Christine Ma-Kellams

I Am Against Us? Unpacking Cultural Differences in Ingroup Favoritism via Dialecticism

The authors proposed a novel explanation for cultural differences in ingroup favoritism (dialecticism) and tested this hypothesis across cultures/ethnicities, domains, and levels of analysis (explicit vs. implicit, cognitive vs. affective). Dialecticism refers to the cognitive tendency to tolerate contradiction and is more frequently found among East Asian than North American cultures. In Study 1, Chinese were significantly less positive, compared to European Americans, in their explicit judgments of family members. Study 2 investigated ingroup attitudes among Chinese, Latinos, and European Americans. Only Chinese participants showed significant in-group derogation, relative to the other groups, and dialecticism (Dialectical Self Scale) was associated with participants’ in group attitudes. Study 3 manipulated dialectical versus linear lay beliefs; participants primed with dialecticism showed more negative, explicit ingroup attitudes. Although ingroup disfavoring tendencies were more prevalent among Chinese across studies, they may be a reflection of one’s culturally based lay beliefs rather than deep-rooted negative feelings toward one’s ingroup.

Cross-cultural differences in somatic awareness and interoceptive accuracy: a review of the literature and directions for future research

This review examines cross-cultural differences in interoception and the role of culturally bound epistemologies, historical traditions, and contemplative practices to assess four aspects of culture and interoception: (1) the extent to which members from Western and non-Western cultural groups exhibit differential levels of interoceptive accuracy and somatic awareness; (2) the mechanistic origins that can explain these cultural differences, (3) culturally bound behavioral practices that have been empirically shown to affect interoception, and (4) consequences for culturally bound psychopathologies. The following outlines the scope of the scientific review. Part 1 reviews studies on cultural variation in spontaneous somatic word use, linguistic expressions, traditional medical practices, and empirical laboratory studies to assess the evidence for cultural differences in somatic processes. Integration of these findings suggests a startling paradox: on the one hand, non-Western cultures consistently exhibit heightened somatic focus and awareness across a variety of contexts; on the other hand, non-Western cultures also exhibit less interoceptive accuracy in laboratory studies. Part 2 discusses the various mechanistic explanations that have been proposed to explain these cultural differences in somatic awareness and interoceptive accuracy, focusing on cultural schemas and epistemologies. Part 3 addresses the behavioral and contemplative practices that have been proposed as possible “interventions,” or methods of cultivating bodily awareness and perceptual accuracy. Finally, Part 4 reviews the consequences of interoception for psychopathology, including somatization, body dysmorphia, eating disorders, and anxiety disorders.

Culturally Divergent Responses to Mortality Salience

Two experiments compared the effects of death thoughts, or mortality salience, on European and Asian Americans. Research on terror management theory has demonstrated that in Western cultural groups, individuals typically employ self-protective strategies in the face of death-related thoughts. Given fundamental East-West differences in self-construal (i.e., the independent vs. interdependent self), we predicted that members of Eastern cultural groups would affirm other people, rather than defend and affirm the self, after encountering conditions of mortality salience. We primed European Americans and Asian Americans with either a death or a control prime and examined the effect of this manipulation on attitudes about a person who violates cultural norms (Study 1) and on attributions about the plight of an innocent victim (Study 2). Mortality salience promoted culturally divergent responses, leading European Americans to defend the self and Asian Americans to defend other people.

Does “Science” Make You Moral? The Effects of Priming Science on Moral Judgments and Behavior

Background Previous work has noted that science stands as an ideological force insofar as the answers it offers to a variety of fundamental questions and concerns; as such, those who pursue scientific inquiry have been shown to be concerned with the moral and social ramifications of their scientific endeavors. No studies to date have directly investigated the links between exposure to science and moral or prosocial behaviors. Methodology/Principal Findings Across four studies, both naturalistic measures of science exposure and experimental primes of science led to increased adherence to moral norms and more morally normative behaviors across domains. Study 1 (n = 36) tested the natural correlation between exposure to science and likelihood of enforcing moral norms. Studies 2 (n = 49), 3 (n = 52), and 4 (n = 43) manipulated thoughts about science and examined the causal impact of such thoughts on imagined and actual moral behavior. Across studies, thinking about science had a moralizing effect on a broad array of domains, including interpersonal violations (Studies 1, 2), prosocial intentions (Study 3), and economic exploitation (Study 4). Conclusions/Significance These studies demonstrated the morally normative effects of lay notions of science. Thinking about science leads individuals to endorse more stringent moral norms and exhibit more morally normative behavior. These studies are the first of their kind to systematically and empirically test the relationship between science and morality. The present findings speak to this question and elucidate the value-laden outcomes of the notion of science.

