Within- and between-group heterogeneity in cultural models of emotion among people of European, Asian, and Latino heritage in the United States.

Research on cultural variation in emotion values and beliefs has usually explained this variation in terms of individualism and collectivism, typically comparing European American against East Asian cultural contexts. This study examined emotion model variability across as well as within cultural contexts in a large sample of young adults of Latino heritage along with people of European and East Asian heritage. Using latent class analysis, we characterized and predicted endorsement of emotion models, distinguishing emotion ideals (the emotions one desires) from beliefs about injunctive norms for emotion (the emotions one believes are appropriate). Students from three universities in different regions of the United States (N = 1,618; 490 of European heritage, 463 of Asian heritage, 665 of Latino heritage) provided data on the desirability and appropriateness of experiencing 19 specific emotions in daily life, as well as their U.S. cultural orientation and sociodemographic characteristics. Four distinct classes/models of emotion desirability and four classes/models of emotion appropriateness emerged. Latent class regression demonstrated that endorsement of emotion models was systematically related to heritage group membership and mainstream cultural orientation. Findings suggest meaningful within-group heterogeneity in emotion models and highlight the ways in which emotion models among people of Latino heritage are both similar to and distinct from models among people of European and Asian heritage. By developing a more nuanced understanding of between- and within-group variation in emotion models and highlighting the Latin American form of collectivism as in need of further research, this study advances cultural psychology, affective science, and their integration. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

Who emphasizes positivity? An exploration of emotion values in people of Latino, Asian, and European heritage living in the United States.

Emotion values vary within and between individualistic and collectivistic cultural contexts. The form of collectivism prevalent in Latin America emphasizes simpatía, a cultural model that stresses the relational benefits of positivity but also the costs of negativity. This model was predicted to engender a pattern of emotion values distinct from that of the more commonly studied collectivist group, people of Asian heritage (PAH), among whom an emphasis on moderating positive and negative emotions is typically observed, and from people of European heritage (PEH), among whom authenticity in emotions is typically valued. College students of Latino (n = 659), Asian (n = 446), and European (n = 456) heritage living in the United States completed a study examining positive and negative emotion values. Mixed-model analysis of variance that included interactions among culture, emotion valence (positive, negative), value type (desirability, appropriateness), and response type (experience, expression) suggested distinct patterns of emotion values across groups. People of Latino heritage (PLH) rated positive emotions as more desirable and appropriate to experience and express than PAH (ps < .001) but less desirable and appropriate to experience and express than PEH (ps ≤ .001). PLH also rated negative emotions as more undesirable (ps < .001) but similarly inappropriate to experience and express (ps > .05) compared with PAH and as similarly undesirable (ps > .05) but more inappropriate to experience (p < .001) compared with PEH. The emotion-value pattern that emerged was largely consistent with simpatía for PLH and provides new evidence of similarity and variation in emotion values in three distinct contexts. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

Corrigendum: Perceived Parental Support and Adolescents' Positive Self-Beliefs and Levels of Distress Across Four Countries.

[This corrects the article DOI: 10.3389/fpsyg.2020.00353.].

Perceived Parental Support and Adolescents' Positive Self-Beliefs and Levels of Distress Across Four Countries.

Previous research has shown that parental support has beneficial effects on the psychological well-being of adolescents. Going beyond prior research, the present study made distinctions between information, emotional, and financial parental support and examined adolescents from United States (N = 1,002), China (N = 1,172), South Korea (N = 3,993), and Japan (N = 1,112). The frequency and impact of different types of perceived parental support on adolescents' positive self-belief and distress levels have been investigated. Consistent with the existing literature, the results showed American adolescents perceived greater emotional and informational support than others, while Chinese, Korean, and Japanese adolescents perceived greater tangible support compared to American adolescents. Notably, Chinese adolescents reported higher levels of parental support than other East Asian adolescents. The perceived parental support influenced positive self-beliefs equally across cultural groups, but informational support impacted distress to a greater degree for American adolescents than East Asian adolescents. The implications of the present research are discussed.

