Essentializing the binary self: individualism and collectivism in cultural neuroscience

Attitudes to End-of-Life Care and Voluntary Assisted Dying Amongst Members of the Australian Jewish community

The implementation of voluntary assisted dying (VAD) in the Australian State of Victoria in 2019 has stimulated discussions about end-of-life care and dying in many communities. Various attempts have been made to represent the attitudes of the Jewish community, a distinct culturally and linguistically diverse (CALD) group, in terms that suggest a unified set of opinions that opposes VAD policies. This research aimed to explore attitudes to VAD in the context of end-of-life care held by members of the Victorian Jewish community. A descriptive qualitative methodological design was employed. Ten Victorians who identify as Jewish were recruited and participated in in-depth, semi-structured interviews. Reflexive thematic analysis was carried out on the transcripts to identify key themes, attitudes and preferences in relation to end-of-life care, death and dying, and VAD. Three themes were identified: "complexity and variation", "similarities", and "factors influencing attitudes to VAD and end-of-life care". A significant degree of diversity was apparent, ranging from highly supportive of VAD to advocacy for a total repeal of the policy. The results indicate that images of how Victorian Jewish individuals feel towards VAD based on essentialised notions about the community and belief systems are not supported by the evidence. In reality, considerable diversity of attitudes exists towards VAD and end-of-life care. We conclude that it is important that policymakers and members of the broader society avoid stereotypes that falsely characterise this specific community and, by implication, other CALD groups, particularly in terms that ignore internal diversity regarding belief systems, social attitudes and ethical perspectives.

Eating habits and nutrition status of Nigerian school children in rural and urban areas (NigeriaLINX pilot project)

Background

Healthy eating habits during childhood have been identified as a foundational support for the growth, development, and intellectual well-being of schoolchildren and as a protection against diseases that affect learning and functional capacity. This study examined the eating habits of the previous day, weekly, and daily between Nigerian children in rural and urban elementary schools.

Methods

Data were collected between March and May 2021 with an instrument extracted from the Health and Attainment of Pupils in a Primary Education Network Survey (HAPPEN survey). Participants for the study were school children (aged 7-13 years). The multistage sampling technique was used to draw samples from the target population. Two schools were randomly selected for the study (one in the urban area of Lagos and the other in the rural area of Ekiti state). A total of 214 healthy children (urban school = 118; rural school = 96). The survey was conducted online and on-site during the school hours. The data were analysed using frequency count, percent, mean, standard deviation, and independent t-test at p < 0.05 level of significant.

Results

The result of the t-test showed that there are significant differences in the weekly consumption of soft drinks (p = 0.02), fizzy drinks (p = 0.00), sugary snacks (p = 0.00) and the consumption of fish (p = 0.00) by the rural and urban schoolchildren.

Conclusions and recommendations

Based on the results, it was concluded that most of the children were relatively well fed with moderately healthy dietary choices. Urban children are making healthy dietary choices and few unhealthy choices. However, rural schoolchildren are making healthy dietary choices relative to affordable options. The government to urgently bridge the nutritional gap between urban and rural schoolchildren through food market intervention and school nutrition campaign.

Towards the multileveled and processual conceptualisation of racialised individuals in biomedical research

In this paper, we discuss the processes of racialisation on the example of biomedical research. We argue that applying the concept of racialisation in biomedical research can be much more precise, informative and suitable than currently used categories, such as race and ethnicity. For this purpose, we construct a model of the different processes affecting and co-shaping the racialisation of an individual, and consider these in relation to biomedical research, particularly to studies on hypertension. We finish with a discussion on the potential application of our proposition to institutional guidelines on the use of racial categories in biomedical research.

