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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).

“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.

847 © 2014 Guilford Publications, Inc. Address correspondence to Andrew Ryder, Department of Psychology, Concordia University, 7141 rue Sherbrooke O. (PY139-3), Montreal (Quebec) H4B1R6, Canada or Yulia Chentsova-Dutton, Department of Psychology, Georgetown University, 306 White-Gravenor Hall, 3700 O St. NW, Washington, DC 20057, USA. E-mail: andrew. ryder@concordia.ca or yec2@georgetown.edu. INTRODUCTION RYDER and CHENTSOVA-DUTTON

Acculturating into a new cultural environment is an increasingly common experience. It is, moreover, a demanding process that is frequently accompanied by stress and adjustment difficulties. However, while acculturation is increasingly studied, there are few data examining how profiles of emotion and emotion regulation change following immigration and/or whether emotionally acculturating is linked to clinical outcomes. In the current report, 915 immigrant women from Haiti, the Dominican Republic, the English-speaking Caribbean and Eastern Europe completed measures of emotion and emotion regulation together with a measure of somatic health. As expected, the proportion of time spent in the United States was associated with greater similarity between immigrants' and the mainstream culture's patterns of emotion and emotion regulation. Further, immigrants who were emotionally more different (i.e., less acculturated) reported greater somatic symptomology, although there was some variation depending on which dir...

Both transient and stable facial cues have evolved as essential features of social communication in humans. Accumulating research links actual and perceived aggression to a higher ratio between the height and bizygomatic width of a person’s face (facial width-to-height ratio [WHR]) and shows that digitally increasing this ratio can alter apparent aggressiveness. We present evidence that facial behaviors associated with anger—the state most closely associated with aggressive intentions—also increase facial WHR, mimicking the facial morphology of aggressive individuals. In Study 1, individuals induced to appear aggressive naturally increased their facial WHR using anger-related facial behaviors. In Study 2, we found that validated anger expressions increased facial WHR and that this change predicts increased attributions of aggressiveness. We also found statistical suggestions that anger-related facial behaviors may serve as cues that overrepresent the expresser’s aggressiveness. Our findings suggest that facial behaviors associated with anger may have emerged to facilitate aggressive encounters.

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.

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.

With a starting point in John Abela's groundbreaking developmental psychopathology research on adolescent depression in China, we aimed to review the state of the literature on Chinese depression across the lifespan. We began with Dr. Abela's published studies relevant to depression in China and our own research with adults before turning to the reference lists of these articles to find additional sources. Then we conducted literature searches using PsycINFO and PubMed to find other relevant studies published between April 2001 and April 2011 . There are two distinct literatures on depression in China. Developmental psychopathology research has emphasized adolescent samples and cognitive models of causation; cultural-clinical psychology and cultural psychiatry research have emphasized adult samples and the meanings associated with emotions, symptoms, and syndromes. Both approaches to the study of depression in China have yielded important findings but have also highlighted issues that could be better addressed by incorporating the other approach. Beyond depression in China, the psychological study of culture and mental health more generally would benefit from greater exchange between developmental psychopathology and cultural-clinical psychology.

Background Cultural variations in the relative emphasis on somatic versus psychological symptoms of distress are a common topic in cultural psychopathology. The most well-known example involves people of Chinese heritage, who are found to emphasize somatic symptoms in presenting depression as compared with people of Western European heritage. It remains unknown whether a similar cultural difference is found for anxiety disorders. Methods Euro-Canadian ( n = 79) and Han Chinese ( n = 154) psychiatric outpatients with clinically significant concerns about both depression and anxiety were selected from a larger dataset based on their responses to a structured interview. They also completed two self-report questionnaires assessing somatization of depression and anxiety. Results As expected, Chinese participants reported a greater tendency to emphasize somatic symptoms of depression, as compared to the Euro-Canadians. Contrary to expectations, the tendency to emphasize somatic symptoms of anxiety was higher among the Euro-Canadians as compared to the Chinese participants. Limitations Characteristics of our participants limit the generalizability of our findings. The current study is preliminary and requires replication. Conclusions Despite the exploratory nature of this study, the results suggest that the popular notion of ‘Chinese somatization’ should not be over-generalized. Our findings also imply that there may be important differences in the cultural understanding of depression and anxiety in both Chinese and ‘Western’ contexts. Future studies should seek to unpack potential cultural explanations for why Euro-Canadian outpatients may emphasize somatic symptoms in the presentation of anxiety to a greater degree than Chinese outpatients.

For decades, clinical psychologists have catalogued cultural group differences in symptom presentation, assessment, and treatment outcomes. We know that ‘culture matters’ in mental health – but do we know how it matters, or why? Answers may be found in an integration of cultural and clinical psychology. Cultural psychology demands a move beyond description to explanation of group variation. For its part, clinical psychology insists on the importance of individual people, while also extending the range of human variation. Cultural–clinical psychology integrates these approaches, opening up new lines of inquiry. The central assumption of this interdisciplinary field is that culture, mind, and brain constitute one another as a multi-level dynamic system in which no level is primary, and that psychopathology is an emergent property of that system. We illustrate cultural–clinical psychology research using our work on depression in Chinese populations and conclude with a call for greater collaboration among researchers in this field.

