Collectivistic Mindset Research Articles

Advancing a High-Context Perspective for Active Fashion Research

Western science perceives knowledge from a low-context view, guided by logic, objectivity, and reproducibility. This approach perpetuates newness which contradicts the idea of circularity, in research and the fashion industry. In contrast, Indigenous science practices a more holistic, high-context approach, which values relational connections and interdependence. A high-context approach to put the earth first and reverse business growth logic is incredibly complex but necessary. If we measure our success by the true value of an integrated bottom line, the motives we embrace, and the criteria used to make decisions, we have the potential to promote behavioral change. We are all interconnected, yet are conditioned to take a short-term, individualistic approach. However, we exist on a planet with a long-term perspective, presenting a major conflict. Indigenous knowledge is not new, and a collectivist mindset is disconnected from sustainability science. Fashion research is insular and inaccessible to industry or policymakers. A high-context perspective is a foundational approach to future active fashion research.

Status Consumption Effect on Moral Identity - Sustainable Consumption Relationship: Bittersweet, or Bitter-Only?

This study aims to explore how moral identity is connected to sustainable consumption and investigate how status consumption might influence this relationship. While moral identity has been recognized as an influencer in shaping sustainable behavior, the exact relational dynamics and predictive power of its two scopes—internalization and symbolization—remain largely unclear. On the other hand, understanding how people, especially in developing countries, behave sustainably and cut back on unsustainable consumption, is under studied despite its crucial importance for the future of their economies. Using self-concept theory as the theoretical framework, this paper’s goal is to investigate how collectivist mindset as an actual-self affect moral identity internalization and symbolization and how moral identity impacts sustainable consumption curtailment and buying behaviors of Turkish consumers. Additionally, this investigation looked at the moderating effect of status consumption on the moral identity-sustainable consumption relationship. The findings indicate that collectivist mindset influences moral identity dimensions and these dimensions significantly affect sustainable consumption buying and curtailment behaviors. Furthermore, the findings also imply that status consumption weakens the relationship among moral identity and sustainable consumption dimensions except the connection between moral identity symbolization and sustainable consumption buying behavior.

What does the village need to raise a child with additional needs? Thoughts on creating a framework to support collective inclusion

ABSTRACT In this paper, a group of nine international scholars reflect on the collective responsibilities of stakeholders within inclusive educational settings. This reflection was prompted by the need to identify specific elements which would support intentional, collective responsibility to support authentic inclusion for all students. In order to engender this collectivist mindset, mirroring the metaphor of the nurturing village, the group conducted a qualitative study based on structured and semi-structured dialogue, written reflections and previously constructed research to inform a framework to support inclusivity more collectively. Results suggest that nurturing spaces, empathetic relationships, supportive networks and targeted teaching, all contribute to bona fide inclusion, especially if this responsibility is shared and cohesive. Data further revealed that inclusivity is a values-driven process which flourishes when all stakeholders subscribe to common values and tenets regarding socially just educational provision. The authors inculcate the village-mindset, a now popularly received notion, reinforcing the need for active and deliberate dialogue focusing on shared responsibilities and vision. In this paper, we intend to reiterate the need for educational systems which foster more collective, compassionate and nurturing inclusive practice in educational settings.

