Are positive emotions just as "positive" across cultures?

Whereas positive emotions and feeling unequivocally good may be at the heart of well-being among Westerners, positive emotions often carry negative associations within many Asian cultures. Based on a review of East-West cultural differences in dialectical emotions, or co-occurring positive and negative feelings, we predicted culture to influence the association between positive emotions and depression, but not the association between negative emotions and depression. As predicted, in a survey of over 600 European-, immigrant Asian-, and Asian American college students, positive emotions were associated with depression symptoms among European Americans and Asian Americans, but not immigrant Asians. Negative emotions were associated with depression symptoms among all three groups. We also found initial evidence that acculturation (i.e., nativity) may influence the role of positive emotions in depression: Asian Americans fell "in between" the two other groups. These findings suggest the importance of studying the role of culture in positive emotions and in positive psychology. The use of interventions based on promoting positive emotions in clinical psychology among Asian clients is briefly discussed.     

When being a model minority is good . . . and bad: realistic threat explains negativity toward Asian Americans

The current research explores the hypothesis that realistic threat is one psychological mechanism that can explain how individuals can hold positive stereotypical beliefs toward Asian Americans yet also express negative attitudes and emotions toward them. Study 1 demonstrates that in a realistic threat context, attitudes and emotions toward an anonymous group described by only positive, "model minority" attributes are significantly more negative than when the group was described using other positive attributes. Study 2 demonstrates that realistic threat significantly mediates the relationship between (a) the endorsement of the both the positive and negative stereotypes of Asian Americans and (b) subsequent negative attitudes and emotions toward them. Studies 3 and 4 conceptually replicate this effect in experimental situations involving interactions with Asian Americans in realistic threat contexts. Implications for understanding the nature of stereotyping and prejudice toward Asian Americans and other minority groups are discussed.     

Situational differences in dialectical emotions: Boundary conditions in a cultural comparison of North Americans and East Asians

Past research generally suggests that East Asians tolerate opposing feelings or dialectical emotions more than North Americans. We tested the idea that North Americans would have fewer opposing emotions than East Asians in positive, but not in negative or mixed situations. Forty-seven European American, 40 Chinese, and 121 Japanese students reported the emotions that a protagonist of standardised positive, negative, and mixed situations would feel. Emotions were coded into three valence categories: pleasant, unpleasant, and neither-pleasant-nor-unpleasant. As predicted, cultural differences in opposing emotion associations were found in positive situations only. Moreover, East Asians reported more neither-pleasant-nor-unpleasant feelings, especially in mixed situations, possibly reflecting a deferral of valence appraisal due to expected change.     

A longitudinal experimental study comparing the effectiveness of happiness-enhancing strategies in Anglo Americans and Asian Americans

Growing evidence suggests that well-being interventions can be effective. However, it is unclear whether happiness-increasing practices are equally effective for individuals from different cultural backgrounds. To investigate this question, Anglo Americans and predominantly foreign-born Asian Americans were randomly assigned to express optimism, convey gratitude, or list their past experiences (control group). Multilevel analyses indicated that participants in the optimism and gratitude conditions reported enhanced life satisfaction relative to those in the control condition. However, Anglo Americans in the treatment conditions demonstrated larger increases in life satisfaction relative to Asian Americans, while both cultural groups in the control condition showed the least improvement. These results are consistent with the idea that the value individualist cultures place on self-improvement and personal agency bolsters the efforts of Anglo Americans to become more satisfied, whereas collectivist cultures’ de-emphasis of self-focus and individual goals interferes with the efforts of Asian Americans to pursue enhanced well-being.     

