Book of Abstracts 19 International Congress International Association

Book of Abstracts of the 19th International Congress of the International Association for Cross-Cultural Psychology Edited by Franziska Deutsch, Lidet Tadesse, Natalie Schnelle, Jessica Price, and Klaus Boehnke Preface This Book of Abstracts of the 19th International Congress of Cross-Cultural Psychology con- tains the abstracts of all contributions accepted to the congress by the International and the Local Scientific Committee of the congress. The International Scientific Committee comprised of Shalom Schwartz, Hebrew University, Jerusalem, Chair ([email protected]), Bilge Ataca, Bogaziçi University, Istanbul, Turkey ([email protected]), Veronica Benet-Martinez, University of California at Riverside, USA ([email protected]), Marwan Dwairy, Emeq Yezreel Academic College/Oranim Academic College, Israel ([email protected]), Márta Fülöp, Hungarian Academy of Sciences, Hungary ([email protected]), Erhabor S. Idemudia, University of Limpopo, Sovenga, South Africa ([email protected]), Henning Jen- sen, Universidad de Costa Rica, Costa Rica ([email protected]), Emiko Kashima, LaTrobe University, Melbourne, Australia ([email protected]), Shinobu Kitayama, University of Michigan, Ann Arbor, USA ([email protected]), Ramesh C. Mishra, Banaras Hindu University, Varanasi, India ([email protected]), Christiane Spiel, Universität Wien, Austria ([email protected]), Evert van de Vliert, Rijksuniversiteit Groningen, The Netherlands ([email protected]), Tom Weisner, University of California at Los Angeles, USA ([email protected]), and Gang Zheng, Chinese Academy of Sciences, Beijing, PR China ([email protected]). The Local Scientific Committee comprised of Heidi Keller, Universität Osnabrück, Chair ([email protected]), Klaus Boehnke, Jacobs University Bremen (k.boehnke@ jacobs-university.de), Ulrich Kühnen, Jacobs University Bremen (u.kuehnen@jacobs- university.de), Birgit Leyendecker, Ruhr-Universität Bochum ([email protected]), Alexander Loch, Paris ([email protected]), Bernhard Nauck, Technische Universität Chemnitz ([email protected]), Berrin Özlem Otyakmaz, Universität Duis- burg-Essen ([email protected]), Ute Schönpflug, Freie Universität Berlin ([email protected]), Margrit Schreier, Jacobs University Bremen (m.schreier@jacobs- university.de), Ursula Staudinger, Jacobs University Bremen (u.staudinger@jacobs- university.de), Nadi Towfigh, Universität Potsdam ([email protected]), Gisela Trommsdorff; Universität Konstanz ([email protected]), and Christian Welzel, Jacobs University Bremen ([email protected]). Abstracts appear in the order of presentation during the congress. Email addresses of all first authors are included with the abstracts as are names and institutional affiliations of all co-authors of all congress contributions. Discussants of paper symposia are not mentioned. Their names are found only in the schematic program, published in the congress information brochure. Bremen, July 2008 Franziska Deutsch, Lidet Tadesse, Natalie Schnelle, Jessica Price, and Klaus Boehnke 4 MONDAY, July 28, 2008 8:00 – 9:00 Keynote Address Susan Pick National Autonomous University of Mexico (UNAM) and Mexican Institute for Research on Family and Population Mexico [email protected] Applying psychology for human and social development: A Mexican example Programs for education and promotion of health behavior have to be rooted in the needs and culture of the communities where they are to be implemented. I will present a strategy for the development and administration of such programs with four stages, using a well documented life skills health promotion program from IMIFAP as an illustration. The strategy includes the role of advocacy and evaluation at each stage. The first stage amounts to an inventory of the needs of the members of the target population. The focus of the second stage is the development and piloting of the program contents as well as supplementary materials (e.g., radio messages) for addressing the clients' context. The third stage is the implementation of the program in a form suitable for the target group, and includes outcome evaluation research. The fourth and final stage is the upscaling of a successful program to reach a larger population. IMIFAP programs seek to build knowledge and skills that enable individuals to deal constructively with concrete situations previously governed by restrictive social norms, psychological barriers such as guilt, fear and shame and mythical beliefs. Evaluation studies have shown positive changes in behaviors targeted by such programs. Personal testimonies of program participants (and others, such as village doctors) have shown that much broader changes are initiated by programs both at the individual and