We know that there are cross-cultural differences in psychological variables, such as individualism/collectivism. But it has not been clear which of these variables show relatively the greatest differences. The Survey of World Views project operated from the premise that such issues are best addressed in a diverse sampling of countries representing a majority of the world’s population, with a very large range of item-content. Data were collected online from 8,883 individuals (almost entirely college students based on local publicizing efforts) in 33 countries that constitute more than two third of the world’s population, using items drawn from measures of nearly 50 variables. This report focuses on the broadest patterns evident in item data. The largest differences were not in those contents most frequently emphasized in cross-cultural psychology (e.g., values, social axioms, cultural tightness), but instead in contents involving religion, regularity-norm behaviors, family roles and living arrangements, and ethnonationalism. Content not often studied cross-culturally (e.g., materialism, Machiavellianism, isms dimensions, moral foundations) demonstrated moderate-magnitude differences. Further studies are needed to refine such conclusions, but indications are that cross-cultural psychology may benefit from casting a wider net in terms of the psychological variables of focus.
BackgroundThere are various Civil Society Organizations (CSOs) in Ethiopia among which the ‘Idir’ is a social and financial institution widespread both in urban and rural areas of the country. So the objectives of this study is to investigate how women members perceive the contribution of iddirs toward improving their lives and to determine whether and to what extent participation in iddirs has social impacts on their lives.MethodsA cross-sectional qualitative study using Key Informant In-Depth Interviews (KII) and Focus Group Discussions (FGDs) was conducted in Addis Ababa, Addis Ketema Sub-city. Ethiopia. Data was collected using a semi-structured interview questionnaire and FGD guideline. Analysis of the data was made manually using thematic framework analysis method.ResultThough their iddir doesn’t provide financial assistance, all the participants revealed the importance of installing credit mechanisms in their iddirs. However, they mentioned the inability of their respective iddirs in assisting members with their financial needs. One major difficulty mentioned was lack of capital. The participants demonstrated that the contribution of iddir in their well-being was more indispensable than the contributions of other voluntary associations they are acquainted with, such as iqub and mahiber. Especially iddir was regarded as crucial and unique in meeting emotional needs. As well, iddirs’ meetings are ideal places where women share experience; discuss issues of pressing concern and their worries. Other benefit of iddir include opportunities for social interaction, risk sharing and development of friendships, dispute resolution, Sharing and using timely information more effectively, Lower level of funeral services anxiety, Improvement of self confidence and leadership role, reciprocity and coexistence and trust.ConclusionWomen’s iddirs are the viable basis in the creation of social network which plays crucial roles in providing solutions to social and economic challenges women are facing. There was a general consensus by the participants that their iddirs were unable to offer financial assistances. Enabling women’s iddirs to be independent of borrowing from banks is also indispensable and trainings on effective use of credits and the positive role of social capital formed in women’s iddirs is relevant.
Mutual help is essential to the human race to progress to a full humanity. Participating in voluntary associations has multiple benefits and makes a bigger contribution to resiliency in socio-economically deprived neighborhoods. Therefore, the objective of the study is to assess the role of women's iddirs (burial societies) in promoting their lives, particularly in terms of their social and economic well-being. We employed a quantitative cross-sectional survey. The study population from which the survey data were collected was members of five women's iddirs'. Majority of them (52.5%) reported that their iddirs helped them to a great extent to become more connected with the people in their local community and 36.4% reported that their confidence has increased to have their own say. Nearly three-fourth (70.3%) of the participants indicated that members were willing to help each other. About 71.6% totally agreed that participation in iddirs alleviates stress and difficulty when a relative or family member dies. Majority of the participants (93.3%) stated that their iddirs didn't help them to have access to money. All participants (100%) reported that their iddirs don't have explicitly stated credit mechanisms and nearly all (94.8%) didn't have any experience of borrowing money from banks. Most study participants appeared to appreciate the social benefits of iddirs much higher than that of their economic benefits. This suggests that iddirs need to be well-organized and co-operate with each other and ensuring flexible lending and interest payment criteria need to be established logistically to serve the needs of the poor members.
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