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comparative value priorities of chinese and new zealand

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So we find in this study the initial 12 dimensions proposed for the LBDQXII to yield<br />

the factors, Consideration, Initiating Structure, Arbitrary vs. Considerate Behaviour,<br />

<strong>and</strong> Friendly vs. Impersonal Behaviour, in this sample from the USA.<br />

Level <strong>of</strong> Analysis <strong>of</strong> the Schwartz Value Survey<br />

Schwartz (1992, 1994) links both individual <strong>and</strong> culture-level approaches to level <strong>of</strong><br />

analysis by developing parallel sets <strong>of</strong> concepts applicable to each level <strong>of</strong> analysis.<br />

Schwartz argues that we cannot arrive at valid culture-level measures until we have<br />

proven that the concepts used in constructing these measures have equivalent meanings<br />

in all cultures intended to study. For example, most people may endorse a <strong>value</strong> such as<br />

“freedom”, but the ways in which this term is understood within different cultures could<br />

vary widely. The Schwartz Value Survey asks respondents to rate 56 or 57 briefly<br />

identified <strong>value</strong>s as to their importance as a “guiding principle in my life”. Schwartz<br />

(1992) conducted a series <strong>of</strong> individual-level analyses within data from separate single<br />

nations, using samples <strong>of</strong> tertiary students <strong>and</strong> secondary teachers, to establish which<br />

<strong>value</strong>s were consistently related to one another in ways that could be replicated across<br />

societal cultures, <strong>and</strong> therefore could be assumed to have equivalent meanings at all<br />

locations from which data were collected. Schwartz could then compute country-level<br />

scores for his samples, using only those <strong>value</strong>s with consistent meanings (Schwartz,<br />

1994).<br />

Smith (2002) points out that using these types <strong>of</strong> comparable individual <strong>and</strong> culturelevel<br />

measures, Schwartz can demonstrate further examples <strong>of</strong> the way in which<br />

variables relate quite differently at each level <strong>of</strong> analysis. For example, he shows that at<br />

the individual-level, persons who see “authority” as a guiding principle in their life are<br />

not the same persons as those who see “humility” as their guiding principle. As we<br />

might expect, endorsement <strong>of</strong> the two <strong>value</strong>s is negatively correlated. However, at the<br />

culture level <strong>of</strong> analysis, nations in which authority is strongly endorsed are the same<br />

nations as those in which humility is strongly endorsed. In other words, there are certain<br />

cultures that contain an interlocking set <strong>of</strong> role relationships built around authority <strong>and</strong><br />

humility to a greater extent than is found in other cultures. This kind <strong>of</strong> theory gives us<br />

an additional explanatory dimension to describing Power Distance in H<strong>of</strong>stede’s (1980)<br />

terms.<br />

191

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