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American vs. Chinese Cultures
Culture-Final Project
Rosemarie Best
American vs. Chinese Cultures
Introduction
One method to describe culture is to say that “culture is to society, what memory is to
individuals” (Kluckhohn, 1954). Beliefs are deemed to be what has worked in a society that
was worth handing down these traits to other generations. The things that make up a culture
determines the distinction between different cultures (Triandis, 1994).
This paper will then look at multiple elements of this author’s, American culture,
comparing the shared norms, values, communication, anger, grief, gender and more, with the
Chinese culture, including the collectivistic/individualistic theory.
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Collectivism/Individualism Theory
Collectivism/Individualism theories state that cultures are groups or individuals and
that they are the central component of their “political, social, and economic environments”
(Kashima, Yamaguchi, Kim, Choi, Gelfand & Yuki, 1995, p. 925). In this model, Chinese
collectivism asserts that “groups, associations, or the state normally supersedes the rights of
the people.” Collectivism considers culture as if it is a living thing existing above its followers,
taking the form of a group to be the prime piece of truth and norm of worth. Collectivism,
therefore, is the subjugation of the person to a group. Collectivism views the group as a
primary unit, which focuses on group interaction with the belief that the individual’s life does
not belong to themselves but the group, sacrificing their beliefs for the benefit of the whole.
Collectivism embraces that males should be obligated to collective action and consideration
for the public interest. Chinese collectivism is a form of human characteristics attributed to
other behaviors (Oyserman, Coon & Kemmelmeier, 2002).
Chinese Culture
Chinese Personality and Norms
The Chinese culture is collectivist based on Confucianism, where a community is
expected. As well as the personality type that is sophisticated and devoted to families.
Landauer & Rowlands (2001) stated that in China "Collectivism attempts to see a group of
individuals as having a single identity similar to a person…demand[ing] that the group is
more important than the individual. It requires the individual to sacrifice himself for the
alleged good of the group” (p. 1).
When looking at how culture influences on personality, culture is specific to individuals,
inherited and learned (Best, 2016). Therefore, when discussing human psychology, we must
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assess collectivist or individualistic cultures and how people view themselves and view
themselves within society. Thus, culture is a psychological theory and social concept
(Schwartz, 1992). One way that nations reach the objective of maintaining societal stability is
by standardizing emotions in individuals, such as in China, to maintain social order. Whereas,
in America, emotions are the responsibility of the person (Matsumoto,
Keltner, & O'Sullivan, 2007 in Matsumoto, Yoo, & Chung, 2010).
Two Chinese culturally specific personality traits include indirectness, where the
Chinese are indirect, mainly when speaking about sensitive subjects that could make them
look “bad.” The Chinese believe in humility and think it is impolite to request anything
bluntly. They also will evade using the words “yes and no” so it does not have to give direct
answers to others. The Chinese also communicated through symbolic expression, hints, and
expecting people to “read between the lines” (Cheung, Leung, Zhang, Sun, Gan, Song, et al.,
2001, pg. 409).
The second trait is saving face, which the Chinese are very aware of and value face as a
cooperative and a vital foundation of Chinese people. Loss of face endangers the
relationships of individuals with everybody, and they cannot get it back once gone. Avoiding
humiliation or embarrassment, preserves their dignity, such as instead of firing someone
they allow them to resign to save their pride. Cheung et al. (2001) state that "face is more
important than truth or justice." Therefore, losing face is the publics' most appalling concern
(Cheung, Leung,
Zhang, Sun, Gan, Song, et al., 2001, p. 418).
Persons in individualist cultures are inclined to find significance in independence, while
individuals from collectivist beliefs manage to find meaning societal accord, respect, and
group desires (Boundless, 2016). Culture impacts personality in America by the belief that
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hostility and confidence are highlighted as trustworthiness in men, while passivity and child
rearing are highlighted for women. Three methods can be employed to investigate character
in an ethnic setting: “the cultural-comparative approach, the original approach, and the
combined approach, which incorporates elements of the first two methods” (Boundless,
2016, p. 1).
