Taking “Thanks” for Granted: A Cross-Cultural Exploration of Gratitude in the UK and Australia

Examinations of the influence of culture on how gratitude is experienced are sparse, as are studies that simultaneously explore developmental differences in understandings of gratitude. This paper presents three studies that examine whether perceptions and experiences of gratitude differ across children, adolescents and adults in two individualistic, WEIRD and Commonwealth cultures—Australia and the UK. Studies 1a ( N = 88, ages 17–39) and 1b ( N = 77, ages 17–25) provide initial insights into “features of gratitude” in Australia through two stages of a prototype analysis. These features are compared to a previous prototype study of gratitude in the UK, alongside a further comparison to the US. Study 2 employs vignettes to examine how perceptions of the benefactor, benefit and mixed emotions influence the degree of gratitude experienced across adolescents and adults in Australia ( N = 1937, ages 11–85), with a comparison to the UK ( N = 398, ages 12–65). In Study 3, factors examined in Study 2 are adapted into accessible story workbooks for younger children (Australia N=135, ages 9–11; UK N=62, ages 9–11). Results across these studies demonstrate similarities and differences in understandings and experiences of gratitude across cultures. While adults across Australia and the UK responded similarly to gratitude scenarios, cross-cultural differences are observed between children and adolescents in these two countries. Developmental differences are noted in relation to more sophisticated reasoning around gratitude, such as recognition of ulterior motives. These findings highlight the need for gratitude research and interventions to be cross-culturally, and developmentally, responsive.

Urbanization, the Youth, and Protest: A Cross-National Analysis

Demographic changes associated with the transformation from traditional to advanced economies are the basis for many of today’s theories of violent and non-violent protest formation. Both levels of urbanization and the size of the “youth bulge” have shown to be reliable measures for predicting protest events in a country. As these two processes result from modernization, it seems logical to hypothesize that the combined effect of the rise in urbanization and the increase in the youth population, urban youth bulge, would be a more relevant predictor for protests. Our tests on cross-national time-series data from 1950 to 2010 for 98 countries reveal that the combined effect of the two forces is an important predictor of anti-government protests. It may seem that the role of the urban youth bulge would appear to be an issue of the past as in more recent decades the proportion of the urban youth tends to decline in most countries of the world. However, this factor tends to be very relevant for many developing countries where both youth bulges have been growing for several decades and the general urban population is on the rise.

Using Public Datasets to Understand the Psychological Correlates of Smoking, Alcohol Consumption, and Obesity: A Country-Level Analysis

In the present research, we investigate whether cultural value orientations (CVOs) and aggregate personality traits (Big-5) predict actual levels of alcohol consumption, smoking, and obesity across 50 countries using averages derived from millions of data points. Aggregate traits explained variance above and beyond CVOs in obesity (particularly neuroticism and extraversion), while CVOs explained variance beyond aggregate traits in alcohol consumption (particularly harmony and hierarchy). Smoking was not linked to aggregated traits or CVOs. We conclude that an understanding of the cultural correlates of risky health behaviors may help inform important policies and interventions for meeting international sustainable development goals.

Building Quantitative Cross-Cultural Databases From Ethnographic Records: Promise, Problems and Principles

Quantitative cross-cultural databases can help uncover structure and diversity across human populations. These databases have been constructed using a variety of methodologies and have been instrumental for building and testing theories in the social sciences. The processes and assumptions behind the construction of cross-cultural databases are not always openly discussed by creators or fully appreciated by their users. Here, we scrutinize the processes used to generate quantitative cross-cultural databases, from the point of ethnographic fieldwork to the processing of quantitative cross-cultural data. We outline challenges that arise at each stage of this process and discuss the strengths and limitations of how existing databases have handled these challenges. We suggest a host of best practices for cross-cultural database construction, and stress the importance of coding source meta-data and using this meta-data to identify and adjust for source biases. This paper explicitly discusses the processes, problems, and principles behind cross-cultural database construction, and ultimately seeks to promote rigorous cross-cultural comparative research.

Constructivist Self-Construal: A Cross-Cultural Comparison

Building on independent versus interdependent self-construal theory, three studies provide initial empirical evidence for a third way of construing the self: the constructivist self-construal. People with a constructivist view perceive the self as constantly changing (impermanence), as a collection of distinct phenomena from moment to moment (discontinuity), as lacking an essence (disentification), and as psychologically overlapping with other people and things in the universe (boundlessness/boundaries). In Study 1, we piloted a new Constructivist Self-Construal Scale and established preliminary evidence for the discriminant validity of the scale. Studies 2 and 3 found that across seven countries with diverse cultural backgrounds, the self was consistently cognitively represented on the four dimensions of constructivist self. People from collectivistic cultures where Buddhist philosophy is more prevalent tended to endorse the dimensions of the constructivist self-construal to a greater degree than people from other cultures. Implications regarding the development of the constructivist self-construal and future research recommendations are discussed.

