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.

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.

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).

Emotion regulation strategies and psychological health across cultures.

Emotion regulation is important for psychological health and can be achieved by implementing various strategies. How one regulates emotions is critical for maximizing psychological health. Few studies, however, tested the psychological correlates of different emotion regulation strategies across multiple cultures. In a preregistered cross-cultural study (N = 3,960, 19 countries), conducted during the COVID-19 pandemic, we assessed associations between the use of seven emotion regulation strategies (situation selection, distraction, rumination, cognitive reappraisal, acceptance, expressive suppression, and emotional support seeking) and four indices of psychological health (life satisfaction, depressive symptoms, perceived stress, and loneliness). Model comparisons based on Bayesian information criteria provided support for cultural differences in 36% of associations, with very strong support for differences in 18% of associations. Strategies that were linked to worse psychological health in individualist countries (e.g., rumination, expressive suppression) were unrelated or linked to better psychological health in collectivist countries. Cultural differences in associations with psychological health were most prominent for expressive suppression and rumination and also found for distraction and acceptance. In addition, we found evidence for cultural similarities in 46% of associations between strategies and psychological health, but none of this evidence was very strong. Cultural similarities were most prominent in associations of psychological health with emotional support seeking. These findings highlight the importance of considering the cultural context to understand how individuals from diverse backgrounds manage unpleasant emotions. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

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.

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).

And they all lived unhappily ever after: Positive and negative emotions in American and Russian picture books.

The U.S. and Russian cultural contexts are thought to foster different models of emotion, with the former emphasizing positive emotions more and negative emotions less than the latter. Little is known about the ways in which parents transmit these models of emotions to children. Cultural products, such as popular storybooks, may serve to provide important tools of transmission. Two studies examined similarities and differences in the extent to which children's books from these cultural contexts depict emotions. In Study 1, U.S., Russian American, and Russian parents described the extent to which books that they recently read to their children depict positive and negative emotions. Although no differences emerged for depictions of positive emotions, U.S. parents described reading books with lower levels of negative emotions than Russian parents, with Russian American parents in between. These differences were partially due to parental beliefs about sadness. In Study 2, verbal and nonverbal depictions of emotions were compared for sets of popular children's books from the U.S. and Russia. U.S. books verbally referenced anger and sadness and depicted happiness, anger, and fear faces less frequently than Russian books. Taken together, these studies suggest that American and Russian parents value and expose their children to different depictions of emotions, particularly negative emotions. Future studies need to examine the ways in which children in these cultural contexts interpret depictions of emotions. (PsycInfo Database Record (c) 2022 APA, all rights reserved).

The effects of anhedonia and depression on hedonic responses.

Anhedonia is one of the key symptoms of major depression. The present study examined whether depressive symptoms and trait anhedonia are associated with deficits in anticipated, experienced, or recalled pleasure and satisfaction (hedonic responses, HR). Sixty-one college students tasted chocolate samples in the lab. Participants' anticipated, experienced, and recalled HR were obtained prior to the task, during the task, and 1 day later, respectively. Anticipatory anhedonia, but not consummatory anhedonia or depression, predicted anticipated HR. In contrast, participants' levels of anticipatory and consummatory anhedonia and depression were not predictive of their experienced and recalled HRs. Depressed individuals showed lower tendency to overpredict their HRs to the task relative to nondepressed individuals. We conclude that clinical reports of anhedonia and depression in a college student population primarily reflect low levels of anticipation of reward, and tendency to accurately estimate their enjoyment of future rewards. If replicated, these results may have important implications for assessing and managing anhedonia associated with depression in clinical settings.

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.

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).

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.

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.].

Talking about cancer: Explaining differences in social support among Chinese American and European American breast cancer survivors.

Cultural models of emotional disclosure and its impact on seeking support are understudied in the context of cancer diagnosis. We argue that two different cultural norms must be considered: (1) the importance of emotional disclosure and (2) attitudes toward seeking support from loved ones. Our interviews with 37 foreign-born Chinese American and 23 European American breast cancer survivors revealed differences in disclosure of cancer diagnosis and perception of social support. Both Chinese American and European American survivors receive and provide emotional and social support with loved ones, but their manifestations of disclosure and help-seeking behaviors are culturally specific.

