Books: 'Cultural differences in Emotional Intelligence'

1

1970-, Karafyllis Nicole C., and Ulshöfer Gotlind 1967-, eds. Sexualized brains: Scientific modeling of emotional intelligence from a cultural perspective. Cambridge, MA: MIT Press, 2008.

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2

J, Emmerling Robert, Shanwal Vinod K, and Mandal Manas K, eds. Emotional intelligence: Theoretical and cultural perspectives. New York: Nova Science Publishers, 2008.

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3

Focus on gender: Parent and child contributions to the socialization of emotional competence. San Francisco: Jossey-Bass, 2010.

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4

The fragile mind: How it has produced and unwittingly perpetuates America's tragic disparities. Bloomington, Ind: AuthorHouse, 2008.

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5

de Gelder, Beatrice, and Elisabeth M. J. Huis In 'T Veld. Cultural Differences in Emotional Expressions and Body Language. Edited by Joan Y. Chiao, Shu-Chen Li, Rebecca Seligman, and Robert Turner. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199357376.013.16.

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6

Hughes, Claretha. Diversity Intelligence: Integrating Diversity Intelligence Alongside Intellectual, Emotional, and Cultural Intelligence for Leadership and Career Development. Palgrave Macmillan, 2019.

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7

Hughes, Claretha. Diversity Intelligence: Integrating Diversity Intelligence Alongside Intellectual, Emotional, and Cultural Intelligence for Leadership and Career Development. Palgrave Macmillan, 2016.

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Hughes, Claretha. Diversity Intelligence: Integrating Diversity Intelligence Alongside Intellectual, Emotional, and Cultural Intelligence for Leadership and Career Development. Palgrave Macmillan, 2016.

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9

Moffic, H. Steven, and James Sabin. Ethical Leadership for Psychiatry. Edited by John Z. Sadler, K. W. M. Fulford, and Werdie (C W. ). van Staden. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780198732372.013.50.

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Solutions for the current challenges in mental health care worldwide require improved ethical leadership and administration. Though psychiatrists have the broadest training for stewardship, other disciplines and patient consumers provide their own potential. Business leadership and ethics also need consideration. How to meld the strengths and ethical principles of the various mental health care constituencies is a major global task, but one that can be met. Possible ethical ways to do so are to use emotional intelligence and a culture of compassionate love to prioritize the professional and personal needs of the staff, and to have more leadership provided by formerly disenfranchised prosumers and/or leaders from marginalized cultures. Those responsible for mental health care systems must include the representative viewpoints of all stakeholders. One country, the USA, is highlighted for what can be generalized to other countries, supplemented by some important differences found in other societies.

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10

Han, Shihui. Cultural differences in neurocognitive processing of others. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780198743194.003.0005.

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Chapter 5 examines cross-cultural neuroimaging studies of neural processes underlying social interactions. East Asian and Western cultural experiences produce specific cognitive and neural strategies in perception of face and expression, empathy for others’ emotional states, regulation of one’s own emotion, understanding others’ beliefs, perception of others’ social status, and processing of social feedback. The cultural differences in neurocognitive processing of others have been observed in most part of the social brain network, covering both cortical and subcortical structures, and support culturally specific behavior.

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11

Married to an Opposite: Making Personality Differences Work for You (Psychology, Religion, and Spirituality). Praeger Publishers, 2003.

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12

Shackelford, Ron. Married to an Opposite: Making Personality Differences Work for You (Psychology, Religion, and Spirituality). Praeger Publishers, 2003.

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13

Chiao, Joan Y. Cultural Neuroscience of Compassion and Empathy. Edited by Emma M. Seppälä, Emiliana Simon-Thomas, Stephanie L. Brown, Monica C. Worline, C. Daryl Cameron, and James R. Doty. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190464684.013.12.

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“Compassion” and “empathy” refer to adaptive emotional responses to suffering in oneself and others that recruit affective and cognitive processes. The human ability to understand the emotional experience of others is fundamental to social cooperation, including altruism. While much of the scientific study of compassion and empathy suggests that genes contribute to empathy and compassion, recent empirical advances suggest gene–environment interactions, as well as cultural differences in development, influence the experience, expression, and regulation of empathy and compassion. The goal of this chapter is to review recent theoretical and empirical advances in the cultural neuroscience of empathy and compassion. Implications of the cultural neuroscientific study of empathy and compassion for public policy and population health disparities will be discussed.

