Cultural differences in self-esteem change in close relationships: When "I am creative" in the west and when "you are creative" in the east

2007 ◽  
Author(s):  
David Dalsky ◽  
Carol Gohm ◽  
Kenji Noguchi ◽  
Kimihiro Shiomura
2004 ◽  
Author(s):  
Sherri P. Pataki ◽  
Margaret S. Clark ◽  
Tonya Sieverding

Author(s):  
C. Daniel Batson

Empathy-induced altruism provides benefits for (a) the person in need, (b) other similar people, and (c) the person feeling empathic concern. Specifically, there is evidence that it can produce the following: more and better help for those in need; less aggression toward them; less derogation and blaming of victims of injustice; increased cooperation in conflict situations (business negotiations, political conflicts, and tensions between students in school); less negative attitudes toward stigmatized groups; increased willingness to help these groups; more sensitive and responsive care in close relationships; increased happiness and self-esteem; less stress; more meaning in life; and greater longevity. The list of benefits of empathy-induced altruism for which there is at least preliminary evidence is impressive. Although not a panacea, it can be a powerful force for good.


1973 ◽  
Vol 18 (3) ◽  
pp. 209-214 ◽  
Author(s):  
J. A. S. Marriott

The admissions to the Psychiatric Unit of the University Hospital of the West Indies during a 15-month period from September 1966 to January 1968 have been reviewed with special reference to family background. Despite cultural differences the pattern of admissions was very similar to that of psychiatric units in more highly developed countries. The various racial groups in the island were represented and included a high proportion of white alcoholics. Parental absence in childhood was largely related to social class but there was a definite association between parental absence in childhood and psychologically precipitated depression.


2020 ◽  
Vol 8 (18) ◽  

Synchronization to music is a basic ability for humans and the key component of synchronization is to entrain a particular rhythm. EEG studies show that when we synchronize with a rhythm, our brain waves also synchronize. From this view, trance can be a state of consciousness that is a result of rhythmic entrainment of brain waves. It is known that Shamans perform a ceremony with drums and experience trance for centuries. Although using rhythm to mediate trance goes back to Shamanism, it is also a part of different cultures. Trance experience continues its existence with psychedelic trance dance in the West and also with dhikr and Sama in the East world. If we define the term of “trance” as “a state of wajd”, experiences of Shaman rituals, psychedelic dance and dhikr are similar, because of using rhythm as a mediator. In this review, comparison of the trance experiences shows that the psychological effects of rhythmic entrainment point to a fundamental mechanism beyond cultural differences. Keywords Rhythmic entrainment, synchronization, trance


Author(s):  
Sue Conger

In an average semester, five or more countries will be represented in the typical information technology classroom. This diversity requires fleetness to develop trust, awareness of our cultural differences and requirements, and students' free participation. It also requires understanding of components of self-esteem and how it relates to learning; bricolage and when to deviate from planned activities; and many forms of experiential learning. This chapter develops these concepts and demonstrates how to effectively weave them together in engaging students from many cultures. The benefits of the work this effort involves many students who learn today and apply tomorrow in internships, and who, years later, return with tales of successes that build on foundations of concepts and techniques learned in such courses.


Author(s):  
Bryan Turnock

This chapter details how the mid-1990s saw a substantial increase in the number of horror films being produced in Asian countries, and in particular Japan and Korea. At the same time, globalisation and the introduction of worldwide distribution channels meant that such films became much more accessible to western audiences, with the surprise success of Hideo Nakata's Ringu (1998) bringing Japanese horror into the mainstream of western cinema. Often used to describe genre films from across Asia, so-called 'J-Horror' is now a recognised sub-genre in the west, with a number of scholarly books dedicated to its analysis. Although many of the more recent films feature modern trappings and a preoccupation with technology, they draw heavily from Japan's long tradition of folklore and ghost stories, while stylistically referencing the aesthetics of traditional Japanese theatre. The chapter considers Masaki Kobayashi's Kaidan (Kwaidan, 1964). It traces the evolution of Japan's unique national film industry and examines how cultural differences can affect genre production and consumption.


2010 ◽  
Vol 11 (1) ◽  
pp. 1-19 ◽  
Author(s):  
DOH CHULL SHIN

AbstractHow do contemporary publics understand happiness? What makes them experience it? Do conceptions and sources of their happiness vary across culturally different societies? This paper addresses these questions, utilizing the 2008 round of the AsiaBarometer surveys conducted in six countries scattered over four different continents. Analyses of these surveys, conducted in Japan, China, and India from the East; and the United States, Russia, and Australia from the West, reveal a number of interesting cross-cultural differences and similarities in the way the people of the East and West understand and experience happiness. Specifically, the former are much less multidimensional than the latter in their conceptions of happiness. Yet, they are alike in that their sense of relative achievement or deprivation is the most pervasive and powerful influence on happiness.


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