Ethnic variation in gratitude and well-being.

Gratitude is positively associated with health and well-being. Past studies of gratitude have primarily focused on the distinct cultural context of European Americans. The current studies aimed to extend gratitude research to Latino and East Asian Americans, 2 collectivistic contexts known to differently value positive emotions. Two studies explored whether Latino and East Asian Americans varied in gratitude experience and whether the disposition toward gratitude was associated with well-being for both. In Study 1, participants completed measures of the emotional experience and expression of gratitude. Latino Americans rated the desirability, appropriateness, frequency, and intensity of their gratitude experience-expression higher than did East Asian Americans. Moreover, European Americans' gratitude experience and expression was similar to those of Latino Americans and higher than those of East Asian Americans. In Study 2, participants completed measures of gratitude disposition and indicators of well-being. Latino Americans reported a higher disposition toward gratitude than did East Asian Americans. Higher disposition toward gratitude was associated with higher self-esteem and with less loneliness and perceived stress across groups. However, the strength of the association of gratitude with subjective health and depressive symptoms varied by group in theoretically expected ways. The promising possibilities of extending research on gratitude to culturally diverse groups is discussed. (PsycInfo Database Record (c) 2020 APA, all rights reserved).

Feelings in the body: Cultural variations in the somatic concomitants of affective experience.

Affective science research has investigated how the sociocultural context shapes the bodily experience of emotion. Similarly, in the culture and mental health literature, there is a history of research on cultural variations in the presentation of somatic symptoms. A well-known example of the latter is the finding that Chinese depressed patients report more somatic symptoms compared to their "Western" counterparts. The present study represents a first step toward integrating these efforts. We examined reports of somatic and affective changes in 48 Chinese/Chinese American (CH) and 53 European American (EA) women responding to a sad film. Although CH and EA women reported experiencing similar levels of sadness, CH women experienced higher levels of somatic sensations (e.g., changes in heartbeat) relative to EA women. CH participants' reports of somatic changes were negatively associated with orientation to American culture. These findings suggest that cultural context shapes the subjective experience of somatic changes associated with sadness. (PsycInfo Database Record (c) 2020 APA, all rights reserved).

Look At That! Video Chat and Joint Visual Attention Development Among Babies and Toddlers.

Although many relatives use video chat to keep in touch with toddlers, key features of adult-toddler interaction like joint visual attention (JVA) may be compromised in this context. In this study, 25 families with a child between 6 and 24 months were observed using video chat at home with geographically separated grandparents. We define two types of screen-mediated JVA (across- and within-screen) and report age-related increases in the babies' across-screen JVA initiations, and that family JVA usage was positively related to babies' overall attention during video calls. Babies today are immersed in a digital world where formative relationships are often mediated by a screen. Implications for both infant social development and developmental research are discussed.

The relationship between momentary emotions and well-being across European Americans, Hispanic Americans, and Asian Americans.

Cultural differences in the emphasis on positive and negative emotions suggest that the impact of these emotions on well-being may differ across cultural contexts. The present study utilised a momentary sampling method to capture average momentary emotional experiences. We found that for participants from cultural contexts that foster positive emotions (European Americans and Hispanic Americans), average momentary positive emotions predicted well-being better than average momentary negative emotions. In contrast, average momentary negative emotions were more strongly associated with well-being measures for Asian Americans, the group from a cultural context that emphasises monitoring of negative emotions. Furthermore, we found that acculturation to American culture moderated the association between average momentary positive emotions and well-being for Asian Americans. These findings suggest the importance of culture in studying the impact of daily emotional experiences on well-being.

From culture to symptom: Testing a structural model of "Chinese somatization".

