A growing disconnection from nature is evident in cultural products

Human connection with nature is widely believed to be in decline, even though empirical evidence on the magnitude and temporal pattern of the change is scarce. Studying works of popular culture in English throughout the 20th century and later, we document a cultural shift away from nature, beginning in the 1950s. Since then, references to nature have been decreasing steadily in fiction, song lyrics, and film storylines. No parallel decline is observed in references to the human-made environment. These findings are cause for concern, not only because they imply foregone benefits from engagement with nature, but also because cultural products are agents of socialization that can evoke curiosity, respect, and concern for the natural world

The Social and Economic Context of Peace and Happiness

Edited by Robert S. Wyer, Chiu Chi-Yue and Hong Ying-Yi</p

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 two contrasting types of response mode were investigated, drawing on data from 55 cultural groups across 33 nations. Using seven 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. Since both types of response mode elicit distinctive styles of response, it remains important to estimate and control for style effects to ensure valid comparisons

Being oneself through time: bases of self-continuity across 55 cultures

Self-continuity – the sense that one’s past, present, and future are meaningfully connected – is considered a defining feature of personal identity. However, bases of self-continuity may depend on cultural beliefs about personhood. In multilevel analyses of data from 7287 adults from 55 cultural groups in 33 nations, we tested a new tripartite theoretical model of bases of self-continuity. As expected, perceptions of stability, sense of narrative, and associative links to one’s past each contributed to predicting the extent to which people derived a sense of self-continuity from different aspects of their identities. Ways of constructing self-continuity were moderated by cultural and individual differences in mutable (vs. immutable) personhood beliefs – the belief that human attributes are malleable. Individuals with lower mutability beliefs based self-continuity more on stability; members of cultures where mutability beliefs were higher based self-continuity more on narrative. Bases of self-continuity were also moderated by cultural variation in contextualized (vs. decontextualized) personhood beliefs, indicating a link to cultural individualism-collectivism. Our results illustrate the cultural flexibility of the motive for self-continuity

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

Perceiving the World in Sacred Terms: Its Buffering Function Against Death Anxiety

71 p.Thesis (Ph.D.)--University of Illinois at Urbana-Champaign, 2009.The project tests the hypothesis that the tendency to perceive the secular world in sacred terms functions as a buffer against death anxiety and the possibly destructive effects of death anxiety, such as materialism. The sacred is associated with the qualities of transcendence (perception of a larger and sublime reality beyond appearances) and ultimacy (perception of utmost significance and value), which can render death thoughts less accessible, and/or less threatening. First, a measure of Sacredness Perception is developed to capture the extent to which individuals see sacredness in the seemingly secular aspects of life. Study 1 showed that after being reminded of their mortality, individuals who score high in Sacredness Perception report lower negative affect. Study 2 revealed that after being primed with mortality thoughts, individuals high in Sacredness Perception report lower death-thought accessibility. In Study 3, participants with high Sacredness Perception levels exhibited less materialistic tendencies after being reminded of their mortality. Study 4 manipulated Sacredness Perception, and found that an experimentally heightened sense of Sacredness Perception following reminders of mortality leads to lowered materialism compared to a control condition. Overall, the research program demonstrated that perceptions of sacredness, independent of a religious context, help individuals to manage their existential anxiety and deal with the potentially toxic byproducts of existential anxiety such as materialism.U of I OnlyRestricted to the U of I community idenfinitely during batch ingest of legacy ETD

Culture: The Grand Web of Meaning

This chapter examines the mutually constitutive relationship between meaning and culture. We conceptualize culture as a grand web of meaning-culture is built on small and large meaning; this meaning, in turn, resides and is propagated within culture. The first part of this chapter examines this dynamic culture-meaning relationship and the meaning providing functions of culture. The second part of our chapter discusses cultural differences in meaning and investigates the case of multiculturalism to examine how individuals navigate through different meaning frameworks. We highlight cultural competence as the ability to successfully integrate different webs of meaning in an increasingly multicultural world and explore factors that help to foster multicultural competence. © 2013 Springer Science+Business Media Dordrecht. All rights reserved

Saving can save from death anxiety: mortality salience and financial decision-making.

Four studies tested the idea that saving money can buffer death anxiety and constitute a more effective buffer than spending money. Saving can relieve future-related anxiety and provide people with a sense of control over their fate, thereby rendering death thoughts less threatening. Study 1 found that participants primed with both saving and spending reported lower death fear than controls. Saving primes, however, were associated with significantly lower death fear than spending primes. Study 2 demonstrated that mortality primes increase the attractiveness of more frugal behaviors in save-or-spend dilemmas. Studies 3 and 4 found, in two different cultures (Polish and American), that the activation of death thoughts prompts people to allocate money to saving as opposed to spending. Overall, these studies provided evidence that saving protects from existential anxiety, and probably more so than spending