A longitudinal experimental study comparing the effectiveness of happiness-enhancing strategies in Anglo Americans and Asian Americans

Growing evidence suggests that well-being interventions can be effective. However, it is unclear whether happiness-increasing practices are equally effective for individuals from different cultural backgrounds. To investigate this question, Anglo Americans and predominantly foreign-born Asian Americans were randomly assigned to express optimism, convey gratitude, or list their past experiences (control group). Multilevel analyses indicated that participants in the optimism and gratitude conditions reported enhanced life satisfaction relative to those in the control condition. However, Anglo Americans in the treatment conditions demonstrated larger increases in life satisfaction relative to Asian Americans, while both cultural groups in the control condition showed the least improvement. These results are consistent with the idea that the value individualist cultures place on self-improvement and personal agency bolsters the efforts of Anglo Americans to become more satisfied, whereas collectivist cultures' de-emphasis of self-focus and individual goals interferes with the efforts of Asian Americans to pursue enhanced well-being.     

Cultures of moderation and expression: emotional experience, behavior, and physiology in Chinese Americans and Mexican Americans

Ethnographic accounts suggest that emotions are moderated in Chinese cultures and expressed openly in Mexican cultures. The authors tested this notion by comparing subjective, behavioral, and physiological aspects of emotional responses to 3 (warned, unwarned, instructed to inhibit responding) aversive acoustic startle stimuli in 95 Chinese Americans and 64 Mexican Americans. Subjective reports were consistent with ethnographic accounts; Chinese Americans reported experiencing significantly less emotion than Mexican Americans across all 3 startle conditions. Evidence from a nonemotional task suggested that these differences were not artifacts of cultural differences in the use of rating scales. Few cultural differences were found in emotional behavior or physiology, suggesting that these aspects of emotion are less susceptible to cultural influence.     

How does context affect assessments of facial emotion? The role of culture and age

People from Asian cultures are more influenced by context in their visual processing than people from Western cultures. In this study, we examined how these cultural differences in context processing affect how people interpret facial emotions. We found that younger Koreans were more influenced than younger Americans by emotional background pictures when rating the emotion of a central face, especially those younger Koreans with low self-rated stress. In contrast, among older adults, neither Koreans nor Americans showed significant influences of context in their face emotion ratings. These findings suggest that cultural differences in reliance on context to interpret others' emotions depend on perceptual integration processes that decline with age, leading to fewer cultural differences in perception among older adults than among younger adults. Furthermore, when asked to recall the background pictures, younger participants recalled more negative pictures than positive pictures, whereas older participants recalled similar numbers of positive and negative pictures. These age differences in the valence of memory were consistent across culture.     

Culture, Health, and Financial Appraisals: Comparison of Worry in Older Japanese Americans and European Americans

There is limited understanding of the potential impact of cultural identification and values on the emotional experiences of older adults. This study considered potential differences in worry based on culture and acculturation type. The study also evaluated differences in worry based on self-appraisals of perceived health and financial status. Sixty-six older community-based Japanese Americans (JAs) and 65 older European Americans (EAs) completed the Penn State Worry Questionnaire (PSWQ) and the Worry Scale–Revised (WSR). Cultural differences were not found. Social desirability scores were elevated, particularly among JAs who had been relocated to internment camps during World War II. Irrespective of cultural status, elevated average daily worry frequency scores and WSR–Health scores were found in the group who perceived their health status to be poor/fair. Irrespective of cultural status, elevated average daily worry frequency scores, PSWQ scores, and WSR–Financial scores were found in the group who perceived their financial status to be poor/fair. Recommendations for using the WSR with older populations are discussed.     

Attitude Toward Asian Americans: Theory and Measurement

A theoretical framework to account for Whites' attitudes toward Asian Americans was developed and tested in 3 studies. An Attitude Toward Asians (ATA) scale was developed and found to be valid and reliable. Consistent with the framework, a negative factor and a positive factor were found to underlie attitudes toward Asian Americans. As expected, negative attitudes were shown to stem from both negative and positive instrumental attributes, whereas positive attitudes stemmed from positive instrumental and noninstrumental attributes. Predictions regarding emotional reactions to Asian Americans and attitude ambivalence were supported. Attitudes toward Asian Americans were also shown to influence judgments of African Americans. Implications and future research directions are discussed.     

