The composition of friendship networks predicts emotional fit among Turkish Belgian adolescents.

OBJECTIVES: Emotions of immigrant-origin individuals tend to resemble those of their social environment. This study examined how social networks of Turkish-origin minority adolescents, based on both majority and coethnic minority friendships (composition and structure), have bearing on their emotional fit with Belgian-majority and Turkish-minority cultures. METHOD: Turkish-origin minority adolescents (N = 668) and Belgian-majority adolescents (N = 1,657) nominated their best friends from their class and reported their emotional experiences. RESULTS: Turkish-minority adolescents with more majority friends in their networks had higher emotional fit with the majority culture without compromising their fit with the minority culture. Conversely, a higher proportion of coethnic friends in their networks was associated with lower emotional fit with the majority culture. Network density among majority or coethnic friends was unrelated to emotional fit with either culture. CONCLUSIONS: Having more majority than minority friends positively relates to emotional fit with the majority culture without negatively affecting their fit with the minority culture. These findings further support the idea that cultural emotion norms can both shape or be shaped by close relationships, particularly with friends during adolescence. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

My emotions belong here and there: extending the phenomenon of emotional acculturation to heritage culture fit.

When immigrant minorities engage in a new cultural context, their patterns of emotional experience come to change - a process we coined emotional acculturation. To date, research on emotional acculturation focused on the antecedents and consequences of changes in minorities' fit with the new culture. Yet, most minorities also continue to engage in their heritage culture. Therefore, the current research investigated which personal and situational factors afford minorities to maintain emotional fit with their heritage culture. Two studies compared the emotional patterns of Korean Americans (n = 49) with those of Koreans in Korea (n = 80), and the emotional patterns of Turkish Belgians (n = 144) with those of Turks in Turkey (n = 250), respectively. As expected, we found that although minorities did not fit the heritage emotional patterns as well as participants in their home countries, spending time with heritage culture friends and interacting in heritage culture settings explained within-group differences in minorities' heritage culture fit. Therefore, the current research shows that minorities' emotional patterns are not only cultivated, but also activated by their interactions in different socio-cultural contexts. Moreover, it provides further evidence for cultural frame-switching in the domain of emotion.

Humiliated fury is not universal: the co-occurrence of anger and shame in the United States and Japan.

It has been widely believed that individuals transform high-intensity shame into anger because shame is unbearably painful. This phenomenon was first coined "humiliated fury," and it has since received empirical support. The current research tests the novel hypothesis that shame-related anger is not universal, yet hinges on the cultural meanings of anger and shame. Two studies compared the occurrence of shame-related anger in North American cultural contexts (where shame is devalued and anger is valued) to its occurrence in Japanese contexts (where shame is valued and anger is devalued). In a daily-diary study, participants rated anger and shame feelings during shame situations that occurred over one week. In a vignette study, participants rated anger and shame in response to standardised shame vignettes that were generated in previous research by either U.S. or Japanese respondents. Across the two studies, and in line with previous research on humiliated fury, shame predicted anger for U.S. PARTICIPANTS: Yet, neither in the daily diary study nor for the Japanese-origin vignettes, did we find shame-related anger in Japanese participants. Only when presented with U.S.-origin vignettes, did Japanese respondents in the vignette study report shame-related anger. The findings suggest that shame-related anger is a culture-specific phenomenon.

Europe's Culture(s): Negotiating Cultural Meanings, Values, and Identities in the European Context.

The intent of this Special Issue is to be a starting point for a broadly-defined European cultural psychology. Across seven research articles, the authors of this Special Issue explore what European culture(s) and European identity entail, how acculturation within the European cultural contexts takes place and under what conditions a multicultural Europe might be possible. The Special Issue also discusses what is currently missing from the research agenda. Therein, the findings of this Special Issue constitute an important starting point for future psychological research that accompanies Europe along its journey into the 21st century.

Collective Victimhood and Ingroup Identity Jointly Shape Intergroup Relations, Even in a Non-violent Conflict: The Case of the Belgians.

