Culture moderates the relationship between interdependence and face recognition

Recent theory suggests that face recognition accuracy is affected by people’s motivations, with people being particularly motivated to remember ingroup versus outgroup faces. In the current research we suggest that those higher in interdependence should have a greater motivation to remember ingroup faces, but this should depend on how ingroups are defined. To examine this possibility, we used a joint individual difference and cultural approach to test (a) whether individual differences in interdependence would predict face recognition accuracy, and (b) whether this effect would be moderated by culture. In Study 1 European Canadians higher in interdependence demonstrated greater recognition for same-race (White), but not cross-race (East Asian) faces. In Study 2 we found that culture moderated this effect. Interdependence again predicted greater recognition for same-race (White), but not cross-race (East Asian) faces among European Canadians; however, interdependence predicted worse recognition for both same-race (East Asian) and cross-race (White) faces among first-generation East Asians. The results provide insight into the role of motivation in face perception as well as cultural differences in the conception of ingroups

Toward an explanation of cultural differences in subjective well-being: the role of positive emotion norms and positive illusions

The present research explores the role of positive emotion norms and positive illusions in explaining the higher subjective well-being observed among Europeans compared to East Asians in Canada. Specifically, we investigate the underlying psychological mechanisms contributing to the prevalence of positive self-views among individuals with European backgrounds, characterized by individualism, versus those with East Asian backgrounds, associated with collectivism. Our study compares Europeans and East Asians in Canada to determine whether cultural norms regarding positive emotions account for the elevated positive self-views and subjective well-being in Europeans. With a sample of 225 participants (112 Europeans and 113 East Asians), our findings reveal significant indirect effects of culture on subjective well-being through positive emotion norms and positive illusions. This study highlights that Europeans, compared to East Asians, believe it is more appropriate to experience and express positive emotions, and this norm influences their positive self-views, subsequently impacting subjective well-being. These findings offer valuable insights into how cultural factors shape subjective well-being across different groups

The Potential Cost of Cultural Fit: Frame Switching Undermines Perceptions of Authenticity in Western Contexts

Behaving consistently across situations is fundamental to a person’s authenticity in Western societies. This can pose a problem for biculturals who often frame switch, or adapt their behavior across cultural contexts, as a way of maintaining fit with each of their cultures. In particular, the behavioral inconsistency entailed in frame switching may undermine biculturals’ sense of authenticity, as well as Westerners’ impressions of biculturals’ authenticity. Study 1 had a diverse sample of biculturals (N = 127) living in the United States and Canada describe an episode of frame switching (vs. no switching control vs. neutral control) and report on their state authenticity during the episode. Results showed that biculturals recalled feeling less authentic during an instance of frame switching compared to no switching control and neutral control. Study 2 had mainstream Canadians (White and of American, Canadian, or Western European cultural heritage, N = 97) read a hypothetical vignette, from a third-person perspective, about a bicultural who frame switches (vs. no switching control vs. neutral control) and provide their impressions of the bicultural’s authenticity and multiple other desirable traits. Participants rated the bicultural as less authentic when he frame switched compared to no switching control and neutral control, and rated him as less likeable, trustworthy, and warm (but not competent) as downstream consequences of seeing him as less authentic. These results demonstrate that frame switching can come at a cost to authenticity, both in terms of how biculturals see themselves and are seen by others, at least in Western societies. These findings highlight that the way biculturals negotiate their cultures affects them psychologically and socially. In the context of cultural fit, the active process of establishing and maintaining fit with one’s cultures can have unforeseen consequences

How robust is the own-group face recognition bias? Evidence from first- and second-generation East Asian Canadians

There is mounting evidence that North Americans are better able to remember faces of targets who belong to the same social group, and this is true even when the social groups are experimentally created. Yet, how Western cultural contexts afford the development of this own group face recognition bias remains unknown. This question is particularly important given that recent findings suggest that first-generation East Asian Canadians do not show this bias. In the current research, we examined the own-group bias among first- and second-generation East Asian Canadians, who vary systematically in their exposure to and engagement in a Western cultural context, and tested mediators that could explain any difference. In Study 1, second-generation East Asian Canadians showed better memory for same-group (vs. other-group) faces. In Studies 2 and 3, as well as a meta-analysis of all three studies, we found some additional evidence that second-generation East Asian Canadians show better memory for same-group (vs. other-group) faces, whereas first-generation East Asian Canadians do not, but only when each cultural group was examined separately in each study, as no interaction with generational status emerged. In Study 2, and in a higher powered pre-registered Study 3, we also examined whether second- (vs. first-) generational status had a positive indirect effect on same-group face recognition through the effects of acculturation and perceived relational mobility in the immediate social environment, however this mediation model was not supported by the data. Overall, the results provide some additional evidence that the effect of mere social categorization on face recognition may not be as consistently found among East Asian participants

Does self-construal shape automatic social attention?