"Chinese somatization" has been frequently discussed over the past three decades of cultural psychiatry, and has more recently been demonstrated in cross-national comparisons. Empirical studies of potential explanations are lacking, however. Ryder and Chentsova-Dutton (2012) proposed that Chinese somatization can be understood as a cultural script for depression, noting that the literature is divided on whether this script primarily involves felt bodily experience or a stigma-avoiding communication strategy. Two samples from Hunan province, China-one of undergraduate students (n = 213) and one of depressed psychiatric outpatients (n = 281)-completed the same set of self-report questionnaires, including a somatization questionnaire developed in Chinese. Confirmatory factor analysis demonstrated that Chinese somatization could be understood as two correlated factors: one focusing on the experience and expression of distress, the other on its conceptualization and communication. Structural equation modeling demonstrated that traditional Chinese cultural values are associated with both of these factors, but only bodily experience is associated with somatic depressive symptoms. This study takes a first step towards directly evaluating explanations for Chinese somatization, pointing the way to future multimethod investigations of this cultural script.

"I felt sad and did not enjoy life": Cultural context and the associations between anhedonia, depressed mood, and momentary emotions.

The meanings of "anhedonia" and "depressed mood," the cardinal emotional symptoms of major depression, may be shaped by cultural norms regarding pleasure and sadness. Thirty-two European Americans, 26 Hispanic Americans, 33 Asian Americans, and 20 Russian Americans provided reports of (a) depressive symptoms, (b) momentary emotions and pleasure, and (c) global subjective well-being. Momentary reports were collected over 10 days using handheld personal digital assistants. Reports of anhedonia were associated with heightened levels of momentary low arousal negative emotions (e.g., sadness), whereas reports of depressed mood were associated with dampened levels of momentary positive emotions (e.g., happiness). Symptoms of anhedonia and depressed mood interacted in their associations with momentary pleasure. In addition, the associations of anhedonia and depressed mood with positive emotions and life satisfaction differed across cultural groups. Specifically, these symptoms were associated with dampened positive emotions in the Asian American group only. Additionally, anhedonia was associated with dampened global life satisfaction in the European American group only. These results suggest that reports of anhedonia and depressed mood cannot be interpreted at face value as specific and culture-free indicators of emotional deficits. Instead, they appear to signal changes in the balance of positive and negative emotions, with the exact nature of these signals shaped at least in part by cultural context. This conclusion has important consequences for the clinical interpretation of depressive symptoms in multicultural societies.

Listen to your heart: the cultural shaping of interoceptive awareness and accuracy.

West African cultural contexts foster higher levels of attention to the bodily signals compared with the European American contexts. Interoception, or the processing of signals from the body, is a key component of emotional reactivity. Interoceptive awareness (i.e., the self-reported tendency to attend to physiological changes) and accuracy (i.e., the ability to accurately detect physiological changes) are distinct aspects of interoception. Does the West African cultural emphasis on interoceptive awareness affect individuals' abilities to accurately perceive physiological changes in response to emotional stimuli? West African and European American young adults watched a fear-inducing film clip and continuously rated their perception of heart rate changes in response to the clip. Actual heart rates were also recorded continuously. Cross-correlations were calculated between measures of perceived and actual heart rate. Although average levels of coherence between these measures were low across groups, West Africans showed higher levels of interoceptive awareness, but lower levels of interoceptive accuracy than European Americans. These results suggest that cultural scripts of attending to the body may affect coupling between actual and perceived physiological reactivity in the context of emotions. These results have implications for studying cultural shaping of somatic presentation of mood and anxiety disorders.

Russians in treatment: the evidence base supporting cultural adaptations.