Culture-specific personality traits might impact a scholar-practitioner through
communication. The method of probing scholar-practitioner direction disclosures the
significance of improving one’s identity as it relates to other cultures. Therefore, it is
necessary that persons recognize the adopted associative virtues and dispositions of both
their personal lives and professional roles to maintain dignity and understanding other
cultures.
(Bouck, 2011).
The Chinese view a group as having a single mind, demanding that the faction is above
and more significant than a human being. It commands the person to forego themselves for
the good of the culture. The direct opposite of individualism is collectivism, which
“subordinates the individual to the group or is it the community.” Individuals sacrifice their
ethical values for the group. In China, collectivism necessitates self-denial and the relegation
of the person’s interests to those of others. Collectivism, in actuality, is the justification for
sacrificing persons for the needs of everyone (Oyserman, Coon, & Kemmelmeier, 2002).
Within China, the collective is the primary focus, and the person is obligated to the
group. The person’s identity is only a function of their role in a group (Triandis, 1993). While
in the group harmony and reliance on the group is stressed and expected. The members are
close psychologically and emotionally, and they separate themselves from non-group
members (Erez & Earley, 1993). Personality traits of in China include all individuals are urged
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to be a functioning player in the social order, doing what is agreeable for civilization instead
of for themselves (Triandis, 2001).
In China, individuals are codependent inside their factions giving precedence to the
ingroup goals, shaping behaviors to fit the norms (Mills & Clark, 1982). The Chinese are
mainly concerned with relationships. Triandis, Leung, Villareal, and Clack (1985) suggested
the usage of the terminology idiocentric and allocentrism describe cultural characteristics.
“Idiocentric is an individual trait in America, denoting an interest centered upon oneself or
one's ways, other than others or the ways of others. Allocentrism is a collectivist personality
attribute in China, where individuals focus their awareness and activities on other persons
rather than themselves” (Triandis, Leung, Villareal, & Clack, 1985, p. 397).
We can make connections culturally and individually by stating that traditions are
features of society and habits features of character. Thus, collectivists in China prefer
approaches of conflict resolution that maintain relationships, whereas individualists in
America are eager to go to the law to fix disagreements (Leung, 1997). The stereotype of a
virtuous person in Chinese collectivist cultures is reliable, truthful, charitable, features
cooperative of individuals functioning in groups (Triandis, 2001).
Chinese Social Status
While looking at personality types and status, the Chinese believe that the individual
may be a sacrifice if the group feels it necessary. Status is an implemented doctrine with the
brute force being the political result. Statism is a practice of collectivism where people are
compelled to be submissive. Anyone in authority who wants to extend the power to advance
themselves can claim that these government deeds are of the nation’s best interest (Triandis,
1995).
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Chinese people must always be aware of their actions and how it affects the entire
group. They play down individual accomplishments by displaying humbleness (Parsons,
2014). Furthermore, collectivists China, they are interdependent and see themselves as
connected to others and defining themselves within a group. They feel that their behavior is
an extension of that group. Chinese and Japanese individuals select to suppress their anger
for the ideal of harmony within the group. If expressed anger is done in privacy away from
outside people (Markus & Kitayama, 1991), interdependent societies viewed unacceptable
are ignored, and Chinese individuals should learn and participate in these norms, using
appropriate behaviors when angry (Matsumoto, Yoo, & Chung (2010).
While in China, racial discrimination is considered the least, disgustingly primordial
structure of collectivism, being deemed the idea of assigned morality, which is the
community or political importance of a person’s hereditary. Ayn Rand (1981) stated, “a man
is to be judged, not by his character and actions, but by the characters and actions of all
common ancestors” (Oyserman, Coon & Kemmelmeier, 2002).