Collective victimhood is the belief that one's own group has been intentionally and undeservingly harmed by another group (Bar-Tal, Chernyak-Hai, Schori, & Gundar, 2009). While previous research has established the link between collective victimhood and negative intergroup behaviors, the underlying mechanism is virtually unexplored. In the current study, we test the idea that intergroup emotions play an important role, particularly for those group members who are highly identified. Whereas previous research has primarily studied collective victimhood in violent contexts, the current study focuses on its role in the intergroup relations in Belgium, known as a non-violent conflict between French and Dutch speakers. The associations between collective victimhood, intergroup emotions, and action tendencies were studied in an online survey. The sample consisted of both French-speaking and Dutch-speaking Belgians (Ntotal = 1774). Structural equation modeling showed that collective victimhood was negatively related to intergroup affiliative emotions (i.e., sympathy) and positively to intergroup distancing emotions (i.e., anger). In addition, these relationships were stronger for participants who strongly identified with their ingroup. Furthermore, intergroup affiliative emotions positively predicted fostering contact with outgroup members, and negatively predicted the tendencies to exclude and take revenge on the outgroup; intergroup distancing emotions positively predicted outgroup exclusion and revenge, and negatively predicted fostering contact with them. The established associations were no different between the linguistic groups. Our results confirm that collective victimhood, and the emotions associated, can help to understand intergroup conflict in non-violent contexts, in addition to violent ones.

Emotions are not always contagious: Longitudinal spreading of self-pride and group pride in homogeneous and status-differentiated groups.

The members of task groups are emotionally more similar to each other than to others outside the group; yet, little is known about the conditions under which this emotional similarity emerges. In two longitudinal studies, we tested the idea that emotions only spread when they contain information that is relevant to all group members. We compared the spreading of group pride (relevant) with self-pride (not relevant). The first study followed emotions in 68 task groups (N = 295) across 4 moments. Multilevel cross-lagged path analyses showed that group members mutually influenced each other's group pride, but not self-pride. The second study followed emotions in 27 task groups (N = 195) across 3 moments in time. Longitudinal social network analyses showed that group members adjusted their group pride, but not their self-pride, to members they perceived to be more influential. Findings from both studies are consistent with a social referencing account of emotion spreading.

On the neural implausibility of the modular mind: Evidence for distributed construction dissolves boundaries between perception, cognition, and emotion.

Firestone & Scholl (F&S) rely on three problematic assumptions about the mind (modularity, reflexiveness, and context-insensitivity) to argue cognition does not fundamentally influence perception. We highlight evidence indicating that perception, cognition, and emotion are constructed through overlapping, distributed brain networks characterized by top-down activity and context-sensitivity. This evidence undermines F&S's ability to generalize from case studies to the nature of perception.

Distinguishing between level and impact of rumination as predictors of depressive symptoms: an experience sampling study.

Rumination--repetitively thinking about one's emotional state, its causes and consequences--exacerbates negative mood and plays an important role in the aetiology and maintenance of depression. Yet, it is unclear whether increased vulnerability to depression is associated with simply how much a person ruminates, or the short-term impact rumination has on a person's negative mood. In the current study, we distinguish between the level versus the impact of rumination, and we examine how each uniquely predicts changes in depressive symptoms over time in an undergraduate sample. Using experience sampling, we assessed students' (N = 101) subjective experiences of positive and negative affect and their use of rumination and distraction in daily life for seven days. Participants also reported their depressive symptoms before and after the experience sampling. Increases in depressive symptoms over the week were predicted by how much people ruminated, but not by its impact on negative mood.

Defending honour, keeping face: Interpersonal affordances of anger and shame in Turkey and Japan.

In the present study, we tested the idea that emotions are afforded to the extent that they benefit central cultural concerns. We predicted that emotions that are beneficial for the Turkish concern for defending honour (both anger and shame) are afforded frequently in Turkey, whereas emotions that are beneficial for the Japanese concern for keeping face (shame but not anger) are afforded frequently in Japan. N=563 students from Turkey and Japan indicated how frequently people in their culture experience a range of interpersonal anger and shame situations, and how intense their emotions would be. As predicted, participants perceived emotional interactions to occur frequently to the extent that they elicited culturally beneficial emotions. Moreover, the affordance of culturally beneficial emotions differed in predictable ways not only between cultures but also within cultures between situations with close vs. distant others and male vs. female protagonists.

Couple conflict observed: Emotions in Belgium and Japan.

In the present study, we examined cultural variation in couples' emotions during disagreement. We coded the emotions of 58 Belgian and 80 Japanese couples using the Specific Affect Coding System. We observed more anger and domineering, but less fear/tension and other-validation in Belgian than in Japanese couples. Moreover, in Japanese couples, culturally typical emotions were associated with higher conflict resolution and relationship satisfaction. The findings suggest meaningful cultural differences in couples' observed emotions during disagreement, as they can be understood from the prevailing relationship ideals in each culture. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

What We Can Learn About Emotion by Talking With the Hadza.

