Genetic counseling for deaf adults: Communication/language and cultural considerations

It has been estimated that at least 50% of congenital or early onset deafness loss has a genetic etiology. Genetic services have traditionally been utilized by hearing parents of deaf children. Deaf adults could also greatly benefit from genetic counseling services. However, many deaf adults do not seek genetic services due in part to the communication/language and cultural differences of this group. Deaf people communicate in various ways including the use of sign language, oral communication, writing, or a combination of these modes. Also, while some deaf individuals are part of the hearing culture, others are part of the Deaf culture which has its own language, values, and traditions. Culturally Deaf individuals do not see themselves as handicapped or disabled. The genetic professional's awareness of the communication/language and cultural needs of this group, as well as their agency's responsibilities under section 504 of the Rehabilitation Act of 1973, may increase the accessibility of genetic services and contribute to the provision of successful genetic counseling for deaf adults.Throughout this paper, the term deaf will be used to denote a person who audiologically has a hearing loss which may range from mild to profound and may be sensorineural, conductive, or mixed. However, the term Deaf is used to denote cultural deafness.     

Children's affective,behavioral, and cognitive responses to social comparison

Relative outcomes in social commerce with peers are potent determinants of cognitions and behavior in young children. Although there has been considerable attention given to the behavioral consequences of social comparisons following the receipt of rewards, there has been less concern with cognitive or affective consequences. Additionally, little is known about the accrued effects of multiple social comparison experiences that may be consistent or inconsistent with one another. In the present study, young children received a constant level of reward but the amount they saw a peer receive was varied. There were two sequences of reward distribution, and in a given sequence children received either the same number of rewards as the peer (=), more (+), or fewer (?). In a 3 × 3 factorial design all possible combinations occurred. A negative inequality in reward distribution, no matter where it fell in a sequence, made children sad and inclined children to distribute fewer rewards to peers. When a sequence contained an initial experience of positive inequality, children decreased subsequent levels of self-reward. Experiencing a comparison that revealed a negative inequality in reward distribution also disrupted children's accuracy in appraising the overall distribution of rewards: even when an initial negative inequality was completely offset by an equivalent experience of positive inequality, children inaccurately concluded that they had received fewer rewards than their peers.     

The power within: Mass media,scientific entertainment,and the introduction of psychical research into China, 1900–1920

How did a new science initially promoted by only a few individuals eventually become a widespread cultural phenomenon practiced and known by thousands of people? Following a transnational approach, this article traces the introduction of psychical research into China during the first two decades of the 20th century. Known in the Republican period (1912–1949) as Spiritual Science (xinling kexue or xinling yanjiu), psychical research flourished between the 1920s and 1930s, playing a key role in the popularization of applied psychology and mind-cure across China. This article takes a step back from the heyday of Spiritual Science by looking at the period that immediately preceded and helped define it. Focused on wide-circulation newspapers, popular manuals, and stage performances, it teases out the ways in which Chinese popular culture translated European, American, and Japanese psychical research to local Chinese audiences in the midst of China's search for modernity. By naturalizing the reality of psychic powers, spiritual scientists blurred the boundaries between science and superstition in a period when these were posited as diametrically opposed.     

老龄化对F0轮廓线索在汉语言语识别去掩蔽作用的影响

动态基频(F0)轮廓有助于嘈杂环境下的言语识别,可以作为将目标语音从背景声中分离的知觉线索。本研究通过评估老年人与年轻人在言语掩蔽下聆听具有自然动态F0轮廓与对F0轮廓操作调节后的汉语语句的言语识别能力,探讨老龄化对F0轮廓线索在汉语言语识别去掩蔽作用中的影响。结果显示,在言语掩蔽下自然动态的F0轮廓比压扁或拉伸的F0轮廓更能帮助年轻人抵抗信息掩蔽识别目标言语;而老年人在言语掩蔽下却难以从动态F0轮廓线索中受益。研究结果揭示了老年人利用F0轮廓线索促进掩蔽下言语感知能力的老化特点。     

从疫情控制看中庸行动我的应急灵活性

本文撰写的目的是,藉助分析COVID-19疫情控制的应急心理机制,提出一个思考中国人“自我”的新架构,希望未来它能成为研究这一热门研究领域的新进路。沿用中国传统流传下来、但却一直被沿用至今的中庸思维,以及其内涵的“阴阳思维”及“全息思维”作为立论基础,提出“中庸行动我”的构念。它是指个体在选择及执行解决问题之具体行动方案时,依现实“情境需求”,灵活地“协调”出一个最恰当的“行动我”,以配合集体战疫的需要及功效。“中庸行动我”这一构念的提出,不仅只是为了解释战疫的成效,更重要的是它欲反映出中国人思维“灵活性”的根源,从而可以作为研究“中国人自我”的另类进路,不再只是以跨文化研究进路所关注的“本质自我”为主要立论基础,从而丰富了该领域现有的知识内涵。     