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Elfenbein, Hillary Anger. Emotional Dialects in the Language of Emotion. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190613501.003.0025.

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This paper discusses classic and recent findings on the cross-cultural communication of emotions, highlighting the dialect theory of emotion. Dialect theory uses a linguistic metaphor to argue emotion is a universal language with dialects that have subtle differences from each other. As in verbal language, it is more challenging to understand someone speaking a different dialect. This notion is meant to integrate decades of empirical findings. Notably, research supports an in-group advantage, whereby individuals are more accurate judging emotional expressions from their own cultural group versus foreign cultural groups. Dialect theory has at times been controversial due to its implications for dominant theories about cross-cultural differences in emotion. This chapter reviews dialect theory and discusses the mounting body of evidence in favor of it, evidence for alternative accounts, and practical implications for societies that are increasingly multicultural.

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Lloyd, G. E. R. Intelligence and Intelligibility. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198854593.001.0001.

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This study investigates the tension between two conflicting intuitions, our twin recognitions: (1) that all humans share the same basic cognitive capacities; and yet (2) their actual manifestations in different individuals and groups differ appreciably. How can we reconcile our sense of what links us all as humans with our recognition of these deep differences? All humans use language and live in social groups, where we have to probe what is distinctive in the experience of humans as opposed to that of other animals and how the former may have evolved from the latter. Moreover, the languages we speak and the societies we form differ profoundly, though the conclusion that we are the prisoners of our own particular experience should and can be resisted. The study calls into question the cross-cultural viability both of many of the analytic tools we commonly use (such as the contrast between the literal and the metaphorical, between myth and rational account, and between nature and culture) and of our usual categories for organizing human experience and classifying intellectual disciplines, mathematics, religion, law, and aesthetics. The result is a robust defence of the possibilities of mutual intelligibility while recognizing both the diversity in the manifestations of human intelligence and the need to revise our assumptions in order to achieve that understanding.

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Bhagat, Rabi S. Cultural Variations and the Global Organization. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190241490.003.0007.

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Cultural variations present significant challenges for managers, customers, and clients of global organizations. Cultures of the nations are enduring differences that have evolved for centuries and do not change easily. Without adequate consideration of cultural variations, the effective functioning of global organizations is nearly impossible. The classification of cultures on a national scale that is based on careful analysis should provide the context for expanding the operations of global organizations across nations. Some cultures function more effectively by taking into account the role of relationships, whereas others are more governed by rules and regulations that have existed for centuries. Working across these two distinct types of cultures is considerably difficult. This chapter discusses various strategies for dealing with such cultural differences. The topics of cultural intelligence, cultural sensitivity, cultural competence, and cultural distance among nations are presented.

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17

Hamlett, Jane, Andrew Wallace-Hadrill, Katherine L. French, Amanda Flather, Clive Edwards, Jane Hamlett, Despina Stratigakos, and Joanne Berry, eds. A Cultural History of the Home in the Age of Empire. Bloomsbury Publishing Plc, 2021. http://dx.doi.org/10.5040/9781474207157.

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During the nineteenth century the home, as both a cultural construct and a set of lived practices, became more powerful in the Western world than ever before. The West saw an unprecedented period of imperial expansion, industrialisation and commercialization that transformed both where and how people made their homes. Scientific advances and increasing mass production also changed homes materially, bringing in domestic technologies and new goods. This volume explores how homes and homemaking were imagined and practiced across the globe in the nineteenth century. For instance, not only did the acquisition of empires lead to the establishment of Western European homes in new terrains, but it also buttressed the way in which Europeans saw themselves, as the guardians of superior cultures, patriarchal relationships and living practices. During this period a powerful shared cultural idea of home emerged – championed by a growing urban middle class – that constructed home as a refuge from a chaotic and noisy industrialised world. Gender was an essential part of this idea. Both masculine and feminine virtues were expected to underpin the ideal home: a greater emphasis was placed on an ideal of the male breadwinner and the need for women to maintain the domestic material fabric and emotional environment was stressed. While these ideas were shared and propagated in print culture across Western Europe and North America there were huge differences in how they were realised and practiced. Home was experienced differently according to class and race; different forms of identity and levels of socio-economic resource fashioned a variety of home-making practices. While demonstrating the cultural importance of home, this book reveals the various ways in which home was lived in the nineteenth century.

