Yukiko Uchida

Is Perceived Emotional Support Beneficial? Well-Being and Health in Independent and Interdependent Cultures

Previous studies show there is little or no association between perceived emotional support and well-being in European American culture. The authors hypothesized that this paradoxical absence of any benefit of perceived support is unique to cultural contexts that privilege independence rather than interdependence of the self. Study 1 tested college students and found, as predicted, that among Euro-Americans a positive effect of perceived emotional support on subjective well-being (positive affect) was weak and, moreover, it disappeared entirely once self-esteem was statistically controlled. In contrast, among Asians in Asia (Japanese and Filipinos) perceived emotional support positively predicted subjective well-being even after self-esteem was controlled. Study 2 extended Study 1 by testing both Japanese and American adults in midlife with respect to multiple indicators of well-being and physical health. Overall, the evidence underscores the central significance of culture as a moderator of the effectiveness of perceived emotional support.

Learning What Feelings to Desire: Socialization of Ideal Affect Through Children's Storybooks

Previous findings suggest that cultural factors influence ideal affect (i.e., the affective states that people ideally want to feel). Three studies tested the hypothesis that cultural differences in ideal affect emerge early in life and are acquired through exposure to storybooks. In Study 1, the authors established that consistent with previous findings, European American preschoolers preferred excited (vs. calm) states more (indexed by activity and smile preferences) and perceived excited (vs. calm) states as happier than Taiwanese Chinese preschoolers. In Study 2, it was observed that similar differences were reflected in the pictures (activities, expressions, and smiles) of best-selling storybooks in the United States and Taiwan. Study 3 found that across cultures, exposure to exciting (vs. calm) storybooks altered childrens preferences for excited (vs. calm) activities and their perceptions of happiness. These findings suggest that cultural differences in ideal affect may be due partly to differential exposure to calm and exciting storybooks.

Explicit self-criticism and implicit self-regard: Evaluating self and friend in two cultures

Abstract Past research indicates that people in some Asian cultures (e.g., Japan) often explicitly evaluate themselves negatively while implicitly maintaining positive self-evaluations. Two studies provided evidence for the hypothesis that this pattern of explicit and implicit self-evaluations is quite common even outside of Asia, as long as the evaluations are assessed in the context of close, interdependent social relations. Thus, Study 1 applied a modified version of Implicit Association Test to both Japanese and Americans, and showed that the above pattern occurs in both cultures if the self is evaluated vis-a-vis one’s actual friend. Further, Study 2 indicated that when placed in a context that has neither actual nor presumed emotional interdependence, both Japanese and Americans manifest positive self-evaluations at both explicit and implicit levels. Implications for cultural crafting of the self are discussed.

Culture and Mixed Emotions: Co-Occurrence of Positive and Negative Emotions in Japan and the United States

Previous cross-cultural comparisons of correlations between positive and negative emotions found that East Asians are more likely than Americans to feel dialectical emotions. However, not much is known about the co-occurrence of positive and negative emotions in a given situation. When asked to describe situations in which they felt mixed emotions, Japanese and American respondents listed mostly similar situations. By presenting these situations to another group of respondents, we found that Japanese reported more mixed emotions than Americans in the predominantly pleasant situations, whereas there were no cultural differences in mixed emotions in the predominantly unpleasant situations or the mixed situations. The appraisal of self-agency mediated cultural differences in mixed emotions in the predominantly pleasant situations. Study 2 replicated the findings by asking participants to recall how they felt in their past pleasant, unpleasant, and mixed situations. The findings suggest that both Americans and Japanese feel mixed emotions, but the kinds of situation in which they typically do so depends on culture.

Condoned or Condemned The Situational Affordance of Anger and Shame in the United States and Japan

Two studies tested the idea that the situations that people encounter frequently and the situations that they associate most strongly with an emotion differ across cultures in ways that can be understood from what a culture condones or condemns. In a questionnaire study, N = 163 students from the United States and Japan perceived situations as more frequent to the extent that they elicited condoned emotions (anger in the United States, shame in Japan), and they perceived situations as less frequent to the extent that they elicited condemned emotions (shame in the United States, anger in Japan). In a second study, N = 160 students from the United States and Japan free-sorted the same situations. For each emotion, the situations could be organized along two cross-culturally common dimensions. Those situations that touched upon central cultural concerns were perceived to elicit stronger emotions. The largest cultural differences were found for shame; smaller, yet meaningful, differences were found for anger.