the community level. Although social desirability and other biasing factors undoubtedly are present programs do have broader effects on personal agency and on the realization of agency in a community (called "agentic empowerment"). To clarify such changes I will present the Framework for Enabling Agentic Empowerment (FENAE). Reference will be made to the difference between extrinsically and intrinsically developed empowerment and how FENAE makes Economics Nobel Prize Laureate Amartya Sen Capability Approach operational from a psychosocial perspective. I will conclude with two more general issues that have affected my work. First, I will discuss the role of culture in programs, and secondly, I will plead that psychologists should take a more central role in addressing human development. 5 MONDAY, July 28, 2008 8:00 – 9:00 Keynote Address Marwan Dwairy Oranim Academic College and Emek Yezrael Academic College Israel [email protected] A within-culture therapy Therapy is not a tool with which to change the client’s culture. Culture should rather be exploited to bring about therapeutic change. The therapist should identify subtle contradictions within the belief system of the client and employ cultural aspects that may facilitate change. Similarly to how a psychoanalyst analyses the psychological domain and brings conflicting aspects to the consciousness (e.g. aggression and guilt) in order to mobilize change, a culturanalyst analyses the client’s belief system and brings contradicting aspects to the consciousness in order to mobilize revision in attitudes and behavior. The assumption that underlies culturanalysis is that culture influences people’s lives unconsciously. When therapists inquire into and learn about the client’s culture, they may find some unconscious aspects that are in conflict with the conscious attitudes of the client. Once the therapist brings these aspects to the awareness of the client, a significant change may be effected. Unlike the unconscious drives which are revealed through psychoanalysis, these intra-culture conflicts are not supposed to be threatening because all aspects revealed are culturally and morally legitimized. This process can be described in humanistic terms too. In much the same way that a Rogerian therapist establishes an unconditional positive regard and empathy to facilitate the coming forward of the real authentic self, a culturanalyst establishes positive regard and empathy to the culture and facilitates the coming forward of more and more aspects of the culture that were denied and that may be employed to effect change. Alternatively, one can understand this process in terms of generating cognitive dissonance within the client’s belief system that necessitates change. Regardless of the theoretical explanation, in order to conduct a “within-culture therapy,” therapists need to be open and incorporate several aspects of the culture in the therapy in order to create a new dynamic within the client’s culture. Beside empathy, a thorough inquiry into the client’s culture in order to identify the cultural aspects that may be employed in therapy is needed. Here are some examples of within- culture therapy. 6 MONDAY, July 28, 2008 9:15 – 10:45 Paper Symposium Peter Weinreich & Antoine Gailly (Convenors and Chairs) Incorporating indigenous psychologies within cross-cultural psychology Cross-cultural psychologists are aware of the apparent dilemma of being sensitive to emic perspec- tives while holding to etic conceptions of fundamental psychological processes. However, despite the acknowledgment of indigenous psychologies, the etic perspective has in the past been mostly provided by Western-dominated concepts that, more often than not, were imposed on other cultures. Conceptually and methodologically the approach to cross-cultural psychology was mostly driven from a Western perspective. More recently, two broad approaches to conceptualising the inter- relationship between indigenous psychologies (emics) and cross-cultural, universal explanatory psychological principles (etics) are being effectively introduced, both concerned with how the emic may be integrated with the etic. Broadly speaking, the one approach takes its starting point to be the indigenous psychologies (emics) of different cultural formations and derives from them transcendent universals (etics) as explanatory principles across cultures (etics derived from emics); the other puts a premium on conceptualising a limited set of parameters that are held to be cross-culturally universal (etics), but applicable in such manner as to directly incorporate indigenous concerns (emics), the integration of the emic concerns with etic parameters thereby together generating

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