Cultural psychologists often treat binary contrasts of West versus East, individualism versus collectivism, and independent versus interdependent self-construal as interchangeable, thus assuming that collectivist societies promote interdependent rather than independent models of selfhood. At odds with this assumption, existing data indicate that Latin American societies emphasize collectivist values at least as strongly as Confucian East Asian societies, but they emphasize most forms of independent self-construal at least as strongly as Western societies. We argue that these seemingly “anomalous” findings can be explained by societal differences in modes of subsistence (herding vs. rice farming), colonial histories (frontier settlement), cultural heterogeneity, religious heritage, and societal organization (relational mobility, loose norms, honor logic) and that they cohere with other indices of contemporary psychological culture. We conclude that the common view linking collectivist values with interdependent self-construal needs revision. Global cultures are diverse, and researchers should pay more attention to societies beyond “the West” and East Asia. Our contribution concurrently illustrates the value of learning from unexpected results and the crucial importance of exploratory research in psychological science.

Across cultures, emotions are valued differently. In East Asia, individuals avoid extremely positive or negative emotions, while in Latin America, individuals value positive emotions and dampen negative emotions. This paper investigates how these tendencies are present in cultural products across Japan and Brazil. We analyzed the valence of the emotion in song lyrics (Study 1) and news articles (Study 2). The analysis was based on a database of 1034 words that were previously validated in terms of valence (negative, neutral or positive). Results from both studies suggest that positive words are more frequently used in Brazil than in Japan, and neutral words are more frequently used in Japan than in Brazil. These results are consistent with the hypothesis that Brazilian culture is more likely to value positive emotions than Japanese culture.

Background Preferences for music can be represented through music features. The widespread prevalence of music streaming has allowed for music feature information to be consolidated by service providers like Spotify. In this paper, we demonstrate that machine learning classification on cultural market membership (Taiwanese, Japanese, American) by music features reveals variations in popular music across these markets. Methods We present an exploratory analysis of 1.08 million songs centred on Taiwanese, Japanese and American markets. We use both multiclass classification models (Gradient Boosted Decision Trees (GBDT) and Multilayer Perceptron (MLP)), and binary classification models, and interpret their results using variable importance measures and Partial Dependence Plots. To ensure the reliability of our interpretations, we conducted a follow-up study comparing Top-50 playlists from Taiwan, Japan, and the US on identified variables of importance. Results The multiclass models achieved moderate classification accuracy (GBDT = 0.69, MLP = 0.66). Accuracy scores for binary classification models ranged between 0.71 to 0.81. Model interpretation revealed music features of greatest importance: Overall, popular music in Taiwan was characterised by high acousticness, American music was characterised by high speechiness, and Japanese music was characterised by high energy features. A follow-up study using Top-50 charts found similarly significant differences between cultures for these three features. Conclusion We demonstrate that machine learning can reveal both the magnitude of differences in music preference across Taiwanese, Japanese, and American markets, and where these preferences are different. While this paper is limited to Spotify data, it underscores the potential contribution of machine learning in exploratory approaches to research on cultural differences.

Two studies were conducted to analyze how individuals feel and express their happiness in shared versus non-shared events. We hypothesized that the Japanese (interdependence-fostering culture), unlike Americans (independencefostering culture), would show higher levels of happiness in shared situations than in non-shared situations. Study 1: participants were asked to describe two types of happy events (shared and non-shared) they had experienced, and then indicate how strongly they had felt and expressed happiness. Results suggest that the Japanese felt and expressed higher degrees of happiness in shared situations than non-shared situations, while Americans did not report this difference. Study 2: participants read the descriptions generated in Study 1 and answered how they would feel and express happiness. Japanese respondents scored higher in feeling and expressing happiness in shared situations than in non-shared situations. Americans showed the same pattern, but with a smaller difference. While the Japanese tend to experience more happiness in shared situations than in non-shared situations, Americans experience happiness similarly in both situations. These results may be related to the function of emotions in each culture.

Previous research has associated social marginalization with the rejection of mainstream cultural values. Since cultural values reflect affect valuation, the present research investigates the relationships between social marginalization and ideal/actual affect in two different non-WEIRD cultures, Brazil and Japan. As a social marginalization index, we used the NEET-Hikikomori Risk Scale (NHR). We predicted that cultural differences would emerge in the valuation of affective states. Affect valuation theory suggests that in East Asia, individuals are encouraged to pursue and value low arousal positive emotions (LAP: e.g., calmness, serenity) over high arousal positive emotions (HAP: e.g., excitement, elation, etc.) as they can harm social relationships in these societies. In contrast, Latin American cultures value HAP over LAP, because social relationships are promoted through vibrant positive emotional expression in these cultures. Hence, we hypothesized that individuals’ ideal affect, actual affect, and the discrepancy between ideal and actual affect would be associated with higher risk of social marginalization. Participants from Japan (N = 54) and Brazil (N = 54) reported their ideal affect and actual affect and completed the NEET-Hikikomori Risk Scale (NHR). Regression analyses showed that actual HAP and the discrepancy between ideal and actual HAP were negatively associated with NHR in Brazil, but no association was found in the Japanese data. The other variables, including ideal affect, were only minorly or not significantly associated with NHR. Though the study has limitations regarding its small sample size, we can explore future perspectives and discuss the relationships between emotion and cultural marginalization. Socioecological factors that promote actual HAP in Brazilians may encourage other mainstream cultural ideals, which buffers against cultural marginalization.