Mobile Sensing Around the Globe: Considerations for Cross-Cultural Research

The ubiquity of mobile devices allows researchers to assess people’s real-life behaviors objectively, unobtrusively, and with high temporal resolution. As a result, psychological mobile sensing research has grown rapidly. However, only very few cross-cultural mobile sensing studies have been conducted to date. In addition, existing multi-country studies often fail to acknowledge or examine possible cross-cultural differences. In this chapter, we illustrate biases that can occur when conducting cross-cultural mobile sensing studies. Such biases can relate to measurement, construct, sample, device type, user practices, and environmental factors. We also propose mitigation strategies to minimize these biases, such as the use of informants with expertise in local culture, the development of cross-culturally comparable instruments, the use of culture-specific recruiting strategies and incentives, and rigorous reporting standards regarding the generalizability of research findings. We hope to inspire rigorous comparative research to establish and refine mobile sensing methodologies for cross-cultural psychology.

Learning from the land (Nunami iliharniq): Reflecting on relational accountability in land-based learning and cross-cultural research in Uqšuqtuuq (Gjoa Haven, Nunavut)

The land is where Inuit knowledge transfer has taken place for generations. Land-based programs for learning and healing have been increasingly initiated across Inuit Nunangat in support of Inuit knowledge transfer that was disrupted by colonial settlement policies and imposed governance systems. We worked with Elders in Uqšuqtuuq (Gjoa Haven, Nunavut) to develop a project to understand the connections between caribou and community well-being. They emphasized that Elder–youth land camps are the most effective means for Elders to share their knowledge, for youth to learn, and for researchers to engage in respectful research. We used the Qaggiq Model for Inuktut knowledge renewal as a guiding framework, and we followed the direction of a land camp planning committee to plan, facilitate, and follow-up on three land camps (2011–2013). The Qaggiq Model also outlines the Qaggiq Dialogue as a way of engaging in relational accountability according to Inuit context and values. In this paper, we reflect on the complexities of upholding relational accountability in cross-cultural research — as part of entering into a Qaggiq Dialogue — with particular emphasis on local leadership, ethics and safety, experiential learning, and continuity. Our intention is to help others evaluate the opportunities and limitations of land camps for their own community context and research questions. Inuit tama’nganituqaq ilihaivalau’mata nunamii’lutik. Ublumiuřuq Inuit nunaa’ni humituinnaq nunami ilihainahualiqpaktut nunamiinirmik, inuuhirmi’nik i&uaqhinahuaq&-utiglu qauřimanirmi’nik tunihinahuaq&utik nutaqqami’nut qablunaaqaliraluaqti’lugu Inuktut ilihattiaruiralua’mata. Qauřihaqtit taapkuat hanaqatiqaq&utik inutuqarnik Uqšuqtuurmiutarnik Nunavummi, nalunaiqhittiarahuaq&utik tuktut inuuhuqattiarutauni-ngi’nik, inutuqallu nunami katiqatigiiquři’lutik i&uarniqšaittuu’mat: inutuqarnut ta’na ilihaqtami’nik ilihaijuma’lutik, inuuhuktullu ilihattiatqiřaujungna’mataguuq, qauřihaqtillu ta’na qauřihattiatqijaujungna’mata atuutiqaqtunik inungnut. Atuqtut malik&utik qařginnguarmik pivaallirutaunahuaqtumik atuqtauvaktumik atu’magit, malik&utiglu katimařiralaat inuit pitquřai’nik, pingahuiqtiq&utik nunami katiqatigiingniqaralua’mata ukiut 2011-mit 2013-mut. Taamnalu qařginnguaq atuqtauvaktuq titiraqtauhimařuq nalunaiqhihima’mat iluani qanuq qapblunaat pittiarahuarniqšaujungnariakšaita qauřihaqti’lugit inuit pitquhiagut i&uatqiřauřumik. Tařvani titiraqtut unipkaaq&utik ilaagut atqunarnia’nik pittiarahuaq&utik ilitquhiqaqatigiinngiti’lugit – inuuqatigiigahuaq&utik qařgiqaqatigiiktutut ukunanik atuutikhaqarahuaq&utik hanařut: taamna qauřiharniq inungnit aulatau’luni, pittiarnirlu qanurinnginnirlu ihumagiřauřut, nunami ilihaq&utik, kajuhiinnarungnaqtumik aturahuaq&utik atuutiqaqtunik inungnut. Qauřihaqtit tařvani unipkaaqtut atuqtami’nik ikajurniqaqu’lugu ahiinut nunami ilihaqtittinahuaqtunut ima’natut hanalutik, atuutiqattiarnia’niglu atqunarnarnia’niglu ilaagut, ahiit na’miniq hanajumagutik nunami’ni qauřihaqrumagutik ima’natut pijungna’mata.

