Self- and Other-Orientation in High Rank: A Cultural Psychological Approach to Social Hierarchy.

PUBLIC ABSTRACT: Social hierarchy is one fundamental aspect of human life, structuring interactions in families, teams, and entire societies. In this review, we put forward a new theory about how social hierarchy is shaped by the wider societal contexts (i.e., cultures). Comparing East Asian and Western cultural contexts, we show how culture comprises societal beliefs about who can raise to high rank (e.g., become a leader), shapes interactions between high- and low-ranking individuals (e.g., in a team), and influences human thought and behavior in social hierarchies. Overall, we find cultural similarities, in that high-ranking individuals are agentic and self-oriented in both cultural contexts. But we also find important cross-cultural differences. In East Asian cultural contexts, high-ranking individuals are also other oriented; they are also concerned about the people around them and their relationships. We close with a call to action, suggesting studying social hierarchies in more diverse cultural contexts.

Cultural and life style practices associated with low inflammatory physiology in Japanese adults.

Japan is an exceptionally healthy East Asian country with extended longevity. In addition, the typical levels of several proinflammatory proteins, including both C-reactive protein (CRP) and interleukin-6 (IL-6), are often reported to be low when compared to American and European populations. This analysis determined if blood levels of CRP and IL-6 were associated with 4 cultural practices reflective of Japanese behavior and customs -- drinking tea, eating seafood, consuming vegetables, and partaking in relaxing baths regularly - among 382 adults living in Tokyo. Regression models controlled for demographic factors, adiposity (BMI), physical exercise, smoking, alcohol use, and chronic illness (e.g., diabetes). Consuming a Japanese diet was associated with significantly lower CRP and IL-6 levels. More frequent bathing was associated with lower IL-6, but not specifically predictive of low CRP. This study has confirmed prior evidence for low inflammatory activity in Japanese adults and its association with several behavioral practices common in Japan.

Heterogeneity of long-history migration explains cultural differences in reports of emotional expressivity and the functions of smiles.

A small number of facial expressions may be universal in that they are produced by the same basic affective states and recognized as such throughout the world. However, other aspects of emotionally expressive behavior vary widely across culture. Just why do they vary? We propose that some cultural differences in expressive behavior are determined by historical heterogeneity, or the extent to which a country's present-day population descended from migration from numerous vs. few source countries over a period of 500 y. Our reanalysis of data on cultural rules for displaying emotion from 32 countries [n = 5,340; Matsumoto D, Yoo S, Fontaine J (2008) J Cross Cult Psychol 39(1):55-74] reveals that historical heterogeneity explains substantial, unique variance in the degree to which individuals believe that emotions should be openly expressed. We also report an original study of the underlying states that people believe are signified by a smile. Cluster analysis applied to data from nine countries (n = 726), including Canada, France, Germany, India, Indonesia, Israel, Japan, New Zealand, and the United States, reveals that countries group into "cultures of smiling" determined by historical heterogeneity. Factor analysis shows that smiles sort into three social-functional subtypes: pleasure, affiliative, and dominance. The relative importance of these smile subtypes varies as a function of historical heterogeneity. These findings thus highlight the power of social-historical factors to explain cross-cultural variation in emotional expression and smile behavior.

Linking Positive Affect to Blood Lipids: A Cultural Perspective.

Higher levels of positive affect have been associated with better physical health. While positive affect is seen as highly desirable among Westerners, East Asians tend to deemphasize positive affect. Using large probability samples of Japanese and U.S. adult populations, the present study examined the relations of positive affect with serum lipid profiles, known to be strongly predictive of risk for cardiovascular disease, and tested whether their associations depend on cultural contexts. As predicted, positive affect was associated with healthier lipid profiles for Americans but not for Japanese. Further analyses showed that this cultural moderation was mediated by body mass index. This study highlights the role of culture in the link between positive emotions and key biological risk factors of cardiovascular disease.

Expression of anger and ill health in two cultures: an examination of inflammation and cardiovascular risk.

