Frameworks for Understanding Cultural Variations in Behaviors, Beliefs, and Communication: Implications for Students from Diverse Backgrounds

Services for students with impairments are typically based on the values, beliefs, and communication patterns of dominant, mainstream populations. If services for students and their families from culturally/linguistically diverse backgrounds are to be considered acceptable and effective, they must be designed to account for these cultural variations. Anthropologists and psychologists have developed constructs to explain key behavioral and belief dimensions along which cultures vary, e.g., individualism/collectivism, power distance/hierarchical relationships, analytic/holistic cognition. Researchers in cultural neuroscience are investigating the neurophysiological and neurogenetic associations with these variations in behaviors/beliefs as a means of understanding the mutual influence of cultural and genetic factors on mind, brain, and behavior. This presentation will describe (a) frameworks for understanding cultural variations in values, beliefs, and communication styles, (b) neurophysiological/neurogenetic relationships to these cultural variations in behaviors and beliefs, and (c) implications of these cultural variations on the assessment and intervention of students from diverse backgrounds. Learning Outcomes—at the end of this session, participants will be able to: Describe constructs of cultural variations in behaviors, beliefs, and communication Describe the influence of cultural and genetic factors on mind, brain, and behavior Explain the implications of cultural variations in communication style on the assessment and intervention of culturally/linguistically diverse student

Morality in intergroup conflict

Intergroup conflict encompasses a broad range of situations with moral relevance. Researchers at the intersection of social and moral psychology employ diverse methodologies, including surveys, moral dilemmas, economic games, and neuroimaging, to study how individuals think, feel, and act in intergroup moral encounters. We review recent research pertaining to four types of intergroup moral encounters: (a) value-expressive and identity-expressive endorsements of conflict-related actions and policies; (b) helping and harming ingroup and out-group members; (c) reacting to transgressions committed by in-group or out-group members; and (d) reacting to the suffering of in-group or out-group members. Overall, we explain how sacred values, social motives, group-based moral emotions, and the physiological processes underlying them, shape moral behavior in intergroup conflict

A Less Attractive Feature of Empathy: Intergroup Empathy Bias

Empathy with others’ successes and misfortunes is a critical component of group living that promotes social cohesion. Unfortunately, empathy is a malleable phenomenon in that its elicitation is not automatic, but modulated by multiple interlocking factors. This chapter explores the specific phenomenon of intergroup empathy bias—the difference in empathy for members of social ingroups versus outgroups—which poses profound challenges for our modern human world characterized by a multitude of groups, ethnicities, and cultures. The chapter frames the discussion by contextualizing empathy as consisting of three interacting component processes, namely experience sharing, perspective taking, and empathic concern. It then goes on to examine research describing the effects of intergroup bias on each of these component processes. Next, it explores the factors, both at the level of the group and at the level of the individual, which may contribute to empathic breakdown in intergroup contexts. Finally, it considers strategies that may have potential in mitigating intergroup empathy bias. Here, we draw on our own experiences in the South African context, which is characterized by pervasive racial inequality and legacies of apartheid violence, to suggest that intergroup empathy is best stimulated in a context of reciprocal mutual engagement with the other

Affective neuroscience, emotional regulation, and international relations

International relations (IR) has witnessed an emerging interest in neuroscience, particularly for its relevance to a now widespread scholarship on emotions. Contributing to this scholarship, this article draws on the subfields of affective neuroscience and neuropsychology, which remain largely unexplored in IR. Firstly, the article draws on affective neuroscience in illuminating affect's defining role in consciousness and omnipresence in social behavior, challenging the continuing elision of emotions in mainstream approaches. Secondly, it applies theories of depth neuropsychology, which suggest a neural predisposition originating in the brain's higher cortical regions to attenuate emotional arousal and limit affective consciousness. This predisposition works to preserve individuals' self-coherence, countering implicit assumptions about rationality and motivation within IR theory. Thirdly, it outlines three key implications for IR theory. It argues that affective neuroscience and neuropsychology offer a route towards deep theorizing of ontologies and motivations. It also leads to a reassessment of the social regulation of emotions, particularly as observed in institutions, including the state. It also suggests a productive engagement with constructivist and poststructuralist approaches by addressing the agency of the body in social relations. The article concludes by sketching the potential for a therapeutically-attuned approach to IR

Learning empathy through virtual reality : Multiple strategies for training empathy-related abilities using body ownership Illusions in embodied virtual reality

