Cultural Differences in Donation Decision-Making

Decisions to help those in need are essential for human development and survival. Previous studies have demonstrated the “identified effect”, in which one identifiable individual typically invokes stronger feelings of compassion and receives greater aid than statistical victim. However, this preference might be influenced by cultural differences. In the current study, Chinese respondents’ ratings of distress and sympathy and their willingness to contribute are greater for a group of sick children than an individual. In the U.S., greater willingness to help and sympathy are elicited by an identified victim in comparison with an unidentified one. The different results may demonstrate the importance of cultural differences when trying to understand people’s prosocial behavior.     

Against Relativism: Cultural Diversity and the Search for Ethical Universals in Medicine

Against Relativism: Cultural Diversity and the Search for Ethical Universals in Medicine. Ruth Macklin. New York: Oxford University Press, 1999. 290 pp.     

Exploring Cultural Differences in the Recognition of the Self-Conscious Emotions

Recent research suggests that the self-conscious emotions of embarrassment, shame, and pride have distinct, nonverbal expressions that can be recognized in the United States at above-chance levels. However, few studies have examined the recognition of these emotions in other cultures, and little research has been conducted in Asia. Consequently the cross-cultural generalizability of self-conscious emotions has not been firmly established. Additionally, there is no research that examines cultural variability in the recognition of the self-conscious emotions. Cultural values and exposure to Western culture have been identified as contributors to variability in recognition rates for the basic emotions; we sought to examine this for the self-conscious emotions using the University of California, Davis Set of Emotion Expressions (UCDSEE). The present research examined recognition of the self-conscious emotion expressions in South Korean college students and found that recognition rates were very high for pride, low but above chance for shame, and near zero for embarrassment. To examine what might be underlying the recognition rates we found in South Korea, recognition of self-conscious emotions and several cultural values were examined in a U.S. college student sample of European Americans, Asian Americans, and Asian-born individuals. Emotion recognition rates were generally similar between the European Americans and Asian Americans, and higher than emotion recognition rates for Asian-born individuals. These differences were not explained by cultural values in an interpretable manner, suggesting that exposure to Western culture is a more important mediator than values.     

Outer Membrane Proteins of Escherichia coli IV. Differences in Outer Membrane Proteins Due To Strain and Cultural Differences

When the 42,000-dalton major outer membrane protein of Escherichia coli O111 is examined on alkaline polyacrylamide gels containing sodium dodecyl sulfate, it is resolved into three distinct bands designated as proteins 1, 2, and 3. Band 3 consists of two distinct polypeptides, proteins 3a and 3b. E. coli K-12 does not make any protein 2, but makes proteins similar to 1, 3a, and 3b as indicated by comparison of cyanogen bromide peptide patterns. Several Shigella species and most other strains of E. coli resemble E. coli K-12 in that they lack protein 2, whereas Salmonella typhimurium is more similar to E. coli O111. In addition to these species and strain differences, cultural differences resulted in differences in the outer membrane protein profiles. Under conditions of catabolite repression, the level of protein 2 in E. coli O111 decreased while the level of protein 1 increased. An enterotoxin-producing strain similar to E. coli O111 produced no protein 1 and an elevated level of protein 2 under conditions of low catabolite repression. The levels of proteins 1 and 3 are also different in different phases of the growth curve, with protein 1 being the major species in the exponential-phase cells and protein 3 being the major species in stationary-phase cells. A multiply phage-resistant mutant of E. coli K-12 with no obvious cell wall defects produced no protein 1 or 2, but made increased amounts of protein 3. Thus, the major outer membrane proteins of E. coli and related species may vary considerably without affecting outer membrane integrity.     

Explaining Mental Health Treatment Disparities: Ethnic and Cultural Differences in Family Involvement

In a large, representative sample of persons receiving public mental health treatment, we examined whether ethnic minority consumers were more likely than white consumers to live with their families and to receive family support. We then evaluated whether differences observed in family involvement explained treatment disparities observed in outpatient and inpatient mental health services. Results indicated that Asian American and Latino consumers, especially, were considerably more likely than white consumers to live with family members and to receive family support. Ethnocultural differences in living with family did explain treatment intensity disparities whether or not consumers described themselves as dependent on family support. The results support the hypothesis that cultural differences in family involvement and support play a role in explaining mental health treatment disparities.     

The Psychology of Age-Related Crises

Reform of the general education and vocational school is bringing about an improvement in the content of education, as reflected in curricula and syllabuses, textbooks, and teaching aids; teaching methods are changing, and overburdening of pupils is being eliminated.     

Cultural Differences and Urban Spatial Forms: Elements of Boundedness in an Accra Community

In this article, I expand on Coquery-Vidrovitch's observation (1991) that to understand each African urban milieu, we must view it as more than a fusion of European, American, or traditional culture. Rather, we must see each African city as unique, that is, in fact, internally differentiated, containing a multitude of enclaves that vary one from another in their respective social, physical, and architectural spatial forms. I focus on one community in Accra known as Sabon Zongo. Founded by migrant Hausa from northern Nigeria almost a century ago, it is neither typically southern Ghanaian nor Hausa, having adapted to a mixed cultural milieu. Laid out by the British as part of their town plan, its manner of growth has blurred the original scheme. I examine a number of components that define the uniqueness of this particular urban community, including physical delineations (within Sabon Zongo and between it and the city at large), local knowledge, the landscape, the infrastructure, market and street trade, and centripetal socio-spatial structures such as the family compound. [Ghana, zongo, social-spatial linkage]     

Cultural Differences in the Relationship between Intrusions and Trauma Narratives Using the Trauma Film Paradigm

Two studies explored the influence of culture on the relationship between British and East Asian adults’ autobiographical remembering of trauma film material and associated intrusions. Participants were shown aversive film clips to elicit intrusive images. Then participants provided a post-film narrative of the film content (only Study 1). In both studies, participants reported intrusive images for the film in an intrusion diary during the week after viewing. On returning the diary, participants provided a narrative of the film (delayed). The trauma film narratives were scored for memory-content variables. It was found that for British participants, higher levels of autonomous orientation (i.e. expressions of autonomy and self-determination) and self-focus in the delayed narratives were correlated significantly with fewer intrusions. For the East Asian group, lower levels of autonomous orientation and greater focus on others were correlated significantly with fewer intrusions. Additionally, Study 2 found that by removing the post-film narrative task there was a significant increase in the number of intrusions relative to Study 1, suggesting that the opportunity to develop a narrative resulted in fewer intrusions. These findings suggest that the greater the integration and contextualization of the trauma memory, and the more the trauma memory reflects culturally appropriate remembering, the fewer the intrusions.