Expression of anger is associated with biological health risk (BHR) in Western cultures. However, recent evidence documenting culturally divergent functions of the expression of anger suggests that its link with BHR may be moderated by culture. To test this prediction, we examined large probability samples of both Japanese and Americans using multiple measures of BHR, including pro-inflammatory markers (interleukin-6 and C-reactive protein) and indices of cardiovascular malfunction (systolic blood pressure and ratio of total to HDL cholesterol). We found that the link between greater expression of anger and increased BHR was robust for Americans. As predicted, however, this association was diametrically reversed for Japanese, among whom greater expression of anger predicted reduced BHR. These patterns were unique to the expressive facet of anger and remained after we controlled for age, gender, health status, health behaviors, social status, and reported experience of negative emotions. Implications for sociocultural modulation of bio-physiological responses are discussed.

Psychological resources as mediators of the association between social class and health: comparative findings from Japan and the USA.

BACKGROUND: Recently, researchers have proposed that psychological resources might be key concept in explaining the association between social class and health. However, empirical examinations of the extent to which psychological resources to social class in health are still few. PURPOSE: This study investigated mediating effects of selected psychological resources (sense of control, self-esteem, optimism, and neuroticism) on the association of social class [education and subjective social status (SSS)] with current health status (self-rated health and the number of chronic conditions). METHOD: This sample consisted of 1,805 Americans (818 males and 987 females) from the Midlife in the United States (MIDUS) survey, 2004-2006 and 1,027 Japanese (505 males and 522 females) from the Midlife in Japan (MIDJA) survey in Tokyo, Japan, 2008-2010. Information on social class, psychological resources, and health status was obtained using telephone interviews or written questionnaires. RESULTS: A mediation analysis was conducted separately for males and females in Japan and the USA. Neuroticism significantly mediated the association of education and SSS with self-rated health and chronic conditions among males and females in both countries, with one exception (not for chronic conditions among Japanese females). Sense of control significantly mediated the association of education and SSS with self-rated health among males and females in both countries. As hypothesized, self-esteem significantly mediated almost all of the associations of education and SSS with self-rated health and chronic conditions among men and women in the USA, but very few such associations in Japan. Optimism significantly mediated most associations of social class and health status in both countries, but only among females. CONCLUSIONS: Overall, the findings underscore important culture- and gender specificity in the ways in which psychosocial resources mediate the links between social class and health.

Negative emotions predict elevated interleukin-6 in the United States but not in Japan.

Previous studies conducted in Western cultures have shown that negative emotions predict higher levels of pro-inflammatory biomarkers, specifically interleukin-6 (IL-6). This link between negative emotions and IL-6 may be specific to Western cultures where negative emotions are perceived to be problematic and thus may not extend to Eastern cultures where negative emotions are seen as acceptable and normal. Using samples of 1044 American and 382 Japanese middle-aged and older adults, we investigated whether the relationship between negative emotions and IL-6 varies by cultural context. Negative emotions predicted higher IL-6 among American adults, whereas no association was evident among Japanese adults. Furthermore, the interaction between culture and negative emotions remained even after controlling for demographic variables, psychological factors (positive emotions, neuroticism, extraversion), health behaviors (smoking status, alcohol consumption), and health status (chronic conditions, BMI). These findings highlight the role of cultural context in shaping how negative emotions affect inflammatory physiology and underscore the importance of cultural ideas and practices relevant to negative emotions for understanding of the interplay between psychology, physiology, and health.

Cultural Differences in Rumination and Psychological Correlates: The Role of Attribution.

