Shanmukh V. Kamble

To Belong Is to Matter Sense of Belonging Enhances Meaning in Life

In four methodologically diverse studies (N = 644), we found correlational (Study 1), longitudinal (Study 2), and experimental (Studies 3 and 4) evidence that a sense of belonging predicts how meaningful life is perceived to be. In Study 1 (n = 126), we found a strong positive correlation between sense of belonging and meaningfulness. In Study 2 (n = 248), we found that initial levels of sense of belonging predicted perceived meaningfulness of life, obtained 3 weeks later. Furthermore, initial sense of belonging predicted independent evaluations of participants essays on meaning in life. In Studies 3 (n = 105) and 4 (n = 165), we primed participants with belongingness, social support, or social value and found that those primed with belongingness (Study 3) or who increased in belongingness (Study 4) reported the highest levels of perceived meaning. In Study 4, belonging mediated the relationship between experimental condition and meaning.

Heterogeneity of long-history migration explains cultural differences in reports of emotional expressivity and the functions of smiles

Significance In an age of globalization, emotional understanding is the central problem of human interaction. Here, we show that historical heterogeneity, or the extent to which a country’s present-day population descends from numerous (vs. few) source countries, predicts cultural variation in norms for emotional expressivity. Reanalysis of cultural display rules from 32 countries reveals that historical heterogeneity is associated with norms favoring greater emotional expressivity. In addition, the results of a study of nine countries show that the belief that smiles signal social bonding motives vs. the negotiation of status in a social hierarchy is predicted by historical heterogeneity as well. A small number of facial expressions may be universal in that they are produced by the same basic affective states and recognized as such throughout the world. However, other aspects of emotionally expressive behavior vary widely across culture. Just why do they vary? We propose that some cultural differences in expressive behavior are determined by historical heterogeneity, or the extent to which a country’s present-day population descended from migration from numerous vs. few source countries over a period of 500 y. Our reanalysis of data on cultural rules for displaying emotion from 32 countries [n = 5,340; Matsumoto D, Yoo S, Fontaine J (2008) J Cross Cult Psychol 39(1):55–74] reveals that historical heterogeneity explains substantial, unique variance in the degree to which individuals believe that emotions should be openly expressed. We also report an original study of the underlying states that people believe are signified by a smile. Cluster analysis applied to data from nine countries (n = 726), including Canada, France, Germany, India, Indonesia, Israel, Japan, New Zealand, and the United States, reveals that countries group into “cultures of smiling” determined by historical heterogeneity. Factor analysis shows that smiles sort into three social-functional subtypes: pleasure, affiliative, and dominance. The relative importance of these smile subtypes varies as a function of historical heterogeneity. These findings thus highlight the power of social-historical factors to explain cross-cultural variation in emotional expression and smile behavior.

Breaking ground in cross-cultural research on the fear of being laughed at (gelotophobia): A multi-national study involving 73 countries

Abstract The current study examines whether the fear of being laughed at (gelotophobia) can be assessed reliably and validly by means of a self-report instrument in different countries of the world. All items of the GELOPH (Ruch and Titze, GELOPH〈46〉, University of Düsseldorf, 1998; Ruch and Proyer, Swiss Journal of Psychology 67:19–27, 2008b) were translated to the local language of the collaborator (42 languages in total). In total, 22,610 participants in 93 samples from 73 countries completed the GELOPH. Across all samples the reliability of the 15-item questionnaire was high (mean alpha of .85) and in all samples the scales appeared to be unidimensional. The endorsement rates for the items ranged from 1.31% through 80.00% to a single item. Variations in the mean scores of the items were more strongly related to the culture in a country and not to the language in which the data were collected. This was also supported by a multidimensional scaling analysis with standardized mean scores of the items from the GELOPH〈15〉. This analysis identified two dimensions that further helped explaining the data (i.e., insecure vs. intense avoidant-restrictive and low vs. high suspicious tendencies towards the laughter of others). Furthermore, multiple samples derived from one country tended to be (with a few exceptions) highly similar. The study shows that gelotophobia can be assessed reliably by means of a self-report instrument in cross-cultural research. This study enables further studies of the fear of being laughed at with regard to differences in the prevalence and putative causes of gelotophobia in comparisons to different cultures.