Unable to Conform, Unwilling to Rebel? Youth, Culture, and Motivation in Globalizing Japan

This paper investigates the effects of globalization on Japanese young adults from sociological and psychological perspectives. While Japan’s socio-economic institutions have shown mainly resistant (or “hot”) reactions to globalization, individual-level adaptations remain oriented toward conformity to dominant life expectations, which remain largely unchanged, despite decreasing rewards. However, a socially withdrawn sub-group (the so-called hikikomori) appears to be unable to conform yet is also unwilling to rebel. The experimental evidence we review suggests such youth deviate from typical Japanese motivational patterns but have not necessarily become more Western. This poses serious problems in an interdependence-oriented culture, but the paralysis of this group seems to be an outcome of labor market change rather than a psychopathology. Finally, we also identify a contrasting group – whom we call the quiet mavericks – that adapts in creative and integrative (or “cool”) ways by negotiating conformist pressures tactfully. Our account sheds light on just how complex and painful the psychological and sociological effects of globalization can be for young people in conformist societies, with implications to policy and social sustainability.

Does individualism bring happiness? Negative effects of individualism on interpersonal relationships and happiness.

We examined the negative effects of individualism in an East Asian culture. Although individualistic systems decrease interpersonal relationships through competition, individualistic values have prevailed in European American cultures. One reason is because individuals could overcome negativity by actively constructing interpersonal relationships. In contrast, people in East Asian cultures do not have such strategies to overcome the negative impact of individualistic systems, leading to decreased well-being. To test this hypothesis, we investigated the relationship between individualistic values, number of close friends, and subjective well-being (SWB). Study 1 indicated that individualistic values were negatively related with the number of close friends and SWB for Japanese college students but not for American college students. Moreover, Study 2 showed that even in an individualistic workplace in Japan, individualistic values were negatively related with the number of close friends and SWB. We discuss how cultural change toward increasing individualism might affect interpersonal relationships and well-being.

Feeling bad about being sad: the role of social expectancies in amplifying negative mood.

Our perception of how others expect us to feel has significant implications for our emotional functioning. Across 4 studies the authors demonstrate that when people think others expect them not to feel negative emotions (i.e., sadness) they experience more negative emotion and reduced well-being. The authors show that perceived social expectancies predict these differences in emotion and well-being both more consistently than-and independently of-personal expectancies and that they do so by promoting negative self-evaluation when experiencing negative emotion. We find evidence for these effects within Australia (Studies 1 and 2) as well as Japan (Study 2), although the effects of social expectancies are especially evident in the former (Studies 1 and 2). We also find experimental evidence for the causal role of social expectancies in negative emotional responses to negative emotional events (Studies 3 and 4). In short, when people perceive that others think they should feel happy, and not sad, this leads them to feel sad more frequently and intensely.

Beliefs About Power and Its Relation to Emotional Experience: A Comparison of Japan, France, Germany, and the United States

This research examined the concept of power in Japan, France, Germany, and the United States, as well as beliefs about the emotions persons in power tend to elicit in others and about powerful people’s regulation (specifically, inhibition) of certain emotions. Definitions of power were assessed by examining the importance of two main components: control over self versus other and freedom of action vis-à-vis social norms. Beliefs about both positive (pride, admiration) and negative (jealousy, contempt) emotions were measured. Analyses revealed that the concept of power differed across countries and that the definitions of power as well as country of origin significantly predicted beliefs about the emotions that are elicited in others by powerful people and also the regulation of expression of emotion by powerful people.

Social Anxiety and Holistic Cognition Self-Focused Social Anxiety in the United States and Other-Focused Social Anxiety in Japan

Previous cultural psychological studies suggest that East Asians tend to think more holistically than Westerners and that these cultural differences in cognition are accounted for, in part, by psychological processes associated with a predominant social orientation of the self as independent in the West and as interdependent in the East. In addition to examining these self-construal variables as predictors of holistic cognition, the current study also examined the role that a self-focused manifestation of social anxiety (social phobia tendencies) common in the United States and the role that an other-focused manifestation of social anxiety (taijin kyofusho, or TKS tendencies) common in Japan play in holistic cognition. Samples of 142 Japanese and 125 Americans completed an instrument that measures degree of skill in holistic cognition and then completed measures of self-construal, social phobia, and TKS. The current study found that, in unpackaging cultural differences in holistic cognition, social phobia tendencies, given their self-focused nature, were associated with decreased levels of holistic cognition while TKS tendencies, given their other-focused nature, were associated with increased levels of holistic cognition. Thus, holistic cognition served as an important basic cognitive feature which distinguishes between the two culturally divergent versions of social anxiety. Furthermore, independent self-construal was found to be more strongly associated with the self-focused component of social anxiety while interdependent self-construal was only associated with the other-focused component of social anxiety.