The Effectiveness of Indigenous Conflict Management Strategies in Localized Contexts

The professionalization of addressing conflict creates a field filled with specialists highly trained to apply modularized and manualized, often evidence-based solutions. But how effective are these professionalized conflict management strategies in Indigenous and localized cultural contexts compared to homegrown Indigenous approaches? While instances of these Indigenous peacebuilding and conflict management strategies are routine throughout the world, to date, no one has attempted to test which conflict management approaches are most effective empirically, nor has the literature sufficiently addressed the contexts in which strategies are most helpful. Using multi-dimensional scaling and chi-square tests of independence applied to a similarity matrix of co-occurrences from select Outline of Cultural Materials subjects from the Human Relations Area Files cultural database, this study tests the hypothesis: Indigenous conflict management strategies are more effective (i.e., less associated conflict) than non-Indigenous conflict management strategies in Indigenous contexts. We show that Indigenous conflict management approaches co-occur with conflict less often than non-Indigenous strategies. From an applied perspective, when we break conflict into four discreet types—sociocultural/interpersonal, political, legal/judicial, and economic—Indigenous conflict management strategies co-occur most often with socio-cultural types of conflicts. The results suggest that Indigenous approaches are more effective in Indigenous contexts overall, while they are most often applied to socio-cultural and interpersonal conflicts. Based on our findings, homegrown solutions effectively manage, resolve, and transform localized conflicts.

Investigating the Impact of Different Religions on Corporate Social Responsibility Practices: A Cross-National Evidence

The growing interest in the impact that organizations have on society has made Corporate Social Responsibility (CSR) a matter of extraordinary relevance. Religions are among the factors that may drive the adoption of more CSR practices and, as such, may play a significant role in their promotion. The aim here is to discover whether religions contribute to the development of a broader range of CSR initiatives on the basis of Stakeholder, and Legitimacy theories. We studied the impact of different religions on an index made up of 122 CSR practices that include social and environmental issues. We tested the hypothesis proposed through panel data models for a sample composed of 13,884 firm-year observations from 30 countries. Our findings suggest that certain religions, such as Christianity, Judaism, and Buddhism, have a positive influence on the adoption of CSR practices. Companies operating in countries with a high percentage of adherents to these religions are more prone to undertake CSR activities. However, Islam, Hinduism, and Folk religions record an inverse trend that evidences a negative link. JEL codes: M14, M16

Sense of Contribution Mediates Cultural Differences in Support-Seeking

Compared to European Americans, East Asians are more reluctant to seek social support when dealing with stressful events. The purpose of this study is to test three possible explanations of these cultural differences. In addition to examining both harmony seeking and rejection avoidance (two facets of interdependence reflecting relationship concerns) as possible explanations, we propose a novel explanation, namely that sense of contribution (i.e., the degree to which one contributes to other people’s well-being) may be an important mediator for explaining cultural differences in support seeking. A survey was conducted on adults living in Japan and the U.S. Results revealed that Japanese less often rely on social support, and sense of contribution significantly mediates the association between culture and support seeking. In contrast, the mediating role of both harmony seeking and rejection avoidance was not supported. The results indicate that cultural differences in support seeking may be more adequately accounted for by sense of contribution than relationship concerns.

Origins of Values Differences: A Two-Level Analysis of Economic, Climatic and Parasite Stress Explanations in the Value Domain

What variables are associated with cross-cultural differences in values at the individual level? In this study, the statistical effect of variables associated with ecological demands and available economic and cognitive resources on self-reported values are investigated in two independent samples to test the replicability of effects. Values are operationalized using a 10-item version inspired by Schwartz’ value theory. The effects of national wealth, climatic demands, availability of cool water, and parasite stress at the national level are used to predict value scores of individuals within nations using nationally representative data from all inhabited continents ( k = 49 and k = 58; Ns = 64,491 and 81,991). Using mixed-effect models, new insights into individual- and nation-level dynamics in value scores are provided. First, the paper extends previous cultural theories to the individual level by investigating the effects of education and personal income as individual-level resources. Both personal income and education have strong direct effects on value scores. Second, higher education acts as a cognitive resource which turns climatic demands into challenges, effectively unpackaging nation-level theorizing with individual level dynamics. Third, contrary to previous nation-level research, parasite stress was not a significant predictor of individual-level values. Forth, supporting recent theorizing, individuals located in cool water regions reported significantly higher self-transcendence values. Fifth, the effects of wealth on openness values were convergent and reinforcing across levels (higher wealth is associated with more openness values), but operated in opposing directions for self-transcendence values (national wealth is associated with self-transcendent values, individual wealth is associated with self-enhancing values). The current patterns suggest that cultural research needs to pay more attention to individual versus nation-level dynamics and increase replication efforts with independent samples.

Distress and Resilience in Days of COVID-19: International Study of Samples from Israel, Brazil, and the Philippines

We compared three types of resilience (individual, community, and national resilience), two indicators of distress (sense of danger and distress symptoms) and wellbeing, among samples from Israel, Brazil, and the Philippines, during the “first-wave” of COVID-19 pandemic. Though significant differences were found among the samples regarding all variables, similarities were also emerged. Individual resilience and wellbeing negatively predicted distress symptoms in each sample, and women of all samples reported higher level of distress-symptoms compared with men. The differences between the samples are presented and discussed. Understanding the similarities and the differences, between these cultures, may help developing efficient countermeasures tailored to each country. This knowledge may promote efficient health policy to foster people’s ability to cope with the hardship and to prevent future psychological and health implications.