Modifying Conventional Psychiatric Practice to Serve Indigenous People

IntroductionPsychiatry has historically underserved Indigenous people. Earlier, cross-cultural psychiatry assumed that psychiatric disorders were universal and varied little across cultures. We must acknowledge their different views of mind and mental health.ObjectivesIn our auto-ethnographic approach, we introduce or re-introduce participants to cultural beliefs, values, and methods for treating addictions, including narrative methods (storytelling), which receive greater acceptance by indigenous and marginalized peoples. Indigenous philosophy states that we see the world using the stories we have absorbed or constructed to explain our perceptions. Using substances is a story that is connected to poverty and adverse childhood events.MethodsWe create new stories to develop a sense of agency, that one’s actions can make a difference in one’s life. We present our experiences and findings from providing psychiatric and addiction services in rural and remote Indigenous settings in Canada (Saskatchewan and Northern Ontario) and in Maine (USA). We present data on a modified approach to psychiatric evaluations and services that emphasizes Indigenous values and begins with a life story interview that determines positive aspects of the client’s history and problem areas and engages the client in therapy from the beginning of the evaluation.ResultsWe will demonstrate how this process changes the process of the psychiatric interview, engages Indigenous clients, and results in better outcomes. We discuss how psychotherapy must change to engage Indigenous clients and to be effective with addictions. She will present data on this area. We present the lessons learned and the results of using this approach with a tribal population in Maine. Some key concepts include (1) reframing the person’s self-story about being addicted within a threat-power-meaning network, (2) working with stories about the spirit of the addiction and the consequences of ingesting spirit-laden substances without knowing their songs and protocols, (3) constructing future-self-narratives that explore right relationships and meaningful conduct, (4) constructing stories about the intergenerational transmission of addictions and exploring the question of “whom will be the recipient of your addiction?” We understood that the client sets their goals and defines what recovery means for them, which is the heart of a harm reduction approach.ConclusionsIndigenous cultures across the world are different but share some similarities including a highly relational approach to defining the self, a collectivist mindset in which the needs of the group can supersede the needs of the individual, a reliance upon stories for transmission of knowledge and culture, and a commitment to a biopsychosocial and spiritual approach, which is often symbolized by the metaphor of the Four Cardinal Directions.Disclosure of InterestNone Declared

From an Individualistic to a Collectivistic Mindset in Open Research: A Commentary on “(Why) Are Open Research Practices the Future for the Study of Language Learning?”

From an Individualistic to a Collectivistic Mindset in Open Research: A Commentary on “(Why) Are Open Research Practices the Future for the Study of Language Learning?”

Cultural roadblocks? Acceptance of blockchain-based hotel booking among individualistic and collectivistic travelers

文化障碍？个人主义和集体主义旅行者对基于区块链的酒店预订接受度的研究研究目的预计区块链技术将通过点对点酒店预订彻底改变旅游业和酒店业, 而中介机构很少或根本不参与。该技术的突出特点是其存储数据的分布式形式、识别系统“真实状态”的协作方式以及数据的不变性。这些特征可能会导致旅行者感觉失控。基于人类行为的代理理论, 我们提出这种假设的失控对具有个人主义而非集体主义倾向的旅行者更重要。研究设计/方法/途径在两项使用口头场景的研究（n = 475 和 n = 196）中, 我们通过改变与应用程序链接的附加服务的数量来操纵支持区块链的酒店预订应用程序的感知可控性。我们测试了可控性与个人主义与集体主义 (I-C) 倾向的个体水平测量的相互作用。研究发现集体主义旅行者比个人主义旅行者更愿意使用区块链技术进行酒店预订。这种影响可以通过提供额外的服务来减轻个人主义旅行者增强了“掌控感”。研究原创性本文首次研究了旅游和酒店业中 I-C 倾向与感知可控性的相互作用。此外, 它是技术接受文献中第一个使用 I-C 倾向的个体水平测量和感知可控性的实验操作来测试这种相互作用。实践意义研究建议具有集体主义心态的旅行者更容易接受支持区块链的应用程序, 无需任何额外的中介服务即可直接预订酒店。针对个性化旅行者的区块链应用程序需要额外的服务来建立可控感。关键词区块链, 、文化, 、个人主义, 、集体主义, 、自我建构, 、技术接受, 、可控性, 、人类行为的代理理论

Together we can slow the spread of COVID-19: The interactive effects of priming collectivism and mortality salience on virus-related health behaviour intentions.

