Matthew J. Easterbrook

Culture and the distinctiveness motive : constructing identity in individualistic and collectivistic contexts

The motive to attain a distinctive identity is sometimes thought to be stronger in, or even specific to, those socialized into individualistic cultures. Using data from 4,751 participants in 21 cultural groups (18 nations and 3 regions), we tested this prediction against our alternative view that culture would moderate the ways in which people achieve feelings of distinctiveness, rather than influence the strength of their motivation to do so. We measured the distinctiveness motive using an indirect technique to avoid cultural response biases. Analyses showed that the distinctiveness motive was not weaker-and, if anything, was stronger-in more collectivistic nations. However, individualism-collectivism was found to moderate the ways in which feelings of distinctiveness were constructed: Distinctiveness was associated more closely with difference and separateness in more individualistic cultures and was associated more closely with social position in more collectivistic cultures. Multilevel analysis confirmed that it is the prevailing beliefs and values in an individuals context, rather than the individuals own beliefs and values, that account for these differences.

Beyond the ‘East-West’ Dichotomy: Global Variation in Cultural Models of Selfhood

Markus and Kitayamas (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 Kitayamas 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. (PsycINFO Database Record

Contextualism as an Important Facet of Individualism-Collectivism Personhood Beliefs Across 37 National Groups

Beliefs about personhood are understood to be a defining feature of individualism-collectivism (I-C), but they have been insufficiently explored, given the emphasis of research on values and self-construals. We propose the construct of contextualism, referring to beliefs about the importance of context in understanding people, as a facet of cultural collectivism. A brief measure was developed and refined across 19 nations (Study 1: N = 5,241), showing good psychometric properties for cross-cultural use and correlating well at the nation level with other supposed facets and indicators of I-C. In Study 2 (N = 8,652), nation-level contextualism predicted ingroup favoritism, corruption, and differential trust of ingroup and outgroup members, while controlling for other facets of I-C, across 35 nations. We conclude that contextualism is an important part of cultural collectivism. This highlights the importance of beliefs alongside values and self-representations and contributes to a wider understanding of cultural processes.

Different Groups, Different Motives Identity Motives Underlying Changes in Identification With Novel Groups

Social identification is known to have wide-reaching implications, but theorists disagree about the underlying motives. Integrating motivated identity construction theory with recent social identity research, the authors predicted which motives underlie identification with two types of groups: interpersonal networks and social categories. In a five-wave longitudinal study of social identity processes among 268 new university residents, multilevel analyses showed that motives involved in identity enactment processes—self-esteem, belonging, and efficacy—significantly predicted within-person changes in identification with flatmates (an interpersonal network group), whereas motives involved in identity definition processes—meaning, self-esteem, and distinctiveness—significantly predicted within-person changes in identification with halls of residence (an abstract social category). This article discusses implications for research into identity motives and social identity.

Cultural bases for self-evaluation: seeing oneself positively in different cultural contexts

Several theories propose that self-esteem, or positive self-regard, results from fulfilling the value priorities of one’s surrounding culture. Yet, surprisingly little evidence exists for this assertion, and theories differ about whether individuals must personally endorse the value priorities involved. We compared the influence of four bases for self-evaluation (controlling one’s life, doing one’s duty, benefitting others, achieving social status) among 4,852 adolescents across 20 cultural samples, using an implicit, within-person measurement technique to avoid cultural response biases. Cross-sectional and longitudinal analyses showed that participants generally derived feelings of self-esteem from all four bases, but especially from those that were most consistent with the value priorities of others in their cultural context. Multilevel analyses confirmed that the bases of positive self-regard are sustained collectively: They are predictably moderated by culturally normative values but show little systematic variation with personally endorsed values.

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 2 contrasting types of response mode were investigated, drawing on data from 55 cultural groups across 33 nations. Using 7 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 Schwartzs (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. As both types of response mode elicit distinctive styles of response, it remains important to estimate and control for style effects to ensure valid comparisons.

Life at Both Ends of the Ladder: Education-Based Identification and Its Association With Well-Being and Social Attitudes

Level of formal education is an important divide in contemporary societies; it is positively related to health, well-being, and social attitudes such as tolerance for minorities and interest in politics. We investigated whether education-based identification is a common underlying factor of these education effects. Indeed, education-based identification was stronger among the higher educated, especially for identification aspects that encompass education-based group esteem (i.e., the belief that one’s educational group is worthy and that others think so, too). Furthermore, while group esteem had beneficial effects across educational levels, aspects of identification that were unrelated to group esteem had positive effects for the higher educated but not for the less educated. Thus, the less educated do not benefit from the psychologically nourishing effect of identification that exists for other groups. The stigma and responsibility related to low education could be a common explanation for a wide range of outcomes.

When friendship formation goes down the toilet: design features of shared accommodation influence interpersonal bonds and well-being

Despite its omnipresence, the influence of the built environment on human psychology is not well understood. In a five-wave longitudinal study, we investigated whether physical design features within shared student accommodation predicted the frequency of coincidental meetings between new flatmates, and whether these meetings predicted the strength of their interpersonal bonds and psychological well-being. Multilevel latent growth modelling on responses from 462 new university residents supported our hypotheses: Respondents living in flats with design features that encouraged the use of communal areas--a shared common area and an absence of ensuite toilets--reported unintentionally meeting their flatmates more frequently within their flats. This in turn predicted the initial strength of their interpersonal bonds with their flatmates, which in turn positively predicted their well-being. These effects were maintained throughout the 10-week study. Our findings provide an empirical basis for the development of shared housing designed to foster positive relationships and well-being among residents.

Cultural Variations in the Relationship Between Anger Coping Styles, Depression, and Life Satisfaction

Hypotheses are tested that ways of handling anger and their consequences will differ in student samples drawn from dignity cultures (United Kingdom and Finland), honor cultures (Turkey and Pakistan), and face cultures (Hong Kong and China). In line with our hypotheses, holding anger in and controlling anger correlate positively in face cultures but not in other samples, whereas holding anger in and letting anger out correlate positively in honor cultures but not in other samples. Furthermore, holding anger in and letting anger out are more strongly predictive of high depression and low life satisfaction in honor cultures than in other samples. The results provide support for the cross-cultural validity of Spielberger’s Anger Expression Inventory and for the proposition that differences in ways of handling anger can be understood in terms of contrasting cultural contexts.

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

Abstract 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.