Author
Maria Brambilla
Other affiliations: The Catholic University of America, University of Milan
Bio: Maria Brambilla is an academic researcher from Catholic University of the Sacred Heart. The author has contributed to research in topics: Religiosity & Cultural group selection. The author has an hindex of 13, co-authored 33 publications receiving 748 citations. Previous affiliations of Maria Brambilla include The Catholic University of America & University of Milan.
Papers
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University of Sussex1, University of Toulouse2, Pontifical Catholic University of Chile3, University of Miami4, Barry University5, Northwestern University6, West University of Timișoara7, University of Buea8, Nanyang Technological University9, Makerere University10, University of Namibia11, National Research University – Higher School of Economics12, Université catholique de Louvain13, University of Iceland14, American University of Beirut15, Complutense University of Madrid16, Ateneo de Manila University17, University of Cambridge18, Chinese Academy of Sciences19, North China University of Science and Technology20, University of Gdańsk21, Hokkaido University22, Osaka University23, Pontifical Catholic University of Peru24, University of Tartu25, Istanbul Şehir University26, University of Ghana27, Yaşar University28, Bilkent University29, Thammasat University30, University of Colorado Colorado Springs31, University of Wisconsin-Madison32, University of Los Andes33, Universidade Federal do Rio Grande do Sul34, University of Malaya35, University of Agder36, Victoria University of Wellington37, Uludağ University38, Ankara University39, Sultan Qaboos University40, Addis Ababa University41, The Chinese University of Hong Kong42, Hungarian Academy of Sciences43, Federal University of Paraíba44, Federal University of Pará45, Leipzig University46, University of Jena47, University of Milan48, Hong Kong Polytechnic University49
TL;DR: A new 7-dimensional model of self-reported ways of being independent or interdependent is developed and validated across cultures and will allow future researchers to test more accurately the implications of cultural models of selfhood for psychological processes in diverse ecocultural contexts.
Abstract: Markus and Kitayama’s (1991) theory of independent and interdependent self-construals had a major influence on social, personality, and developmental psychology by highlighting the role of culture in psychological processes. However, research has relied excessively on contrasts between North American and East Asian samples, and commonly used self-report measures of independence and interdependence frequently fail to show predicted cultural differences. We revisited the conceptualization and measurement of independent and interdependent self-construals in 2 large-scale multinational surveys, using improved methods for cross-cultural research. We developed (Study 1: N = 2924 students in 16 nations) and validated across cultures (Study 2: N = 7279 adults from 55 cultural groups in 33 nations) a new 7-dimensional model of self-reported ways of being independent or interdependent. Patterns of global variation support some of Markus and Kitayama’s predictions, but a simple contrast between independence and interdependence does not adequately capture the diverse models of selfhood that prevail in different world regions. Cultural groups emphasize different ways of being both independent and interdependent, depending on individualism-collectivism, national socioeconomic development, and religious heritage. Our 7-dimensional model will allow future researchers to test more accurately the implications of cultural models of selfhood for psychological processes in diverse ecocultural contexts. (PsycINFO Database Record (c) 2016 APA, all rights reserved)
309 citations
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University of Sussex1, Université catholique de Louvain2, Paul Verlaine University – Metz3, Federal University of Paraíba4, Federal University of Pará5, Universidade Federal do Rio Grande do Sul6, Pontifical Catholic University of Chile7, The Chinese University of Hong Kong8, University of Hong Kong9, University of Los Andes10, Estonian Literary Museum11, Addis Ababa University12, Hungarian Academy of Sciences13, University of Milan14, American University of Beirut15, Sultan Qaboos University16, University of Namibia17, Ateneo de Manila University18, University of Gdańsk19, West University of Timișoara20, University of KwaZulu-Natal21, Complutense University of Madrid22, Bilkent University23
TL;DR: Multilevel analysis confirmed that it is the prevailing beliefs and values in an individual's context, rather than the individual's own beliefs andvalues, that account for these differences.