Behaviours recommended for reducing transmission of COVID‐19 – social distancing, wearing masks, and now, vaccination – are aimed at not only reducing one’s own risk, but risk to others. We posited that a collectivist mindset, versus individualistic, would facilitate intentions to engage in behaviours aimed at curtailing the spread of the virus when the awareness of mortality is activated. This hypothesis was informed by the terror management health model and tested in two studies. In each study, collective ‘we’ (vs. the individual ‘I’) was primed, in conjunction with mortality salience compared to a control condition. The results were generally consistent, with Study 1 showing that when collectivism, but not individualism, was primed, individuals responded to a COVID‐19‐based mortality reminder with a significant increase in health intentions, including social distancing and mask wearing. In Study 2, when mortality was salient, priming individualism led to reduced vaccination intention compared to collectivism. We discuss limitations to the research and conclude with the recommendation that COVID‐19‐based communications highlight the dangers of the virus in conjunction with a focus on the collective ‘we’ to best encourage optimal virus mitigation behaviour.

Second-Language Learners from Collectivistic Societies own Self-Efficacy Effects on Performance and Self Perception of Career Success.

In reference to cultural patterns in collectivistic societies, teaching and learning are greatly influenced by the teachers’ collectivistic or individualistic cultural orientation (Kaur & Noman, 2015). However, in dealing with both audiences and their teaching platforms, a chasm appears between methodologies and their applications since collectivistic societies are reluctant to accept methodologies perceived as mere Western innovations. In other words, a seemingly pedagogical incongruence arises where direct individualistic Western influence is perceived as unsuitable to a collectivistic mindset. One must keep in mind that family members in collectivist societies, who view themselves as part of a group rather than independent individuals, seem to feel more interdependent and mutually responsible for each other. In addition to Vygotski’s assertion that children’s cognitive development is enriched through social interaction with more skilled individuals (1978), Bandura (1982) emphasizes that the degree to which learners believe in their own self-efficacy influences their functioning cognitively, motivationally, emotionally, and their decision making process. Also, self-efficacy is perceived to accelerate the process of adapting to a new environment while learners adopt new cultural practices and consent to norms and expectations. In our exploration, second-language learners (SLLs) from collectivistic societies advance academically—English as a second language included—within the frame of sociocultural theory, since they seem to be motivated by their culturally-induced sense of obligation to honor their parents and other group members. These SLLs are positively influenced by their prior experiences with the group’s perceptions and expectations of their capability to learn an additional language (Bandura & Schunk, 1981; Schunk, 1991). Our research seems to indicate that this outcome is significantly affected by the self-efficacy and self-reliance produced by prior successes in challenging tasks that may have been mandated by the SLL’s elders. In addition, SLLs also seem to succeed in accomplishing more challenging goals as they observe their families’ values and traditions even when they are in a society that enforces individualistic values.

A Tentative Proposal to Use Orthodox Theological Relational Selfhood as an Alternative for Confucian-Influenced Chinese Evangelicals

Eastern Orthodox Christianity and Chinese evangelicals have rarely interacted. Even if it seems that Eastern Orthodox Christianity and its theology have hardly influenced Chinese evangelicals in the past, this article demonstrates the possibility that Orthodox theology can still indirectly transform Confucian-influenced Chinese evangelicals. Moltmann, a great contemporary Protestant theologian, is influenced deeply by Stăniloae, a great modern Eastern Orthodox theologian, particularly in the development of social trinitarian theology in Eastern Orthodox heritage. Moltmann argues that social trinitarian anthropology can prevent the social and individual problems appeared in the societies shaped by either individualism or collectivism. Selfhood is one academic language used to discuss this relationship between the self and society. Despite modernization and westernization, contemporary Chinese people are still deeply influenced by Confucian models of relational selfhood. Even for Chinese evangelicals who had converted years ago, their way of thinking and behavior might be as much Confucian as biblical. The Confucian-influenced collectivist mindset may lead to problematic selfhood and more challenging interpersonal relationships. This article uses Orthodox theology via Moltmann’s social trinitarian, Stăniloae-inspired approach to develop an alternative relational selfhood for contemporary Chinese Christians.

