Joni Y. Sasaki

Culture, distress, and oxytocin receptor polymorphism (OXTR) interact to influence emotional support seeking

Research has demonstrated that certain genotypes are expressed in different forms, depending on input from the social environment. To examine sensitivity to cultural norms regarding emotional support seeking as a type of social environment, we explored the behavioral expression of oxytocin receptor polymorphism (OXTR) rs53576, a gene previously related to socio-emotional sensitivity. Seeking emotional support in times of distress is normative in American culture but not in Korean culture. Consequently, we predicted a three-way interaction of culture, distress, and OXTR genotype on emotional support seeking. Korean and American participants (n = 274) completed assessments of psychological distress and emotional support seeking and were genotyped for OXTR. We found the predicted three-way interaction: among distressed American participants, those with the GG/AG genotypes reported seeking more emotional social support, compared with those with the AA genotype, whereas Korean participants did not differ significantly by genotype; under conditions of low distress, OXTR groups did not differ significantly in either cultural group. These findings suggest that OXTR rs53576 is sensitive to input from the social environment, specifically cultural norms regarding emotional social support seeking. These findings also indicate that psychological distress and culture are important moderators that shape behavioral outcomes associated with OXTR genotypes.

Gene–Culture Interaction Oxytocin Receptor Polymorphism (OXTR) and Emotion Regulation

Research has demonstrated that certain genotypes are expressed phenotypically in different forms depending on the social environment. To examine sensitivity to cultural norms regarding emotion regulation, we explored the expression of the oxytocin receptor polymorphism (OXTR) rs53576, a gene previously related to socioemotional sensitivity, in conjunction with cultural norms. Emotional suppression is normative in East Asian cultures but not in American culture. Consequently, we predicted an interaction of Culture and OXTR in emotional suppression. Korean and American participants completed assessments of emotion regulation and were genotyped for OXTR. We found the predicted interaction: Among Americans, those with the GG genotype reported using emotional suppression less than those with the AA genotype, whereas Koreans showed the opposite pattern. These findings suggest that OXTR rs53576 is sensitive to input from cultural norms regarding emotion regulation. These findings also indicate that culture is a moderator that shapes behavioral outcomes associated with OXTR genotypes.

Cultural Neuroscience: Biology of the Mind in Cultural Contexts

This article provides a review of how cultural contexts shape and are shaped by psychological and neurobiological processes. We propose a framework that aims to culturally contextualize behavioral, genetic, neural, and physiological processes. Empirical evidence is presented to offer concrete examples of how neurobiological processes underlie social behaviors, and how these components are interconnected in larger cultural contexts. These findings provide some understanding of how the meanings shared by cultural experiences trigger a neurobiological, psychological, and behavioral chain of events, and how these events may be coordinated and maintained within a person. The review concludes with a reflection on the current state of cultural neuroscience and questions for the field to address.

Religion priming differentially increases prosocial behavior among variants of the dopamine D4 receptor (DRD4) gene

Building on gene-environment interaction (G × E) research, this study examines how the dopamine D4 receptor (DRD4) gene interacts with a situational prime of religion to influence prosocial behavior. Some DRD4 variants tend to be more susceptible to environmental influences, whereas other variants are less susceptible. Thus, certain life environments may be associated with acts of prosociality for some DRD4 variants but not others. Given that religion can act as an environmental influence that increases prosocial behavior, environmental input in the form of religion priming may have G × E effects. Results showed that participants with DRD4 susceptibility variants were more prosocial when implicitly primed with religion than not primed with religion, whereas participants without DRD4 susceptibility variants were not impacted by priming. This research has implications for understanding why different people may behave prosocially for different reasons and also integrates G × E research with experimental psychology.

At the Intersection of Culture and Religion: A Cultural Analysis of Religion's Implications for Secondary Control and Social Affiliation

Religion helps people maintain a sense of control, particularly secondary control-acceptance of and adjustment to difficult situations--and contributes to strengthening social relationships in a religious community. However, little is known about how culture may influence these effects. The current research examined the interaction of culture and religion on secondary control and social affiliation, comparing people from individualistic cultures (e.g., European Americans), who tend to be more motivated toward personal agency, and people from collectivistic cultures (e.g., East Asians), who tend to be more motivated to maintain social relationships. In Study 1, an analysis of online church mission statements showed that U.S. websites contained more themes of secondary control than did Korean websites, whereas Korean websites contained more themes of social affiliation than did U.S. websites. Study 2 showed that experimental priming of religion led to acts of secondary control for European Americans but not Asian Americans. Using daily diary methodology, Study 3 showed that religious coping predicted more secondary control for European Americans but not Koreans, and religious coping predicted more social affiliation for Koreans and European Americans. These findings suggest the importance of understanding sociocultural moderators for the effects of religion.

