Distinct facial expressions represent pain and pleasure across cultures.

Real-world studies show that the facial expressions produced during pain and orgasm-two different and intense affective experiences-are virtually indistinguishable. However, this finding is counterintuitive, because facial expressions are widely considered to be a powerful tool for social interaction. Consequently, debate continues as to whether the facial expressions of these extreme positive and negative affective states serve a communicative function. Here, we address this debate from a novel angle by modeling the mental representations of dynamic facial expressions of pain and orgasm in 40 observers in each of two cultures (Western, East Asian) using a data-driven method. Using a complementary approach of machine learning, an information-theoretic analysis, and a human perceptual discrimination task, we show that mental representations of pain and orgasm are physically and perceptually distinct in each culture. Cross-cultural comparisons also revealed that pain is represented by similar face movements across cultures, whereas orgasm showed distinct cultural accents. Together, our data show that mental representations of the facial expressions of pain and orgasm are distinct, which questions their nondiagnosticity and instead suggests they could be used for communicative purposes. Our results also highlight the potential role of cultural and perceptual factors in shaping the mental representation of these facial expressions. We discuss new research directions to further explore their relationship to the production of facial expressions.

The fear gasping face as a threat display in a Melanesian society.

Theory and research show that humans attribute both emotions and intentions to others on the basis of facial behavior: A gasping face can be seen as showing "fear" and intent to submit. The assumption that such interpretations are pancultural derives largely from Western societies. Here, we report two studies conducted in an indigenous, small-scale Melanesian society with considerable cultural and visual isolation from the West: the Trobrianders of Papua New Guinea. Our multidisciplinary research team spoke the vernacular and had extensive prior fieldwork experience. In study 1, Trobriand adolescents were asked to attribute emotions, social motives, or both to a set of facial displays. Trobrianders showed a mixed and variable attribution pattern, although with much lower agreement than studies of Western samples. Remarkably, the gasping face (traditionally considered a display of fear and submission in the West) was consistently matched to two unpredicted categories: anger and threat. In study 2, adolescents were asked to select the face that was threatening; Trobrianders chose the "fear" gasping face whereas Spaniards chose an "angry" scowling face. Our findings, consistent with functional approaches to animal communication and observations made on threat displays in small-scale societies, challenge the Western assumption that "fear" gasping faces uniformly express fear or signal submission across cultures.

Four Misconceptions About Nonverbal Communication.

Research and theory in nonverbal communication have made great advances toward understanding the patterns and functions of nonverbal behavior in social settings. Progress has been hindered, we argue, by presumptions about nonverbal behavior that follow from both received wisdom and faulty evidence. In this article, we document four persistent misconceptions about nonverbal communication-namely, that people communicate using decodable body language; that they have a stable personal space by which they regulate contact with others; that they express emotion using universal, evolved, iconic, categorical facial expressions; and that they can deceive and detect deception, using dependable telltale clues. We show how these misconceptions permeate research as well as the practices of popular behavior experts, with consequences that extend from intimate relationships to the boardroom and courtroom and even to the arena of international security. Notwithstanding these misconceptions, existing frameworks of nonverbal communication are being challenged by more comprehensive systems approaches and by virtual technologies that ambiguate the roles and identities of interactants and the contexts of interaction.

Facial Displays Are Tools for Social Influence.

Based on modern theories of signal evolution and animal communication, the behavioral ecology view of facial displays (BECV) reconceives our 'facial expressions of emotion' as social tools that serve as lead signs to contingent action in social negotiation. BECV offers an externalist, functionalist view of facial displays that is not bound to Western conceptions about either expressions or emotions. It easily accommodates recent findings of diversity in facial displays, their public context-dependency, and the curious but common occurrence of solitary facial behavior. Finally, BECV restores continuity of human facial behavior research with modern functional accounts of non-human communication, and provides a non-mentalistic account of facial displays well-suited to new developments in artificial intelligence and social robotics.

Universality Reconsidered: Diversity in Making Meaning of Facial Expressions.

It has long been claimed that certain facial movements are universally perceived as emotional expressions. The critical tests of this universality thesis were conducted between 1969 and 1975 in small-scale societies in the Pacific using confirmation-based research methods. New studies conducted since 2008 have examined a wider sample of small-scale societies, including on the African and South American continents. They used more discovery-based research methods, providing an important opportunity for reevaluating the universality thesis. These new studies reveal diversity, rather than uniformity, in how perceivers make sense of facial movements, calling the universality thesis into doubt. Instead, they support a perceiver-constructed account of emotion perception that is consistent with the broader literature on perception.