Regulation of Positive Emotions: Emotion Regulation Strategies that Promote Resilience

The regulation of emotions is essential in everyday life. In this paper, we discuss the regulation of positive emotional experiences. Our discussion focuses on strategies aimed at maintaining and increasing experiences of positive emotions. We discuss the importance of these strategies for well-being, and suggest that cultivating positive emotions may be particularly useful for building resilience to stressful events. Then, we explore possible mechanisms that link positive emotions to coping for resilient people, with a focus on the automatic activation of positive emotions while coping. We conclude by discussing alternative models and proposing future directions in the work on positive emotion regulation and resilience.     

Emotion differentiation and its relation with emotional well-being in adolescents

Emotion differentiation (ED) refers to the precision with which people can identify and distinguish their emotions and has been associated with well-being in adults. This study investigated ED and its relation with emotional well-being (i.e. depressive symptoms, positivity and negativity intensity and propensity, implicit theories of emotions) in adolescents. We used an experience sampling method with 72 participants (M_age?=?14.00, 71% girls) to assess adolescents’ positive and negative emotions at different time points over the course of two weekends and a baseline questionnaire to assess emotional well-being. Differentiating negative emotions was related to less negativity intensity and propensity, and to the belief that emotions are malleable. Differentiating positive emotions was not related to any of the assessed well-being variables. Together, these results suggest that a detailed awareness of one’s negative emotional states is an important dimension of well-being, also in adolescence.     

Acculturation and emotion among Asian Americans

This study examined the emotion experience of Asian Americans in relation to respondents' orientation to acculturation: Assimilation, Integration, Separation, or Marginalization (J. W. Berry, 1980). Ego- versus other-focused emotion experiences (H. R. Markus & S. Kitayama, 1991) and attention and valence, 2 stages in P. C. Ellsworth's (1994) model of emotion appraisal, were used to investigate the relation between acculturation and affect. Asian Americans most and least assimilated to the dominant Anglo American culture were expected to exhibit emotion responses correspondingly similar to and different from those of Anglo Americans. Those with a bi-cultural or integrationist trajectory should occupy a middle ground in terms of emotional experience. Compared with the appraisal process, ego- versus other-focused emotions, mediated in part by one's self-construal (e.g., independent or interdependent), were more strongly associated with acculturation orientation in the expected directions. The implications of recognizing the influence of acculturation on the emotional meaning of life encounters of newcomers are discussed in light of community psychology and clinical practice.     

Frequency and intensity of social anxiety in Asian Americans and European Americans

Asian American students have typically reported greater levels of social anxiety than European American students on self-report measures (e.g., Okazaki, 1997; Norasakkunkit & Kalick, 2002). This study employed an event-contingent experience sampling methodology to examine whether Asian American university students experienced social anxiety more often and more intensely than European Americans in their daily lives. Forty-five Asian American and 38 European American students participated in a two-week diary study. The results showed that on average, Asian Americans and European Americans reported a similar number of events that evoked anxiety in social situations, but Asian Americans reported more negative emotions on average in social situations than did European Americans.     

Cultural affordances and emotional experience: socially engaging and disengaging emotions in Japan and the United States

The authors hypothesized that whereas Japanese culture encourages socially engaging emotions (e.g., friendly feelings and guilt), North American culture fosters socially disengaging emotions (e.g., pride and anger). In two cross-cultural studies, the authors measured engaging and disengaging emotions repeatedly over different social situations and found support for this hypothesis. As predicted, Japanese showed a pervasive tendency to reportedly experience engaging emotions more strongly than they experienced disengaging emotions, but Americans showed a reversed tendency. Moreover, as also predicted, Japanese subjective well-being (i.e., the experience of general positive feelings) was more closely associated with the experience of engaging positive emotions than with that of disengaging emotions. Americans tended to show the reversed pattern. The established cultural differences in the patterns of emotion suggest the consistent and systematic cultural shaping of emotion over time.     

