Rankings of countries on mean levels of self-reported Conscientiousness continue to puzzle researchers. Based on the hypothesis that cross-cultural differences in the tendency to prefer extreme response categories of ordinal rating scales over moderate categories can influence the comparability of self-reports, this study investigated possible effects of response style on the mean levels of self-reported Conscientiousness in 22 samples from 20 countries. Extreme and neutral responding were estimated based on respondents' ratings of 30 hypothetical people described in short vignettes. In the vignette ratings, clear cross-sample differences in extreme and neutral responding emerged. These responding style differences were correlated with mean self-reported Conscientiousness scores. Correcting self-reports for extreme and neutral responding changed sample rankings of Conscientiousness, as well as the predictive validities of these rankings for external criteria. The findings suggest that the puzzling country rankings of self-reported Conscientiousness may to some extent result from differences in response styles.

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In cross‐national studies, mean levels of self‐reported phenomena are often not congruent with more objective criteria. One prominent explanation for such findings is that people make self‐report judgements in relation to culture‐specific standards (often called the reference group effect), thereby undermining the cross‐cultural comparability of the judgements. We employed a simple method called anchoring vignettes in order to test whether people from 21 different countries have varying standards for Conscientiousness, a Big Five personality trait that has repeatedly shown unexpected nation‐level relationships with external criteria. Participants rated their own Conscientiousness and that of 30 hypothetical persons portrayed in short vignettes. The latter type of ratings was expected to reveal individual differences in standards of Conscientiousness. The vignettes were rated relatively similarly in all countries, suggesting no substantial culture‐related differences in standards for Conscientiousness. Controlling for the small differences in standards did not substantially change the rankings of countries on mean self‐ratings or the predictive validities of these rankings for objective criteria. These findings are not consistent with mean self‐rated Conscientiousness scores being influenced by culture‐specific standards. The technique of anchoring vignettes can be used in various types of studies to assess the potentially confounding effects of reference levels. Copyright © 2011 John Wiley & Sons, Ltd.

Despite existing research on the contribution of social context and religiosity to adolescent behavioral outcomes, few studies have attempted to explore this topic among Muslim adolescents in non-Western settings, looking at both positive and negative outcomes. In response to this gap, the current study explored the effects of three dimensions of developmental assets (positive parenting, community support, and religiosity) on risk, prosocial, and thriving behaviors among Muslim adolescents (N = 895) from Malaysia. Hierarchical regression results revealed positive parenting as the greatest protective factor against risk behavior, religiosity as the most significant promotive factor of prosocial behaviors, and community support as the greatest contributor to adolescent thriving. In the final model, unique effects varied by outcome. The findings support the importance and universality of multiple Article

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The rapid advancement of emergent learning technologies has led to the introduction of massive open online courses (MOOCs) which offer open-based online learning courses to a large number of students. In line with the advancement, the Malaysia Ministry of Education has recently initiated Malaysia MOOCs via collaboration with four public universities. This paper proposes factors that could be used in development of MOOC learning content, which are: (i) type of MOOC, (ii) type of video lectures, (iii) integration of cultural aspects in video lectures, (iv) communication style in video lectures; and (v) humor effect in video lectures. The paper also proposes factors in developing MOOC learning tasks, namely: (i) structure of learning tasks; (ii) dialog in learning tasks; (iii) learner autonomy in learning tasks; (iv) social settings of learning tasks; and (v) transactional distance of learning tasks. The factors are based on experiences during development of MOOC for ethnic relations and are aligned with learning concepts and strategies such as the transactional distance theory and the theory of the computer model of a sense of humor. Future directions on the development and research on MOOCs are also proposed.

Despite the plethora of research on correlates of adolescent religiosity, few studies have examined the contribution of socialization factors to adolescent religiosity in the context of non-Western Muslim samples from different family contexts. To address this gap, the current study explored the contribution of parenting (direct socialization) and community engagement (indirect socialization) factors on religiosity among 895 Malaysian Muslim high school students from single-/non-parent and two-parent families. T-test results showed that religiosity was higher for students from two-parent families than single-/non-parent parent homes. After controlling for (a) social desirability, (b) gender and (c) school type, the hypothesized factors of: parental attachment, parental religious socialization, parental supervision, youth organization involvement, school attachment, and mosque involvement significantly predicted religiosity for the full sample of students from both types of families. Hierarchical regression results further revealed that while both indirect and direct parental socialization factors were stronger predictors of religiosity for two-parent families than single-/non-parent families, direct parental socialization effects were more robust. Implications of the findings are discussed.

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