Gender stereotypes change outcomes: a systematic literature review

PurposeEven though researchers have discussed gender stereotype change, only a few studies have specifically projected outcomes or consequences. Hence, the main purpose of this study is to examine the impact of gender stereotype change concerning the different outcomes.Design/methodology/approachIn achieving the purpose, the authors searched and reviewed current empirical knowledge on the outcomes of gender stereotype change in the Scopus and EBSCOhost databases from 1970 to 2020. The entire process was conducted through a systematic literature review methodology. The article selection criteria were executed using the PRISMA article selection flowchart steps, and 15 articles were included for the review.FindingsThe findings reveal that the outcomes from gender stereotype change research can be categorized mainly under the themes of “family and children,” “marriage” and “equality and women's employment.”Research limitations/implicationsThe co-occurrence network visualization map reveals gaps in the existing literature. There may be more possible outcomes relating to the current realities, and more cross-cultural research is needed.Practical implicationsThese outcomes provide some implications for policymakers.Originality/valueEven though researchers have discussed gender stereotype change on its various outcomes or consequences, research is less. Hence, this study provides a synthesis of consequences and addresses the gaps in the area.

Exploring disaster ontologies from Chinese and Western perspectives: commonalities and nuances

PurposeThis paper explores ontological assumptions of disasters and introduces some concepts from Chinese disaster scholarship. The authors suggest an approach to explore and engage with different ontologies of disaster without direct comparison, that can further interdisciplinary and cross-cultural collaboration.Design/methodology/approachBy reviewing the academic literature and focussing on two recent key translational texts by Chinese scholars, the authors show what can be revealed about ontology and the potential influence on thinking about human-environment interactions and disaster risk reduction (DRR) policy.FindingsIn Chinese disaster studies, the goal of a “harmonious human-environment relationship” is a foundational concept. There is a clear hierarchical and ontological distinction between humans and the natural ecological system viewed as an integrated whole, with underlying rules that can be discovered by scientific research to enable management of a harmonious relationship.Practical implicationsThe authors suggest a practical way to begin with the following questions: What is the societal goal/aim? What is nature? What is society? How do these interact to create disasters? And what are the implications for DRR research and practice? The authors also demonstrate the importance of probing and understanding the underlying ontologies that are the foundation for theory, which in turn is the foundation for policy and action.Originality/valueIdentification of ontological differences in interdisciplinary and cross-cultural research collaborations and working across these boundaries is challenging and rarely questioned. Yet, as demonstrated here, considering ontological assumptions of the causes of disaster, within and across cultures and disciplines, is essential for collaboration and further research.

Emoji for Food and Beverage Research: Pleasure, Arousal and Dominance Meanings and Appropriateness for Use

Emoji have been argued to have considerable potential for emotion research but are struggling with uptake in part because knowledge about their meaning is lacking. The present research included 24 emoji (14 facial, 10 non-facial) which were characterized using the PAD model (Pleasure —Arousal-Dominance) of human affect by 165 consumers in New Zealand and 861 consumers in the UK. The results from the two countries were remarkably similar and contributed further evidence that emoji are suitable for cross-cultural research. While significant differences between the emoji were established for each of the PAD dimensions, the mean scores differed most on the Pleasure dimension (positive to negative), then on the Arousal dimension (activated to deactivated), and lastly on the Dominance dimension (dominance to submissive). The research also directly measured the perceived appropriateness of the 24 emoji for use with foods and beverages. The emoji face savoring food (😋), clapping hands (👏) and party popper (🎉) were in the top-5 for the highest appropriateness in food and beverage context for both studies, as was a strong negative expression linked to rejection (Study 1: face vomiting (🤮); Study 2: nauseated face (🤢)). On the other hand, zzz (💤) and oncoming fist (👊) were considered as the least appropriate to be used in a food and beverage context in both studies. Again, the results from the UK and NZ were in good agreement and identified similar groups of emoji as most and least suitable for food-related consumer research.

When Is Cultural Input Central? The Development of Ontological Beliefs About Religious and Scientific Unobservables

Across diverse cultural contexts, children and adults believe in the existence of religious and supernatural unobservables (e.g., gods, angels) as well as scientific and natural unobservables (e.g., germs, oxygen). In this article, we explore the role of cultural input and testimony in children’s developing beliefs in supernatural and natural unobservables as real. We review cross-cultural research with children and adults on their beliefs about the ontological status of religious and scientific unobservables and the epistemic patterns associated with these beliefs. Based on the evidence, we argue that cultural input plays a central role in the development of belief about supernatural unobservables as real, whereas it plays a less critical role in the development of belief about natural unobservables as real. In the latter case, we argue that direct experiences with the natural world combine with children’s naive theories to generate beliefs about natural unobservable entities and processes as real.

Child-directed and overheard input from different speakers in two distinct cultures

Despite the fact that in most communities interaction occurs between the child and multiple speakers, most previous research on input to children focused on input from mothers. We annotated recordings of Sesotho-learning toddlers living in non-industrial Lesotho in South Africa, and French-learning toddlers living in urban regions in France. We examined who produced the input (mothers, other children, adults), how much input was child directed, and whether and how it varied across speakers. As expected, mothers contributed most of the input in the French recordings. However, in the Sesotho recordings, input from other children was more common than input from mothers or other adults. Child-directed speech from all speakers in both cultural groups showed similar qualitative modifications. Our findings suggest that input from other children is prevalent and has similar features as child-directed from adults described in previous work, inviting cross-cultural research into the effects of input from other children.