Abstract: The motive to attain a distinctive identity is sometimes thought to be stronger in, or even specific to, those socialized into individualistic cultures. Using data from 4,751 participants in 21 cultural groups (18 nations and 3 regions), we tested this prediction against our alternative view that culture would moderate the ways in which people achieve feelings of distinctiveness, rather than influence the strength of their motivation to do so. We measured the distinctiveness motive using an indirect technique to avoid cultural response biases. Analyses showed that the distinctiveness motive was not weaker—and, if anything, was stronger—in more collectivistic nations. However, individualism–collectivism was found to moderate the ways in which feelings of distinctiveness were constructed: Distinctiveness was associated more closely with difference and separateness in more individualistic cultures and was associated more closely with social position in more collectivistic cultures. Multilevel analysis confirmed that it is the prevailing beliefs and values in an individual's context, rather than the individual's own beliefs and values, that account for these differences.
120 citations
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University of Sussex1, University of Michigan2, Osaka University3, Queen's University Belfast4, Makerere University5, National Research University – Higher School of Economics6, Sultan Qaboos University7, University of Buea8, University of Miami9, Addis Ababa University10, Catholic University of the Sacred Heart11, Ankara University12, West University of Timișoara13, University of Namibia14, Chinese Academy of Sciences15, Victoria University of Wellington16, Federal University of Paraíba17, Nanyang Technological University18, Østfold University College19, University of KwaZulu-Natal20, Leipzig University21, University of Jena22, American University of Beirut23, University of Tartu24, Pontifical Catholic University of Peru25, University of Malaya26, Hokkaido University27, Thammasat University28, Hungarian Academy of Sciences29, University of Gdańsk30, The Chinese University of Hong Kong31, Hong Kong Polytechnic University32, Pontifical Catholic University of Chile33, University of Iceland34, University of Colorado Colorado Springs35, Université catholique de Louvain36, Bilkent University37, Istanbul Şehir University38, Benue State University39, Ateneo de Manila University40, Universidade Federal do Rio Grande do Sul41, University of Ghana42, University of Delhi43, University of Los Andes44, Complutense University of Madrid45, American University in Cairo46
TL;DR: It is concluded that contextualism is an important part of cultural collectivism and highlights the importance of beliefs alongside values and self-representations and contributes to a wider understanding of cultural processes.
Abstract: Beliefs about personhood are understood to be a defining feature of individualism-collectivism (I-C), but they have been insufficiently explored, given the emphasis of research on values and self-construals. We propose the construct of contextualism, referring to beliefs about the importance of context in understanding people, as a facet of cultural collectivism. A brief measure was developed and refined across 19 nations (Study 1: N = 5,241), showing good psychometric properties for cross-cultural use and correlating well at the nation level with other supposed facets and indicators of I-C. In Study 2 (N = 8,652), nation-level contextualism predicted ingroup favoritism, corruption, and differential trust of ingroup and outgroup members, while controlling for other facets of I-C, across 35 nations. We conclude that contextualism is an important part of cultural collectivism. This highlights the importance of beliefs alongside values and self-representations and contributes to a wider understanding of cultural processes.
75 citations
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University of Sussex1, University of Hong Kong2, University of Milan3, Sultan Qaboos University4, Pontifical Catholic University of Chile5, Complutense University of Madrid6, Federal University of Paraíba7, Yaşar University8, Bilkent University9, Federal University of Pará10, University of Los Andes11, Ateneo de Manila University12, Université catholique de Louvain13, University of Lorraine14, The Chinese University of Hong Kong15, Hungarian Academy of Sciences16, American University of Beirut17, University of Gdańsk18, Addis Ababa University19, University of Namibia20, West University of Timișoara21, University of KwaZulu-Natal22, University of Tartu23, Universidade Federal do Rio Grande do Sul24
TL;DR: The authors compared the influence of four bases for self-evaluation (controlling one's life, doing one's duty, benefitting others, achieving social status) among 4,852 adolescents across 20 cultural samples.