Compassion and contamination. Cultural differences in vegetarianism

A growing body of research has shown that Western vegetarians report more concern for animal welfare and environmental sustainability, and endorse more liberal values than do Western omnivores. However, despite the prevalence of Indian vegetarianism, its psychological associations and underpinnings remain largely unexamined. In Study 1, we find that Euro-American vegetarians are more concerned than omnivores with the impact of their daily food choices on the environment and animal welfare, show more concern for general animal welfare, and endorse universalistic values more, yet among Indian participants, these differences are not significant. In Study 2, we show that Indian vegetarians more strongly endorse the belief that eating meat is polluting, and show a heightened concern for the conservative ethics of Purity, Authority, and Ingroup relative to their omnivorous peers, whereas these differences are largely absent among Euro-Canadians and Euro-Americans.

Life balance and well-being : testing a novel conceptual and measurement approach

Although a balanced life has always been viewed as desirable, there are problems with extant conceptualizations and measures of this construct. Here we introduce 2 new life-balance measures, based on time-use profiles, that address these problems. One defines life balance as objectively equitable time use across multiple life domains, and the other defines life balance as low subjective discrepancy between actual and ideal time-use profiles. Study 1 finds that both measures predict concurrent well-being, in both U.S. and Indian samples. Study 2 shows that fluctuations in balance predict fluctuations in well-being over a 3-week period. Study 3 replicates the Study 1 findings using a different time assessment technique, based on the Day Reconstruction Method. Study 4 assigns participants the month-long goal of enhancing their life balance, finding that those who achieve this goal enhance their well-being. In all 4 studies, the balance effects on well-being were mediated by psychological need satisfaction associated with balance.

Belief in a just world and well-being of bullies, victims and defenders: a study with Portuguese and Indian students

Abstract Previous findings characterize the belief in a just world (BJW) as a valuable resource for maintaining positive well-being and assimilating injustice. The present cross-sectional study applies just world research to school bullying and tested the hypotheses that the personal BJW is positively correlated with subjective well-being, here particularly school distress. In this paper the generalizability of this association is tested in victims, bullies, and defenders, and across gender and also two countries with different cultures, Portugal and India. We will test if BJW can best be interpreted as a personal resource (main effect) or a buffer (moderator) for the distress of victims, bullies and defenders of the victims. The participants were 465 school students (Portuguese sample: 187 students aged between 12 and 18 years; Indian sample: 278 Indian students aged between 14 and 17 years). Overall, the results of the study supported the personal resource hypothesis. The stronger the adolescents’ endorsements of the BJW the less they felt distressed at school, and this was true independent of their bullying behavior and within both sexes and across both samples, although boys, bullies, and Portuguese adolescents experienced more distress and defenders experienced less distress at school.

Detecting affiliation in colaughter across 24 societies

Significance Human cooperation requires reliable communication about social intentions and alliances. Although laughter is a phylogenetically conserved vocalization linked to affiliative behavior in nonhuman primates, its functions in modern humans are not well understood. We show that judges all around the world, hearing only brief instances of colaughter produced by pairs of American English speakers in real conversations, are able to reliably identify friends and strangers. Participants’ judgments of friendship status were linked to acoustic features of laughs known to be associated with spontaneous production and high arousal. These findings strongly suggest that colaughter is universally perceivable as a reliable indicator of relationship quality, and contribute to our understanding of how nonverbal communicative behavior might have facilitated the evolution of cooperation. Laughter is a nonverbal vocal expression that often communicates positive affect and cooperative intent in humans. Temporally coincident laughter occurring within groups is a potentially rich cue of affiliation to overhearers. We examined listeners’ judgments of affiliation based on brief, decontextualized instances of colaughter between either established friends or recently acquainted strangers. In a sample of 966 participants from 24 societies, people reliably distinguished friends from strangers with an accuracy of 53–67%. Acoustic analyses of the individual laughter segments revealed that, across cultures, listeners’ judgments were consistently predicted by voicing dynamics, suggesting perceptual sensitivity to emotionally triggered spontaneous production. Colaughter affords rapid and accurate appraisals of affiliation that transcend cultural and linguistic boundaries, and may constitute a universal means of signaling cooperative relationships.