Chinese Morality and Identity
Cultural variances in the ethical analysis are propelled by different powers such as the
past, governance, faith, peace or conflict adjusting to society's requirements and views
(McLeod, 2016). Kohlberg (1971) stated that cross-cultural moral development is "all
individuals in all cultures using the same basic morals, concepts, and all persons go through
the same stages of development, though they vary in the rate and the terminal point of
development" (p. 175).
Kohlberg's was implying that all the cultural factions should be self-governing in each
culture, to be a self-governing part of the study (Kohlberg, 1971). Social morality in China is
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influenced by its countries social psychology and individuality. The old national standards
that affect the essence of the Chinese public are conformity, kindness, decency,
courteousness, understanding, goodness, devotion, and piety (Snarey, 1985). Confucius
emphasized that an individual should have a kind heart and the knowledge to comprehend
others (Zhang, 2013). Authenticity in China implies honesty, integrity, and integrity. “People
should obtain their fortunes reasonably and adequately through work,” said Confucius.
Confucius stressed trustworthiness in day-to-day conduct. Countless Confucian
businesspeople require integrity in managing businesses whereas faithfulness emphasizes
observance to the community (Zhang, 2013).
The bulk of Chinese selects the personal whereas Americans select the judicial. When
defending their selections, the Chinese are inclined to employment family and business
responsibilities. However, Americans preferred explanations of fundamental civil rights and
impartiality. Additionally, the Chinese also classify their selections as societal principles, but
Americans ascertain them as ethical matters. Chinese and Americans have different moral
values and reasoning (Lo, 2013).
Chinese Grief
Emotions can impact and control, cognition, emotion, and motivation as well as
feelings of death and sorrow (Markus & Kitayama, 1991). The Chinese belief is that the soul
never dies, and the soul goes somewhere. Uneducated people in China believe that ten kings
control the afterlife. If the dead led an evil life, they would go to the lowermost realm (hell).
Thankfully, newer generations can save the dead, who went to hell by leading useful lives
(Yick & Gupta, 2002)
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Burial sites in China are remote from the town, so the soul of the dead can respite and
not be disturbed. Once buried, the Chinese obtain solace from incineration paper, as they
trust they are providing actual possessions for the deceased. The article is the facsimiles of
currency, a residence, cows, and an automobile. They then write the surname of the dead on
these facsimiles before charring then the specific individual will receive the gifts in the
afterlife (Yick & Gupta, 2002).
Christian burials in China are like American services. The Chinese commemorate
“Memorial Day on April 5th each year.” On this day, families join to tidy the graves placing
plants on the burial place. Flowers are placed on the burial sites all year with a tradition to
write the deceased name on the flowers (Yick & Gupta, 2002).
American Culture
Individualism Theory
Unlike collectivism, the basis of individualism theory is that individuals have the right to
pursue their happiness, involving independence, initiative, and self-responsibility (Rummel,
2016). Individualists recognize only themselves satisfying their needs first before the group
(Triandis, 1993). Individualism views are that they have the right to their life and happiness
coming together with others to preserve the foundations that safeguard that birthright
(Rummel). Political/Moral individualism is the model that people think should determine
their futures in economic and ethical matters (Epstein, 2009).
Americans are individualistic, where each’s life belongs to themselves, and they act on
their judgment. Individualism is working on his or her own and making individual choices
that do not interact with the group regularly. It is the idea that a person is an autonomous
unit of moral concern. Within America, ontological individualists are the principle that
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human genuineness comprises, only if individuals who select and take action on such
individualism. A righteous person in American individualist cultures is self-assured and
durable, features supportive for competing (Triandis, 2001).
The institution of individualism rests in the moral right to chase contentment. This
search entails a substantial quantity of individuality, enterprise, and accountability.
However, “true individualism entails cooperating with others through trade, which facilitates
happiness, and which is carried out on the level of values and what one needs, creating an
environment where trade flourishes are of great importance and great interest for the
individualist” (Rummel, 2016).
