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).

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).

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).

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.

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).

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).

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).

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.

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.

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.

Culture shapes whether the pursuit of happiness predicts higher or lower well-being.

Pursuing happiness can paradoxically impair well-being. Here, the authors propose the potential downsides to pursuing happiness may be specific to individualistic cultures. In collectivistic (vs. individualistic) cultures, pursuing happiness may be more successful because happiness is viewed--and thus pursued--in relatively socially engaged ways. In 4 geographical regions that vary in level of collectivism (United States, Germany, Russia, East Asia), we assessed participants' well-being, motivation to pursue happiness, and to what extent they pursued happiness in socially engaged ways. Motivation to pursue happiness predicted lower well-being in the United States, did not predict well-being in Germany, and predicted higher well-being in Russia and in East Asia. These cultural differences in the link between motivation to pursue happiness and well-being were explained by cultural differences in the socially engaged pursuit of happiness. These findings suggest that culture shapes whether the pursuit of happiness is linked with better or worse well-being, perhaps via how people pursue happiness.

"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.