Models for successful interactions between psychiatrists and indigenous people

IntroductionConventional psychiatric services are not always acceptable to indigenous communities and people.ObjectivesWe used qualitative methodology to explore a successful collaboration of psychiatrists and addiction medicine specialists with indigenous communities in Maine, USA, in North America, comparing these results to previously unsuccessful collaborations. We wanted to delineate what leads to success.MethodsWe used constant comparative, iterative methodology within a constructivist, grounded theory approach to generate differences to discuss.ResultsSuccessful strategies address the highly relational approach to defining the self of the indigenous communities, a collectivist mindset in which the needs of the group can supersede the needs of the individual, a reliance upon stories for transmission of knowledge and culture, and a commitment to a biopsychosocial and spiritual approach, which, in North America, is often symbolized by the metaphor of the Four Cardinal Directions. Successful psychiatrists working in these communities needed to share more personal details than what they are usually accustomed to provide. They acknowledged local culture and spirituality and worked with traditional knowledge holders to create collaborative approaches. As part of this, the use of a narrative approach worked best in which the psychiatrist worked within the stories and beliefs of the community which required taking the time in dialogue to learn those stories and beliefs.ConclusionsWe addressed the challenges of consulting to tribal-based treatment programs, of modifying usual counseling techniques such as motivational interviewing to an indigenous population. We propose that these sorts of participatory-action-based approaches go far to improve service delivery to indigenous people and reduce health disparities.

Models for successful interactions of psychiatrists with indigenous patients and communities

IntroductionConventional psychiatric services are not always acceptable to indigenous communities and people.ObjectivesTo present successful models of interactions of psychiatrists with indigenous patients and communities based upon our work with five communities in Maine.MethodsWe reviewed the strategies that worked for community interaction from our project for supporting indigenous communities to implement medication-assisted treatment and we reviewed the literature to see what other strategies are reported successful.ResultsPsychiatrists working in these communities may need to share more personal details than to what they are usually accustomed to be accepted. They may need to acknowledge local culture and spirituality and work with traditional knowledge holders to create collaborative healing approaches. As part of this, a narrative approach appeared to work best in which the psychiatrist worked within the stories and beliefs of the community which required taking the time in dialogue to learn those stories and beliefs. Specifically, we address the challenges of flying into northern, rural, and remote communities, of academic physicians consulting to tribal-based opiate treatment programs, of modifying usual counseling techniques such as motivational interviewing to an indigenous population, and of the changes made in practice styles when taking into account the critiques made by indigenous people about medicine in general and psychiatry in particular.ConclusionsWe propose that participatory action-based approaches can improve service delivery to indigenous people. Indigenous cultures share a collectivist mindset in which the needs of the group supersede the needs of individuals, a reliance upon stories, and commitment to a biopsychosocial and spiritual approach.

Managing in the Age of Anxiety

Employees in a range of organizations live in a state of heightened anxiety today attributable to common sources arising from the potential for war and terrorism, natural disasters, cyber-threats, political climate, and the like, as well as constant media coverage of these concerns. Drawing on the extensive literature on terror management theory, we recommend four approaches to addressing this problem. These are: (a) specifying norms and building self-esteem, (b) building empathy, (c) encouraging a collectivist mindset, and, (d) encouraging helping behavior. We discuss each approach and provide some representative examples.

Seeing what other people see: accessible cultural mindset affects perspective-taking

People can think about themselves as both separate and distinct from others (an individualistic mindset) and as connected and related to others (a collectivistic mindset) though societies differ in the frequency that each mindset is cued in everyday life. We predicted that an activated collectivistic mindset bolsters perspective-taking compared to an activated individualistic mindset for tasks requiring 2- and 3-dimensional mental rotation. We tested our prediction in four studies (n = 910) with German participants. We used an autobiographical recall task (Studies 1 and 2) and a pronoun-circling task (Studies 3 and 4). The recall task was to look at a photograph of children playing alone and think about a time one had worked alone (individualistic mindset) or to look at a photograph of children playing together and think about a time that one worked together with others (collectivistic mindset). The pronoun-circling task entailed reading a different narrative paragraph before each dependent measure and circling the first person singular (individualistic mindset) or plural (collectivistic mindset) pronouns in the text. Brief cultural mindset priming was sufficient to change perspective-taking (performance on a 3-buildings variant of the classic 3-mountains task). Our results support our prediction that accessible collectivistic mindset improves momentary ability to perspective-take—see things from another’s perspective. Effects are small but consistent and specific. Self-reported social sensitivity, self-reported perspective-taking skill, and empathy are not affected across studies. Neither, consistently, is performance on an “R” mental-rotation task.