We examined whether activating independent or interdependent self-construal modulates attention shifting in response to group gaze cues. European Canadians (Study 1) and East Asian Canadians (Study 2) primed with independence vs. interdependence completed a multi-gaze cueing task with a central face gazing left or right, flanked by multiple background faces that either matched or mismatched the direction of the foreground gaze. Results showed that European Canadians (Study 1) mostly ignored background gaze cues and were uninfluenced by the self-construal primes. However, East Asian Canadians (Study 2), who have cultural backgrounds relevant to both independence and interdependence, showed different attention patterns by prime: those primed with interdependence were more distracted by mismatched (vs. matched) background gaze cues, whereas there was no change for those primed with independence. These findings suggest activating an interdependent self-construal modulates social attention mechanisms to attend broadly, but only for those who may find these representations meaningful

Physiological Correlates of Volunteering

We review research on physiological correlates of volunteering, a neglected but promising research field. Some of these correlates seem to be causal factors influencing volunteering. Volunteers tend to have better physical health, both self-reported and expert-assessed, better mental health, and perform better on cognitive tasks. Research thus far has rarely examined neurological, neurochemical, hormonal, and genetic correlates of volunteering to any significant extent, especially controlling for other factors as potential confounds. Evolutionary theory and behavioral genetic research suggest the importance of such physiological factors in humans. Basically, many aspects of social relationships and social activities have effects on health (e.g., Newman and Roberts 2013; Uchino 2004), as the widely used biopsychosocial (BPS) model suggests (Institute of Medicine 2001). Studies of formal volunteering (FV), charitable giving, and altruistic behavior suggest that physiological characteristics are related to volunteering, including specific genes (such as oxytocin receptor [OXTR] genes, Arginine vasopressin receptor [AVPR] genes, dopamine D4 receptor [DRD4] genes, and 5-HTTLPR). We recommend that future research on physiological factors be extended to non-Western populations, focusing specifically on volunteering, and differentiating between different forms and types of volunteering and civic participation

A many-analysts approach to the relation between religiosity and well-being

The relation between religiosity and well-being is one of the most researched topics in the psychology of religion, yet the directionality and robustness of the effect remains debated. Here, we adopted a many-analysts approach to assess the robustness of this relation based on a new cross-cultural dataset (N=10,535 participants from 24 countries). We recruited 120 analysis teams to investigate (1) whether religious people self-report higher well-being, and (2) whether the relation between religiosity and self-reported well-being depends on perceived cultural norms of religion (i.e., whether it is considered normal and desirable to be religious in a given country). In a two-stage procedure, the teams first created an analysis plan and then executed their planned analysis on the data. For the first research question, all but 3 teams reported positive effect sizes with credible/confidence intervals excluding zero (median reported β=0.120). For the second research question, this was the case for 65% of the teams (median reported β=0.039). While most teams applied (multilevel) linear regression models, there was considerable variability in the choice of items used to construct the independent variables, the dependent variable, and the included covariates

A Many-analysts Approach to the Relation Between Religiosity and Well-being

The relation between religiosity and well-being is one of the most researched topics in the psychology of religion, yet the directionality and robustness of the effect remains debated. Here, we adopted a many-analysts approach to assess the robustness of this relation based on a new cross-cultural dataset (N = 10, 535 participants from 24 countries). We recruited 120 analysis teams to investigate (1) whether religious people self-report higher well-being, and (2) whether the relation between religiosity and self-reported well-being depends on perceived cultural norms of religion (i.e., whether it is considered normal and desirable to be religious in a given country). In a two-stage procedure, the teams first created an analysis plan and then executed their planned analysis on the data. For the first research question, all but 3 teams reported positive effect sizes with credible/confidence intervals excluding zero (median reported β = 0.120). For the second research question, this was the case for 65% of the teams (median reported β = 0.039). While most teams applied (multilevel) linear regression models, there was considerable variability in the choice of items used to construct the independent variables, the dependent variable, and the included covariates

Does Power Distance Stifle Laughter?: The Effect of Power Distance on Disparaging Humor

This study will examine the relationship between subjective power, power distance orientation and joke target power in the perceived funniness of humorous content