Implicit Association Test (IAT) Studies Investigating Pitch-Shape Audiovisual Cross-modal Associations Across Language Groups

Previous studies have shown that Chinese speakers and non-Chinese speakers exhibit different patterns of cross-modal congruence for the lexical tones of Mandarin Chinese, depending on which features of the pitch they attend to. But is this pattern of language-specific listening a conscious cultural strategy or an automatic processing effect? If automatic, does it also apply when the same pitch contours no longer sound like speech? Implicit Association Tests (IATs) provide an indirect measure of cross-modal association. In a series of IAT studies, conducted with participants with three kinds of language backgrounds (Chinese-dominant bilinguals, Chinese balanced bilinguals, and English speakers with no Chinese experience) we find language-specific congruence effects for Mandarin lexical tones but not for matched sine-wave stimuli. That is, for linguistic stimuli, non-Chinese speakers show advantages for pitch-height congruence (high-pointy, low-curvy); no congruence effects were found for Chinese speakers. For non-linguistic stimuli, all participant groups showed advantages for pitch-height congruence. The present findings suggest that non-lexical tone congruence (high-pointy, low-curvy) is a basic congruence pattern, and the acquisition of a language with lexical tone can alter this perception.     

Does authenticity always breed mental health? A cross-cultural comparison between the United States and China

Numerous studies on Western cultures have suggested a strong linkage between authenticity and mental health. However, little is known about whether such an association can be generalized to Eastern cultures. This study aimed to conduct a cross-cultural comparison on the association between three dimensions of authenticity (authentic living, self-alienation, and accepting external influence) and two factors of mental health (negative and positive) across Western and Eastern cultures. Measurement invariance tests were carried out and multigroup structural regression models developed on two college samples from the US (n = 392) and China (n = 281). Results suggested that the associations between authenticity and the negative factor of mental health were consistent across cultures, where both self-alienation and accepting external influence were positively associated with anxiety. However, the associations between authenticity and the positive factor of mental health were different in the US and Chinese samples. Specifically, both authentic living and accepting external influence were significantly associated with life satisfaction in the US sample but not in the Chinese sample. Findings stress that having a nondistorted perception of the true self is critically related to lower levels of anxiety across cultures and highlighted the need to identify culture-specific promotive factors for life satisfaction.     

Cultural psychological processes underlying workplace remuneration in Japanese and European American contexts

Japan's remuneration systems are moving away from seniority-based pay towards individual performance-based pay. We tested how the latter system works within the Japanese cultural context and whether the operation and functioning of the system reflects general psychological tendencies found in Japan. Japanese (Study 1 n = 197; Study 2 n = 235) and European American (Study 1 n = 201; Study 2 n = 186) participants read vignettes that described workplace success centred on a focal employee and including a team. Participants attributed contribution and rewards (financial and status) to a range of agents and factors with graded levels of focus, from the focal employee having the greatest and luck having the least. In general, we found that Japanese participants attributed greater contribution and reward to less focal agents and factors while European American participants attributed greater contribution and reward to more focal agents, in addition to some specific differences between the tasks and reward types. We discuss implications for more nuanced theorizing of the interaction between institutional systems and psychological processes.     

Rice-farming areas report more anxiety across two years of the COVID-19 pandemic in China

Cultures responded to the COVID-19 pandemic differently. We investigated cultural differences in mental health during the pandemic. We found regional differences in people's reports of anxiety in China over two years from 2020 to 2021 (N = 1186). People in areas with a history of rice farming reported more anxiety than people in wheat-farming areas. Next, we explored more proximal mechanisms that could help link the distal, historical factor of rice farming to people's modern experience of anxiety. Rice areas scored higher on collectivism and tight social norms than wheat areas, and collectivism, rather than norm tightness, mediated the rice-anxiety relationship. These findings advance our understanding of the distal sources of cultural differences, the proximal mechanisms, and mental health problems during the pandemics.     

Stop the blame game: An analysis of blaming on Weibo during the early days of the COVID-19 pandemic in rice and wheat areas in China

In the pandemic era, social media has provided the public with a platform to make their voice heard. One of the most important public opinions online during a pandemic is blame. Blame can lead to stigma towards patients as well as potential patients and decrease social cooperation, which might impede prevention and control measures during epidemics. Thus, studying online blame during the early days of COVID-19 can facilitate the management and control of future pandemics. By analyzing 3791 posts from one of the most popular social media sites in China (Weibo) over the 10 days immediately after COVID-19 was declared to be a communicable disease, we found that there were four main agents blamed online: Individuals, corporations, institutions, and the media. Most of the blame targeted individual agents. We also found that there were regional-cultural differences in the detailed types of blamed individual agents, that is, between rice- and wheat-farming areas in China. After controlling influence of distance from the epicenter of Wuhan, there were still stable differences between regions: people in wheat areas had a higher probability of blaming agentic, harmful individuals, and people in rice areas had a higher probability of blaming individuals with low awareness of social norms for preventive health behavior. Findings have implications for preventing and predicting blame across cultures in future pandemics.