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1 Running Head: MONGOLIAN MORALITY in the EAST and THE 1 Running head: MONGOLIAN MORALITY IN THE EAST AND THE WEST Mongolian Morality in the East and the West: Do Moral Values Change Through Acculturation? Master`s thesis Bulgan Altangerel ANR: 663219 Supervisors: Fieke Wagemans, Michael Bender Tilburg University 8th July, 2016 MONGOLIAN MORALITY IN THE EAST AND THE WEST 2 The journey of writing this thesis hasn’t been easy but it brought me a lot of thought, new wisdom and at the same time left with many questions. I couldn’t have gone through this process without the help of many people. First, I would like to express my sincere gratitude to my sister Khulan Altangerel for her continuous support and confidence that she placed in me. I would like to thank my supervisors, Fieke Wagemans and Professor Michael Bender for all the advice and guidance that they gave me. My gratitude goes to Amantai Merkit, Khongorzul and Tunaljin Bat- erdene, who devoted their precious time to accurately translate the survey and supported the data collection. I am also grateful for the care and encouragement given by my family, Tsahimurtuu community and my friends. And lastly, I would like to thank all the people who participated in this study. MONGOLIAN MORALITY IN THE EAST AND THE WEST 3 Abstract Researchers have invested much effort in understanding the development of moral mind within the society one grows in. However, the dynamics of morals in response to environmental change in the case of immigration has received scarce attention in the literature. The present study aims to contribute in understanding to what extent moral standards acquired in the home culture gets modified as a result of acculturation and if yes, which contextual factors can help explain this change. Studying the development of moral mind in the context of immigration can play an important role in enhancing immigrant families’ well-being and fostering tolerance and acceptance in the organizations with diversified workforce. In this cross-sectional study, I investigated whether Mongolian migrants in the Western countries endorsed certain moral values to a higher or to a lesser degree compared to non-migrants living in Mongolia. The contextual factors that was hypothesized to cause this difference was analysed through examining the effects of education, language fluency level, length of immigration and the degree of social interaction with locals. No clear evidence of differences was found. Limitations and suggestions for future studies are discussed. Keywords: morality, acculturation, immigration, conceptual equivalence, construct validation MONGOLIAN MORALITY IN THE EAST AND THE WEST 4 Mongolian Morality in the East and the West: Do Moral Values Change Through Acculturation? Immigration is a life experience that produces different psychological changes in individuals mind. Studies have shown that when a person moves to a country of which shared norms are largely different than the socialized norms in the country of origin, the contradictions of the two cultures will likely cause mental distress (Bhugra, 2004; Stevens, Masgoret & Ward, 2007). For example, some values and virtues of the immigrants` culture may contain elements that are not supported or even considered as hostile in the host country. To overcome the culture shock and successfully adapt in the new society immigrants will need to consider integrating new values of their host culture through evaluating and reorganizing their cultural identity acquired in the country of origin (Kuczynski & Navara, 2006). This study investigates to what extent the acculturation can shape a person`s moral mind in the context of immigration. Morality is regarded as relatively stable construct that is founded in early life (Skitka, 2010), and thus many psychological studies focus on examining the factors that influence moral development in childhood. For example, while social intuitionist approach places emphasis on the evolutionary and cultural characteristics one is born in (Haidt & Joseph, 2004), the cognitive development approach emphasizes the cognitive activities in justice reasoning (Kohlberg & Lickona, 1996), and the social cognitive approach highlights the importance of parental teachings in constructing the moral identity (Lapsley & Narvaez, 2004). Although the disciplines provide different explanations how morality is constructed in childhood; there is limited research on whether the moral identity continues to mature or which of its components are prone to change through the effects of life experience such as immigration. MONGOLIAN MORALITY IN THE EAST AND THE WEST 5 In the context of migration, acculturation is a necessary concept that goes along with rationally reorganizing experiences, rethinking of social identity and one`s values that may contradict with values in the receiving culture. The theoretical framework describes acculturation as the complex pattern of changes in norms, values, behaviours, attitudes that result from sustained contact between two distinct cultures at individual level (Berry, 2003; Berry & Sam, 1997). Studies addressing acculturation effects on migrants` values report inconsistent results of change. For example, a cross-sectional study (Mesoudi, et. al, 2016) comparing social orientation and cognitive style of the first and second generation of Bangladeshis in the UK reported higher individualism and self-enhancement in the second generation. Similarly, a longitudinal study that measured value change of migrants from Russia to Finland for 19 month period using Schwartz`s Cultural Value Inventory found that the importance of self transcendence and security values were increased among unemployed immigrants (Lonnqvist et. al, 2011). In another study examining the extent to which Hispanics in the US and in Latin American countries prioritize family relationships, found that endorsement of family value was the same for both groups (Sabogal, 1987). Overall, these results indicate that immigration experience does influence certain values to change, but some dimensions of the personal values stay less affected (Marin & Gamba, 2003). To analyse the question of whether moral values have the same cognition process as other values and can alter during the acculturation process it is important to understand the roots of the moral mind. For decades, moral psychology had debates about whether reasoning or intuition comes first when we decide about right or wrong. According to social cognitive approach, the MONGOLIAN MORALITY IN THE EAST AND THE WEST 6 development of a moral mind is a continuous learning process through the influence of parents and social environment; thus similarly to other values the moral thinking can be elaborated and modified in favour of adopting new standards (Turiel, 2006). Another influential theory that explains morality, its origin and cultural variation is the Moral Foundations Theory [MFT]. The theory states that morality is an automatic and intuitive judgment of behaviour and the role of the culture lies on how it shapes and constructs the moral foundations in early life. For example, when a child adopts a particular moral identity, it is because the local culture has set norms in a particular way (Haidt & Joseph, 2004; Haidt & Kesebir, 2010). Although the MFT places great emphasis on the intuitive nature of moral judgments, the theorists also point to the possibility that certain moral concerns, especially the universally accepted values can be more prone to change. For instance, some evidence was found that students’ moral judgments may broaden when they leave their liberal academic environment (Haidt, et al, 1993). In terms of moral content, Haidt and colleagues propose five distinct patterns of psychological foundations as the basis of moral judgments. These foundations are: 1) Harm/Care, care for and protect the vulnerable; 2) Fairness/Reciprocity, be fair and strive for social justice; 3) Ingroup/Loyalty, be loyal to your family, team and nation; 4) Authority/Respect, respect authorities and traditions; 5) Purity/Sanctity, endorsement of chastity and control of desires. These five categories can be grouped into two broader categories: (1) individualizing foundations which regulate moral judgements about individual rights and welfare and (2) binding foundations that are associated with emphasizing proper social structures that bind people into roles and responsibilities (Graham, et al., 2011; Graham, et. al, 2012). Studies addressing cross-cultural comparison of moral values found that people in Western societies place less emphasis on Authority, Loyalty and Purity domains and higher MONGOLIAN MORALITY IN THE EAST AND THE WEST 7 importance in individualizing domains than people in Asia (Graham, et al, 2011; Kim, Kang & Yun, 2012). This finding was explained by the authors that many countries in the East are collectivistic oriented and their ideologies rely heavily on binding values to create rituals and religious institutions to strengthen the social bond between people. The endorsement of moral values differed not only between the societies but within the cultures depending on political ideology and gender effects. Graham and colleagues (2011) found that women were focused more on the values of care/harm than men. Researches (Garvey & Ford, 2014; Haidt, et al, 1993) studying the intuitive and rational nature of the five moral foundations revealed that low rational and high intuitive characteristic applies to binding foundations but the opposite is true for the individualizing moral foundations. In other words, the endorsement
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