American Personality and Norms
Funder & Colvin (1997) described persona as “an individual’s characteristic pattern of
thought, emotion, and behavior, together with the psychological mechanisms hidden or not
behind those patterns” (p. 1–2). One more way of deliberating character is that it is a
formation of thoughts, feelings, and customs which are triggered when circumstances arouse
their manifestation. They regulate the person’s fine-tuning of humanity.
In American nonconformist cultures, individuals are independent and self-governing
from their cliques; they prioritize their objectives above their clan; they act chiefly by their
attitudes rather than the groups. Assumed is that everyone in individualist civilizations has all
the features of this culture (Triandis, 2001).
Personality traits of American’s include promoting clear goals, initiative, and
achievement. Individual rights are the greatest imperative. In America, rules try to guarantee
self-importance and individualism. Independence is cherished with an ambition to help other
citizens or communities like in collectivist China. Americans believe that relying on or
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actuality reliant on others, understood as disgraceful. Persons are heartened to depend on
themselves to strive for success (Triandis, 2001). American individualism supports the faction
as subordinate to traditional moral values (Oyserman, Coon & Kemmelmeier, 2002). Triandis
(1989) claimed that persons in individualist cultures, such as Americans have high elements
of the personal self (Triandis, 1989).
While Americans feel they have rights to life and bliss, they also join with others to
maintain and protect the foundations that defend that ability. The term individualism has
many connotations in societal and governmental thinking. Rummel (2016) states “that there
are at least three types that can be distinguished (1) ontological individualism, (2)
operational individualism, and (3) moral or political individualism” (p. 1). Independence
considers everyone as a determined individual who enjoys unchallengeable rights. Freedom
believes in a refined society that is peaceful and achieved only by the identification of
“individual rights and that alliances have no privileges other than the individual rights of its
members” (Rummel). America was built on mobility. This mobility includes historical,
geographical, philosophical, economic, and social. Humanity peopled the nation on the
move. The American culture was constructed on the frontier, occupied by people on the
move. This mobility undermines the tendency toward established group identification. The
need for such identification is expressed in the vast number of voluntary associations-
temporary and shifting that characterizes the American scene (Goldschmidt, 1955).
American Social Status
Sociologists state that status describes the place an individual inhabits in a specific
environment. Individuals inhabit several statuses and roles, which are their standards, ideals,
manners, and character traits involved with that status. Status distinctions are important in
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America, and they are exceptionally talented, but they do not classify society into precise
social units. Here our language gets in the way, for we have a high tendency to translate
infinite variation into discrete and finite categories. Americans do not deal with classes in the
sense that there ought to be differences of interest, orientation, and identification. We deal
instead with some form of social reality, with recognized unities, with the results of empirical
investigation. The empirical evidence of status distinction is overwhelming, but the efforts of
categorization are the results of an imposed frame of reference (Goldschmidt, 1955).
Individual get statuses in two ways, either achieved or ascribed. In America, achieved
ranks beyond the family are strengthened, whereas ascribed statuses are declined. The
offspring are urged to be self-governing and independent. Self-made people are admired,
but the media refer to them as “old money.” This cultural bias is a form of anti-nepotism
which is frowned upon in government jobs. American’s emphasis on the approval and
reassurance of societal rank upward mobility and denial of sexual categories and culture
founded on limitations (Damon, 1999)
American Morality and Identity
American identity is a question of character. Damon (1999) argued that it is not enough
for children to differentiate correct from incorrect; they must act on their ideas to ensure to
pass on the society to younger generations. This task has unquestionably become more
complicated in recent years. Responsible American parents continuously worry about the
exposure of their children to many dangers. It is not merely popular culture, with its extreme
sex and violence, which bothers parents (Damon, 1999).
American values have transformed, with society becoming more affluent than in prior
years. Children today have money and freedom at their disposal. Social media exposes them
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to much more information than previous generations. Unfortunately, there is there no
foolproof way to shield children from danger in a society where they are prey to various
temptations and multiple threats? Furthermore, courts have significantly expanded the rights
of expression and freedom of speech, emphasizing personal reasons at the expense of
responsibility (Damon, 1999).