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18

Delafield-Butt, Jonathan. The emotional and embodied nature of human understanding: Sharing narratives of meaning. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198747109.003.0004.

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This chapter explores the emotional and embodied nature of children’s learning to discover biological principles of social awareness, affective contact, and shared sense-making before school. From mid-gestation, the fetus learns to anticipate the sensory effects of simple, self-generated actions. Actions generate a small ‘story’ that progresses through time, giving meaningful satisfaction on their successful completion. Self-made stories become organized after birth into complex projects requiring greater appreciation of their consequences, which are communicated. They are mediated first by brainstem conscious control made with vital feelings, which motivates a more abstract, cortically mediated cognitive and cultural intelligence in later life. By tracing the development of meaning-making from simple projects of the infant to complex shared projects in early childhood, we appreciate the embodied narrative form of human understanding in healthy affective contact, how it may be disrupted in children with clinical disorders or educational difficulties, and how it responds in joyful projects to an understanding teacher’s support for learning.

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19

(Editor), Johan Braeckman, Jan Verplaetse (Editor), and Jelle De Schrijver (Editor), eds. The Moral Brain: Essays on the Evolutionary and Neuroscientific Aspects of Morality. Springer, 2008.

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20

Braeckman, Johan, Jan Verplaetse, Jelle de Schrijver, and Sven Vanneste. Moral Brain: Essays on the Evolutionary and Neuroscientific Aspects of Morality. Springer, 2009.

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21

Cross, Susan E., and Ben C. P. Lam. Dialecticism in Close Relationships and Marriage. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199348541.003.0012.

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This chapter explores how the cultural framework of dialecticism can be applied in research on romantic relationships. Using cross-cultural data from dating and married individuals, the chapter first examines the predictions that East Asians, as compared to Westerners, are more ambivalent and realistic in their perceptions of their partners, perceive lower similarity with their partners, and are more motivated to adjust and change themselves in the relationship. It then discusses research on cross-cultural differences in emotional experience among couples and relationship cognitions (e.g., the concept of Yuan and focalism). In sum, it is suggested that cross-cultural differences in how individuals think, feel, and act in romantic relationship contexts can be understood through the theoretical perspective of dialecticism. However, more empirical studies are needed to explore the influence of dialectical thinking on relationship development and maintenance across cultural contexts.

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22

Ehrlich, Benjamin. Comparing the Lives of Cajal and Freud. Oxford University Press, 2016. http://dx.doi.org/10.1093/med/9780190619619.003.0005.

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Despite their many social and cultural differences, Santiago Ramón y Cajal and Sigmund Freud had more in common than one might naturally assume. Both attended and excelled in anatomy and medical courses in University. Freud even studied histology and contributed important discoveries to that field. However, Cajal entered the army between his schooling and his discovery of histology. Cajal’s brush with tuberculosis led to his first direct encounter with psychology. Experimenting with himself as a subject, he learned the transformative power of what is called “autosuggestion.” Although known for his purely anatomical research of the nervous system, Cajal initially was drawn to study the brain by an emotional attachment to his experience with psychology and the mind’s potential for personal improvement, in addition to his intellectual and artistic connection with the material itself.

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23

Shaiber, Rebecca L., Laura L. Johnsen, and Glenn Geher. Intrasexual Competition Among Beauty Pageant Contestants. Edited by Maryanne L. Fisher. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199376377.013.36.

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We analyze beauty pageants from an evolutionary perspective, with the goal of providing a unique insight into a novel cultural practice. Through a detailed review of adult and children beauty pageants, we propose that pageants elicit intrasexually competitive behaviors that would typically be seen within a mating context. In real-world settings, women’s intrasexual competition is often focused on gaining and possessing resources, typically through mate attraction and retention. While there is no mate to “win” in pageants, there is a substantial amount of status and resources to be gained by the winner. Further, the context also highlights individual differences in such mating-relevant attributes as physical attractiveness, talent, and compassion. We propose that beauty competitions feature traits that heterosexual men find attractive in a mate (e.g., indicators of youth, fertility, long-term commitment, virginity, intelligence, and creativity). Finally, we discuss future avenues of evolutionary research in the context of beauty pageants.

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Books on the topic 'Cultural differences in Emotional Intelligence'

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