Anhedonia is one of the key symptoms of major depression. The present study examined whether depressive symptoms and trait anhedonia are associated with deficits in anticipated, experienced, or recalled pleasure and satisfaction (hedonic responses, HR). Sixty-one college students tasted chocolate samples in the lab. Participants' anticipated, experienced, and recalled HR were obtained prior to the task, during the task, and 1 day later, respectively. Anticipatory anhedonia, but not consummatory anhedonia or depression, predicted anticipated HR. In contrast, participants' levels of anticipatory and consummatory anhedonia and depression were not predictive of their experienced and recalled HRs. Depressed individuals showed lower tendency to overpredict their HRs to the task relative to nondepressed individuals. We conclude that clinical reports of anhedonia and depression in a college student population primarily reflect low levels of anticipation of reward, and tendency to accurately estimate their enjoyment of future rewards. If replicated, these results may have important implications for assessing and managing anhedonia associated with depression in clinical settings.

The present study examined the effects of gender on the emotional responses (physiology, self-reports of emotion, and emotional facial behaviour) of European Americans (EA) and Hmong Americans (HA) while they relived past emotional events. Women were more emotionally reactive than men: They demonstrated greater changes in electrodermal reactivity overall, reported experiencing more intense emotion while reliving anger and love, and smiled more while reliving happiness and love. The pattern and magnitude of these differences were similar for EA and HA, suggesting that to some degree, the effects of gender on emotional response may hold across ethnic groups.

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.

How does culture shape the experience and expression of depression? Previously we observed that depression dampened negative emotional responses in European Americans, but increased negative emotional responses in Asian Americans (Chentsova-Dutton et al., 2007). We interpreted these findings as support for the cultural norm hypothesis, which predicts that depression reduces individuals’ abilities to react in culturally normative or ideal ways (i.e., disrupting European Americans’ abilities to express their emotions openly and Asian Americans’ abilities to moderate and control their emotions). In the present study, we examined the generalizability of the cultural norm hypothesis to positive emotion. We measured the emotional reactivity of 35 European Americans (17 depressed, 18 controls) and 31 Asian Americans (15 depressed, 16 controls) to an amusing film clip. Consistent with the cultural norm hypothesis, depressed European Americans showed dampened positive emotional reactivity (i.e., fewer enjoyment and non-enjoyment smiles, less intense reports of positive emotion, lower cardiac activation) compared to control European Americans, whereas depressed Asian Americans showed similar (i.e., smiles, reports of positive emotion), and even greater (i.e., higher cardiac activation) positive emotional reactivity compared to control Asian Americans. These findings suggest that the cultural norm hypothesis generalizes to the experience and expression of positive emotion.

This study presents analyses of 7 common psychopathological syndromes in the World Health Organization (WHO) Collaborative Study of Psychological Problems in General Health Care (T. B. Ustun & N. Sartorius, 1995). Data on depression, somatization, hypochondriasis, neurasthenia, anxious worry, anxious arousal, and hazardous use of alcohol were analyzed for 14 countries (Ns for each country ranged from 196 to 800). Four models were evaluated: a 1-factor model; a 2-factor model in which all syndromes except hazardous use of alcohol represented internalizing problems; and two 3-factor models. The 2-factor model fit best. These results extend previous, research on the 2-factor model to the current complaints of attendees of general health care clinics, to a new set of syndromes, and to a variety of both Western and non-Western countries.

Background: As the US population ages, more and more individuals will find themselves facing the demanding task of caring for terminally ill family members. Yet strikingly little is known about the emotional toll such caregiving exacts from caregivers, or how the stresses and strains of caregiving affect later grief reactions. This study examines the emotional adjustment and grief intensity of bereaved caregivers from their prebereavement (caregiving) baseline through the first year after the death and compares the effects of caregiving and subsequent bereavement on spouses and adult children. Methods: Forty-eight adult children and spousal caregivers of hospice patients and 36 controls were evaluated shortly before the deaths of their loved ones and again at 2, 7, and 13 months after their deaths. All subjects were administered the Hamilton Rating Scale for Depression, Brief Symptom Inventory, and the Texas Revised Instrument of Grief. Results: Depression and other indices of psychological distress are highest during the caregiving period and during the first few months after the death, before decreasing over the duration of the first year. Many symptoms of grief remain prominent as long as 13 months after the death of a parent or a spouse. There were no differences in intensity of grief, depression or other indices of distress between bereaved children and bereaved spouses. Conclusions: The magnitude of the stress of caregiving may be underestimated. Depression is at least as likely to emerge in the context of caregiving as it is in the postbereavement period. Therapeutic interventions may need to take into consideration the expected distress associated with caregiving and the chronicity of grief reactions. Limitations: The large dropout rate, reliance on self-report ratings and demographically homogeneous sample may limit generalizability of findings.