American Grief
Cross-cultural studies on death, dying and grief has affirmed is that each culture has
developed ways to respond to death. Every culture mourns differently to their losses
(Clements, Vigil, Manno, Henry, Wilks, Das, et al., 2003). In areas of America with high
morbidity rates for infants, parents may be less prone to become emotionally attached until
the child has demonstrated a likelihood of surviving. The familiarity of sorrow differs in
various civilizations as well. Certain societies assume a dark and noiseless reaction to death
whereas other cultures show their extreme results willingly. Also, feelings of grief differ.
While some expect isolation or unhappiness, others respond with rage or anger. Still, some
feel their sadness somatically with differing aches or pains (Clements, Vigil, Manno, Henry,
Wilks, Das, et al., 2003).
Therefore, cultural diversity has reasserted the individual nature of grief. Death in
America does not come easy. Anyone living in America must acclimatize to substantial public
displays of sorrow. While death and dying are the norm in the media and viewed daily on the
television, Americans have become desensitized to death and dying (Valentine, 2008).
Chinese vs. American
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Time Orientation and Differences
A method of viewing ethnic viewpoints is in terms of time orientation and how cultures
perceive their orientation by thinking about the past, present, and future. Time emphasis on
ethnicity influences in what way it respects the time and the magnitude to which it considers
how it may affect time. An example is that America is often deemed to be “future-orientated,
as compared to the most present-orientated countries of France and the past-orientated
country of China” (Levine, 1997).
Robert Levine (1997) has analyzed how distinct countries and cultures react to time.
Levine states that the faster people are, the financially wealthier whereas, the slower paced
countries are the non-industrialized and third-world nations, such as China. America often
vies with other nations for the fastest pace (Levine). In collectivist cultures like those in
China, it is inextricably linked to interpersonal relationships. Chinese time orientation is a
polychromic time point of reference, being elastic and fluid because dealings and personal
contacts take priority over calendars, watches, and activities. Work is also not distinctly
detached from private time. In the case of China, where the standards of exchange flourish,
time is inclined to fixate on meetings, therefore, when people from various time orientations
intermingle, they may get the wrong idea and become insulted if the times are confused
(Owen, 2013).
Levine (1997) found that most of the differences between America and China
correspond to their demographic, monetary and ecological histories. An example is that
individuals are inclined to move about quicker in areas with robust financial systems, and
have a higher level of industrial development. The one determining the factor of a country’s
cadence is economics. Places like America with the productive financial system put an
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extreme value on time and areas that value time is more likely to have dynamic economies.
Consequently, in almost all cases, the wealthier the society, the faster it tends to move.
Chinese on the other hand, are inclined to be unhurried. Their economies are less, and their
industrialization is less than it is in America (Levine, 1997).
The most excellent forecaster of tempo is population size and time imposed.
Individuals in larger cities move about quicker than their equals in littler municipalities.
Studies have also shown that existence manages to be leisurely in warmer areas showing a
compelling relationship connecting temperature to slow the tempo of life. In America, time is
at a premium whereas, in China, the pace is slower (Owen, 2013). The Chinese proclivity for
humbleness requires that they understand other countries time orientations, whereas, it is
not so for all cultures. The Chinese frequently complain that Americans, often “have to catch
their plane back to the U.S. in the middle of the discussion. The American sees the facts as
having been adequately discussed; the Chinese feel that they have not yet attained that
degree of closeness for future deals and transactions in the future” (Lewis, 2014, p. 1).
Future-orientated cultures like America are inclined to focus on the clock, sequencing
their lives around it daily. America is a fast-paced country and perhaps because many
Americans are continually eyeing the future, struggling for “the American Dream.” America is
a nation that respects being active, which associates to a frantic and hyperactive lifestyle
with achievement, rank, and position. Universally, society is at different rhythms and keep a
distinct speed of life. Tempos can reflect the speed at which cultures walk, their attitudes
toward work, their rate of speech, or how precisely they keep their clocks. In America, “time
is money” because they are considered a “profit-oriented society,” and “time is a precious
and scarce, commodity” (Levine, 1997).