Data-Driven Methods to Diversify Knowledge of Human Psychology.

Psychology aims to understand real human behavior. However, cultural biases in the scientific process can constrain knowledge. We describe here how data-driven methods can relax these constraints to reveal new insights that theories can overlook. To advance knowledge we advocate a symbiotic approach that better combines data-driven methods with theory.

Recognizing spontaneous facial expressions of emotion in a small-scale society of Papua New Guinea.

We report 2 studies on how residents of Papua New Guinea interpret facial expressions produced spontaneously by other residents of Papua New Guinea. Members of a small-scale indigenous society, Trobrianders (Milne Bay Province; N = 32, 14 to 17 years) were shown 5 facial expressions spontaneously produced by members of another small-scale indigenous society, Fore (Eastern Highlands Province) that Ekman had photographed, labeled, and published in The Face of Man (1980), each as an expression of a basic emotion: happiness, sadness, anger, surprise, and disgust. Trobrianders were asked to use any word they wanted to describe how each person shown felt and to provide valence and arousal ratings. Other Trobrianders (N = 24, 12 to 14 years) were shown the same photographs but asked to choose their response from a short list. In both studies, agreement with Ekman's predicted labels was low: 0% to 16% and 13% to 38% of observers, respectively. (PsycINFO Database Record

A Multidisciplinary Approach to Research in Small-Scale Societies: Studying Emotions and Facial Expressions in the Field.

Although cognitive science was multidisciplinary from the start, an under-emphasis on anthropology has left the field with limited research in small scale, indigenous societies. Neglecting the anthropological perspective is risky, given that once-canonical cognitive science findings have often been shown to be artifacts of enculturation rather than cognitive universals. This imbalance has become more problematic as the increased use of Western theory-driven approaches, many of which assume human uniformity ("universality"), confronts the absence of a robust descriptive base that might provide clarifying or even contrary evidence. We highlight the need for remedies to such shortcomings by suggesting a two-fold methodological shift. First, studies conducted in indigenous societies can benefit by relying on multidisciplinary research groups to diminish ethnocentrism and enhance the quality of the data. Second, studies devised for Western societies can readily be adapted to the changing settings encountered in the field. Here, we provide examples, drawn from the areas of emotion and facial expressions, to illustrate potential solutions to recurrent problems in enhancing the quality of data collection, hypothesis testing, and the interpretation of results.

Reading emotions from faces in two indigenous societies.

That all humans recognize certain specific emotions from their facial expression-the Universality Thesis-is a pillar of research, theory, and application in the psychology of emotion. Its most rigorous test occurs in indigenous societies with limited contact with external cultural influences, but such tests are scarce. Here we report 2 such tests. Study 1 was of children and adolescents (N = 68; aged 6-16 years) of the Trobriand Islands (Papua New Guinea, South Pacific) with a Western control group from Spain (N = 113, of similar ages). Study 2 was of children and adolescents (N = 36; same age range) of Matemo Island (Mozambique, Africa). In both studies, participants were shown an array of prototypical facial expressions and asked to point to the person feeling a specific emotion: happiness, fear, anger, disgust, or sadness. The Spanish control group matched faces to emotions as predicted by the Universality Thesis: matching was seen on 83% to 100% of trials. For the indigenous societies, in both studies, the Universality Thesis was moderately supported for happiness: smiles were matched to happiness on 58% and 56% of trials, respectively. For other emotions, however, results were even more modest: 7% to 46% in the Trobriand Islands and 22% to 53% in Matemo Island. These results were robust across age, gender, static versus dynamic display of the facial expressions, and between- versus within-subjects design. (PsycINFO Database Record

Enfermedad de Hand-Schuller-Christian / Hand-Schuller-Christian disease

Se describe el cuadro clínico de una paciente con enfermedad de Hand-Schuller-Christian, quien entre los dos y cinco años de edad desarrolla diabetes insípida, exoftalmos y alteraciones osteolíticas, tríada diagnóstica de la enfermedad. Además de importante compromiso visceral, presentaba en las zonas de extensión lesiones eritematoescamosas clínicamente compatibles con lesiones cutáneas de histiocitosis, pero que histopatológicamente correspondieron a eccematide psoriasiforme. Se efectúa una revisión de las manifestaciones cutáneas de la enfermedad de Hand-Schuller-Christian, de su histopatología y de la naturaleza de la enfermedad