Unable to Conform, Unwilling to Rebel? Youth, Culture, and Motivation in Globalizing Japan

This paper investigates the effects of globalization on Japanese young adults from sociological and psychological perspectives. While Japan’s socio-economic institutions have shown mainly resistant (or “hot”) reactions to globalization, individual-level adaptations remain oriented toward conformity to dominant life expectations, which remain largely unchanged, despite decreasing rewards. However, a socially withdrawn sub-group (the so-called hikikomori) appears to be unable to conform yet is also unwilling to rebel. The experimental evidence we review suggests such youth deviate from typical Japanese motivational patterns but have not necessarily become more Western. This poses serious problems in an interdependence-oriented culture, but the paralysis of this group seems to be an outcome of labor market change rather than a psychopathology. Finally, we also identify a contrasting group – whom we call the quiet mavericks – that adapts in creative and integrative (or “cool”) ways by negotiating conformist pressures tactfully. Our account sheds light on just how complex and painful the psychological and sociological effects of globalization can be for young people in conformist societies, with implications to policy and social sustainability

Unable to conform, unwilling to rebel? Youth, culture, and motivation in globalizing Japan

This paper investigates the effects of globalization on Japanese young adults from sociological and psychological perspectives. While Japan’s socio-economic institutions have shown mainly resistant (or “hot”) reactions to globalization, individual-level adaptations remain oriented toward conformity to dominant life expectations, which remain largely unchanged, despite decreasing rewards. However, a socially withdrawn sub-group (the so-called hikikomori) appears to be unable to conform yet is also unwilling to rebel. The experimental evidence we review suggests such youth deviate from typical Japanese motivational patterns but have not necessarily become more Western. This poses serious problems in an interdependence-oriented culture, but the paralysis of this group seems to be an outcome of labor market change rather than a psychopathology. Finally, we also identify a contrasting group – whom we call the quiet mavericks – that adapts in creative and integrative (or “cool”) ways by negotiating conformist pressures tactfully. Our account sheds light on just how complex and painful the psychological and sociological effects of globalization can be for young people in conformist societies, with implications to policy and social sustainability

Socio-Economic Marginalization and Compliance Motivation Among Students and Freeters in Japan

This study examines the compliance motivation of students and Freeters when facing a marginalization risk situation evoked by priming. Freeter (part-time employers), NEET (not in education, employment, or training), and Hikikomori (social withdrawal) represent the socio-economically marginalized population in Japan. People at higher risk of becoming NEET and Hikikomori have shown a motivation pattern deviant from mainstream Japanese culture, including lower willingness to conform to in-group members, thus showing less cultural fit (Norasakkunkit and Uchida, 2014). In this study we explore the effect of the macro socio-economic situation (job-hunting prospects being good or bad) on individual's compliance motivation in both students and Freeters. Sixty-five Kyoto University students and 74 Freeters were randomly assigned to one of the two priming conditions (marginalization risk or non-marginalization) before completing the NEET-Hikikomori Risk (NHR) scale and measurements of compliance motivation to conform to in-group members or to be self-consistent (Cialdini et al., 1999). Twenty-three control group students and 22 control group Freeters were also recruited online for comparison. Results showed that marginalization risk priming led to lower tendency to be self-consistent among students, but did not lead to lower tendency to conform to in-group members. For Freeters, marginalization risk priming led to higher compliance motivation to conform to in-group members. The results confirmed the framework proposed by Toivonen et al. (2011) that both Freeters and students in Japan have ritualist reactions, continuing to maintain the cultural norms despite the difficulty of attaining the cultural goals

Humiliated fury is not universal: the co-occurrence of anger and shame in the United States and Japan

It has been widely believed that individuals transform high-intensity shame into anger because shame is unbearably painful. This phenomenon was first coined “humiliated fury,” and it has since received empirical support. The current research tests the novel hypothesis that shame-related anger is not universal, yet hinges on the cultural meanings of anger and shame. Two studies compared the occurrence of shamerelated anger in North American cultural contexts (where shame is devalued and anger is valued) to its occurrence in Japanese contexts (where shame is valued and anger is devalued). In a daily-diary study, participants rated anger and shame feelings during shame situations that occurred over one week. In a vignette study, participants rated anger and shame in response to standardised shame vignettes that were generated in previous research by either U.S. or Japanese respondents. Across the two studies, and in line with previous research on humiliated fury, shame predicted anger for U.S. participants. Yet, neither in the daily diary study nor for the Japanese-origin vignettes, did we find shame-related anger in Japanese participants. Only when presented with U.S.-origin vignettes, did Japanese respondents in the vignette study report shame-related anger. The findings suggest that shame-related anger is a culture-specific phenomenon

Cultural constructions of happiness: theory and emprical evidence

In a review of recent cross-cultural evidence on happiness and well-being, the authors identified substantial cultural variations in (1) cultural meanings of happiness, (2) motivations underlying happiness, and (3) predictors of happiness. Specifically, in North American cultural contexts, happiness tends to be defined in terms of personal achievement. Individuals engaging in these cultures are motivated to maximize the experience of positive affect. Moreover, happiness is best predicted by self-esteem. In contrast, in East Asian cultural contexts, happiness tends to be defined in terms of interpersonal connectedness. Individuals engaging in these cultures are motivated to maintain a balance between positive and negative affects. Moreover, happiness is best predicted by perceived embeddedness of the self in a social relationship. Directions for future research are discussed.Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/43061/1/10902_2004_Article_5278785.pd