The role of positive and negative emotions in life satisfaction judgment across nations

This study examined how the frequency of positive and negative emotions is related to life satisfaction across nations. Participants were 8,557 people from 46 countries who reported on their life satisfaction and frequency of positive and negative emotions. Multilevel analyses showed that across nations, the experience of positive emotions was more strongly related to life satisfaction than the absence of negative emotions. Yet, the cultural dimensions of individualism and survival/self-expression moderated these relationships. Negative emotional experiences were more negatively related to life satisfaction in individualistic than in collectivistic nations, and positive emotional experiences had a larger positive relationship with life satisfaction in nations that stress self-expression than in nations that value survival. These findings show how emotional aspects of the good life vary with national culture and how this depends on the values that characterize one's society. Although to some degree, positive and negative emotions might be universally viewed as desirable and undesirable, respectively, there appear to be clear cultural differences in how relevant such emotional experiences are to quality of life.     

Beyond emotional benefits: Physical activity and sedentary behaviour affect psychosocial resources through emotions

Physical activity is known to improve emotional experiences, and positive emotions have been shown to lead to important life outcomes, including the development of psychosocial resources. In contrast, time spent sedentary may negatively impact emotional experiences and, consequently, erode psychosocial resources. Two studies tested whether activity independently influenced emotions and psychosocial resources, and whether activity indirectly influenced psychosocial resources through emotional experiences. Using cross-sectional (Study 1a) and longitudinal (Study 1b) methods, we found that time spent physically active independently predicted emotions and psychosocial resources. Mediation analyses suggested that emotions may account for the relation between activity and psychosocial resources. The improved emotional experiences associated with physical activity may help individuals build psychosocial resources known to improve mental health. Study 1a provided first indicators to suggest that, in contrast, sedentary behaviour may reduce positive emotions, which could in turn lead to decrements in psychosocial resources.     

Culture,Emotion, and Well-being: Good Feelings in Japan and the United States

We tested the hypothesis that “good feelings”—the central element of subjective well-being—are associated with interdependence and interpersonal engagement of the self in Japan, but with independence and interpersonal disengagement of the self in the United States. Japanese and American college students (total N = 913) reported how frequently they experienced various emotional states in daily life. In support of the hypothesis, the reported frequency of general positive emotions (e.g. calm, elated) was most closely associated with the reported frequency of interpersonally engaged positive emotions (e.g. friendly feelings) in Japan, but with the reported frequency of interpersonally disengaged positive emotions (e.g. pride) in the United States. Further, for Americans the reported frequency of experience was considerably higher for positive emotions than for negative emotions, but for Japanese it was higher for engaged emotions than for disengaged emotions. Implications for cultural constructions of emotion in general and subjective well-being in particular are discussed.     

Intensity and frequency: dimensions underlying positive and negative affect

Research on emotions and several happiness scales suggest that positive and negative affect are strongly inversely correlated. However, work on subjective well-being indicates that over time, positive and negative affect are independent across persons. In order to reconcile this inconsistency, two dimensions are proposed for personal affective structure: the frequency of positive versus negative affect and the intensity of affect. Subjects in three studies completed daily and momentary reports on their moods. In support of the intensity dimension, the correlations between positive and negative intensity were strong and positive in all three studies. The intensities of specific emotions across persons were also highly correlated. Across the three studies the frequency and intensity of affect varied independently. Although average levels of positive and negative affect showed low correlations, this relation became strongly inverse when intensity was partialed out. Thus the intensity dimension helps explain the relative independence of positive and negative affect. In addition, emotional intensity is offered as a new personality dimension that manifests interesting characteristics.     

Emotional expression and physiology in European Americans and Hmong Americans

Ethnographic and clinical observations suggest that Asians are less expressive than European Americans. To examine whether this difference emerged in online emotional responding, 50 Hmong Americans (HAs) and 48 European Americans (EAs) were asked to relive past episodes of intense happiness, pride, love, anger, disgust, and sadness. Facial behavior and physiological reactivity were measured. For most emotions, more cultural similarities than differences were found. There were some exceptions: During happiness, fewer HAs than EAs showed non-Duchenne smiles (i.e., "social" smiles), despite similarities in reported emotional experience and physiological reactivity. Within-group differences between "less Hmong" and "more Hmong" HAs were also found. Implications of these findings for our understanding of culture-emotion relations are discussed.