We propose that culture affects people through their perceptions of what is consensually believed.Whereas past research has examined whether cultural differences in social judgment are mediated by differences in individuals' personal values and beliefs, we investigate whether they are mediated by differences in individuals' perceptions of the views of people around them. We propose that individuals who perceive that traditional views are culturally consensual (e.g.,Chinese participants who believe that most of their fellows hold collectivistic values) will themselves behave and think in culturally typical ways. Four studies of previously wellestablished cultural differences found that cultural differences were mediated by participants' perceived consensus as much as by participants' personal views. This held true for cultural differences in the bases of compliance (Study 1), attributional foci (Study 2), and counterfactual thinking styles (Study 3). To tease apart the effect of consensus perception from other possibly associated individual differences, Study 4 experimentally manipulated which of two cultures was salient to bicultural participants and found that judgments were guided by their perception of the consensual view of the salient culture.

Cross-cultural psychologists assume that core cultural values define to a large extent what a culture is. Typically, core values are identified through an actual self-importance approach, in which core values are those that members of the culture as a group strongly endorse. In this article, the authors propose a perceived cultural importance approach to identifying core values, in which core values are values that members of the culture as a group generally believe to be important in the culture. In 5 studies, the authors examine the utility of the perceived cultural importance approach. Results consistently showed that, compared with values of high actual self-importance, values of high perceived cultural importance play a more important role in cultural identification. These findings have important implications for conceptualizing and measuring cultures.

Three studies support the proposal that need for closure (NFC) involves a desire for consensual validation that leads to cultural conformity. Individual differences in NFC interact with cultural group variables to determine East Asian versus Western differences in conflict style and procedural preferences (Study 1), information gathering in disputes (Study 2), and fairness judgment in reward allocations (Study 3). Results from experimental tests indicate that the relevance of NFC to cultural conformity reflects consensus motives rather than effort minimization (Study 2) or political conservatism (Study 3). Implications for research on conflict resolution and motivated cultural cognition are discussed.

A conversational robot can take on different personas that have more or less common ground with users. With more common ground, communication is more efficient. We studied this process experimentally. A "male" or "female" robot queried users about romantic dating norms. We expected users to assume a female robot knows more about dating norms than a male robot. If so, users should describe dating norms efficiently to a female robot but elaborate on these norms to a male robot. Users, especially women discussing norms for women, used more words explaining dating norms to the male robot than to a female robot. We suggest that through simple changes in a robot's persona, we can elicit different levels of information from users-less if the robot's goal is efficient speech, more, if the robot's goal is redundancy, description, explanation, and elaboration.

This research sought to integrate the implicit theory approach and the social identity approach to understanding biases in intergroup judgment. The authors hypothesized that a belief in fixed human character would be associated with negative bias and prejudice against a maligned group regardless of the perceiver's social identity. By contrast, a belief in malleable human character would allow the perceiver's social identity to guide intergroup perception, such that a common ingroup identity that includes the maligned group would be associated with less negative bias and prejudice against the maligned group than would an exclusive identity. To test these hypotheses, a correlational study was conducted in the context of the Hong Kong 1997 political transition to examine Hong Kong Chinese's perceptions of Chinese Mainlanders, and an experimental study was conducted in the United States to examine Asian Americans' perception of African Americans. Results from both studies supported the authors' predictions.

Social identity approaches assume that social identification affects both self-conception and intergroup orientation. The authors contend that such social identification effects are accentuated when people hold a fixed view of human character and attribute immutable dispositions to social groups. To these individuals, social identities are immutable, concrete entities capable of guiding self-conception and intergroup orientation. Social identification effects are attenuated when people hold a malleable view of human character and thus do not view social identities as fixed, concrete entities. The authors tested and found support for this contention in three studies that were conducted in the context of the Hong Kong 1997 political transition, and discussed the findings in terms of their implications for self-conceptions and the meaning of social identification.

This study concerns what values parents prefer in their children. Documenting similarity between the value profiles of parents and children, past studies implicitly assumed that parents want their children to acquire a direct, full copy of their personal values. Incorporating social psychology research on social norms, we obtained initial evidence from a study of 80 Singaporean mothers that, apart from referencing what they personally value, parents have ideas about what is normatively important in the society (perceived normative values), and they also want their children to acquire these values. This study highlights the need to consider the concept of norms in understanding familial socialization. Implications for cultural psychology research are also discussed.

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