Complexifying Individualism Versus Collectivism and West Versus East: Exploring Global Diversity in Perspectives on Self and Other in the Gallup World Poll

A wealth of research has suggested the West tends toward individualism and the East toward collectivism. We explored this topic on an unprecedented scale through two new items in the 2020 Gallup World Poll, involving 121,207 participants in 116 countries. The first tapped into orientations toward self-care versus other-care (“Do you think people should focus more on taking care of themselves or on taking care of others?”). The second enquired into self-orientation versus other-orientation (“Which of the following is closest to your main purpose in life? Being good at what you do in your daily life, Caring for family and close friends, or Helping other people who need help?”). We anticipated that self-care and self-orientation would index individualism (hence be higher in the West), while other-care and other-orientation would index collectivism (hence be higher in the East). However, contrary to expectation, there was greater self-care in the East (45.82%) than in the West (41.58%). As predicted though, there was greater self-orientation in the West (30.20%) than in the East (23.08.%). Greater self-care in the East invites one of two interpretations. Either these items: (a) index individualism and collectivism as anticipated, so in some ways the East is more individualistic and the West less individualistic than assumed; or (b) do not index individualism and collectivism as anticipated, so the concepts are more complex than often realized (e.g., collectivism may involve prioritizing self-care over other-care). Either way, the findings help complexify these concepts, challenging common cross-cultural generalizations in this area.

Linguistic and cultural aspects of relationship status on Facebook and Vkontakte

This paper focuses on the differences and similarities of relationship status lexical realization in two social networks Facebook (Fb, American) and Vkontakte (Vk, Russian). This cross-cultural work reveals the variety of lexical forms available to tag a relationship status in four languages (American English, German, French, and Russian) conditioned by cultural and social oriented values. It also discusses translation problems and mistakes caused by different cultural realities. The analyzed translation cases are divided into literal translation, borrowing, transposition, modulation, and adaptation. The authors compare the translations in the two social networks and suggest more adequate and culturally adapted options. In general, there is a prevalence of literal translation (58 % on Fb; 54% on Vk) over other techniques (42% on Fb; 46% on Vk). The results of the analysis show that Fb translations are more adequate and culturally adapted (with only one inaccuracy) than Vk translations (with seven inaccuracies). The findings can be used as recommendations for the social network translators and further linguistic research in cross-cultural issues involving language, culture and society.

Social Values and Determinants of Cultural Fit in Quebec: The Roles of Ancestry, Linguistic Group, and Mental Health Status

Many quantitative cross-cultural research studies assume that cultural groups consist of anyone born and raised in the same country. Applying these criteria to the formation of study samples may produce cohorts that share a country but are heterogeneous in relevant domains of culture. For example, in Canada, Franco- and Anglo-Canadians are generally assumed to represent different linguistic groups but the same cultural group. However, speaking a different first language also can mean exposure to different media, information, and conventions, which are known to shape certain cultural domains, such as social values. Other factors may also produce cultural heterogeneity. For example, ancestral origins and recency of familial migration may influence endorsed social values after exposure to diverse cultures or norms. Mental health status or psychiatric conditions may also influence subscription of social values due to different lifestyle demands. Understanding the nuanced contributions of diverse backgrounds to cultural membership and fit (i.e., the degree to which an individual behaves like other cultural members) is useful when performing quantitative cross-cultural studies to minimize alternative explanations for statistical outcomes. This study used Cultural Consensus Analysis (CCA) to assess the cultural fit of social values for 222 Canadians, who had participated in cross-cultural neuropsychological experiments. CCA is an anthropological statistical method for evaluating cultural agreement of a sample. Participants were systematically evaluated by linguistic groups (French and English), migratory generation (1st-3rd+), and mental health status (healthy and patient). Group and individual variances were statistically interrogated. Results demonstrated that Franco- and Anglo-Canadians represent different cultural groups cohabitating in Quebec. Social values dividing Franco- and Anglo-Canadians were also identified. Second and third generation Canadians held more heterogeneous social values than Canadians, whose families had migrated earlier. Second generation Canadians with psychiatric disorders showed notably reduced cultural fit with other Canadians, which supports other literature reporting difficulties experienced by second generation migrants. However, third and later generations of Canadians with psychiatric disorders held a greater range of social values compared to healthy Canadians but still were good fits for Canadian culture. This study concluded that linguistic group and migratory generation partially determines cultural group for the social values domain while mental health status does not, contrary to theories proposed by previous literature.