Abstract: Several theories propose that self-esteem, or positive self-regard, results from fulfilling the value priorities of one’s surrounding culture. Yet, surprisingly little evidence exists for this assertion, and theories differ about whether individuals must personally endorse the value priorities involved. We compared the influence of four bases for self-evaluation (controlling one’s life, doing one’s duty, benefitting others, achieving social status) among 4,852 adolescents across 20 cultural samples, using an implicit, within-person measurement technique to avoid cultural response biases. Cross-sectional and longitudinal analyses showed that participants generally derived feelings of self-esteem from all four bases, but especially from those that were most consistent with the value priorities of others in their cultural context. Multilevel analyses confirmed that the bases of positive self-regard are sustained collectively: They are predictably moderated by culturally normative values but show little systematic variation with personally endorsed values.
73 citations
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University of Sussex1, University of Toulouse2, Paul Verlaine University – Metz3, University of Iceland4, Nanyang Technological University5, University of Los Andes6, Hokkaido University7, Chinese Academy of Sciences8, North China University of Science and Technology9, Thammasat University10, University of Malaya11, Victoria University of Wellington12, West University of Timișoara13, Makerere University14, Hong Kong Polytechnic University15, University of Namibia16, University of Agder17, University of Miami18, Barry University19, National Research University – Higher School of Economics20, Pontifical Catholic University of Chile21, Federal University of Paraíba22, Istanbul Şehir University23, Ateneo de Manila University24, Universidade Federal do Rio Grande do Sul25, Université catholique de Louvain26, Leipzig University27, Pontifical Catholic University of Peru28, Northwestern University29, University of Milan30, University of Buea31, University of Cambridge32, Uludağ University33, University of Ghana34, Ankara University35, Addis Ababa University36, University of Jena37, Osaka University38, Complutense University of Madrid39, Sultan Qaboos University40, Hungarian Academy of Sciences41, University of Colorado Colorado Springs42, University of Wisconsin-Madison43, American University of Beirut44
TL;DR: Individual and cultural correlates of response styles when using 2 contrasting types of response mode were investigated, drawing on data from 55 cultural groups across 33 nations to yield more specific understandings of both individual- and culture-level variations in response style.
Abstract: Variations in acquiescence and extremity pose substantial threats to the validity of cross-cultural research that relies on survey methods. Individual and cultural correlates of response styles when using 2 contrasting types of response mode were investigated, drawing on data from 55 cultural groups across 33 nations. Using 7 dimensions of self-other relatedness that have often been confounded within the broader distinction between independence and interdependence, our analysis yields more specific understandings of both individual- and culture-level variations in response style. When using a Likert-scale response format, acquiescence is strongest among individuals seeing themselves as similar to others, and where cultural models of selfhood favour harmony, similarity with others and receptiveness to influence. However, when using Schwartz's (2007) portrait-comparison response procedure, acquiescence is strongest among individuals seeing themselves as self-reliant but also connected to others, and where cultural models of selfhood favour self-reliance and self-consistency. Extreme responding varies less between the two types of response modes, and is most prevalent among individuals seeing themselves as self-reliant, and in cultures favouring self-reliance. As both types of response mode elicit distinctive styles of response, it remains important to estimate and control for style effects to ensure valid comparisons.
49 citations
Cited by
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TL;DR: Hernandez, Salerno, & Bottoms as mentioned in this paper investigated the relationship between God attachment, spiritual coping, and alcohol use and found a significant main effect of God attachment on spiritual coping and found that insecure God attachment style compared to secure God attachment would use "collaborative and deferring style coping styles less and self-directing coping style more," which would then result in increased alcohol use.
