Personal Qualities That Are More Attractive for Love Than Our Looks

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Physical appearance and the way we look might matter for the first impression. However, other qualities, such as personality traits, are more likely to win people’s love. Many people pay much attention to appearances and quickly form a first impression based on a person’s outlook.

Many believe that our looks are what matter most in attracting the love of a potential partner. Yes, physical attraction is what people desire in a loved one. However, desirable personality traits are what matter most.

According to the surveys of heterosexual and homosexual partners, appearance and sexiness are only in the middle of the preferred characteristics of a partner. On the other hand, such personality traits as extraversion, intelligence, and agreeableness are higher than physical attraction as the qualities that women and men in different-sex and same-sex couples look for in a partner.

As co-founder of the dating app So Syncd, Jess Alderson says, we do prefer personality over looks. For example, in the sample of more than 1,000 users, almost 90% preferred certain personality traits over looks.

Why Agreeableness Is Desired for Love

Agreeableness is among the indicators of someone’s interpersonal skills. It characterizes how compassionate and caring people are. This personal quality plays an important role for both men and women in their initial preference for a date’s desirability. This trait is also a strong predictor of current and future relationship satisfaction and durability. For men as well as for women, physical attractiveness comes together with agreeableness in their desire for a love relationship. “Agreeableness is kind of a necessity,” says Greg Webster, a psychology professor at the University of Florida. In relationships, agreeableness, combined with other attractive traits, can bring the best out of people. See more about this research here.

The factor of similarity also plays a role. We feel attracted to others who share values similar to ours.

How does it work in the case of agreeableness? More agreeable people tend to see others as kind and friendly, finding them similar. This is why we match with people who have personalities similar to our own.

Why Similarity and Familiarity Matter for Love

We tend to look for similar and familiar others in our pursuit of love, not only in agreeableness but also in other personality traits, such as openness to a new experience and conscientiousness.

Partners with high similarity in the personality traits of conscientiousness and openness to a new experience are better in their ability to solve problems and manage daily tasks.

Similarity and familiarity are important in many other things (Berscheid & Reis, 1998; Orbuch & Sprecher, 2003). We also find attractive the other person who is physically and genetically similar to us, how close they live geographically to us, whether we belong to the same social groups, and whether we approve of their friends.

Why Some Differences Are Attractive for a Relationship

Despite the importance of similarities and familiarities in traits, personality differences might also be appealing for love.

Partners with complementary traits match well with each other, according to the observations of Jess Alderson, a co-founder of the dating app So Syncd.

“It makes sense that we’ve evolved to be attracted to people who at least have a certain amount of differences to ourselves. We make a stronger team and would be more likely to survive. But again, you need that kind of intimacy that draws you together.”

“We pair couples who have just enough similarities to form a strong connection, and then just enough differences to create that spark of excitement,” says Alderson.

“If you are too similar, it can be a little bit boring. And then if you’re too different, it can just not be that fun on a daily basis.”

It turns out that similarity and equality between partners are not necessarily the best things for a good relationship. And the dominance quality of one partner can be a good thing for love.

For example, social psychologists Angela Bryan, Greg Webster, and Amanda Mahaffey looked at socially, physically, and financially dominant people and the effect agreeableness had on their appeal (Bryan, Webster, & Mahaffey, 2011).

Researchers found that social, physical, and financial types of dominance are attractive to others. Each can provide a kind of protection or access to basic needs, like food and shelter, through to more desirable needs, like lavish lifestyles.

Yet, dominance traits can be used for good and bad:

“We can think of dominance as being turned inward towards a relationship or as being focused outward away from the relationship. What people want are partners who are socially, physically, or financially dominant, but not necessarily towards their partner,”

says Webster.

When dominance is mediated by agreeableness, it is a combination of qualities appealing to interpersonal attraction. “It’s one thing if you’re able to dominate other people, but are you willing to share those resources with your romantic partner?” For attractive partners, agreeableness accentuates the benefits of other personal qualities.

How Online Dating Changed Cross-Cultural Love and Relationships

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The last several decades have witnessed the emergence and extensive development of dating websites. This progress greatly changed the way partners meet, love, and how their relationships evolve.

How Dating Websites Emerged and Expanded

It may look surprising that the first dating websites came only in the 1990s. In 1995, Match.com went online. In the early 2000s, a new wave of dating sites like OKCupid came out. When Tinder came out in 2012, it changed dating even more. There are now more than one-third of marriages that begin online. This data, however, varies across cultures.

These websites have obviously had a significant influence on dating behavior. However, evidence is mounting that their impact is far more substantial. Interesting statistical data from research shows the variety of places and ways in which partners met each other over the last decades.

How Traditional Networks of Dating Work

The social networks associated with family, neighbors, friends, and acquaintances were the most prevalent sources of prospective dating partners. People are strongly connected to a small group of neighbors and only loosely connected to people who live far away. It turns out that these loose connections are very important.

Loose ties have traditionally played an important role in meeting partners. While most people were unlikely to date one of their best friends, they were much more likely to date someone from their group of friends, such as a friend of a friend. Men and women met their partners through their families, at church, through mutual friends, in bars, in educational institutions, at work, and so on.

The Modern Way of Online Dating

The networks of dating have changed with the onset of online dating. Nowadays, heterosexual couples meet through online dating, which is the second most popular method. It’s the most popular choice by far for homosexual couples.

Online dating has led to significant consequences, extending the pool of potential dating partners. “People who meet online tend to be complete strangers,” say Josue Ortega from the University of Essex in the U.K. and Philipp Hergovich from the University of Vienna in Austria, the authors of the recent study.

Online Dating Is Conducive to Intercultural Marriages

These new opportunities extended chances for intercultural relationships, love, and marriages. Some societies are more favorable for intercultural marriages than others.

The statistics of intercultural marriages in the United States of American present a good example for analysis. For instance, J. Ortega and P. Hergovich compared the rates of interracial marriages in the U.S. over the past several decades and found that the number of interracial marriages increased for some time, but the rates were still low.

However, the rates of increase in interracial marriages substantially changed at about the time that online dating became popular. The researchers say,

“It is intriguing that shortly after the introduction of the first dating websites in 1995, like Match.com, the percentage of new marriages created by interracial couples increased rapidly.”

When online dating became even more popular, this increase in interracial marriages became even steeper in the 2000s. Later, in 2014, the proportion of interracial marriages expanded again. “It is interesting that this increase occurred shortly after the creation of Tinder, considered the most popular online dating app,” researchers say.

Married Couples Who Meet Online Are More Stable

It is worth noting that, with about 50 million users, Tinder produces over 12 million matches daily. In the meantime, research into the strength of marriage has discovered some evidence that married couples who meet online have lower rates of marital breakup compared to those who meet in traditional settings.

Humor Helps Maintain Love Relationships

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Men and women tend to love humorous people and perceive them as more attractive. They feel attracted to those with a good sense of humor and consider humor a desirable trait in romantic partners during the early stages of relationships.

How important is humor in a relationship over time? It is possible that we not only perceive humorous people as attractive but also tend to perceive someone we like as humorous (Li et al., 2009). For example, when we are happy in a relationship, we find our partner funny, even though she or he may not be objectively that funny in the first place.

How a Recent Study Conducted

A recent study conducted by Kenneth Tan, an assistant professor of psychology at Singapore Management University, and his colleagues Bryan Choy, and Norman Li. showed that humor also plays a role in maintaining and strengthening relationships. Partners use jokes and funny stories to signal continued interest in each other and improve their relationship.

Kenneth Tan and his colleagues conducted a study with a sample of 108 couples who were involved in romantic relationships with an average duration of 18.27 months. The researchers asked partners to complete daily assessments for seven consecutive evenings, reporting their perceptions of humor within their relationships and their levels of relationship commitment, perceived partner commitment, and relationship satisfaction.

This way, researchers investigated how humor and relationship quality fluctuate within established romantic relationships on a day-to-day basis. They found that humor functions as a means to signal and maintain the interest of partners in a romantic relationship.

The Study Found Complex Relations Between Humor and Relationship Quality

Their findings demonstrated that on days when partners reported higher levels of commitment, perceived partner commitment, or relationship satisfaction, they also more frequently used humor in communication with their partners. Furthermore, positive relationship quality between partners on one day increases the use of humor and perception the next day. Thus, relationship quality in current interactions positively influences the use of humor in subsequent interactions. This way, they use humor to express their continued interest in an ongoing relationship.

On days where partners were more satisfied and committed to the relationship, they found their romantic partner more humorous, both on the same day and the next. On days when they were less satisfied and committed to their relationship, they found their partner less humorous, both on the same day and the next.

The study did not reveal gender differences in its findings. Both women and men tend to use humor to maintain interest and strengthen their relationships.

In conclusion, one might typically think that humor is more important in the early phase of relationships to establish attraction than in the later stage of the relationship. However, the study found that humor did not show stronger effects on relationships that were shorter in length.

Humor, as well as smiling and laughter, improve our love relationship at any stage of a relationship.

Love Songs Are Not Universal Across Cultures

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Music seems a universal language of love, and love songs are cross-culturally recognizable and understandable. The writer John Anderer illustrates that it might be right to refer to the iconic song “Love Will Tear Us Apart,” a song by English rock band Joy Division, released in June 1980.

Is Music a Universal Language Across Cultures?

Researchers from Yale University generally agree with the statement that music is universal. Their research revealed that, with the notable exception of love songs, people all over the world can recognize the themes found in songs and music regardless of national boundaries or cultural backgrounds.

As Samuel Mehr, an assistant professor adjunct at the Yale Child Study Center and a senior lecturer in psychology at the University of Auckland, says:

All around the world, people sing in similar ways. Music is deeply rooted in human social interaction.

Researchers studied over 5,000 people from 49 nations, asking them to listen to 14-second snippets of vocals from songs originating from many cultures around the world. The participants were people from a variety of cultures around the world, including individuals from relatively small cultural communities.

Researchers asked participants to listen to the songs in 31 various languages. Then they asked to rank how likely it is that each sample of music belongs to one of four musical types: lullabies, dance, “healing” music, or love music.

The authors conclude that listeners’ ratings were largely accurate, consistent with one another, and not explained by their linguistic or geographical proximity to the singer. This result showed that musical diversity is underlain by universal psychological phenomena.”

The lead author, Lidya Yurdum, explains that

“Our minds have evolved to listen to music. It is not a recent invention. But if we only study songs from the western world and listeners from the western world, we can only draw conclusions about the western world — not humans in general.”

What Kind of Music Do People Easier Recognize?

Results of the study showed that people from various cultures around the world relatively easily recognize lullabies and dance music and, to a lesser degree, “healing” music. However, they showed the least ability to identify love songs.

These are surprising results. Lidya Yurdum, a graduate student at the University of Amsterdam who works as a research assistant at the Yale Child Study Center, explains the results this way:

“One reason for this could be that love songs may be a particularly fuzzy category that includes songs that express happiness and attraction, but also sadness and jealousy. Listeners who heard love songs from neighboring countries and in languages related to their own actually did a little better, likely because of the familiar linguistic and cultural clues.”

How Assertion and Hesitation Help Sustain Love in Bicultural Marriages in Japan

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Authors: Clifford H. Clarke and Naomi Takashiro

Intercultural partners experience many challenges in building and sustaining love in bicultural marriages. In the previous article, we reviewed the key problems that Japanese and American partners encounter in their bicultural marriages. We explored those cases of third-culture marriage in Japan by observing their interactions and interviewing them.

We clarify misinterpretations through the use of kotowaza, or proverbs and sayings that illuminate the values behind cultural interactions. Understanding the deeper values leads to modified interpretations of each other’s behavior that become more isomorphic and mutually acceptable to partners committed to constructing together a successful Third-Culture Marriage.

In our recent chapter 51 in the International Handbook of Love (Clarke & Takashiro, 2021), we elaborated on the eight primary qualities of third-culture marriage interactions. They are important when partners commit to constructing together a successful intercultural marriage.

Here is one more advice.

Context of the Interaction Assertion and Hesitation in Bicultural Marriages

Partners in bicultural marriages have varying degrees of action-oriented versus being-oriented inclinations (the oft-noted ‘A’ or ‘B’ type personalities). When these are not in sync they cause tension. For example, in planning everyday schedules, leisure trip activities, even with the pace in which house chores or shopping get done, and many other occasions in which joint preparations are desired.

Time Is a Key Value

Time is a commodity in both cultures however it is worshipped differently.   Preciseness of departure times or eating times or sleeping times cause communication issues when there is a significant difference between marriage partners’ commitments to preciseness or being laissez-faire toward time (letting things take their own course.) But proper timing is also important and that can vary by context and objective.  

The kotowaza, Seite wa koto o shisonzuru or ‘Hasty ones make blunders’ reminds us of the issue of proper timing, such as when to end or leave a conversation or party. This also suggests the importance of enryo or hesitation as a pause before sasshi can occur (Miike, 2003) as in giving consideration or guessing a meaning.

Necessary Elements of Place

Besides the perspective of ‘time’, there are also considerations of ‘Place’ that bicultural couples must appreciate and resolve.   There is an appropriateness of time, place, and occasion, “TPO” to speak honestly in private with honne or tactfully in public with tatemae. 

Tatemae & honne (public & private speech) create style ambiguities that result in challenging attributions that question each other’s integrity, based honesty, shōjiki, or on harmony, “Wa”, as the primary value in society (Prince Shotoku Taishi, 604; Clarke, 1992; Nawano, Annikis, and Mizuno, 2006; Oosterling, 2005; Pilgrim, 1986).

Here Is an Example of One Scenario

A long-term U. S. man, a professor, complained often of his Japanese partner never having an opinion of her own, even about where to take a weekend trip or what to eat.  The American wanted her honest feeling regardless of potentially having her opinion overruled.  Having “no opinion” created comfort in the Japanese woman while not in the U. S. man. It rather limited the scope and depth of the bicultural relationship.  The man did not value awaseru, to adjust, adapt, or match, as the woman did because without ‘the truth’, her shōjiki, how could he know that he was pleasing her? 

She on the other hand was practicing enryo, hesitation, in order to let him choose.  Whatever his decision, she was sure that she was happier to awasu, to adjust to his preferences and would easily gaman, endure, the consequences.  She would be ‘the wise hawk that hides its talons’ – No aru taka wa tsume o kakusu.

Here Are the Tools for Cultural Exploration

Kotowaza (sayings and proverbs – some are the same as sayings and proverbs in English) can uncover deeper values and assumptions, which are often unknown to non-Japanese (Galef & Hashimoto, 1987).  Kotowaza, like those from Confucius or Musashi, reveal models for strategic thinking and behaviors and can provide a basis for conversations about different styles of communication. 

In this case the Japanese wife chose to enryo, hesitation, and awasu, to adapt to his expressed wishes.  The husband chose to act in a way that could have conveyed rikutsuppoi, argumentative, or display what she may have perceived as ki ga tsuyoi, strong mindedness, and jikoshucho, self- assertiveness, not characteristics admired in Japan.  

Learning Through Experimentation

Differences across these two cultures due to assumptions about integrity, honesty, persuasion, and adjustment often result in dissatisfaction within the marriage. However, just deeper understanding is inadequate without exploring the necessary changes in attitude, accepting the conflicting values, and experimenting with new behaviors.

One Pathway to Conflict Resolution

There are two social paths by which to display integrity.   One is by being honest; the other is by being harmonious.   In Japan, Prince Shotoku Taishi wrote in 604 A. D. “Above all, there is harmony” in what is known as Japan’s first constitution. 

Honesty is not as core a value in Japan as in the U.S. due to the predominance of tatemae rather than honne in the language, which enables the construction of greater harmony. 

One kotowaza shows the necessity of what Americans call lying; Uso mo hoben, similarly, ‘a white lie is a necessary evil’ teaches us that lying is sometimes expedient in order to save face and build harmony, as in diplomacy or office politics.

How Japanese and Americans Sustain Love in Bicultural Marriages in Japan

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Authors: Clifford H. Clarke and Naomi Takashiro

Intercultural lovers experience many challenges in attempts to build bicultural marriages. In this article, we consider the key issues that arise in the dozens of bicultural marriages we have known through observation of interactions and interviews in Japan. We clarify misinterpretations by use of kotowaza or proverbs and sayings that illuminate the values behind the cultural interactions. Understanding the deeper values leads to modified interpretations of each other’s behavior that become more isomorphic and mutually acceptable to partners committed to constructing together a successful Third-Culture Marriages.

A Third-Culture Marriage (TCM) builds upon earlier concepts of Ruth & John Useem’s (1967) Third-Culture Kid (TCK) and David Pollock’s (1999) Adult TCK.

What Is Third Culture Building Model?

Fred Casmir (1993, 1999) recognized the need for a building model or conceptual framework for individuals interacting across cultures for extended duration.  He developed the conceptual Third Culture Building Model (TCBM), which inspired Clarke & Takashiro (2019) to research and develop an applied process of communicating between Third-Cultural Marriage partners in Japan.

The Third-Cultural Marriage is defined by its process wherein two partners from different original cultures commit to a lifetime of utilizing periodic processes to investigate each other’s perceptions, values, and communication styles with approaches grounded in intercultural communication competencies. The goal of the Third-Cultural Marriage is to sustain commitment to the relationship in a way that demonstrates increasing mutual understanding, respect, appreciation, empathy, trust and love.

The Third-Culture Marriage interaction process they developed was built upon Barnlund’s (1976) holistic interpretation of intercultural communication processes and Ruben and Kealey’s (1979) augmented seven intercultural communication competencies.

In their recent chapter 51 in the International Handbook of Love, Clarke & Takashiro (2021)elaborated on the eight primary qualities summarized below.  These eight primary qualities below are not sequential steps of interaction processes but rather must be applied simultaneously with consistent awareness.

Here Are Eight Primary Qualities of the Third-Culture Marriage Interaction

  1. For Third-Cultural Marriage (TCM) creation, instead of trying to fit into others’ categories, construct together from your own experiences, with new definitions and communication scenarios, the intercultural interactions that are relevant to each partner. The ICC (Intercultural Communication Competencies) that are required is that of personalizing one’s perceptions, in other words, the ability to communicate one’s own values, beliefs, and assumptions as personal and not universally applicable and accept that personal preferences may need modification or to be changed altogether. This usually requires learning about oneself by analyzing how it impacts its new environment, the society and the marriage.
  2. TCM focuses on creating a process for communicating about any issues of your choice that you would like to create clarity around, such as making sense of each other’s attitude or approach to something or interpreting what each partner perceives as common sense in order to build common grounds. Develop mutual commitment to your communication process even as you make changes together along the way. It is this process that is your goal rather than building final unchangeable standards. The ICC skill for this process is being non-judgmental about whatever one hears from one’s partner, while seeking to understand and accept whatever that may be. 
  3. TCM is based on principles of fairness and democracy, focus on each other as equals and build an atmosphere of caring and respecting the other, avoiding confronting or trying to persuade each other. No one’s needs take priority over the other’s needs. An ICC for this quality is to communicate respect in a way that is acceptable to the other partner and that requires listening to the other’s preferred ways of receiving respect that generate happiness and self-esteem. 
  4. TCM requires a process that searches for new insights to oneself as well as the other’s including personal backgrounds, preferences, knowledge, and feelings. Think of this process as an exploration into the unknown of both parties and a negotiation that constructs shared experiences and new learnings. ICC that support this process are perseverance and patience because the end of the process never ends. For such sharing patience needs to be demonstrated and not only felt internally. Patience is required because exploring the culture that each partner brings to the relationship and then constructing together a new culture takes dedication and perseverance. 
  5. TCM processes are engaged with mutual enthusiasm and deliberateness. It requires conscious effort and discipline to establish structures, systems, artifacts, shared values, and styles of communicating that can enrich the quality of the couple’s lives together. Their process should be aimed at creating trust, respect, and meaningful interactions that both partners can understand, explain, and support. The ICC skill for this process is to show an ability to tolerate ambiguity when working together without demanding clarification or conformity to one’s own standard or common sense.
  6. TCM is grounded in proactive communication that avoids crises, conflicts, and problems because it takes a proactive problem-solving approach that can enable healthy interactions with modifications of external circumstances or ingrained cultural behaviors. The ICC skill for a proactive problem-solving approach is to display personal empathy for the partner when a situation seems to be creating a problem. The challenge is to learn how to exhibit empathy in the partner’s preferred way. That requires keen observation, trial and error, or inquiry in a way that shows appreciation for any answer. 
  7. TCM is strengthened by a striving for positive outcomes that will be beneficial and satisfactory to both partners for the present and into the future. It is designed to enable partners to build, create, and shift frameworks if needed by any situation but does not advocate any specific outcome as it is a process for constructing a new culture for a third culture marriage of partners from two different cultures. An ICC skill that suits this process is demonstrating role flexibility by the willingness to experience new roles within the marriage and the society, as an active learner eager to try new behaviors with the partner. 
  8. TCM definitely requires time because it is a communication process that serves to integrate thoughts, feelings, and behaviors from two cultures into one new culture. It requires of partners considerable reflection, exploration of new information, new standards or norms for the new culture.  Expanding one’s behavioral repertoire also requires practice with mutual support. The ICC skill needed for integrating diverse thoughts, feelings, and behaviors of the partners is a demonstration of perpetual reciprocal concern for each other. Concern for another is a feeling of compassion that is best communicated by action with or without words.

The foundational ICC that were mentioned in these eight steps are the authors’ modifications on Ruben & Kealey’s (1979) Intercultural Communication Competencies. (Refer to: Clarke & Takashiro, 2021)

We believe these pieces of advice and experiences about sustaining love and building bicultural marriages among partners in Japan will be helpful for partners living in bicultural marriages not only in Japan but also in other countries.

Authors: Clifford H. Clarke and Naomi Takashiro

Love After Loss in Otherworldly Venice

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Two loving persons, John and Laura. experienced a big tragedy—the tragic loss of their beloved daughter. Their love seems to have cracked after this tragic event. Can their love after loss still be restored?

Loss after loss can be partially healed – and intimacy restored – experiencing something unexpected and new, incorporating in a couple’s life small doses of the unfamiliar, the magical, and the primal. Don’t Look Now seems to say just this. The novella is set in Venice and it is written by Daphne du Maurier, author of Rebecca.

John and Laura, the protagonists of the story, experience a reawakening of the senses that brings them close to one another again after the tragic loss of their daughter. While depicting Venice as gloomy and mysterious, the lagoon city acts as a time-travel device, allowing the protagonists to go back in time and offering them, briefly, the illusion of a restored happiness. The beauty and magic of Venice give them a suspended moment of loving and sensual closeness before a tragic conclusion.

The Journal of the Short Story in English published a special issue on Daphne du Maurier’s short stories and novellas. The volume, edited by Xavier Lachazette, will be available online in June 2024. Meanwhile, readers can access the article I wrote on Don’t Look Now here:  https://asian-university.academia.edu/FrancescaPierini

The Soothing Encounter with Otherness

When John and Laura take a trip to Venice after the death of their daughter Christine, they are distant from one another. In Venice, they meet middle-aged twin sisters. One of the sisters is a psychic who tells Laura she can see and communicate with Christine. She also tells her that Christine is trying to warn their parents to leave the city at once, as she thinks they are in danger. Whereas Laura believes what she hears from the sisters, John, feeling manipulated, grows increasingly impatient with his wife and annoyed with the old ladies.

Whereas Laura is capable of contemplating and accepting a necessary dose of soothing, otherworldly reality which will help her elaborate and contain her grief for the loss of her daughter, John chooses to hide behind a veil of scepticism which will eventually lead him to ruin.

As the story unfolds, John and Laura, in spite of their opposed attitudes towards the unknown, become less estranged from one another. Venice works its magic on them, bringing them closer, renewing their intimacy. Their encounter with otherness – the lagoon city as an exotic and mysterious location and the sisters as messengers from an otherworldly dimension – generates an intense moment of happiness, acting as a catalyst of positive change in their relationship.

Otherness as Catalyst of Change

Don’t Look Now immediately introduces us to a parallel dimension of doubles and opposites: twin old ladies, the second sight one of them possesses, youth opposed to old age, innocence to corruptness, belief to disbelief. In a sense, the novella can be read as a story of descent into a maze – which Venice very much resembles – from which only those who are emotionally open to the possibility of being challenged find a way out, getting consoled for their loss and partially restored to a peaceful state of mind.

This is why Don’t Look Now is very much representative of an Anglophone literary tradition depicting the South of Europe, and Italy in particular, as a space in which manifestations of the magical, the supernatural, the unorthodox, and the regressive are still present, and there to challenge the British visitor. In other words, Italy has been depicted, for a long time, as the ideal stage for tales that centre on a rational British self who finds himself/herself challenged by a parallel world in partial discontinuity with the contemporary one.

Hence Venice is depicted as a counter-site, a place that represents the ordinary by projecting its counter-image, a microcosm that is in appearance in continuity with the contemporary world, but where ordinary rules can be momentarily suspended in order to make space for a tale of fated ineluctability.

Don’t Look Now places at its centre northern European protagonists constantly challenged by the city’s reiterated foreign character, its web of alleys and the largely incomprehensible behaviour of its natives. In order to navigate the city and to make sense of their journey, the British protagonists need someone situated half-way between their world and Venice’s parallel reality: the psychic twin sister personifies this state perfectly, as she is a medium between two worlds.

Why Italy Is Such a Special Venue in Du Maurier’s Novella

Du Maurier’s novella is a fascinating narrative centred on an ideological mystification. By making use of Italy as the cultural polar opposite of England, as a trope for healing, salvation, sensual renewal, and ultimately damnation, the story consigns the country – which Venice epitomises – to a particular role, relegating it to a magical space outside “real” space and real time, a mirror reflection and a dimension outside history that serves the double function of challenging the symbolic order of the self and reiterating its normative value.

Francesca Pierini, Asian University for Women

The Courage to Love

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Sometimes love requires strong actions. When we love someone, it is easy to mistake the respect we feel we should have towards the other person’s choices, with cowardice and fear. In the case of parental love, for instance, it is crucial to be able to distinguish between interfering and intervening. This is one of the themes present in Follow your Heart, an Italian novel that despite its astonishing commercial success – ithas been translated into eighteen languages and sold over sixteen million copies worldwide – is often dismissed as excessively sentimental and soppy. A more careful reading uncovers the true themes at its core: incapacity to deal with human emotions – often disguised as modesty – going hand in hand with familial histories of abuse within a patriarchal arrangement of relationships harmful to women as well as men.

An extensive article on the novel is included in the collective volume Love and the Politics of Intimacy (2023), an exploration of love in the 21st century. Incorporating academic writing and original creative work from scholars around the globe, the volume seeks inspiration for transforming and re-mapping the pathways of love.

Love Does Not Suit the Lazy

The novel tells the story of Olga, a grandmother who feels that her relationship to Marta, her granddaughter, has been recently infiltrated by sourness and misunderstandings. Sensing the nearness of her death, Olga recognises the urgency to communicate truthfully to her granddaughter. She therefore consigns to the pages of a diary the honest confession of her life. 

While telling her story to Marta, Olga exposes a palpable absence of love in all her most significant relationships. Between herself and her husband, as well as between herself and her parents, communication was formal and insincere. Olga recalls her mother dying “unsatisfied and holding a grudge” after a marriage characterized by unkindness and spite. As Olga’s account reaches its highpoint, the reader discovers that at the centre of Olga’s pain is an immense sense of guilt for having  caused – albeit involuntarily – the car accident in which her daughter died.

Wishing to leave behind an honest and coherent narrative of her life, for herself as well as for Marta, Olga recognizes, one by one, her faults and mistakes. First, she sees that behind her apparently progressive choice of respecting and not interfering with her daughter’s unhappiness was hidden a good amount of laziness and cowardice: “love doesn’t suit the lazy, sometimes it requires strong, precise actions. Do you see? I disguised my listless cowardice as noble sentiments about personal liberty” (Tamaro, 1994, p. 63-64).

Olga’s Lack of Courage

Ultimately, Olga blames her lack of courage and self-knowledge for her incapacity to really love her daughter, for not having understood the difference between interfering and intervening, and for having lived her life in fear: “most of my life has been like this, I didn’t swim, I floundered. With uncertain, confused movements, without elegance or joy, I have barely managed to keep myself afloat” (Tamaro, 1994, p.79).

One of the most interesting aspects of the novel is that it does not shy away from describing the strong connection between emotional incompetence, its damaging and far-reaching power, and cruelty, one of its most frequent outcomes. Olga, who was a young woman in post-fascist Italy, connects her bitterness to the condition of women in general, vividly describing a world in which men could access opportunities of self-realization: “men had their professions, their politics, their wars, they had outlets for their energy. Women, to the contrary, for countless generations have been confined to the bedroom, the kitchen, and the bathroom; we have taken millions of steps, millions of gestures, each one encumbered by the same rancour and the same dissatisfaction” (Tamaro, 1994, 49-50).

The Courage of Reading without Prejudice

While reading the story of Olga, I thought that it could be of particular interest to the younger generations, more and more accustomed, when discussing familial or romantic relationships, to a language that highlights consent, self-affirmation, the transparency of feelings, as if these perspectives had always been widely shared and available to everyone. To the contrary, private histories have always been, and still are, fraught with conflicts, abuse, and ineptitude in dealing with human emotions. As such, narratives that investigate these aspects should be read without prejudice in order to better understand the complex and contradictory history of our relationships.

Francesca Pierini, Asian University for Women

What Can Our Body Language Tell Us About Love and Relationship?

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The popular scientific and self-help publications widely advise us about our body language and what it tells us about our feelings, attitudes, and love. How valid are all these advices?

Subtle facial and bodily movements are often cited as giveaways in today’s media, whether it’s the tabloids or social media platforms like TikTok, Instagram, Facebook, or YouTube. They claim that our body language says a lot about us, our partner, and our relationships.

Do these pop media messages about body language have any basis in reality or the science of nonverbal communication?

What the Science of Nonverbal Communication Reveals About Body Language

The group of researchers from the Department of Psychological and Brain Sciences at the University of California, Santa Barbara, and their colleagues from other universities, YALAN J. FRIDLUND, MILES L. PATTERSON, AND CARLOS CRIVELLI, say about several misconceptions about nonverbal communication.

The authors summarize these misconceptions in their recent blog on the Character and Context Blog.

They say that unfortunately, distinguishing between science and pseudoscience can be challenging at times, and it is frequently the latter that garners greater attention and clicks. So, they used their discretion to rectify the situation.

The Concept of “Body Language” Lacks Empirical Evidence and Scientific Support

Are people’s true thoughts and feelings conveyed through their posture, gaze, touch, tone of voice, and faces? There is an entire industry that promotes the notion that “you can see it in their body language,” but “it” can refer to a variety of things, such as whether someone loves or hates us, whether they are potential clients, innocent defendants, or foreign terrorists.

Are there any reliable indicators? If there was true body language, it would function like a language! Words in language have fairly precise meanings. “Lava” refers to molten rock emitted by volcanoes, and “eat” refers to putting food in our mouths. The words can also be combined to form sentences, such as “Aardvarks are quadrupeds.”

However, things are different in the science of nonverbal communication. There aren’t the kinds of precise meanings we see in language outside of gestures like OK signs and extended third fingers. If you ask a friend about the weather outside and she scowls, it could mean one of three things:

  • (a) It’s lousy outside;
  • (b) It’s so lousy outside that it’s ridiculous to ask; or
  • (c) She’s still upset from the argument yesterday and doesn’t want to talk to you, especially about the weather.

Which of these is it? We could look for other nonverbal cues, but the kicker is that we almost always have to use language—real language—to be sure: “Hey, what’s with the face?”

Our Personal Space Is Not Stable Across Time and Situations

It irritates us when people don’t “give us our space.” It’s a comforting notion that we have a secure, insulating personal space that we guard against outsiders, but we constantly violate it! Friends are allowed to be closer than strangers, and children are allowed to be closer than friends. It’s common to want no space at all with romantic partners. In some situations, a near approach can be intimate, but in others, it can be sexual harassment. You love being close to your children, but you’re also content to have them out of sight for a while when they misbehave. Furthermore, the boundaries established with other people are influenced by their gaze, posture, body orientation, and facial expressions, as well as their distance from you.

Electronic media makes it clear that emotional closeness does not imply physical closeness. What do you think of two individuals who are having video calls with people who are halfway across the world while seated a short distance apart in a coffee shop? To whom is closer?

Our Faces Do Not Reveal Our Inner Emotions

What about the posters on every preschool wall that show cartoonish faces with words like “Happy,” “Sad,” “Angry,” and “Scared” underneath? Everyone has been taught that certain expressions indicate that the people making them are experiencing specific emotions. But is that correct? Obviously not. It makes a difference whether the big smile is from a child at a birthday party or from a scammer looking for money. A person who approaches you with a tearful pouty face to announce, “My child has cancer,” may make the same face the following week and say, “She doesn’t have cancer after all!”

What do faces do if they don’t generally express inner emotion? If you ask someone, “How was the movie?” and he smiles, it is because of the movie. Faces are usually about things—things you know, things you want, and things you want from others. The “angry” face on the posters signals others to confess or leave; the “sad” face receives sympathy and hugs; and the “scared” face declares, “I give up.” People in different societies make different faces in ways that are very different from the preschool posters.

People’s Bodies and Faces Cannot Reveal Whether or Not They Are Lying

We’ve heard the expression “the body never lies”? That, of course, is a lie, but one reason people cling to it is that the truth about lies makes them feel so vulnerable. There are no telltale nonverbal signs of lying, as non-verbal communication research has demonstrated for decades. People may fidget, blink more or less, avert their gaze, twitch their lips or noses, stammer, and make fleeting facial “microexpressions,” but these are all symptoms of stress, not deception. People may exhibit these symptoms while lying, but it is not because of it.

And, contrary to popular belief, guilty people are often less stressed than innocent people. A habitual liar may be far less concerned about being accused again. Innocent people may experience overwhelming stress not because they are lying but because they are afraid of being wrongfully accused of it, resent the fact that they are suspected of it, or are simply nervous about being confronted with it.

In Real Life, Context and Culture Matter

So, what does nonverbal behavior indicate? It depends, as we hope we’ve made clear. You can only understand people’s nonverbal behavior if you know who the interactants are, where they are, what they’re saying to each other, and what culture they come from. When people succumb to the simplistic pseudoscience of “body language,” the stakes are high—in relationships, in the boardroom and courtroom, and in international affairs.

So, the reality of nonverbal communication is not so easy. It is more complex. It depends on the content, context, and culture in which people communicate their emotions and relationships.

Why People Love Romantic Comedies

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Why are romantic comedies so popular among people? Do their narratives reflect men’s and women’s love?

Romantic comedies, also known as rom-coms, are among the most popular film genres. However, they have often been criticized for not being serious enough and for distorting people’s perceptions of love.

Anthropology of Romantic Comedies

Marianne Gabrielsson, a student from the School of Global Studies at University of Gothenburg studied these questions from an anthropological perspective. She explored:

  • Why do people watch romcoms?
  • In what way do people embody love as portrayed in romcoms?
  • How can we relate people’s perceptions of love to the romcom genre?

What the Study Revealed

Thus, according to the recent study conducted by Marianne Gabrielsson,

  • Romantic comedies have psychopharmacologic functions in the sense of escapism.
  • People embody romcoms in terms of EPIC love, disappointment, fear, non-realistic demands, resignation, false happiness, or joy.
  • Romantic comedies are often negatively loaded with ideals, traditionalism, stereotypes, and conformity.

The Functions that Romantic Comedies Have in People’ Lives

The concept of escapism serves as an indicator of underlying societal issues, wherein romantic comedies are often depicted as a potential solution rather than a contributing factor to these problems.

Paradoxically, romantic comedies present this solution in a stigmatized, negative tone, causing feelings of shame, blame, and belittleness, contextualizing romcoms as a ‘guilty pleasure’ for the female consumer.

As a result of this paradox, culture continues to rewrite cultural norms and reinforce stereotypes, reproducing the outdated idea of the Other. This way, romantic comedies divide people into intellectual, serious, and pragmatic consumers and the rest: the naive and stupid consumers of banal and superficial depictions of love.

This suggests a shift in the focus of discourse from a widely shared sentiment of love to a more practical and rational approach.

Nevertheless, the study found that love is related to pragmatism, disappointment, and love always being for someone else. The author conducted the interviews that revealed a prevalent views of love as aspirations, dreams, and a desire for a love that transcends societal norms and expectations.

Conclusions of the Study

The author concludes that the complexity exhibited by romantic comedies presents a promising path for future academic research. Within this realm, three specific aspects have emerged as particularly intriguing subjects of study:

  • 1) The phenomenon of culture consumption encompasses various forms such as film, literature, music, and social media. And it has its significant impact on society.
  • 2) The persistent practice of rewriting culture is an ongoing process that shapes and reshapes societal norms and values.
  • 3) Within the field of anthropology, there exists a notable gap in the discourse surrounding the potential universality of love as a human experience.