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Communication Differences
Communication diversity in countries is real and significant, but irregular. There are
domains in which the cultural variations in belief are crucial indeed, but other areas, such as
the domains of knowledge about the day to day word, are real but less striking.
Communication plays a changing role, incorporating a role in most human beliefs, but those
beliefs that are most striking in the between culture variation are also those that are formed
entirely because of communication (Sperber, 1996).
Communication is trading of facts with connotation. We are continually collaborating,
with a wide-ranging of diverse situations, such as social interaction, with various cultural
groups or sizable viewers. To comprehend interaction, we must realize the place of
communiqué in civilization. Intercultural Communication provides a broad assortment of
ways that something could be said, allowing speakers to make their thoughts and intents
clear (Smith, 1966). The idea of shared culture means that it is vital to understand culture
and communication about one another. The association between culture and
communication is firmly intertwined. Communication permits the unfolding and restatement
of culture, propagating the values and schemes by the exchange of communication (du Gay,
Hall, Janes,
Mackay, & Negus, 1997).
Communication can be broken down into levels. These levels consist of identity,
production, consumption, and regulation. Identity refers to how the receiver or audience
internalize meanings in our surroundings. Human uniquenesses are molded by our culture,
which creates a range of viable and non-viable personality choices that are existing, refined
and conveyed through our communication (du Gay, Hall, Janes, Mackay, & Negus, 1997).
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Production refers to the creation of the meaning of words. Meaning can be produced and
reproduced in many ways. This act of meaning production may be straightforward within
mainstream culture and help maintain the dominance of a particular set of values (du Gay,
Hall, Janes, Mackay, & Negus, 1997).
On the other hand, this production may confront dominant beliefs or values.
Consumption, on the contrary, is conforming to the values and expectations that lead to
expected unproblematic utilization. Regulation denotes the forces which constrain the
production, distribution, and consumption of communication. These forces may be explicit,
such as the or they may be implicit (du Gay, Hall, Janes, Mackay, & Negus, 1997)?
Americans prefer to make small-talk, speaking about sports, weather, and traffic.
Americans do not assume private participation from spoken exchanges. “Small talk” devoid
of “long silences, which provoke discomfort is enough to keep matters going smoothly.” It is
close friends that Americans anticipate discussing private subjects (Campbell & Kean, 2016).
For Americans, developing the capacity to connect with others is a process of getting to know
the other person’s feelings and experiences in life. In the routine exchange, no one converses
long, and the conversation bounces with each person “taking turns” saying a few sentences.
Americans desire to elude fights, but if the disagreement is inevitable, they are controlled,
supported on in an ordinary informal manner and tone. Americans are incredibly irritated
with “traditional” informal discussions. Americans are trained only to discuss specific facts to
support either's viewpoint (Campbell & Kean, 2016).
Likened to Americans, individuals from China do not pay attention to the emotional
content and but are less concerned with “facts.” The Chinese in a conversation do not adopt
the presence of an unbiased “truths,” nevertheless indulging the element that particulars are
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absolute, being the reasons that communication can be such a problem in China. The
Chinese find it tough to say negative things because it is an embarrassment and they may
lose face.
Therefore, the Chinese see it easier to agree with a less than direct manner (Holmes, 2004).
The Chinese also finds it challenging to bring bad news and are transported through the use
of an intermediary. The Chinese have a name for having an inability to feel or show emotions
with a minimal amount of visual body language, causing Americans to construe this stiffness
as a lack of receptiveness and sentiment (Holmes, 2004).
Physical and Mental Health Issues and Differences
Culture can influence “physical and mental health in a complex interplay of factors that
vary” by individuals, including diets, social activities, natural expression, and diagnosis, which
involve the awareness of the mental illness, sources to remedy and identify and more
(Weissman et al., 1996).