Several disciplines have investigated the interconnected empathic abilities behind the proverb “to walk a mile in someone else’s shoes” to determine how the presence, and absence, of empathy-related phenomena affect prosocial behavior and intergroup relations. Empathy enables us to learn from others’ pain and to know when to offer support. Similarly, virtual reality (VR) appears to allow individuals to step into someone else’s shoes, through a perceptual illusion called embodiment, or the body ownership illusion. Considering these perspectives, we propose a theoretical analysis of different mechanisms of empathic practices in order to define a possible framework for the design of empathic training in VR. This is not intended to be an extensive review of all types of practices, but an exploration of empathy and empathy-related phenomena. Empathy-related training practices are analyzed and categorized. We also identify different variables used by pioneer studies in VR to promote empathy-related responses. Finally, we propose strategies for using embodied VR technology to train specific empathy-related abilities

Neurobiological Foundations of Radicalization and Countermeasures: A Biopsychosocial Perspective

This study presents an interdisciplinary exploration of the radicalization process through the Biopsychosocial Model, integrating biological, psychological, and social determinants. Addressing the gap left by traditional approaches that focus on sociopolitical, psychological, and demographic factors, the research investigates the neural mechanisms underpinning social identity and group dynamics that intensify radical beliefs. Utilizing social neuroscience, the research identifies neural correlates of radicalization, contributing to a multi-level understanding that spans cognitive psychology, neuroscience, and political science. The findings indicate that specific brain functions related to social processing play a significant role in the adoption and reinforcement of extremist ideologies. This paper discusses how these insights can inform more nuanced counter-terrorism strategies, advocating for policies grounded in an understanding of the neurobiological underpinnings of radicalization. By challenging existing paradigms and fostering interdisciplinary dialogue, the research seeks to provide a scientific foundation for countermeasures against the evolving threat of terrorism. The study underscores the importance of considering the complex interplay of biological factors with psychological and social influences to develop comprehensive and effective interventions

Bridging the empathy gap: Effects of brief mindfulness training on helping outgroup members in need

Witnessing others in need can be felt similarly to experiencing it oneself (empathy) and motivates assistance of those in need (prosocial action). It is well-documented that empathy can occur automatically, but when those in need are not members of a social ingroup, empathy and prosocial action are undermined. One major ingroup—outgroup division in American and in other countries is based on race. Although most condemn racial discrimination, empathy and prosocial action are often lower, however unintentionally, in interracial contexts. In light of this empathy gap, it is important to identify psychological factors that could bolster empathy and prosocial action toward racial outgroup members in need. This dissertation asked whether mindfulness training – cultivating present-centered, receptive attention to one’s ongoing experiences –increases social sensitivity toward racial outgroup members, and is based on pilot research indicating that a brief mindfulness induction increased empathy and prosocial action in such contexts. Healthy, self-identifying White women were randomized to either a brief (4-day) mindfulness training or a structurally-equivalent sham mindfulness training. Pre-post electroencephalographic measures of empathy toward video stimuli of outgroup members expressing sadness was assessed via prefrontal alpha frequency oscillations (i.e., frontal alpha asymmetry). Pre-post scenario-based spontaneous prosocial action toward Black individuals in need, and pre-post 14-day ecological momentary assessment (EMA) of empathy and prosocial action toward Black individuals (and other races) were conducted. Mindfulness training was expected to increase EEG- and EMA-based empathy toward Black individuals in need, as well as increase prosocial action toward such individuals in scenario and daily life (EMA) contexts. Opposite of what was hypothesized, MT reduced post-intervention empathic simulation, relative to ST, as measured by frontal alpha asymmetry. Consistent with hypotheses, however, MT increased empathic concern for outgroup members expressing sadness during video stimuli observation, and increased post-intervention scenario-based prosocial action. However, the hypothesis that MT would predict increases in pre- to post-intervention daily EMA-based prosocial action was not supported. Providing somewhat convergent evidence, trait mindfulness predicted more frequent pre-intervention scenario-based and daily prosocial action toward outgroup members; trait mindfulness was not related to pre-intervention video-based EEG and self-reported empathy outcomes. Together these results suggest that mindfulness can enhance some indicators or empathy and prosocial behavior in interracial contexts. Mechanisms and implications of the findings are discussed

Their pain is not our pain: brain and autonomic correlates of empathic resonance with the pain of same and different race individuals.