Emotions are often thought of as internal mental states centering on individuals' subjective feelings and evaluations. This understanding is consistent with studies of emotion narratives, or the descriptions people give for experienced events that they regard as emotions. Yet these studies, and contemporary psychology more generally, often rely on observations of educated Europeans and European Americans, constraining psychological theory and methods. In this article, we present observations from an inductive, qualitative analysis of interviews conducted with the Hadza, a community of small-scale hunter-gatherers in Tanzania, and juxtapose them with a set of interviews conducted with Americans from North Carolina. Although North Carolina event descriptions largely conformed to the assumptions of eurocentric psychological theory, Hadza descriptions foregrounded action and bodily sensations, the physical environment, immediate needs, and the experiences of social others. These observations suggest that subjective feelings and internal mental states may not be the organizing principle of emotion the world around. Qualitative analysis of emotion narratives from outside of a U.S. (and western) cultural context has the potential to uncover additional diversity in meaning-making, offering a descriptive foundation on which to build a more robust and inclusive science of emotion.

Acculturation of Personality: A Three-Culture Study of Japanese, Japanese Americans, and European Americans.

The present study tests the hypothesis that involvement with a new culture instigates changes in personality of immigrants that result in (a) better fit with the norms of the culture of destination and (b) reduced fit with the norms of the culture of origin. Participants were 40 Japanese first-generation immigrants to the United States, 57 Japanese monoculturals, and 60 U.S. monoculturals. All participants completed the Jackson Personality Inventory (JPI) as a measure of the Big Five; immigrants completed the Japanese American Acculturation Scale. Immigrants' fits with the cultures of destination and origin were calculated by correlating Japanese American mothers' patterns of ratings on the Big Five with the average patterns of ratings of European Americans and Japanese on the same personality dimensions. Japanese Americans became more "American" and less "Japanese" in their personality as they reported higher participation in the U.S. culture. The results support the view that personality can be subject to cultural influence.

Feeling close and doing well: the prevalence and motivational effects of interpersonally engaging emotions in Mexican and European American cultural contexts.

Two studies investigate whether interpersonally engaging emotions--those that bring the self closer to others (e.g., affection, shame)--are central to the model of self and relationships prevalent in Mexican cultural contexts. Study 1 demonstrated that compared to people in European American contexts, people in Mexican contexts were more likely to report experiencing interpersonally engaging emotions and less likely to report experiencing interpersonally disengaging emotions. Study 2 found that interpersonally engaging emotions had a substantial influence on performance motivation in Mexican contexts--Mexican participants solved more word search puzzles after recalling instances in which they experienced positive interpersonally engaging emotions, and fewer after recalling negative interpersonally disengaging emotions; in contrast, there were no differences by condition for European Americans. These findings significantly extend previous research by documenting the implications of relational concerns (e.g., simpatia, personalismo) for emotion and motivation in Mexican contexts, and are the first to demonstrate the motivational effects of interpersonally engaging emotions.

Show me your friends, I'll tell you your emotions: Emotional fit of immigrant-origin minority youth in cross-cultural friendship networks.

The typical emotional responses to certain types of situations differ across cultures. Being reprimanded by your teacher in front of the class may be cause for anger and indignation among pupils in one cultural context, but for anger, shame, and possibly respect for the teacher among pupils in another cultural context. The consequence for immigrant-origin minorities is that they may not fit the emotions of the majority culture. Previous research has found that minorities who have majority contact have higher emotional fit with the majority culture. In the current study, we suggest that friendships with majority peers are particularly important to minorities' emotional fit. Students (945 minority and 1256 majority) from a representative sample of Belgian middle schools completed a sociometric questionnaire on their classroom friendships and rated their emotional experiences in two situations. Multilevel models yielded higher levels of emotional fit for minority youth with many (vs. few) majority friends as well as for minorities whose majority friends are connected (vs. less connected) to each other, or who are well-connected in the majority peer network. Having majority friends predicted emotional fit over and above majority contact in general.

Influencing and adjusting in daily emotional situations: a comparison of European and Asian American action styles.

Emotions are for action, but action styles in emotional episodes may vary across cultural contexts. Based on culturally different models of agency, we expected that those who engage in European-American contexts will use more influence in emotional situations, while those who engage in East-Asian contexts will use more adjustment. European-American (N=60) and Asian-American (N=44) college students reported their action style during emotional episodes four times a day during a week. Asian Americans adjusted more than European Americans, whereas both used influence to a similar extent. These cultural differences in action style varied across types of emotion experienced. Moreover, influencing was associated with life satisfaction for European Americans, but not for Asian Americans.