Cross-cultural research suggests that rumination may have weaker maladaptive effects in Eastern than in Western cultural contexts. This study examines a mechanism underlying cultural differences in mental health correlates of rumination from sociocultural cognitive perspective. We propose that cultures differ in how people attribute rumination, which can lead to cultural differences in the link between rumination and mental health correlates. We developed the Attribution of Rumination scale, tested cultural differences (Study 1), and examined its relationship with theoretically related constructs (Study 2). In Study 3, self-doubt attribution moderated the association between rumination and mental health, partly explaining cultural differences in the rumination-mental health link. Study 4 replicated self-doubt attribution moderating the link between rumination and mental health among Asians. Furthermore, greater exposure to American culture was associated with self-doubt attribution. This work provides a novel approach to understanding cultural differences in the association between rumination and negative psychological correlates.

When High Subjective Social Status Becomes a Burden: A Japan-U.S. Comparison of Biological Health Markers.

High subjective social status (SSS) is believed to protect health in the current literature. However, high SSS entails social responsibilities that can be stressful in collectivistic cultural contexts. Here, we tested the hypothesis that those socialized in collectivistic societies (e.g., Japan) recognize their high social status as entailing social duties difficult to ignore even when they are excessive. Using cross-cultural survey data (N = 1,289) and a measure of biological health risk (BHR) by biomarkers of inflammation and cardiovascular malfunction, we found that higher SSS predicted lower BHR for American males. In contrast, higher SSS predicted higher BHR for Japanese males, mediated by the perceived difficulty of disengaging from their current goals. In both cultural groups, females showed no association between SSS and BHR. These findings suggest that social status has differing health implications, depending on the relative salience of privileges and burden-producing responsibilities in different cultural contexts.

Role of the valuation of nervousness in cortisol responses to psychosocial stress task and task performance in European American and East Asian students.

How people perceive and value negative affective states is associated with physiological responses to stressful events and moderates the association between negative feelings and physiological and behavioral outcomes. However, previous studies on valuation of negative affective states have been conducted mostly in Western cultures. Different cultural backgrounds shape how people view negative emotions as well as how people attend to internal emotional states, which may change the effects of valuing negative emotions. The present study thus examined whether valuation of nervousness was associated with the magnitude and duration of cortisol responses to a standardized laboratory stressor and task performance in East Asian and European American students. Two hundred undergraduate students were recruited through a large pool of students taking psychology courses. They engaged in demanding speech and arithmetic tasks as part of the Trier Social Stress Test (TSST). European American participants who had a higher valuation of nervousness showed lower cortisol reactivity. Valuing nervousness was associated with better speech performance in students from both cultural backgrounds, and the strength of this association was moderated by cortisol level. Our findings call attention to the importance of considering whether negative emotions are viewed as beneficial or an impediment, as well as the cultural context when responding to demanding and threatening situations.

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).

Culture and Health: Recent Developments and Future Directions.

Evidence of cultural differences in relationships and emotions has accumulated over the past few decades. As findings on cultural differences in psychological processes have accumulated, there has been growing interest in investigating whether they have implications for other phenomena such as health. Using scientific advances from the MIDUS and MIDJA studies, both publicly available, we examine links between culture and health. We first briefly review the accumulated evidence on cultural influences on health correlates of psychosocial factors. We then feature two recent developments - a more micro-level perspective on biological factors that may be involved in the culture and health linkage, and a more macro-level view of socioeconomic inequality, which also matters for health. Both perspectives inform the pathways through which health effects occur. Finally, we conclude our review by highlighting the changing historical contexts surrounding these cross-cultural investigations. Specifically, we draw attention to widening of economic inequality across cultures and the world-wide COVID-19 pandemic. These happenings bring notable implications for future research on health across cultural contexts.

Valuation of emotion underlies cultural variation in cardiovascular stress responses.

Cultural context shapes individuals' valuation of emotions. Although studies have documented cultural differences in beliefs about the utility of negative emotions, little is known about how such cultural valuation is associated with physiological stress responses. In the present work, we examined whether East Asians and European Americans differ in how they value nervousness in a demanding situation and whether such valuation predicts acute cardiovascular responses. We found that East Asians were more likely than European Americans to believe feeling nervous in a demanding situation was useful. Furthermore, greater valuation of negative emotion predicted attenuated cardiovascular responses to a laboratory mental stressor and partially mediated the relationship between culture and cardiovascular stress responses. The present results highlight the importance of valuation of emotions as a psychological mechanism underlying cultural as well as individual differences in stress-evoked cardiovascular responses. We discuss one implication for this line of research, unpacking how cross-cultural differences in valuation of negative emotions may lead to cultural variation in physiological patterns related to health outcomes. (PsycInfo Database Record (c) 2022 APA, all rights reserved).