OBJECTIVE: Despite large waves of westward migration, little is known about how to adapt services to assist Russian-speaking immigrants. In an attempt to bridge the scientist-practitioner gap, the current review synthesizes diverse literatures regarding what is known about immigrants from the Former Soviet Union. METHOD: Relevant empirical studies and reviews from cross-cultural and cultural psychology, sociology, psychiatric epidemiology, mental health, management, linguistics, history, and anthropology literature were synthesized into three broad topics: culture of origin issues, common psychosocial challenges, and clinical recommendations. RESULTS: Russian speakers probably differ in their form of collectivism, gender relations, emotion norms, social support, and parenting styles from what many clinicians are familiar with and exhibit an apparent paradoxical mix of modern and traditional values. While some immigrant groups from the Former Soviet Union are adjusting well, others have shown elevated levels of depression, somatization, and alcoholism, which can inform cultural adaptations. CONCLUSIONS: Testable assessment and therapy adaptations for Russians were outlined based on integrating clinical and cultural psychology perspectives.

Depression in China: integrating developmental psychopathology and cultural-clinical psychology.

With a starting point in John Abela's groundbreaking developmental psychopathology research on adolescent depression in China, we aimed to review the state of the literature on Chinese depression across the lifespan. We began with Dr. Abela's published studies relevant to depression in China and our own research with adults before turning to the reference lists of these articles to find additional sources. Then we conducted literature searches using PsycINFO and PubMed to find other relevant studies published between April 2001 and April 2011 . There are two distinct literatures on depression in China. Developmental psychopathology research has emphasized adolescent samples and cognitive models of causation; cultural-clinical psychology and cultural psychiatry research have emphasized adult samples and the meanings associated with emotions, symptoms, and syndromes. Both approaches to the study of depression in China have yielded important findings but have also highlighted issues that could be better addressed by incorporating the other approach. Beyond depression in China, the psychological study of culture and mental health more generally would benefit from greater exchange between developmental psychopathology and cultural-clinical psychology.

Depression in cultural context: "Chinese somatization," revisited.

We have presented a view of culture and mental health that builds on work in cultural psychiatry, anthropology, and cultural psychology, and applied it to research on culture and depression. In particular, we have returned to the well-known topic of Chinese somatization. A culture­mind­brain approach to these questions helps us think about them in a way that points toward new research. We have applied this approach to thinking about a single set of questions, relevant to a single (DSM-based) diagnosis, in a single cultural group. The potential, however, is to rethink how we conceptualize mental health in ways consistent with cultural psychiatry's general perspective over the past several decades, while incorporating rather than rejecting the many recent advances in brain and behavior sciences. In so doing, we gain a more expanded and nuanced view of the global landscape of mental health, accompanied by a more expanded and nuanced view of individual patients.

Anxiety symptom presentations in Han Chinese and Euro-Canadian outpatients: is distress always somatized in China?

BACKGROUND: Cultural variations in the relative emphasis on somatic versus psychological symptoms of distress are a common topic in cultural psychopathology. The most well-known example involves people of Chinese heritage, who are found to emphasize somatic symptoms in presenting depression as compared with people of Western European heritage. It remains unknown whether a similar cultural difference is found for anxiety disorders. METHODS: Euro-Canadian (n=79) and Han Chinese (n=154) psychiatric outpatients with clinically significant concerns about both depression and anxiety were selected from a larger dataset based on their responses to a structured interview. They also completed two self-report questionnaires assessing somatization of depression and anxiety. RESULTS: As expected, Chinese participants reported a greater tendency to emphasize somatic symptoms of depression, as compared to the Euro-Canadians. Contrary to expectations, the tendency to emphasize somatic symptoms of anxiety was higher among the Euro-Canadians as compared to the Chinese participants. LIMITATIONS: Characteristics of our participants limit the generalizability of our findings. The current study is preliminary and requires replication. CONCLUSIONS: Despite the exploratory nature of this study, the results suggest that the popular notion of 'Chinese somatization' should not be over-generalized. Our findings also imply that there may be important differences in the cultural understanding of depression and anxiety in both Chinese and 'Western' contexts. Future studies should seek to unpack potential cultural explanations for why Euro-Canadian outpatients may emphasize somatic symptoms in the presentation of anxiety to a greater degree than Chinese outpatients.

Further evidence for the cultural norm hypothesis: positive emotion in depressed and control European American and Asian American women.