Abstract: Previous research has established how childhood attachment extends into adult romantic attachment and attachment to God. Other research has shown that individuals' styles of attachment to God are differentially associated with three types of spiritual coping methods, self-directing, deferring, and collaborative. Hernandez, Salerno, & Bottoms (2010) sought to extend this body of research by investigating the relationship between God attachment, spiritual coping, and alcohol use. A "novel link" was established between God attachment and alcohol use (p. 106). Research on spiritual coping methods has identified three spiritual coping styles associated with people's relational state with God: self-directing, a self-reliant coping and problem-solving style that works independently of God; deferring, where the responsibility of problem-solving rests on God alone; and collaborative, a problem-solving style that views God and person as cooperative partners in coping and problem-solving. Moreover, a person's God attachment has been differentially associated with these coping methods. Hernandez, Salerno, & Bottoms (2010) sought to extend research on attachment and coping by being the first to study "the effects of God attachment and spiritual coping on alcohol use" (p. 99). They hypothesized that spiritual coping styles would mediate the effect of God attachment on alcohol use. Specifically, they predicted that insecure God attachment style, compared to secure God attachment style, would use "collaborative and deferring style coping styles less and self-directing coping style more," which would then result in increased alcohol use (p. 100). For the study, 429 undergraduate Introductory Psychology students from the University of Illinois at Chicago participated for course credit. The sample's (60% female) religious orientation was 46% Catholic, 43% Christian, 6% Hindu, 3% Muslim, 2% Jewish, 0.4% Greek Orthodox, and 0.4% Sikh. Five measures were utilized to test their hypotheses. The Attachment to God Scale was used to measure participants' "perceived emotional attachment to God" (p. 101). The Religious Problem-Solving Scale was used to measure participants' "religious problem solving tendencies," broken down into three spiritual coping styles: self-directing, deferring, and collaborative (p. 101). The Alcohol-Related Coping Scale was used to measure participants' "social, coping, and enhancement motives for drinking alcohol" (p. 101). The Alcohol Frequency Scale was used to measure participants' general alcohol use. Finally, participants' religious characteristics, such as religious orientation and level of religious involvement, were measured. To test the data, the researchers first implemented a series of one-way between-subjects ANOVA with God attachment style as the independent variable and spiritual coping styles, alcohol-related coping, and general alcohol use as dependent variables. This was followed by mediation analyses to test if the "effect of God attachment on alcohol use and alcohol coping was mediated by spiritual coping styles" (p. 102). Related to spiritual coping, there was a significant main effect of God attachment on spiritual coping, F(2,226) = 26.88, p
710 citations
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20 Aug 2018
TL;DR: Mackenzie and Poltera as mentioned in this paper argued that some form of narrative self-interpretation is required for a fulfilling, well-lived life and argued that such selfinterpretation can capture descriptively the ways in which human agents experience and make sense of their lives.
Abstract: Catriona Mackenzie and Jacqui Poltera’s discussion of narrative integration and identity takes up a wide range of issues. It advances objections against Galen Strawson’s critique of narrative identity and defends both the claim that some narrative conception of identity can capture descriptively the ways in which human agents experience and make sense of their lives and also the claim that some form of narrative self-interpretation is required for a fulfilling, well-lived life. In defending these claims, Mackenzie and Poltera appeal, in part, to Elyn Saks’s autobiographical account of her long, on-going struggle with schizophrenia and the significance of this struggle for her selfunderstanding (Saks 2007). According to the authors,
526 citations
01 Jan 2016
TL;DR: For example, the authors found that people search numerous times for their chosen books like this culture leadership and organizations the globe study of 62 societies, but end up in infectious downloads, instead of reading a good book with a cup of tea in the afternoon, instead they juggled with some infectious virus inside their desktop computer.
Abstract: Thank you for reading culture leadership and organizations the globe study of 62 societies. Maybe you have knowledge that, people have search numerous times for their chosen books like this culture leadership and organizations the globe study of 62 societies, but end up in infectious downloads. Rather than reading a good book with a cup of tea in the afternoon, instead they juggled with some infectious virus inside their desktop computer.
459 citations