Religion and Well-being The Moderating Role of Culture and the Oxytocin Receptor (OXTR) Gene

Research suggests that religiosity, or the importance of religion in one’s life, may be related to well-being, but little is known about how culture and genes may play a role in this relationship. Given that religion in a North American cultural context tends to emphasize social affiliation less than in an East Asian cultural context and that some people may be genetically predisposed to be more socially sensitive than others, the way religion is linked to well-being may depend on the interplay between cultural context and genetic make-up. The current study examined how culture (i.e., European Americans vs. Koreans) and a specific gene polymorphism (i.e., oxytocin receptor polymorphism rs53576) may interact to impact the association between religiosity and psychological well-being. Results showed that among people who were more genetically predisposed toward social sensitivity (i.e., G/G genotype), Koreans had greater psychological well-being if they were more religious; however, European Americans with the G/G genotype had lower psychological well-being if they were more religious. These findings suggest that religion may benefit well-being for those who are genetically predisposed to be socially sensitive but only to the extent that the cultural context provides adequate opportunities for social affiliation.

Religion priming and an oxytocin receptor gene ( OXTR ) polymorphism interact to affect self-control in a social context

Using a genetic moderation approach, this study examines how an experimental prime of religion impacts self-control in a social context, and whether this effect differs depending on the genotype of an oxytocin receptor gene (OXTR) polymorphism (rs53576). People with different genotypes of OXTR seem to have different genetic orientations toward sociality, which may have consequences for the way they respond to religious cues in the environment. In order to determine whether the influence of religion priming on self-control is socially motivated, we examine whether this effect is stronger for people who have OXTR genotypes that should be linked to greater rather than less social sensitivity (i.e., GG vs. AA/AG genotypes). The results showed that experimentally priming religion increased self-control behaviors for people with GG genotypes more so than people with AA/AG genotypes. Furthermore, this Gene × Religion interaction emerged in a social context, when people were interacting face to face with another person. This research integrates genetic moderation and social psychological approaches to address a novel question about religions influence on self-control behavior, which has implications for coping with distress and psychopathology. These findings also highlight the importance of the social context for understanding genetic moderation of psychological effects.

Nature, Nurture, and Their Interplay A Review of Cultural Neuroscience

Cultural neuroscience research examines how psychological processes are affected by the interplay between culture and biological factors, including genetic influences, patterns of neural activation, and physiological processes. In this review, we present foundational and current empirical research in this area, and we also discuss theories that aim to explain how various aspects of the social environment are interpreted as meaningful in different cultures and interact with a cascade of biological processes to ultimately influence thoughts and behaviors. This review highlights theoretical and methodological issues, potential solutions, and future implications for a field that aspires to integrate the complexities of human biology with the richness of culture.

Automatic Mechanisms for Social Attention Are Culturally Penetrable

Are mechanisms for social attention influenced by culture? Evidence that social attention is triggered automatically by bottom-up gaze cues and is uninfluenced by top-down verbal instructions may suggest it operates in the same way everywhere. Yet considerations from evolutionary and cultural psychology suggest that specific aspects of ones cultural background may have consequence for the way mechanisms for social attention develop and operate. In more interdependent cultures, the scope of social attention may be broader, focusing on more individuals and relations between those individuals. We administered a multi-gaze cueing task requiring participants to fixate a foreground face flanked by background faces and measured shifts in attention using eye tracking. For European Americans, gaze cueing did not depend on the direction of background gaze cues, suggesting foreground gaze alone drives automatic attention shifting; for East Asians, cueing patterns differed depending on whether the foreground cue matched or mismatched background cues, suggesting foreground and background gaze information were integrated. These results demonstrate that cultural background influences the social attention system by shifting it into a narrow or broad mode of operation and, importantly, provides evidence challenging the assumption that mechanisms underlying automatic social attention are necessarily rigid and impenetrable to culture.

Specialized mechanisms for theory of mind: are mental representations special because they are mental or because they are representations?

Does theory of mind depend on a capacity to reason about representations generally or on mechanisms selective for the processing of mental state representations? In four experiments, participants reasoned about beliefs (mental representations) and notes (non-mental, linguistic representations), which according to two prominent theories are closely matched representations because both are represented propositionally. Reaction times were faster and accuracies higher when participants endorsed or rejected statements about false beliefs than about false notes (Experiment 1), even when statements emphasized representational format (Experiment 2), which should have favored the activation of representation concepts. Experiments 3 and 4 ruled out a counterhypothesis that differences in task demands were responsible for the advantage in belief processing. These results demonstrate for the first time that understanding of mental and linguistic representations can be dissociated even though both may carry propositional content, supporting the theory that mechanisms governing theory of mind reasoning are narrowly specialized to process mental states, not representations more broadly. Extending this theory, we discuss whether less efficient processing of non-mental representations may be a by-product of mechanisms specialized for processing mental states.