Is autism stigma higher in South Korea than the United States? Examining cultural tightness, intergroup bias, and concerns about heredity as contributors to heightened autism stigma

Autism ◽  
2021 ◽  
pp. 136236132110295
Author(s):  
So Yoon Kim ◽  
Jeong Eun Cheon ◽  
Kristen Gillespie-Lynch ◽  
Young-Hoon Kim

South Korea, a relatively collectivistic and homogeneous country with heightened cultural tightness, is believed to have particularly high levels of stigma toward autistic individuals, who sometimes engage in behaviors that diverge from social norms. This study investigated cross-cultural differences in autism stigma (assessed with a Social Distance Scale) in the United States and South Korea. Two-hundred and seventy-six American and 494 Korean participants who completed an online survey were included in the analysis. We conducted a multiple regression predicting autism stigma with variables that were correlated with stigma. Koreans reported greater autism stigma than Americans. Greater vertical individualism, lesser horizontal collectivism, less accurate autism knowledge, less pleasant and frequent previous contact with autism, concerns about the marriageability of family members, and higher cultural tightness predicted greater stigma. Cultural tightness, or an emphasis on social norms, which was heightened among Korean participants, contributed to greater autism stigma in South Korea. Findings highlight the need to increase autism knowledge and foster pleasant and frequent contact with autistic individuals, especially for those who accept inequality as a part of human interactions in both South Korea and the United States. Moreover, interventions that help Koreans understand the relativeness of social appropriateness may reduce autism stigma in South Korea. Lay abstract Misunderstandings about autism may be more common in South Korea than the United States. Koreans often have clear ideas about how people should act. Another way of saying this is that Korea has a tight culture. Americans are looser, meaning people are freer to act as they like. Autistic people often do not act as people expect them to. This makes autistic people stand out. Autistic people may stand out more in tight cultures like South Korea. We studied how people in South Korea and the United States feel about autism. We wanted to see why Korean people might reject autistic people more than people in the United States do. American and Korean people did online surveys. Koreans said they did not want to get close to autistic people more than Americans did. People who understood autism and had met and liked autistic people wanted to get closer to autistic people. We were surprised to learn that Americans said having an autistic brother or sister makes it harder to find a romantic partner more than Korean people did. People who believed that autism makes it harder for family members to find love did not want to get very close to autistic people. Koreans said people should act as expected more than Americans did. People who believed that acting as expected was important did not want to get very close to autistic people. Teaching people that there are many ways of being a good person may help them understand and appreciate autistic people.

2020 ◽  
Author(s):  
Benjamin van Rooij ◽  
Anne Leonore de Bruijn ◽  
Christopher Reinders Folmer ◽  
Emmeke Barbara Kooistra ◽  
Malouke Esra Kuiper ◽  
...  

The COVID-19 mitigation measures require a fundamental shift in human behavior. The present study assesses what factors influence Americans to comply with the stay at home and social distancing measures. It analyzes data from an online survey, conducted on April 3, 2020, of 570 participants from 35 states that have adopted such measures. The results show that while perceptual deterrence was not associated with compliance, people actually comply less when they fear the authorities. Further, two broad processes promote compliance. First, compliance depended on people’s capacity to obey the rules, opportunity to break the rules, and self-control. As such, compliance results from their own personal abilities and the context in which they live. Second, compliance depended on people’s intrinsic motivations, including substantive moral support and social norms. This paper discusses the implications of these findings for ensuring compliance to effectively mitigate the virus.


2021 ◽  
Author(s):  
Junho Lee ◽  
Keith Holyoak

When a group member commits wrongdoing, people sometimes assign responsibility and blame not only to the wrongdoer but also to other members of the same group. We examined such assignment of collective responsibility in the context of exploitation of one family by another. Participants were recruited from an individualistic society (United States) and a more collectivistic society (South Korea) to assess differences in assignment of collective responsibility. Participants in both countries rated the degree to which an agent (grandson) should be held responsible for his grandfather’s exploitation of a victimized family, while varying the closeness of familial connection. Participants’ responsibility judgments showed sensitivity to whether the grandson received financial benefit from the wrongdoer and to the perceived closeness between the grandson and the wrongdoer. Korean participants imposed greater responsibility on the agent than did American participants. Implications for understanding the influence of social norms on moral judgments are discussed.


2020 ◽  
Vol 11 ◽  
Author(s):  
Shuya Pan ◽  
Di Zhang ◽  
Jingwen Zhang

This study uses online survey data from the United States and China to examine how contradictory information and social norms regarding HPV vaccines obtained through social media are related to young women’s attitudes and intentions surrounding HPV vaccination. The results show that exposure to contradictory information on social media had a greater negative association with intentions to receive HPV vaccination among the United States participants than among the Chinese participants, while social norms supporting HPV vaccines had a stronger positive association with intentions to receive HPV vaccination among the Chinese participants than among the United States participants. These findings extend the literature on social media communication regarding HPV vaccination and contribute to our knowledge of cultural contexts that influence intentions to receive HPV vaccination.


Screen Bodies ◽  
2020 ◽  
Vol 5 (2) ◽  
pp. 22-37
Author(s):  
David Yagüe González

The behaviors and actions that an individual carries out in their daily life and how they are translated by their society overdetermine the gender one might have—or not—according to social norms. However, do the postulates enounced by feminist and queer Western thinkers still maintain their validity when the context changes? Can the performances of gender carry out their validity when the landscape is other than the one in Europe or the United States? And how can the context of drag complicate these matters? These are the questions that this article will try to answer by analyzing the 2015 movie Viva by Irish director Paddy Breathnach.


Author(s):  
Celine Parreñas Shimizu

Transnational films representing intimacy and inequality disrupt and disgust Western spectators. When wounded bodies within poverty entangle with healthy wealthy bodies in sex, romance and care, fear and hatred combine with desire and fetishism. Works from the Philippines, South Korea, and independents from the United States and France may not be made for the West and may not make use of Hollywood traditions. Rather, they demand recognition for the knowledge they produce beyond our existing frames. They challenge us to go beyond passive consumption, or introspection of ourselves as spectators, for they represent new ways of world-making we cannot unsee, unhear, or unfeel. The spectator is redirected to go beyond the rapture of consuming the other to the rupture that arises from witnessing pain and suffering. Self-displacement is what proximity to intimate inequality in cinema ultimately compels and demands so as to establish an ethical way of relating to others. In undoing the spectator, the voice of the transnational filmmaker emerges. Not only do we need to listen to filmmakers from outside Hollywood who unflinchingly engage the inexpressibility of difference, we need to make room for critics and theorists who prioritize the subjectivities of others. When the demographics of filmmakers and film scholars are not as diverse as its spectators, films narrow our worldviews. To recognize our culpability in the denigration of others unleashes the power of cinema. The unbearability of stories we don’t want to watch and don’t want to feel must be borne.


Sign in / Sign up

Export Citation Format

Share Document