For that reason, social agencies that afford backing could be further accessible in
certain civilizations more than others. Furthermore, in some cultures, being unique is not a
reason for a “mental health evaluation.” Instead of being not normal variations in thought or
behavior characterization are perceived as eccentric. Civilization merely affects the drive to
seek help but also influences how psychological problems are viewed (Weissman et al.,
1996).
American health and mental health embroils American medicine, which highlights
systematic investigation and unbiased verification. The self-correcting features of modern
scientific new approaches, peer review, and frankness to inspection ensure that as
knowledge is refined, and often take the place of old concepts and findings (Weissman et al.,
1996).
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Views on depression and causation in China and America are regarded more severely in
cultural and social contexts. Causation of depression points to introduction to neediness and
aggression engage in a more significant role in the onset of major depression. Issues often
connected to race or ethnicity, involving economic status can increase the likelihood of
exposure to stressors such as poverty and violence (Weissman et al., 1996). As with
depression, these components can have an extract responsibility in the connection of
“posttraumatic stress disorder (PTSD).” Post-traumatic stress is an emotional ailment
triggered by an introduction to severe trauma (APA, 2006).
Suicide percentages vary widely across American (Moscicki, 1995). Suicides among
males in America are highest for Native Americans and Alaska Natives. Rates in America are
lower for African-American females (Kachur et al., 1995). There are likenesses and
dissimilarities in the dissemination of special mental conditions throughout populaces,
America’s rate is “20 percent of adults and children with diagnosable mental illnesses”
(Weissman et al., 1996).
China, on the other hand, is reluctant to discuss mental illness, stemming from the
restricted degree to which counselors and health care professionals are involved with this
issue. In China, they portray their psychiatric symptoms in physical manners (Kleinman &
Kleinman, 1988).
The US Rural Health Systems Delegation's (1978) official visit to an inpatient psychiatric
establishment in China exposed patients constrained in locked sequestration rooms by their
legs and hands. The patient’s attitudes surrounding mental illness were more as phobias,
detecting the diseases of the mind. In China, a diagnosis of mild mental illness and
somatoform disorders in China are the standards of diagnosis for mental illness (Shi, 1993).
Kleinman (1982) in his report on the Global Burden of Disease Project (Murray & Lo
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´pez, 1996) testified that China exhibited depression of 2.3%, compared with America at
10.3% (Kessler et al., 1994). In China during the 1980s and 1990s psychiatric patients were
identified as neurasthenia, which symptoms of “exhaustion, insomnia, muscle pain, and
headaches” (Triandis, 1989). Kleinman assessed 100 “neurasthenia patients and concluded
that 87% were suffering from depression with complaints of headaches, insomnia, dizziness,
and various pains” (Hsu, 1985). Kleinman assessed that “neurasthenia was a Chinese-specific
way of preventing depression.” Also, Anorexia in China, unlike American anorexics, showed
that most patients did not develop a diet or fear of obesity, deliberately. The grievances were
characteristically “somatic, whereas, they complained about bloated stomachs” (Gorden,
2001).
Contrarily, the mental health disorders that are prevalent in the United States include
mood disorders, bipolar disorder, and the less severe dysthymia, and more. Research shows
that while Americans are seeking more treatment, the diseases have not dropped. In
America, depression alone indicates that one in ten people suffer, making America the
current country with the highest occurrence of mental illness (Walton, 2011).
Gender and Aggression Differences
The current theories regarding the description of “cultural and gender” come to an
understanding that females are more social than males. Triandis (1989) contended that
individual, shared, and interactive restraints are existing in persons in all backgrounds, but
differently retrieved as seen by individualism and collectivism groups (Kashima, Yamaguchi,
Kim, Choi, Gelfand, & Yuki, 1995). Sahlins & Service (1960) from a cultural evolutionary
perspective contended that culture and gender is a version of a societal and normal setting. It
is believable that gender-related social roles are assortments of behaviors. There is some
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evidence to suggest that different psychological dimensions may characterize gender
differences (Eagly, 1987) culturally.