How does culture shape the effects of depression on emotion? A previous study showed that depression dampened negative emotional responses in European Americans, but increased these responses in Asian Americans (Chentsova-Dutton et al., 2007). These findings support the cultural norm hypothesis, which predicts that depression reduces individuals' abilities to react in culturally ideal ways (i.e., disrupting European Americans' abilities to express emotions openly and Asian Americans' abilities to moderate emotions). In the present study, we examined the generalizability of this hypothesis to positive emotion. We measured the emotional reactivity of 35 European Americans (17 depressed) and 31 Asian Americans (15 depressed) to an amusing film. Consistent with the cultural norm hypothesis, European Americans who were depressed showed dampened emotional reactivity (i.e., fewer smiles, less intense reports of positive emotion, lower cardiac activation) compared to control European Americans, whereas Asian Americans who were depressed showed similar (for smiles and reports of positive emotion), and even greater (for higher cardiac activation) emotional reactivity compared to control Asian Americans. These findings suggest that the cultural norm hypothesis generalizes to positive emotion.

Self-focused attention and emotional reactivity: the role of culture.

Research conducted with European Americans suggests that attention to the individual self intensifies emotional reactivity. We propose, however, that cultural models of the self determine which aspect of the self (individual vs. relational), when attended to, intensifies emotional reactivity. In 3 studies, we predicted and observed that attention to individual aspects of the self was associated with levels of emotional reactivity that were greater in individuals from European American contexts (which promote an independent model of the self) than in individuals from Asian American contexts (which promote an interdependent model of the self). In contrast, attention to relational aspects of the self was associated with levels of emotional reactivity that were similar or greater in individuals from Asian American than in individuals from European American contexts. These findings highlight the importance of considering cultural and situational factors when examining links between the self and emotion.

Depression and emotional reactivity: variation among Asian Americans of East Asian descent and European Americans.

Studies of Western samples (e.g., European Americans [EAs]) suggest that depressed individuals tend to show diminished emotional reactivity (J. G. Gehricke & A. J. Fridlund, 2002; G. E. Schwartz, P. L. Fair, P. Salt, M. R. Mandel, & G. L. Klerman, 1976a, 1976b). Do these findings generalize to individuals oriented to other cultures (e.g., East Asian cultures)? The authors compared the emotional reactions (i.e., reports of emotional experience, facial behavior, and physiological reactivity) of depressed and nondepressed EAs and Asian Americans of East Asian descent (AAs) to sad and amusing films. Their results were consistent with previous findings: Depressed EAs showed a pattern of diminished reactivity to the sad film (less crying, less intense reports of sadness) compared with nondepressed participants. In contrast, depressed AAs showed a pattern of heightened emotional reactivity (greater crying) compared with nondepressed participants. Across cultural groups, depressed and nondepressed participants did not differ in their reports of amusement or facial behavior during the amusing film. Physiological reactivity to the film clips did not differ between depressed and control participants for either cultural group. Thus, although depression may influence particular aspects of emotional reactivity across cultures (e.g., crying), the specific direction of this influence may depend on prevailing cultural norms regarding emotional expression.

A cross-cultural study of the structure of comorbidity among common psychopathological syndromes in the general health care setting.

This study presents analyses of 7 common psychopathological syndromes in the World Health Organization (WHO) Collaborative Study of Psychological Problems in General Health Care (T. B. Ustun & N. Sartorius, 1995). Data on depression, somatization, hypochondriasis, neurasthenia, anxious worry, anxious arousal, and hazardous use of alcohol were analyzed for 14 countries (Ns for each country ranged from 196 to 800). Four models were evaluated: a 1-factor model; a 2-factor model in which all syndromes except hazardous use of alcohol represented internalizing problems; and two 3-factor models. The 2-factor model fit best. These results extend previous research on the 2-factor model to the current complaints of attendees of general health care clinics, to a new set of syndromes, and to a variety of both Western and non-Western countries.