Investigating the effects of cultural-mindset priming on evaluation of job performance behaviors

Recent reviews of performance evaluation process and practices indicate that there is substantial variability in the structure and formalization of performance evaluations in organizations across cultures and call for further exploration of the role of cultural variables on the performance evaluation process. In the current study, we use self-construal priming procedures to evaluate the effects of cultural mindset on the performance evaluation process. Specifically, the effects of independent (individualistic) and interdependent (collectivistic) mindset priming on relative importance given to performance behaviors when making judgments of overall job performance was investigated. Participants first completed either independent (n = 87) or interdependent (n = 87) priming tasks by circling either I/me/my or we/us/our in a paragraph of text. Following this, they completed a managerial role-play exercise in which they read employee performance vignettes (manipulated on task, citizenship and counterproductive performance behaviors) and rated the overall performance of each employee. Rater policies were captured using regression analyses and relative weights placed on each performance behavior were computed. Results suggest that when making judgments of overall performance, as compared to raters primed with interdependence, raters primed with independence placed less weight on citizenship behaviors and higher weights on counterproductive performance behaviors. No significant differences were observed in the weights placed on task performance behaviors. Study limitations and implications for research are discussed.

Effect of Cultural Priming on Social Behavior and EEG Correlates of Self-Processing.

Humans are social beings and the self is inevitably conceptualized in terms of social environment. The degree to which the self is perceived as fundamentally similar or fundamentally different from other people is modulated by cultural stereotypes, such as collectivism and individualism. These stereotypes are not hardwired in our brains and individuals differ in the degree to which they adopt the attitudes that define their culture. Moreover, individuals can acquire multiple sets of cultural knowledge and, depending on the context, either individualistic or collectivistic cultural mindset could be activated. In this study, we used cultural priming techniques to activate either individualistic or collectivistic mindset and investigated the association between source-level EEG connectivity in the default mode network (DMN) and spontaneous self-related thoughts in the subsequent resting state. Afterward, participants performed a social interaction task, in which they were allowed to choose between friendly, avoidant, or aggressive behavior. After collectivism priming, self-related thoughts were associated with increased connectivity of DMN with the right temporoparietal junction (TPJ), which is involved in taking the perspective of others and is more active in representatives of collectivistic cultures, whereas after individualism priming they were associated with increased connectivity with the temporal pole, which is involved in self/other discrimination and is more active in representatives of individualistic cultures. Individual differences in the intensity of post-priming self-related thoughts and the strength of DMN-temporal pole connectivity predicted individual differences in behavior during the social interaction task, with individualistic mindset predisposing to more friendly and trustful social behavior.

Hesitant to label, yet quick to judge: How cultural mindsets affect the accessibility of stereotypic knowledge when concepts of the elderly are primed

The processing strategies that are activated by cultural mindsets can influence the type of stereotypic knowledge that people draw upon when they encounter a member of a social category. Five experiments show that participants with a collectivist mindset are less likely to use trait descriptions and respond more slowly to traits when they are primed with a concept of the elderly than when they are not. However, they are more likely to use trait-related behaviors and respond more quickly to behaviors in the former condition. These differences suggest that cultural mindsets do not simply affect the likelihood of applying stereotypes. In addition, they influence the type of stereotypic knowledge that comes to mind when people encounter a member of a stereotyped group. This has important implications for how elderly employees are judged and treated in an organizational setting.