Parents, Television, and Children’s Emotional Expressions: A Cross-Cultural Multilevel Model

Parents and media both play an important role in the socialization of children’s emotions, yet it remains unclear whether these socializing influences vary by culture. We studied the joint influences of parents and television on children’s expression of four basic emotions (happiness, anger, sadness, and fear) using self-report survey data from 3570 six- to 15-year-olds from 13 Asian, European, Middle Eastern, and South American countries. Perceived parental approval positively predicted self-reported expression of all four emotions. In addition, children’s approval of TV characters’ expression of happiness and anger (but not sadness and fear) positively predicted self-reported expressions of these emotions. A multilevel model combining cultural indicators (individualism, indulgence, assertiveness, humane orientation) and sociopolitical variables (Human Development Index, Gender Inequality Index, Grade Point Average) at the country level with individual-level variables (age, gender, media use) suggested that parental socialization of sadness, and media socialization of anger, varied as a function of some cultural indicators (assertiveness and humane orientation). Overall, though, despite theorizing about cultural differences, parental approval and (to a lesser extent) children’s approval of media models tended to predict children’s emotion displays rather consistently across a wide array of countries.

The uncanny return of the race concept

The aim of this Hypothesis and Theory is to question the recently increasing use of the "race" concept in contemporary genetic, psychiatric, neuroscience as well as social studies. We discuss "race" and related terms used to assign individuals to distinct groups and caution that also concepts such as "ethnicity" or "culture" unduly neglect diversity. We suggest that one factor contributing to the dangerous nature of the "race" concept is that it is based on a mixture of traditional stereotypes about "physiognomy", which are deeply imbued by colonial traditions. Furthermore, the social impact of "race classifications" will be critically reflected. We then examine current ways to apply the term "culture" and caution that while originally derived from a fundamentally different background, "culture" is all too often used as a proxy for "race", particularly when referring to the population of a certain national state or wider region. When used in such contexts, suggesting that all inhabitants of a geographical or political unit belong to a certain "culture" tends to ignore diversity and to suggest a homogeneity, which consciously or unconsciously appears to extend into the realm of biological similarities and differences. Finally, we discuss alternative approaches and their respective relevance to biological and cultural studies.

Change my body, change my mind: the effects of illusory ownership of an outgroup hand on implicit attitudes toward that outgroup

The effect of multisensory-induced changes on body-ownership and self-awareness using bodily illusions has been well established. More recently, experimental manipulation of bodily illusions have been combined with social cognition tasks to investigate whether changes in body-ownership can in turn change the way we perceive others. For example, experiencing ownership over a dark-skin rubber hand reduces implicit bias against dark-skin groups. Several studies have also shown that processing of skin color and facial features play an important role in judgements of racial typicality and racial categorization independently and in an additive manner. The present study aimed at examining whether using multisensory stimulation to induce feelings of body-ownership over a dark-skin rubber hand would lead to an increase in positive attitudes toward black faces. We here show, that the induced ownership of a body-part of a different skin color affected the participants' implicit attitudes when processing facial features, in addition to the processing of skin color shown previously. Furthermore, when the levels of pre-existing attitudes toward black people were taken into account, the effect of the rubber hand illusion on the post-stimulation implicit attitudes was only significant for those participants who had a negative initial attitude toward black people, with no significant effects found for those who had positive initial attitudes toward black people. Taken together, our findings corroborate the hypothesis that the representation of the self and its relation to others, as given to us by body-related multisensory processing, is critical in maintaining but also in changing social attitudes.

What Can the Organization of the Brain's Default Mode Network Tell us About Self-Knowledge?

Understanding ourselves has been a fundamental topic for psychologists and philosophers alike. In this paper we review the evidence linking specific brain structures to self-reflection. The brain regions most associated with self-reflection are the posterior cingulate and medial prefrontal (mPFC) cortices, together known as the cortical midline structures (CMSs). We review evidence arguing that self-reflection is special in memory, while noting that these brain regions are often engaged when we think about others in our social worlds. Based on the CMSs’ patterns of connectivity and activity, we speculate about three possible interpretations of their role in supporting self-reflection that are somewhat overlapping, and not intended to be mutually exclusive. First, self may be a powerful, but ordinary case for a cognitive system specialized for thinking about people. Second, mPFC may serve as a processing “hub,” binding together information from all sensory modalities with internally generated information. Third, mPFC may serve as a cortical director of thought, helping to guide moment-by-moment conscious processing. Suggestions are made for future research avenues aimed at testing such possibilities.