Two Studies Suggesting Changes in Cultural Norms in Japan

During my 2-month stay at Kyoto University from June 10, 2019 through August 7, 2019, I collected data for two related studies with my collaborator, Professor Yukiko Uchida at the Kokoro Research Center and gave two lectures, one about each of the studies. The first study was titled, "Can marginalizing situations cause individuals to become culturally deviant in their values and motives?" The second study was titled, "Explaining Cultural Variance in the Perceived Severity of ASD-Like Symptoms: Theory of Mind, Cultural Tightness, and Opacity of Mind Norms." The first study included a replication of a previous study to test whether Japanese participants were motivated to maintain consistency with their in-group members more than with their own past behaviors (i.e., motivation to maintain self-consistency), a pattern that would be more typical of a relatively more collectivistic culture. Specifically, after particpiants were ask to complete a marginalization risk scale, they were randomly assigned to either consider their willingness to comply to the request assuming that they have already complied to a similar request in the past (motivation to be self-consistent condition) or consider their willigness to comply to a request if all of their clasmates have complied to a similar request (motivation to conform to in-group condition). The second study tested our expectations that people in a relatively tighter culture, which has previously been characteristic of the Japanese cultural context, would perceive culturally deviant behaviors as more problematic than in a relatively looser culture, such as the North American culural context. Specifically, participants were asked rate the severity of ASD-like behaviors (i.e., culturally deviant behaviors) under one of three conditions: 1) explicit information is given that there is no underlying cognitive deficit to explain the deviant behaviors; 2) explicit informaiotn is given that there is an underlying cognitive deficit to expain the deviant behaviors; 3) no explicit information about an udnerlying cognitive deficit was given. Both studies revealed that previous patterns of behaviors in Japan can no longer be replicated, thereby sugggesting changing cultural norms in Japan, characterized by increasing individualistic norms and cultural looseness

Cross-Cultural Comparison of Self-Construal and Well-Being between Japan and South Korea: The Role of Self-Focused and Other-Focused Relational Selves

Relational self, along with individual and collective selves, is a fundamental aspect that makes up self-concept. Proposing its two aspects: self-focused relational self (i.e., perceiving the self as the object of other people's referential awareness or intentionality) and other-focused relational self (i.e., perceiving the self as being attuned and empathetically connected to close others), the current study explored the way the four selves affect well-being in Japan and South Korea, the East Asian cultures that have been assumed to be homogeneously collectivistic in previous psychological literature. Japanese and Korean participants rated a set of well-being and self-related scales. There were visible sample differences within culture by collection method (classroom vs. online) in relative degrees of selves and related constructs, possibly associated with generational differences. Other-focused relational self was greater in the Korean classroom sample than the Japanese counterpart, whereas no difference was found between the online samples. On the other hand, it was consistent between cultures that the two types of relational self showed different associations with social anxiety and self-esteem as expected, and that they predicted well-being in different ways. We discuss implications for the generational differences and their interactions with culture and the importance of separating the two aspects of relational self in the study of self and culture

Protecting Autonomy, Protecting Relatedness: Appraisal Patterns of Daily Anger and Shame in the United States and Japan

The present study tested the idea that U.S. and Japanese participants appraise anger and shame situations in line with the American concern for autonomy and the Japanese concern for relatedness, respectively. Sixty-five U.S. and 72 Japanese students participated in a 7-day diary study of anger and shame. Each day, participants reported their most important anger and shame incident and indicated whether they themselves or others were to be blamed (anger appraisals), and whether they focused on themselves or the opinion of others (shame appraisals). They also indicated whether they had experienced anger toward someone close or distant and whether their shame was publicly seen or privately felt. In line with the Japanese concern for protecting relatedness, Japanese compared to U.S. participants blamed themselves relatively more than others during anger situations with close others and focused on others rather than themselves during shame episodes that were publicly seen. Underlining the U.S. concern for protecting autonomy, Americans blamed others more than themselves during anger situations and focused more on themselves than others during shame situations

Evaluating Distal and Proximal Explanations for Withdrawal: A Rejoinder to Varnum and Kwon’s “The Ecology of Withdrawal”

In their 2016 commentary on our theorizing about how youth withdrawal from economic and social participation in Japanese society (i.e., NEET and Hikikomori phenomena) stems from generational inequality of economic opportunities, Varnum and Kwon correctly point out that our explanation for withdrawal is yet untested. They then offered an alternative, evolutionary psychological explanation for withdrawal in which they claim that in resource-rich ecologies like Japan, the option to withdraw from participating in society is a possible life strategy, a strategy that would be much more costly in resource-poor ecologies. While we agree with this premise, we argue that this distal explanatory framework, at least in its current form, has limits in reconciling some of the more recent cross-cultural observations, as well as well-established sociological claims about the causes of withdrawal. Thus we argue that much work remains in refining and expanding the explanatory power of more distal explanations on the issue of withdrawal. Until then, the more proximal and culture-specific explanations are probably the useful and meaningful explanations for the withdrawal phenomenon

Diversity and Resistance to Change: Macro Conditions for Marginalization in Post-industrial Societies

We argue that two society-level properties—resistance to change and diversity within a culture—significantly affect agents' degrees of marginalization, which is here defined as access to cultural knowledge and institutional means for accomplishing cultural goals. We develop an agent-based model using findings from Norasakkunkit et al. (Norasakkunkit and Uchida, 2011, 2014; Norasakkunkit et al., 2012). We found that varying the degrees of resistance to change and diversity affected similarities between the mainstream subculture and other subcultures, changes in subcultures over time, and the relative population proportion of each subculture. In particular, we found that high diversity and low resistance to change created the greatest cultural changes within the marginalized subculture over time and allowed for maximal growth of rebellious subcultures. Also, low diversity and high resistance to change allowed for maximal growth of the marginalized subcultures and the greatest overlap between the marginalized and mainstream subcultures. These have important implications for understanding the emergence and maintenance of marginalization in post-industrial societies