This article aims to provide a reconsideration of the adaptive processes unfolding while meeting novel cultural elements in a dialogical perspective. The mainstream acculturation studies are criticized for seeing sociocultural transformations in a mechanistic and essentialist way and the term of proculturation is proposed instead, to emphasize constructive and subjective nature of human adaptation to novelties. Proculturation develops when a person faces any kind of novelties. It is a continuous process. Each proculturative experience inevitably makes imprint on personality, as any meeting with new ideas is interpreted subjectively and becomes part of a cognitive and affective experience. Proculturation can be initiated even without leaving home as globalization and modern mass media spread cultural elements from culture to culture easily throughout the whole world. Cultures overlap and constitute worldwide web of meanings. I propose ways for the integration of dialogical self theory (DST) and social representation theory (SRT). The term of social representation should be integrated in DST by replacing the term of metaposition as they serve essentially the same meaning in their theories respectively. In this way, dialogical self (DS) obtains processual dimension mediating through the personal and societal processes. Human subjectivity is contemplated as the stem of a semiotically mediated system of persons, cultures, and societies.

This paper considers mental processes unfolding during humans’ movement in a foreign environment and aims to overcome theoretical discrepancies concerning culture and acculturation between sociocultural anthropology and cross-cultural psychology under the frame of cultural psychology. I propose to perceive culture as a multi-self-centered semiotic field, which is populated by signs and meanings, necessarily emphasizing its heterogeneity and incoherence. Cultures have hazy boundaries and are embedded into the wider web of meanings. In fact, there is one big global culture and all humans are involved in mediating it through intersubjective interactions. Further, the term proculturation is used to fill the gaps left by mainstream acculturation research, which has been mainly oriented on measuring ontologized trait-like characteristics in terms of bidimensional mechanic relationship between cultures and related correlations. Namely, proculturation specifically reflects real-life human experiences and the role of (inter)subjectivity in the process of adaptation in emigration or elsewhere in any unfamiliar environment. Most importantly proculturation implies triadic semiotic relations and the possibility of the creation of novel fusions of meanings, by mixing various ingredients in the process of mediation between familiar and unfamiliar ideas and experiences. Proculturation is catalytically conditioned by references to temporal dimensions and essentially is ever-continuing process.

Numerous studies document that societal happiness is correlated with individualism, but the nature of this phenomenon remains understudied. In the current paper, we address this gap and test the reasoning that individualism correlates with societal happiness because the most common measure of societal happiness (i.e., country-level aggregates of personal life satisfaction) is individualism-themed. With the data collected from 13,009 participants across fifty countries, we compare associations of four types of happiness (out of which three are more collectivism-themed than personal life satisfaction) with two different measures of individualism. We replicated previous findings by demonstrating that societal happiness measured as country-level aggregate of personal life satisfaction is correlated with individualism. Importantly though, we also found that the country-level aggregates of the collectivism-themed measures of happiness do not tend to be significantly correlated with individualism. Implications for happiness studies and for policy makers are signaled.

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This study compares the individual-level and sample-level predictive utility of a measure of the cultural logics of dignity, honor, and face. University students in 29 samples from 24 nations used a simple measure to rate their perceptions of the interpersonal cultural logic characterizing their local culture. The nomological net of these measures was then explored. Key dependent measures included three different facets of independent versus interdependent self-construal, relevant attitudes and values, reported handling of actual interpersonal conflicts, and responses to normative settings. Multilevel analyses revealed both individual- and sample-level effects but the dignity measure showed more individual-level effects, whereas sample-level effects were relatively more important with the face measure. The implications of this contrast are discussed.