Recent advances in social neuroscience research have unveiled the neurophysiological correlates of race and intergroup processing. However, little is known about the neural mechanisms underlying intergroup empathy. Combining event-related fMRI with measurements of pupil dilation as an index of autonomic reactivity, we explored how race and group membership affect empathy-related responses. White and Black subjects were presented with video clips depicting white, black, and unfamiliar violet-skinned hands being either painfully penetrated by a syringe or being touched by a Q-tip. Both hemodynamic activity within areas known to be involved in the processing of first and third-person emotional experiences of pain, i.e., bilateral anterior insula, and autonomic reactivity were greater for the pain experienced by own-race compared to that of other-race and violet models. Interestingly, greater implicit racial bias predicted increased activity within the left anterior insula during the observation of own-race pain relative to other-race pain. Our findings highlight the close link between group-based segregation and empathic processing. Moreover, they demonstrate the relative influence of culturally acquired implicit attitudes and perceived similarity/familiarity with the target in shaping emotional responses to others' physical pain

Continuous Theta Burst Stimulation of the Posterior Medial Frontal Cortex to Experimentally Reduce Ideological Threat Responses.

Decades of behavioral science research have documented functional shifts in attitudes and ideological adherence in response to various challenges, but little work to date has illuminated the neural mechanisms underlying these dynamics. This paper describes how continuous theta burst transcranial magnetic stimulation may be employed to experimentally assess the causal contribution of cortical regions to threat-related ideological shifts. In the example protocol provided here, participants are exposed to a threat prime-an explicit reminder of their own inevitable death and bodily decomposition-following a downregulation of the posterior medial frontal cortex (pMFC) or a sham stimulation. Next, disguised within a series of distracter tasks, participants' relative degree of ideological adherence is assessed-in the present example, with regard to coalitional prejudice and religious belief. Participants for whom the pMFC has been downregulated exhibit less coalitionally biased responses to an immigrant critical of the participants' national in-group, and less conviction in positive afterlife beliefs (i.e., God, angels, and heaven), despite having recently been reminded of death. These results complement prior findings that continuous theta burst stimulation of the pMFC influences social conformity and sharing and illustrate the feasibility of investigating the neural basis of high-level social cognitive shifts using transcranial magnetic stimulation

Origins and structure of social and political attitudes: insights from personality system theory and behavioural genetics

People differ, often strikingly, in their views on desired social structures and processes. For example, while some value ethnic diversity in their society, others believe non -indigenous individuals (whatever that might mean) should be repatriated to their land of origin. Similarly, whereas some believe religion should play no role in determining social policy, others strongly advocate the importance of living according to religious scripture, including at a social level. This variation in attitudes, and its implication for societal cohesion, has made research on the origins of social and political attitudes of enduring interest to psychologists, sociologists, political scientists, among many others.The goal of the current thesis was to extend work in this literature in two key ways: Firstly, I examined whether political attitudes can be understood within a personality system model. This work addresses previous mixed results on the links of basic personality traits to political conservatism. In Chapter 3, I test predictions from this model; namely, that direct influences on political behaviour flow from moral values, with personality mostly acting indirectly via these moral values, rather than directly affecting political attitudes. Findings from two studies (published as Lewis & Bates, 2011a) supported these predictions suggesting that the new model helps explain inconsistencies in previous research attempting to link personality to political orientation that have not included the intermediary level of values.Secondly, I examined the genetic architecture of social attitudes constructs in three separate studies. Chapter 4 addressed whether in -group favouritism reflects heritable effects, and, secondly, whether race -favouritism was accounted for broad or specific genetic effects. Results indicated that a common biological mechanism exists facilitating generalised favouritism, with evidence for additional genetic effects specific to each form of group favouritism. These findings (published as Lewis & Bates, 2010) suggest that (at least) at the genetic level, race favouritism is multiply determined.In Chapter 5, I examined whether prosocial obligations across the domains of welfare, work, and civic obligation share a common genetic basis, or reflect specific heritable components (published as Lewis & Bates, 2011b). In females, results indicated the existence of a common heritable factor underlying each of these prosocial obligations. In males, a prosocial factor was also observed; familial effects (genetic and shared -environment effects were indistinguishable) influenced this general mechanism. At the domain -specific level, modest genetic effects were observed in females for civic and work obligations, with shared - environment effects influencing welfare obligations. In males, genetic influences were observed for welfare obligation, with unique -environments affecting work and civic duty.Finally, in Chapter 6, I present work examining the genetic architecture of religious belief. Although genetic factors are known to influence strength of religious belief, the psychological mechanism(s) through which this biological influence is manifest are presently unknown. Two non -theological constructs - 1) need for community integration and 2) need for existential certainty - were hypothesised to account for the genetic effects on religiosity. The results supported this hypothesis, with genetic influences on these traits wholly accounting for the heritable basis of religiosity, suggesting that religion "re- uses" systems involved in meeting both social and existential needs