How consumer mindsets in ethnic Chinese societies affect the intention to buy Fair Trade products

PurposeThe purpose of this paper is to examine how psychological antecedents (i.e. consumer mindsets) and individual difference characteristics (i.e. moral identity) affect the intention to purchase Fair Trade products based on the triadic reciprocal causation model in social cognitive theory (Bandura, 1986). The primary factors that influence ethical consumption decisions in ethnic Chinese societies were explored by integrating the unique cultural environment of the Chinese.Design/methodology/approachThe study effective sample comprised university students and professors. Structural equation modelling was used to test the hypotheses and indirect effects. Results showed that moral identity internalization had a mediating effect on the relationship between a collectivistic mindset and the intention to purchase Fair Trade products.FindingsA high moral identity symbolization had a moderating effect on the relationship between a collectivistic mindset and the intention to purchase Fair Trade products. This demonstrated that the two dimensions of moral identity, internalization and symbolization, play different roles and have different functions in regards to the intention to purchase Fair Trade products.Research limitations/implicationsFuture studies are urged to examine this issue at a cultural level by performing a cross-cultural comparison and to integrate consumer heterogeneity for a deeper examination of the interaction between demographic factors and psychological traits on consumer behaviours regarding Fair Trade products.Originality/valueThis study indicates that moral identity internalization is the primary factor that influences ethical consumption decisions in Chinese societies. In terms of the moderating effect of moral identity symbolization, results showed that the higher an individual’s moral identity symbolization, the stronger the relationship between a collectivistic mindset and the intention to purchase Fair Trade products is. These results can serve as a reference for marketing communications and market segmentation policies in the business world.

The Influence of Rice Agriculture on East Asian Culture and Language

Studies have long confirmed the existence of psychological differences between people in the East and those in the West. They have found that East Asians are more interdependent and think in terms of the group; Westerners adopt more individualistic, analytical thinking. Recent studies of rice farming have shown that large-scale agriculture is largely responsible for the collectivist mindset of East Asians. Rice farming alone, however, was not sufficient to mould cooperative, holistic thinking. Rice farming influenced festivals, customs, proverbs and the overall structure of language, all of which would have led Asians to develop an interdependent cultural psychology. This article presents an analytical study that scrutinises Eastern customs and languages, comparing them to those of Western cultures. Generally, the following comparative analysis pertains mostly to widely spoken languages from populated and prospering sectors, such as the Chinese, Korean and Japanese in East Asia, and the English, Spanish and French in Western regions. It is argued that rice farming is correlated not only with festivals, but also with proverbs, particular ways of answering questions, weather-related expressions and overall language structures, including pronouns and articles. This study further posits that a culture of respecting elders may be attributable to rice agriculture.

Who said what: The effects of cultural mindsets on perceptions of endorser–message relatedness

The cultural lens through which an ad is viewed can affect the extent to which an endorser of the product in an ad and the message s(he) communicates are thought about in relation to one another. Consumers with a collectivist mindset tend to think about information relationally. Consequently, they consider the endorsement in relation to the endorser and this affects their memory for both. It also affects recipients' concern with the fit between the endorser's message and the endorser and consequently influences their judgments of both the ad and the product being advertised. When people have an individualist mindset, on the other hand, they appear to treat the endorser and the endorsement as independent pieces of information and are less sensitive to their fit. Four studies support these conclusions and provide insights into how endorser–message relatedness impacts persuasion under different cultural mindset conditions.

Are you looking at me? The influence of facial orientation and cultural focus salience on the perception of emotion expressions

AbstractWe examined the influence of cultural orientation salience on the emotion perception process in a contextualized emotion recognition task. We primed individual and collective focus in participants who later rated the emotion expressions of a central character (target) showing a happy, sad, angry, or neutral facial expression in a group setting. Facial orientation of a group of four other persons towards the target person was manipulated so that they faced either “inwards,” towards the central character, or “outwards,” towards the observer. Priming a collectivistic mind-set resulted in the perception of more intense emotions in the “inwards” facial orientation condition when the target showed angry, happy, or neutral expressions. Individualist focus influenced emotion perception in the “outwards” facial orientation condition in few cases. The findings highlight the significance of perceivers’ cultural orientation and social elements of the situation for emotion perception in line with the “culture ...