Threat advantage: perception of angry and happy dynamic faces across cultures.

The current study tested whether the perception of angry faces is cross-culturally privileged over that of happy faces, by comparing perception of the offset of emotion in a dynamic flow of expressions. Thirty Chinese and 30 European-American participants saw movies that morphed an anger expression into a happy expression of the same stimulus person, or vice versa. Participants were asked to stop the movie at the point where they ceased seeing the initial emotion. As expected, participants cross-culturally continued to perceive anger longer than happiness. Moreover, anger was perceived longer in in-group than in out-group faces. The effects were driven by female rather than male targets. Results are discussed with reference to the important role of context in emotion perception.

Different bumps in the road: The emotional dynamics of couple disagreements in Belgium and Japan.

In the present study, we propose that the emotional "bumps" that couples experience during relationship disagreements differ systematically among cultures. We predicted that self-assertive emotions such as anger or strength play a central role in Belgium, where they are instrumental for relational independence. In comparison, other-focused emotions such as shame or empathy for the partner should play a central role in Japan, where they support relational interdependence. Romantic couples from Belgium (n = 58) and Japan (n = 80) discussed relationship disagreements in the lab, which were video-recorded. After the interaction, participants separately rated their emotional experience during video-mediated recall. We identified the emotions that played a central role during the interactions in terms of attractors; these are the emotions around which couples stabilize and that likely play a central role in realizing different relationship ideals. In line with our predictions, attractors reflected states of the interpersonal emotional system that support independence in Belgium (e.g., angry or strong feelings) and interdependence (e.g., empathy) in Japan. Moreover, we found that-at least in Belgium-having more culturally typical interactions was associated with a stronger endorsement of culturally valued relationship ideals and, in turn, better relational functioning. (PsycInfo Database Record (c) 2022 APA, all rights reserved).

Validation and Measurement Invariance of the Leuven Obsessional Intrusions Inventory in Two Different Cultures.

Obsessions - recurrent unwanted intrusive thoughts - are one of the two pillars of the Obsessive Compulsive Disorder (OCD). Although OCD has been reported across many different cultures, research on these cultural variations is hampered by the lack of cross-culturally sound instruments to assess intrusive thoughts. The aim of the current study is to investigate the psychometric properties of the recently developed Leuven Obsessional Intrusions Instrument (LOII) in two different cultural contexts. Turkish (N = 663) and Belgian (N = 496) participants were sampled from non-clinical student populations. Results from confirmatory factor analyses yielded a shortened version of the LOII (i.e., LOII-R) with a four-factor solution - aggressive, sexual, and contamination intrusions, and 'just-right' doubts - as the best fitting model across both cultures. The model met most criteria for strong measurement invariance, and proved to be both valid and reliable. The results of this study suggest that the LOII-R is a good candidate for cross-cultural studies on obsessional intrusions.

Cultural Differences in Emotion Suppression in Belgian and Japanese Couples: A Social Functional Model.

Emotion suppression has been found to have negative psychological and social consequences in Western cultural contexts. Yet, in some other cultural contexts, emotion suppression is less likely to have negative consequences; relatedly, emotion suppression is also more common in those East-Asian cultural contexts. In a dyadic conflict study, we aim to (a) conceptually replicate cultural differences found in previous research with respect to the prevalence and consequences of emotion suppression, and (b) extend previous research by testing whether cultural differences are larger for some than for other types of negative emotions. We postulate that cultural differences in suppression are less pronounced for socially engaging emotions (e.g., guilt) than socially disengaging emotions (e.g., anger), because the former foster the relationship, whereas the latter emphasize individual goals. Belgian (N = 58) and Japanese (N = 80) couples engaged in a 10-min conflict interaction followed by video-mediated recall, during which participants rated their emotions and emotion suppression every 30 s. As predicted, Japanese participants reported more suppression than their Belgian counterparts, but the cultural difference was more pronounced when participants experienced more socially disengaging emotions than when they experienced more socially engaging emotions. These results suggest that the type of emotion should be considered when describing cultural differences in emotion suppression. Finally, and consistent with previous research, emotion suppression was negatively associated with interaction outcomes (i.e., conflict resolution) in Belgian couples, but not in Japanese couples.