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Maria Brambilla

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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Journal ArticleDOI
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

Journal ArticleDOI
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

Journal ArticleDOI
Ellinor Owe1, Vivian L. Vignoles1, Maja Becker, Rupert Brown1, Peter B. Smith1, Spike W. S. Lee2, Matthew J. Easterbrook1, Tanuja Gadre1, Xiao Zhang3, Mirona Gheorghiu4, Peter Baguma5, Alexander Tatarko6, Said Aldhafri7, Martina Zinkeng8, Seth J. Schwartz, Sabrina E. Des Rosiers9, Juan A. Villamar9, Kassahun Habtamu Mekonnen10, Camillo Regalia11, Claudia Manzi11, Maria Brambilla11, Ersin Kusdil12, Selinay Çaǧlar12, Alin Gavreliuc13, Mariana Martin14, Zhang Jian-xin15, Shaobo Lv15, Ronald Fischer16, Taciano L. Milfont16, Ana Raquel Rosas Torres17, Leoncio Camino17, Robert Kreuzbauer18, Nicolay Gausel19, Johanna H. Buitendach20, Flávia Cristina Silveira Lemos, Immo Fritsche21, Bettina Möller22, Charles Harb23, Aune Valk24, Agustín Espinosa25, Jas Laile Suzana Binti Jaafar26, Masaki Yuki27, M. Cristina Ferreira, Phatthanakit Chobthamkit28, Márta Fülöp29, Aneta Chybicka30, Qian Wang31, Michael Harris Bond32, Roberto González33, Nicolás Didier33, Diego Carrasco33, Maria Paz Cadena33, Siugmin Lay33, Ragna B. Gardarsdottir34, George Nizharadze, Tom Pyszczynski35, Pelin Kesebir35, Ginette Herman36, Isabelle de Sauvage36, Marie Courtois36, David Bourguignon, Emre Özgen37, Ülku E. Güner37, Nil Yamakoǧlu37, Sami Abuhamdeh38, Andrew Mogaji39, Ma. Elizabeth J. Macapagal40, Silvia Helena Koller41, Benjamin Amponsah42, Girishwar Misra43, Preeti Kapur43, Elvia Vargas Trujillo44, Paola Balanta44, Boris Cendales Ayala44, Inge Schweiger Gallo45, Paula Prieto Gil45, Raquel Lorente Clemares45, Gabriella Campara45, Baland Jalal46 
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

Journal ArticleDOI
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

Journal ArticleDOI
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


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01 Jan 1901

2,681 citations

Journal Article
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

Proceedings ArticleDOI
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