No abstract

Values reflect how people want to experience the world; emotions reflect how people actually experience the world. Therefore, we propose that across cultures people desire emotions that are consistent with their values. Whereas prior research focused on the desirability of specific affective states or 1 or 2 target emotions, we offer a broader account of desired emotions. After reporting initial evidence for the potential causal effects of values on desired emotions in a preliminary study (N = 200), we tested the predictions of our proposed model in 8 samples (N = 2,328) from distinct world cultural regions. Across cultural samples, we found that people who endorsed values of self-transcendence (e.g., benevolence) wanted to feel more empathy and compassion, people who endorsed values of self-enhancement (e.g., power) wanted to feel more anger and pride, people who endorsed values of openness to change (e.g., self-direction) wanted to feel more interest and excitement, and people who endorsed values of conservation (e.g., tradition) wanted to feel more calmness and less fear. These patterns were independent of differences in emotional experience. We discuss the implications of our value-based account of desired emotions for understanding emotion regulation, culture, and other individual differences. (PsycINFO Database Record

North American research has consistently reported higher social anxiety among people of Asian heritage compared to people of Western heritage. The present study used a cross-national sample of 692 university students to explore explanatory hypotheses using planned contrasts of group differences in social anxiety and related variables. The East Asian socialization hypothesis proposed social anxiety would show a linear relation corresponding to the degree of exposure to East Asian cultural norms. This hypothesis was not supported. The cultural discrepancy hypothesis examined whether bicultural East Asian participants (residing in Canada) would endorse higher social anxiety in comparison to unicultural participants (Western-heritage Canadians and native Koreans and Chinese). Compared to unicultural participants, bicultural East Asian participants reported higher social anxiety and depression, a relation that was partially mediated by bicultural participants' reports of lower self-efficacy about initiating social relationships and lower perceived social status. Overall, the results suggest higher reports of social anxiety among bicultural East Asians may be conceptualized within the context of cultural discrepancy with the mainstream culture.

No abstract

"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.

The replication of the Chinese structural model of somatization in South Korea lends empirical support to the view that somatization can be understood as the consequence of specific cultural scripts. These scripts involve the experience and expression of distress as well as culturally meaningful ways in which this distress is conceptualized and communicated to others.

Objective: Body perception, including body awareness and reactivity, is featured in a range of mental health conditions. However, research on Chinese questionnaires assessing body perception has been surprisingly absent. The present study aimed to investigate the factor structure and psychometric properties of the Body Perception Questionnaire-Short Form (BPQ-SF) among Chinese. Methods: the current sample included 688 Chinese college students. Self-report scales were used to measure body perception, somatization, and depressive somatic and psychological symptoms. Results: Confirmatory factor analysis supported a three-factor model of the BPQ-SF, involving body awareness, supradiaphragmatic reactivity, and subdiaphragmatic reactivity. Good internal consistency and test-retest reliability were observed. Convergent validity was established by significant correlations with scores of somatization and somatic symptoms of depression. Divergent validity was evidenced by non-significant association with ratings on psychological symptoms of depression. The very short form of the body awareness subscale of BPQ can be an alternative to the body awareness subscale when scale length is the priority. Conclusion: The BPQ-SF possessed three latent factors and demonstrated good psychometric properties that can measure body perception among Chinese in a reliable and valid way.

This article presents 4 stages in the development of career guidance and counseling in education settings in Shanghai, People's Republic of China, from 1977 (after the Cultural Revolution) to 2015, with an economic–political perspective. In the 1st stage (1977–1992), job allocation was implemented by the government as a mandatory regulation to meet the pressing demands for trained professionals in various industries. In the 2nd stage (1993–1999), job allocation was replaced by vocational guidance as a service. In the 3rd stage (2000–2011), there was a growth in career education, mainly in colleges. The 4th stage (2012–2015) witnessed the boom of career counseling with the focus transferring to secondary schools. This article ends with a discussion of the future model of career guidance and counseling in Shanghai.