The acceptability among young Hindus and Muslims of actively ending the lives of newborns with genetic defects

Aim To explore the views in non-Western cultures about ending the lives of damaged newborns. Method 254 university students from India and 150 from Kuwait rated the acceptability of ending the lives of newborns with genetic defects in 54 vignettes consisting of all combinations of four factors: gestational age (term or 7 months); severity of genetic defect (trisomy 21 alone, trisomy 21 with serious morphological abnormalities or trisomy 13 with impending death); the parents’ attitude about prolonging care (unknown, in favour or opposed); and the procedure used (withholding treatment, withdrawing it or injecting a lethal substance). Results Four clusters were identified by cluster analysis and subjected to analysis of variance. Cluster I, labelled ‘Never Acceptable’, included 4% of the Indians and 59% of the Kuwaitis. Cluster II, ‘No Firm Opinion’, had little variation in rating from one scenario to the next; it included 38% of the Indians and 18% of the Kuwaitis. In Cluster III, ‘Parents’ Attitude+Severity+Procedure’, all three factors affected the ratings; it was composed of 18% of the Indians and 16% of the Kuwaitis. Cluster IV was called ‘Severity+Parents’ Attitude’ because these had the strongest impact; it was composed of 40% of the Indians and 7% of the Kuwaitis. Conclusions In accordance with the teachings of Islam versus Hinduism, Kuwaiti students were more likely to oppose ending a newborns life under all conditions, Indian students more likely to favour it and to judge its acceptability in light of the different circumstances.

Attitude towards Hinduism, religious orientations, and psychological adjustment in India

In a sample of Indian university students, the Attitude towards Hinduism Scale correlated positively with the Intrinsic and Extrinsic Personal Religious Orientations, exhibited an inverse relationship with depression, and predicted greater self-esteem and religious collective self-esteem. Extrinsic Social and Quest Orientations displayed no linkages with Hindu religious commitments and predicted psychological maladjustment. Attitude towards Hinduism displayed incremental validity over religious orientations in explaining variance in self-esteem and religious collective self-esteem and fully mediated Intrinsic and Extrinsic Personal linkages with religious collective self-esteem. Moderation analyses demonstrated that the Attitude towards Hinduism Scale had more robust mental health implications in those who were stronger in their Intrinsic Orientation. These data once again illustrated how the examination of tradition-specific forms of commitment can clarify more general measures of religiousness, and vice versa. They also confirmed the potential of the Attitude towards Hinduism Scale in efforts to develop a Hindu psychology of religion.

A Sense of ‘Special Connection’, Self-transcendent Values and a Common Factor for Religious and Non-religious Spirituality

We examined the hypothesis that a tendency to experience the world in terms of a sense of ‘special’ connection is responsible for the self-transcendent value dimension identified by multi-dimensional scaling and constitutes a common factor for different religious and non-religious interpretations of spirituality. Eight different groups were studied including: (a) six different types of faith leaders in India and the UK, (b) people who self-rated as spiritual but not religious, and (c) those self-rating as neither spiritual nor religious. They completed a questionnaire that assessed (a) the strength of their spirituality irrespective of type (self-perceived spirituality) and (b) the experience of special connection to the following categories: people, nature, places and the universe, with and without using the term spiritual. For all eight samples the different types of connection were highly inter-correlated, and self-perceived spirituality correlated with the sum of connection items irrespective of whether items included the term spiritual or not. Variation between groups in the size of the latter correlation was consistent with different interpretations of spirituality in those groups. Although the meaning of spirituality is socially constructed, variability within faith leader groups suggests that its interpretation is also affected by personality.