Cultural Scripts of Traumatic Stress: Outline, Illustrations, and Research Opportunities.

As clinical-psychological scientists and practitioners increasingly work with diverse populations of traumatized people, it becomes increasingly important to attend to cultural models that influence the ways in which people understand and describe their responses to trauma. This paper focuses on potential uses of the concept of cultural script in this domain. Originally described by cognitive psychologists in the 1980s, scripts refer to specific behavioral and experiential sequences of elements such as thoughts, memories, attention patterns, bodily sensations, sleep abnormalities, emotions and affective expressions, motivation, coping attempts, and ritualized behaviors that are relevant to posttraumatic adjustment. We differentiate between experiences of traumatic stress that are scripted (e.g., cultural explanations are available) versus unscripted. Further characteristics such as script tracks, the effect of script interruptions, and contextual fit of scripts with other cultural models are also described. We consider examples of traumatic stress associated with war and organized, sexualized violence from "Western" and "non-Western" world regions. The concluding part of this review describes a number of possibilities for methodological approaches to assessment of cultural scripts. Capturing central elements of the script(s) of trauma would aid psychological researchers and clinicians in understanding the experiences of trauma in cultural context, which could ultimately lead to better clinical service opportunities worldwide.

Factors associated with Chinese American and White cancer survivors' physical and psychological functioning.

OBJECTIVE: To examine whether health-related stressors and resources are associated with physical function, depression, and anxiety in Chinese American and White breast cancer survivors. METHOD: During 2011-2013, this cross-sectional study enrolled Chinese American and White women from California cancer registries diagnosed with Stage 0-III breast cancer between 2006 and 2012. Survivors completed a telephone survey assessing health-related factors including comorbidity, treatment-related symptoms, medical communication, perceived threat, use of coping, and social support resources. Outcomes were assessed using the Patient-Reported Outcome Measurement Information System® (PROMIS®) short forms. Chinese were classified as low- or high-acculturated based on English proficiency, years in the United States, and interview language. Analyses were conducted using Tobit regression models. RESULTS: Low-acculturated Chinese (n = 136) had worse physical functioning than Whites (n = 216), controlling for demographics, cancer stage, and time since diagnosis (ß = -3.33, p = .01). This disparity was attenuated after adjusting for comorbidity and symptoms (ß = -1.63, p = .18). Perceived threat, disengagement coping, and lack of social support were associated with poorer psychological outcomes, regardless of ethnicity. Although low-acculturated Chinese had lower scores on all health-related factors than Whites, the former reported significantly lower level of depression (ß = -3.23) and anxiety (ß = -5.8) after adjusting for covariates (both p < .05). High-acculturated Chinese (n = 84) did not differ from Whites except that the former had significantly lower anxiety. CONCLUSION: Low-acculturated Chinese may benefit from interventions aimed to improve their physical problems. However, despite experiencing greater psychosocial stress, they reported better emotional functioning. Whether Chinese culture shapes this resiliency, or if it is a reporting bias will need further investigation. (PsycINFO Database Record (c) 2019 APA, all rights reserved).

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.

The Effectiveness of Somatization in Communicating Distress in Korean and American Cultural Contexts.

Previous research has documented that Asians tend to somatize negative experiences to a greater degree than Westerners. It is posited that somatization may be a more functional communication strategy in Korean than American context. We examined the effects of somatization in communications of distress among participants from the US and Korea. We predicted that the communicative benefits of somatic words used in distress narratives would depend on the cultural contexts. In Study 1, we found that Korean participants used more somatic words to communicate distress than US participants. Among Korean participants, but not US participants, use of somatic words predicted perceived effectiveness of the communication and expectations of positive reactions (e.g., empathy) from others. In Study 2, we found that when presented with distress narratives of others, Koreans (but not Americans) showed more sympathy in response to narratives using somatic words than narratives using emotional words. These findings suggest that cultural differences in use of somatization may reflect differential effectiveness of somatization in communicating distress across cultural contexts.