Cultural differences in the dialectical and non-dialectical emotional styles and their implications for health.

Previous cross-cultural studies have repeatedly demonstrated that East Asians are more likely to show a dialectical emotional style than Americans, but do not distinguish between specific types of dialectical emotional styles. Using an age diverse sample, we found that compared to Americans, Japanese are more likely to experience both positive and negative emotions moderately frequently (i.e., moderate dialectical), but are no more likely to experience them frequently (i.e., high dialectical). Thus, dialectical emotions prevalent in East Asia may be characterised by a "middle way" rather than by emotional extremes. Furthermore, we explored whether dialectical emotion types are associated with better health profiles depending on cultural background. Our results show that the moderate dialectical type is associated with fewer physical symptoms in Japan than in the USA. Together, these findings show the cultural differences in the experience of balanced positive and negative emotions and their health correlates.

Cultural grounding of regret: regret in self and interpersonal contexts.

The purpose of this study was to explore cultural similarities and differences in regret, focusing on distinctions between interpersonal and self-situations, and between action and inaction regrets. Japanese and American undergraduates were asked to describe regrets experienced in interpersonal and self-situations. We found that both situational and cultural contexts influenced the likelihood of regretting inactions over actions. Participants were more likely to recall inaction regrets in self-situations than in interpersonal situations, and that the likelihood of recalling inaction regrets was more pronounced for Americans than for Japanese. Furthermore, we examined the intensity of the regret. Whereas American students experienced regret as intense as that of Japanese students in self-situations, Japanese students experienced regret more strongly than American students in interpersonal situations. Detailed content analysis also showed that individuals experienced regret in ways consistent with cultural values. The situational and cultural grounding of regret is discussed.

A cyclic lipopeptide surfactin is a species-selective Hsp90 inhibitor that suppresses cyanobacterial growth.

Heat shock protein 90 (Hsp90) is essential for eukaryotic cells, whereas bacterial homologs play a role under stresses and in pathogenesis. Identifying species-specific Hsp90 inhibitors is challenging because Hsp90 is evolutionarily conserved. We found that a cyclic lipopeptide surfactin inhibits the ATPase activity of Hsp90 from the cyanobacterium Synechococcus elongatus (S.elongatus) PCC 7942 but does not inhibit Escherichia coli (E.coli), yeast and human Hsp90s. Molecular docking simulations indicated that surfactin could bind to the N-terminal dimerization interface of the cyanobacterial Hsp90 in the ATP- and ADP-bound states, which provided molecular insights into the species-selective inhibition. The data suggest that surfactin inhibits a rate-limiting conformational change of S.elongatus Hsp90 in the ATP hydrolysis. Surfactin also inhibited the interaction of the cyanobacterial Hsp90 with a model substrate, and suppressed S.elongatus growth under heat stress, but not that of E.coli. Surfactin did not show significant cellular toxicity towards mammalian cells. These results indicate that surfactin inhibits the cellular function of Hsp90 specifically in the cyanobacterium. The present study shows that a cyclic peptide has a great specificity to interact with a specific homolog of a highly conserved protein family.

Culturally contingent situated cognition: influencing other people fosters analytic perception in the United States but not in Japan.