To explore the relation between Chinese and American aggression, we must look at the
degree to which anger is allowed and differs considerably from culture to culture. In China,
the culture endeavors to eradicate violence in families, by extensive discussions of anger and
its undesirable results. In China, “appearances of rage in children, up to the age of two, are
tolerated, but older youngsters and adults must adhere to strict emotional control that
forbids exhibitions of anger” (de Souza Briggs, 1998). In general, parental handling of
children's anger includes shaming them or levying physical punishment (Yick & Gupta, 2002).
When discussing anger (Matsumoto, Yoo, & Chung, 2010) people from America are
very independent and see themselves as separate from others. They view themselves as not
needing individuals and express themselves openly. Concerning anger, Americans show their
passion without hesitation and out in the open, unconcerned with how people view them.
American’s are “lone wolves” unencumbered by others (Best, 2016). “Anger in America is
identified by the social roles, norms, and expectations to serve as motivators for wanting
behaviors” (p. 9). People in America have become desensitized to outward and public
exhibitions of anger, therefore, allowing the increased frequency of the displays (Yrizarry,
Matsumoto & Wilson-Cohn, 1998)
America remains a tremendously aggressive nation, more than China. This difference
shows that the beliefs vary intensely in how their people show aggression towards each
other, such as when youngsters from China coming to America become more violent
(Souweidane & Huesmann, 1999) because American kids are more accepting of aggression
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Final Project-Best, R
(Guerra, Huesmann, & Zelli, 1993). However, childhood anger juvenile models also vary
within “class and gender” (Yick & Gupta, 2002).
In male-controlled cultures, the young lady is constrained in their demonstrations of
anger than are a young man. The level of suitable violence is considered a natural element of
sex roles but also as an expected variance between men and women. In America, standards
of femininity state that female anger is non-feminine and women should not have these
feelings (Yick & Gupta, 2002). Beliefs concerning rage have transformed in American cultures.
While girls remained free of anger, fury in schoolboys started to be of concern. In the context
of a mounting idealism of an affectionate household, hostility was observed as unsuitable in
the residential houses, where violence disrupts the emotional ties that should unite these
families
(Yick & Gupta, 2002).
Biases That May Influence the Analysis of These Cultures
A label is an inflated idea of an individual or faction which is an oversimplification that
permits little specific or social variation. Labels are founded “mass media, or reputations
passed on by parents, peers and other members of society” (Fiske, 2000).
One theory (Taylor, 1981) is that it is too problematic for people to absorb and view all
of the intricacies of other persons as people. Even though the labeling is inaccurate, it is an
efficient method to form chunks of data mentally. “Categorization is a vital human ability
since it allows us to streamline, forecast, and form our world.” Once categorization
competes, there is an inclination to sidestep sort out “new or unforeseen material” (Fiske,
2000).
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Final Project-Best, R
Chartrand & Bargh (1999) think that stereotypes could occur from in-group/out-group
dynamics.” Persons must sense that they are an element of a group and joining to
classifications, like “race and class.” We then tend to see members of the team as individuals
and, therefore, examination those in out-groups as an indistinguishable, labeled sect (Fiske,
2000).
Labels can have an undesirable and constructive influence on people. One possible
effect of bias is the reasoning of irrational prejudgments, reluctance to reconsider one's
attitudes towards the specific group and stopping other groups from entering their group
(Fiske, 2000).
Conclusion
Culture is a very multifaceted and expressive aspect of humanity. It joins individuals
together through its universal application, but it can also separate people through the
remarkable variability and range of its displays. Culture permeates groups, and all
generations to take pleasure in its cultural legacy, adding to each successive lineage.
Cultural diversity probably had a use at one time, keeping out those that were threats
and letting in those when further variety was needed, but today, cultural diversity is fading
due to social media, jet-setting jobs, and intermarrying.
22
Final Project-Best, R
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