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The aim of this chapter is to study individualism and collectivism as two construct indicators of social patterns in Lebanon using Triandis's (1995) framework of individualism and collectivism. This study explores the Lebanese autostereotypes and views of their extreme individualism and collectivism compared to the common opinion held by cross-cultural research. The study sheds light on how social patterns of different Lebanese individuals are distributed across four “cultural syndromes,” namely vertical and horizontal collectivism and vertical and horizontal individualism. These four social patterns will be tested against various contextual factors such as age, gender, and education. The results may provide a better idea for managers and human resources practitioners of how to prepare training and evaluation programs for their employees. Findings from 161 respondents showed that the subjects tested tended to be individualistic in their choices, and this suggests that the classification in the literature of the Lebanese as collectivists was based on the fact that there was no evidence to the contrary. Also, results showed a positive correlation between sociodemographic measures (gender, age, education, income, occupation, and location) and individualism. The author argues that these findings might have been the result of the evolution of the Lebanese family in the past 25 years. Suggestions for the use of these results in management and human resources practices and theory are given.

This chapter seeks to investigate the ways individualistic versus collectivistic values moderate neural responses to social exclusion among African American and White respondents. The author hypothesized that the vmPFC – a key brain region for emotion regulation – would correspond to collectivistic value moderation and the dlPFC – the cognitive control center of the brain – would be associated with individualistic value moderation.

This study used a virtual ball tossing game (Cyberball), where 17 African American and 11 White participants were excluded or included with ball tosses, while inside an fMRI scanner. Before the start of each round the participants were primed with individualism, collectivism or a comparison condition.

Results showed that (1) African Americans showed stronger neural responses to exclusion and (2) offered support for the hypothesis that the dlPFC showed greater activation in African Americans (compared to Whites) when they were primed with individualism values during exclusion. There was no support for the collectivism hypothesis.

Research limitations included a relatively small sample size (N = 28), a comparison of only two racial groups and that the partners in the game were virtual (pre-programmed by the experimenter).

This research offers an empirical framework for sociologists seeking to apply social theories into neurological studies.

Identifying effective coping strategies for historically oppressed racial groups.

The chapter is original for demonstrating the moderating effects of values on neural responses to exclusion for the first time and by offering a novel neurosociological framework.

We integrate cross-cultural literature with broader literature in survey methodology, human cognition, and communication. First, we briefly review recent work in cognitive survey methodology that advances our understanding of the processes underlying question comprehension and response. Then, using a process model of cultural influence, we provide a framework for hypothesizing how cross-cultural differences may systematically influence the meaning respondents make of the questions that researchers ask, how memory is organized, and subjective theories about what constitutes an appropriate answer and therefore the answers participants are likely to give.

Analysis of Philippine society has largely turned on the collectivist/individualist binary. Taking off from this dualism and from the notion and practice of siblingship (Aguilar, 2013). This chapter looks at two contemporary Filipino family films – Kung Ayaw Mo, Huwag Mo! (If You Don’t Want, So Be It) and Four Sisters and a Wedding. These films articulate and resolve the tensions, ambivalences, and conflicts between self and family, autonomy and dependence, and individualism and collectivism. This chapter also shows how the collectivism–individualism binary has broader political resonance, touches on the relationship between family and democracy, and proposes the family as a complementary point from which to theorize democracy in the Philippines.

Focusing on the development of the craft sector seems to be a good alternative to compensate for the effects of economic crises. Indeed, the handicraft sector is characterised by considerable growth in job creation and wealth production, bringing together ancestral know-how and adaptation to new technologies. Only not all innovations are necessarily adopted. The insertion of technological innovations in the artisanal cluster may face resistance from some artisans or rejection from all of them. This work aims to measure and understand the impacts that the individualistic or collectivist culture could have on the communication and the willingness of the artisans to share their knowledge and, therefore, the capacity of the cluster to disseminate the innovation. The methodology adopted in this research is analytical, materialised by quantitative-qualitative field surveys. This will allow us a better understanding of our research object.

National differences in the demand for voluntary external audits have been linked to multiple factors, such as differences in a country's rate of growth, access to external credit, and institutional quality. Audits, however, also have a psychological cost, whose intensity is genetically and culturally hereditary. Using a sample of 3,072 private firms across 34 industries in seven countries, including five countries or regions from the former Soviet Comecon, we find that a country's share of firms choosing to undergo external audits is negatively related to the prevalence of carriers of the G allele in the mu-opioid receptor gene's A118G polymorphism, also known as the “social sensitivity” gene. Furthermore, the relationship between the prevalence of the social sensitivity gene and audits is fully mediated by a national culture's degree of collectivism. The results are statistically and economically highly significant and remain robust to the introduction of a set of confounding factors at the firm and country levels. Our results have practical relevance in recognizing psychological diversity when conducting audits and, more generally, preventing burnout in the workplace.