Interpersonal influence and interpersonal adjustment play crucial roles in structuring social interactions. However, not much is known about whether their consequences are culturally contingent. We hypothesized that in order to effectively influence others, people need to employ a perceptual style that serves their cultural imperative. Specifically, we predicted that in the United States, interpersonal influence fosters an analytic, context-independent perceptual style that helps people focus on their goal; however, in Japan, where the cultural imperative is to attend to other people and fit into social contexts, this pattern may be absent or reversed. In two studies, we tested this hypothesis by measuring interpersonal interactions (Study 1) and then by manipulating interpersonal interactions (Study 2). Overall, the findings support a culturally contingent situated-cognition approach, which highlights not only interpersonal underpinnings of perceptual styles but also the role that culture plays in ascribing meaning to interpersonal interactions.

Protestant and Buddhist differences in noninfluence strategies of emotion regulation and their links to depressive symptoms.

The present research proposes that Buddhist teachings involve a noninfluence emotion regulation strategy, an emotion regulation strategy that consists of individuals not influencing their emotions in any way, more so than do Protestant teachings. We examined religious teachings surrounding the strategy, practitioners' use of the strategy, and its links with depression. Further, the nature of this noninfluence strategy was explored. Across 3 studies that used student, community, and online samples, results showed that in fact Buddhist practitioners were more likely than were Protestant practitioners to report that their religion teaches them to use noninfluence strategies of emotion regulation, and that they use noninfluence strategies of emotion regulation. Moreover, the use of noninfluence emotion regulation strategies was predictive of lower depressive symptoms across both religions (Studies 1 and 2). In addition, it was found that to practitioners, noninfluence strategies of emotion regulation are active, purposeful strategies and, especially to Buddhist practitioners, they involve acceptance of emotions (Study 2). Furthermore, religion was indirectly linked to the behavioral preference for a noninfluence strategy through the self-reported general use of a noninfluence emotion regulation strategy (Study 3). Implications for research on religion, self-regulation, and mental health are briefly discussed. (PsycInfo Database Record (c) 2020 APA, all rights reserved).

A Cultural Perspective on Functional Limitations and Well-Being.

Functional limitations-difficulty in carrying out activities of daily living-have been linked to poorer well-being in Western cultures. This might be partly due to the lower personal control associated with functional limitations. However, compared with the West, in Asian cultural contexts (e.g., Japan) where agency and control are based less predominantly on individual attributes, the link between functional limitations and well-being may be weaker. Using cross-sectional probability samples from the United States and Japan (Study 1), functional limitations were associated with lower well-being in both cultures, though the association was weaker in Japan than in the United States and personal control played a mediating role. Furthermore, analyses of longitudinal data (Study 2) showed the cross-cultural patterns generally consistent with the cross-sectional analyses of Study 1, though the cultural moderation was found for fewer well-being measures. Such findings enrich our understanding of how health status and well-being are related across cultures.

Feeling bad is not always unhealthy: Culture moderates the link between negative affect and diurnal cortisol profiles.

Prior research has demonstrated that the daily experience of negative affect is associated with increased levels of proinflammatory activity as evidenced by higher interleukin-6 among Americans but not among Japanese. This cultural difference may be driven by culturally divergent beliefs about negative affect as a source of threat to self-image versus as natural and integral to life. Here, we examined whether culture may moderate the relationship between negative affect and biological stress responses, with a focus on the hypothalamic-pituitary-adrenal (HPA) axis activity. By using culturally matched surveys of Americans (N = 761) and Japanese (N = 328), we found that negative affect was associated with a flattening of the diurnal cortisol slope among Americans after controlling for demographic variables, personality traits, sleep patterns, and health behaviors. In contrast, the association between negative affect and the HPA axis activity was negligible among Japanese. Moreover, we assessed biological health risk with biomarkers of both inflammation (interleukin-6 and C-reactive protein levels) and cardiovascular function (higher systolic blood pressure and total-to-HDL cholesterol ratio) and found that the relationship between negative affect and increased biological health risk, which was observed only among Americans, was mediated by the flattening of the diurnal cortisol rhythm. These findings suggest that cultural differences in how emotions are construed may make the experience of negative affect more or less stressful and differentially consequential for health. (PsycInfo Database Record (c) 2020 APA, all rights reserved).