Rethinking Suicide Surveillance Google Search Data and Self-Reported Suicidality Differentially Estimate Completed Suicide Risk

Google search data have become an increasingly relied-on source of health information with a dual function as both a facilitative and a preventative resource. We tested the power of Google to predict suicide by comparing searches for explicitly suicidal terms with conventional measures of self-reported suicide risk in estimating completed suicides. In addition, we examined the extent to which discrepancies between Google-based and self-report-based estimates of suicide risk and completed suicide were asymmetrical across social-group lines. Relative to traditional self-reported measures of suicide risk, Google search data better estimated completed suicides. Furthermore, misestimation of suicidal risk was asymmetrical for both measures: Greater misestimation was likely in states with higher percentages of racial minorities and lower levels of socioeconomic status. Google search data can inform suicide-prevention efforts at the state level and suicide surveillance aimed at specific demographic groups.

Perceiving Others' Feelings: The Importance of Personality and Social Structure

Recent research has explored the relationship between social hierarchy and empathic accuracy—the ability to accurately infer other people’s mental states. In the current research, we tested the hypothesis that, regardless of one’s personal level of status and power, simply believing that social inequality is natural and morally acceptable (e.g., endorsing social dominance orientation, or SDO) would be negatively associated with empathic accuracy. In a sample of managers, a group for whom empathic accuracy is a valuable skill, empathic accuracy was lower for managers who possessed structural power and also for managers who endorsed social dominance, regardless of their structural power. Moreover, men were less empathically accurate than women, a relationship that may be explained by men’s higher SDO and greater structural power. These findings suggest that for empathic abilities, it matters just as much what you think about social hierarchies as it does where you stand within them.

Attractiveness and relationship longevity: Beauty is not what it is cracked up to be

Across four studies, we examined the relational repercussions of physical attractiveness (PA). Study 1 (n = 238) found that those rated as more attractive in high school yearbooks were married for shorter durations and more likely to divorce. Study 2 (n = 130) replicated these effects using a different sample (high-profile celebrities). Study 3 (n = 134) examined the link between PA and the derogation of attractive alternatives, a relationship maintenance strategy. Study 4 (n = 156) experimentally manipulated perceived PA and examined its relation with both derogation of attractive alternatives and current relationship satisfaction. PA predicted likelihood of relationship dissolution and decreased derogation of attractive alternatives. Furthermore, PA predicted greater vulnerability to relationship threats—in this case, relationship alternatives—resulting from poor relationship satisfaction.

Suicide Contagion in Response to Widely Publicized Celebrity Deaths: The Roles of Depressed Affect, Death-Thought Accessibility, and Attitudes.

Suicide contagion often occurs when a suicide death that is widely publicized (typically by the media) results in increases in suicide rates. However, the underlying cognitive and emotional mechanisms behind how and when suicide contagion occurs have been, up to this point, hazily understood. The present study: (a) tested whether individuals with depressed affect respond differently to celebrity suicides widely publicized by the media compared with those who do not have depressed affect, (b) measured 2 potential cognitive mechanisms that may be involved in suicide contagion, death-thought accessibility and attitudes about the acceptability and normality of suicide, and (c) compared responses to widely publicized suicide versus accidental death and natural death. The findings highlight a key moderator—depressive affect—that predicts the likelihood of being susceptible to suicide contagion effects following media coverage of a suicide death, clarify that its boundary conditions include cases of accidental death, and elucidate 2 cognitive mechanisms, death-thought accessibility and attitudes toward suicide acceptability and normality.

When Perceiving the Supernatural Changes the Natural: Religion and Agency Detection

How does perceiving supernatural agents shape perceptions of natural agents? Despite the ongoing debate on whether supernatural attributions are functionless spillover from a hyperactive agency detector versus more evolved mechanisms that served key adaptive functions for ancestral humans, both accounts concede that one critical, defining quality of religion is that it superimposes intentional agency on natural events. Across two studies, the relationship between religious beliefs and perceptions of both agency and experience for a diverse array of agents were assessed – including ordinary individuals, supernatural beings, villains, martyrs, and celebrities. Across studies, naturalistically-occurring and experimentally-primed religious beliefs facilitated heightened perceptions of agency, but not experience, across both supernatural and natural agents. Thus, religious beliefs promote greater sensitivity to agency more generally. Implications for how this link reconciles the opposing notions of religion as an accidental by-product of agency detection vs. evolved adaptation are discussed.

The contribution of trait negative affect and stress to recall for bodily states

How does trait negative affect shape somatic memory of stressful events? We hypothesized that negative affect would impair accurate recall of ones own heart rate during stressful situations. Two bio-behavioral studies used a new paradigm to test retrospective visceral perception and assessed whether negative affective states experienced during aversive events (i.e., the Trier Stress Task-Time 1) would retrospectively shape recall of past heart rate (Time 2), even when accounting for actual heart rate at the time of each stressful event (Time 1). Results across both studies showed that individual differences in negative affect in response to a stressful task predicted visceral recollections, and those who experienced more negative affect were more inaccurate. Negative affect was associated with a tendency to remember visceral reactions as worse than they actually were.