution concurrently illustrates the value of learning from unexpected results and the crucial importance of exploratory research in psychological science.
Major papers organised into topics:
Please click on the topic below to expand the list of papers.JCCP's special section on "Bridging Cross-Cultural Psychology with Societal Development Science":
macropsychology:
well-being:
societal development:
emotions:
gender and family:
smile:
honor cultures: