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In the last years, social robots have become a trending topic. Indeed, robots which communicate with us and mimic human behavior patterns are fascinating. However, while there is a massive body of research on their design and acceptance in different fields of application, their market potential has been rarely investigated. As their future integration in society may have a vast disruptive potential, this work aims at shedding light on the market potential, focusing on the assistive health domain. A study with 197 persons from Italy (age: M = 67.87; SD = 8.87) and Germany (age: M = 62.15; SD = 6.14) investigates cultural acceptance, desired functionalities, and purchase preferences. The participants filled in a questionnaire after watching a video illustrating some examples of social robots. Surprisingly, the individual perception of health status, social status as well as nationality did hardly influence the attitude towards social robots, although the German group was somewhat more reluctant to the idea of using them. Instead, there were significant correlations with most dimensions of the Almere model (like perceived enjoyment, sociability, usefulness and trustworthiness). Also, technology acceptance resulted strongly correlated with the individual readiness to invest money. However, as most persons consider social robots as “Assistive Technological Devices” (ATDs), they expected that their provision should mirror the usual practices followed in the two Countries for such devices. Thus, to facilitate social robots’ future visibility and adoption by both individuals and health care organisations, policy makers would need to start integrating them into official ATDs databases.
This article presents a study of cultural differences affecting the acceptance and design preferences of social robots. Based on a survey with 794 participants from Germany and the three Arab countries of Egypt, Jordan, and Saudi Arabia, we discuss how culture influences the preferences for certain attributes. We look at social roles, abilities and appearance, emotional awareness and interactivity of social robots, as well as the attitude toward automation. Preferences were found to differ not only across cultures, but also within countries with similar cultural backgrounds. Our findings also show a nuanced picture of the impact of previously identified culturally variable factors, such as attitudes toward traditions and innovations. While the participants’ perspectives toward traditions and innovations varied, these factors did not fully account for the cultural variations in their perceptions of social robots. In conclusion, we believe that more real-life practices emerging from the situated use of robots should be investigated. Besides focusing on the impact of broader cultural values such as those associated with religion and traditions, future studies should examine how users interact, or avoid interaction, with robots within specific contexts of use.