Toward an explanation of cultural differences in subjective well-being: the role of positive emotion norms and positive illusions.

The present research explores the role of positive emotion norms and positive illusions in explaining the higher subjective well-being observed among Europeans compared to East Asians in Canada. Specifically, we investigate the underlying psychological mechanisms contributing to the prevalence of positive self-views among individuals with European backgrounds, characterized by individualism, versus those with East Asian backgrounds, associated with collectivism. Our study compares Europeans and East Asians in Canada to determine whether cultural norms regarding positive emotions account for the elevated positive self-views and subjective well-being in Europeans.

Lay Misperceptions of Culture as "Biological" and Suggestions for Reducing Them.

Culture is typically studied as socialized and learned. Yet lay intuitions may hold that culture is associated with biology via perceptions of race, presenting a problem for those who study culture: There may be a mismatch between how psychologists study culture and how their research is interpreted by lay audiences. This article is a call to researchers to recognize this mismatch as a problem and to critically evaluate the way we study culture.

Does self-construal shape automatic social attention?

We examined whether activating independent or interdependent self-construal modulates attention shifting in response to group gaze cues. European Canadians (Study 1) and East Asian Canadians (Study 2) primed with independence vs. interdependence completed a multi-gaze cueing task with a central face gazing left or right, flanked by multiple background faces that either matched or mismatched the direction of the foreground gaze.

Zahra or Zoe, Arjun or Andrew? Bicultural baby names reflect identity and pragmatic concerns.

Objectives: Ethnic first names are a visible product of diversity in the West, yet little is known about the psychological factors that influence naming preferences and choices among bicultural individuals.

Method: Participants in Studies 1a (South Asian Canadians; = 326) and 1b (Iranian Canadians; = 126) were prospective parents who completed an online survey with measures of naming (consequences of ethnic naming, naming preferences) and psychological factors related to naming: heritage and mainstream acculturation, ethno-cultural continuity. Study 2 participants ( = 211) were parents of an Indian background living in three English speaking countries (Canada, United States, UK).

The ego dampening influence of religion: evidence from behavioral genetics and psychology.

Religion is a product of evolutionary and biological processes. Thus, understanding why some people are religious and how it impacts their everyday lives requires an integrated perspective. This review presents a theoretical framework incorporating recent findings on religious influences on the behavioral expression of genetic and psychological predispositions.

How robust is the own-group face recognition bias? Evidence from first- and second-generation East Asian Canadians.

There is mounting evidence that North Americans are better able to remember faces of targets who belong to the same social group, and this is true even when the social groups are experimentally created. Yet, how Western cultural contexts afford the development of this own group face recognition bias remains unknown. This question is particularly important given that recent findings suggest that first-generation East Asian Canadians do not show this bias.

The Potential Cost of Cultural Fit: Frame Switching Undermines Perceptions of Authenticity in Western Contexts.

Behaving consistently across situations is fundamental to a person's authenticity in Western societies. This can pose a problem for biculturals who often frame switch, or adapt their behavior across cultural contexts, as a way of maintaining fit with each of their cultures. In particular, the behavioral inconsistency entailed in frame switching may undermine biculturals' sense of authenticity, as well as Westerners' impressions of biculturals' authenticity.

Automatic Mechanisms for Social Attention Are Culturally Penetrable.

Are mechanisms for social attention influenced by culture? Evidence that social attention is triggered automatically by bottom-up gaze cues and is uninfluenced by top-down verbal instructions may suggest it operates in the same way everywhere. Yet considerations from evolutionary and cultural psychology suggest that specific aspects of one's cultural background may have consequence for the way mechanisms for social attention develop and operate. In more interdependent cultures, the scope of social attention may be broader, focusing on more individuals and relations between those individuals.

Culture moderates the relationship between interdependence and face recognition.

Recent theory suggests that face recognition accuracy is affected by people's motivations, with people being particularly motivated to remember ingroup versus outgroup faces. In the current research we suggest that those higher in interdependence should have a greater motivation to remember ingroup faces, but this should depend on how ingroups are defined. To examine this possibility, we used a joint individual difference and cultural approach to test (a) whether individual differences in interdependence would predict face recognition accuracy, and (b) whether this effect would be moderated by culture.

Religion priming and an oxytocin receptor gene (OXTR) polymorphism interact to affect self-control in a social context.

Using a genetic moderation approach, this study examines how an experimental prime of religion impacts self-control in a social context, and whether this effect differs depending on the genotype of an oxytocin receptor gene (OXTR) polymorphism (rs53576). People with different genotypes of OXTR seem to have different genetic orientations toward sociality, which may have consequences for the way they respond to religious cues in the environment. In order to determine whether the influence of religion priming on self-control is socially motivated, we examine whether this effect is stronger for people who have OXTR genotypes that should be linked to greater rather than less social sensitivity (i.

Specialized mechanisms for theory of mind: are mental representations special because they are mental or because they are representations?

Does theory of mind depend on a capacity to reason about representations generally or on mechanisms selective for the processing of mental state representations? In four experiments, participants reasoned about beliefs (mental representations) and notes (non-mental, linguistic representations), which according to two prominent theories are closely matched representations because both are represented propositionally. Reaction times were faster and accuracies higher when participants endorsed or rejected statements about false beliefs than about false notes (Experiment 1), even when statements emphasized representational format (Experiment 2), which should have favored the activation of representation concepts. Experiments 3 and 4 ruled out a counterhypothesis that differences in task demands were responsible for the advantage in belief processing.

Cultural neuroscience: biology of the mind in cultural contexts.

This article provides a review of how cultural contexts shape and are shaped by psychological and neurobiological processes. We propose a framework that aims to culturally contextualize behavioral, genetic, neural, and physiological processes. Empirical evidence is presented to offer concrete examples of how neurobiological processes underlie social behaviors, and how these components are interconnected in larger cultural contexts.

Religion priming differentially increases prosocial behavior among variants of the dopamine D4 receptor (DRD4) gene.

Building on gene-environment interaction (G × E) research, this study examines how the dopamine D4 receptor (DRD4) gene interacts with a situational prime of religion to influence prosocial behavior. Some DRD4 variants tend to be more susceptible to environmental influences, whereas other variants are less susceptible. Thus, certain life environments may be associated with acts of prosociality for some DRD4 variants but not others.

At the intersection of culture and religion: a cultural analysis of religion's implications for secondary control and social affiliation.

Religion helps people maintain a sense of control, particularly secondary control-acceptance of and adjustment to difficult situations--and contributes to strengthening social relationships in a religious community. However, little is known about how culture may influence these effects. The current research examined the interaction of culture and religion on secondary control and social affiliation, comparing people from individualistic cultures (e.

Culture, distress, and oxytocin receptor polymorphism (OXTR) interact to influence emotional support seeking.

Research has demonstrated that certain genotypes are expressed in different forms, depending on input from the social environment. To examine sensitivity to cultural norms regarding emotional support seeking as a type of social environment, we explored the behavioral expression of oxytocin receptor polymorphism (OXTR) rs53576, a gene previously related to socio-emotional sensitivity. Seeking emotional support in times of distress is normative in American culture but not in Korean culture.

Culture, serotonin receptor polymorphism and locus of attention.

The present research examined the interaction between genes and culture as potential determinants of individuals' locus of attention. As the serotonin (5-HT) system has been associated with attentional focus and the ability to adapt to changes in reinforcement, we examined the serotonin 1A receptor polymorphism (5-HTR1A). Koreans and European Americans were genotyped and reported their chronic locus of attention.