The Potential Cost of Cultural Fit: Frame Switching Undermines Perceptions of Authenticity in Western Contexts

Elevated depression and anxiety predict future patterns of individualistic and collectivistic cultural values: A cross-lagged longitudinal network analysis

BACKGROUND

Specific components of independent and interdependent self-construal have been associated with psychopathology. However, most studies on this topic have been cross-sectional, precluding causal inferences. We used contemporaneous and temporal cross-lagged network analysis to establish weak causal effects in understanding the association between self-construal and psychopathology components.

METHODS

Middle-aged and older community-dwelling adults (n = 3294) participated in the Midlife Development in the United States study across two time-points, spaced nine years apart. Six self-construal (interdependence: connection to others, commitment to others, receptiveness to influence; independence: behavioral consistency, sense of difference from others, self-reliance) and three psychopathology nodes (major depressive disorder (MDD), generalized anxiety disorder (GAD), and panic disorder (PD) symptom severity) were examined. All network analyses controlled for age, sex, race, and number of chronic illnesses as covariates.

RESULTS

Contemporaneous and temporal networks yielded relations between elevated MDD and PD and increased receptiveness to influence. Heightened GAD symptom severity was associated with future increased difference from others and decreased connection to others, commitment to others, and receptiveness to influence. Higher MDD, GAD, and PD severity were associated with future lower self-reliance. Network comparison tests revealed no consistent network differences across sex and race.

LIMITATIONS

DSM-III-R measures of MDD, GAD, and PD were used. Results may not generalize to culturally diverse racial groups.

CONCLUSIONS

Changes in self-construal may result from increased MDD, GAD, and PD severity. Findings suggest the importance of targeting common mental health symptoms to positively influence how individuals view the self and others in various social contexts.

Authentic for Thee But Not for Me: Perceived Authenticity in Self-Control Conflicts

Is self-control authentic? Across several hypothetical scenarios, participants perceived impulsive actions as more authentic for others (Study 1a) but self-control as more authentic for themselves (Study 1b). Study 2 partially replicated this asymmetry. Study 3 accounted for behavior positivity because self-control was typically the more positive action in the previous studies. Study 4 minimized the influence of positivity by framing the same behaviors as either impulsive or controlled; impulsive actions were deemed more authentic than self-control, but only for other people. An internal meta-analysis controlling for behavior positivity revealed that (a) more positive behaviors are more authentic, and (b) impulsive actions are more authentic than self-controlled actions, especially for others. This actor-observer asymmetry suggests that, even in the face of a strong tendency to perceive positive actions as authentic, there exists a competing tendency to view others' impulsive actions as more authentic than self-control.

Audio-Visual Interactions During Emotion Processing in Bicultural Bilinguals

Despite the growing number of bicultural bilinguals in the world, the way in which multisensory emotions are evaluated by bilinguals who identify with two or more cultures remains unknown. In the present study, Chinese-English bicultural bilinguals from Singapore viewed Asian or Caucasian faces and heard Mandarin or English speech, and evaluated the emotion from one of the two simultaneously-presented modalities. Reliance on the visual modality was greater when bicultural bilinguals processed Western audio-visual emotion information. Although no differences between modalities emerged when processing East-Asian audio-visual emotion information, correlations revealed that bicultural bilinguals increased their reliance on the auditory modality with more daily exposure to East-Asian cultures. Greater interference from the irrelevant modality was observed for Asian faces paired with English speech than for Caucasian faces paired with Mandarin speech. We conclude that processing of emotion in bicultural bilinguals is guided by culture-specific norms, and that familiarity influences how the emotions of those who speak a foreign language are perceived and evaluated.

United we stand? Perceived loyalty of dual nationals, multiracial people, and dual state residents

As multiracial children of foreign-born parents, Kamala Harris and Barack Obama embody diversity in politics for many perceivers. Yet some have also questioned their loyalty to their respective groups. We explored perceptions of dual group members’ (DGM; dual nationals, multiracial people, and dual state residents) loyalty among first-party (those who share a group membership with a DGM target) and third-party perceivers (those who do not). Studies 1a–2b showed that first- and third-party perceivers rated DGMs as less loyal than their single group member (SGM) counterparts. However, only first- (Studies 2a–2b) but not third-party (Studies 1a–1b) perceivers preferred SGMs to DGMs for loyalty-dependent roles. Study 3 revealed that perceivers who were higher in patriotism supported DGMs for loyalty-dependent roles less when they were first- (vs. third) party observers. These studies suggest that perceivers readily intuit that DGMs are less loyal than SGMs and, under some conditions, this may lead to discrimination.

Feeling at Home in Two Cultural Worlds: Bicultural Identity Integration Moderates Felt Authenticity

Bicultural individuals navigate and identify with two cultures. Biculturals differ in levels of Bicultural Identity Integration (BII)—how much their two cultural identities are combined and compatible (high BII) versus divided and conflicting (low BII). We hypothesized that during conformity in cultural ingroup contexts, biculturals with low BII feel inauthentic (being untrue to themselves), whereas biculturals with high BII feel authentic (being true to themselves). Across four experiments with Asian-Americans, expressing cultural conformity (vs. non-conformity) in Asian or American contexts produced felt inauthenticity among participants with low BII but not high BII (Studies 1–3). Felt inauthenticity was due to cultural identity threat (perceived identity exclusion) (Study 2). Activating self-kindness counteracted felt inauthenticity for low BII participants during cultural conformity (Study 3) and produced felt authenticity (Study 4). Our findings imply that responding kindly to the self makes biculturals at ease in their cultural homes, at least temporarily.

Cultural Experience Influences Multisensory Emotion Perception in Bilinguals

Emotion perception frequently involves the integration of visual and auditory information. During multisensory emotion perception, the attention devoted to each modality can be measured by calculating the difference between trials in which the facial expression and speech input exhibit the same emotion (congruent) and trials in which the facial expression and speech input exhibit different emotions (incongruent) to determine the modality that has the strongest influence. Previous cross-cultural studies have found that individuals from Western cultures are more distracted by information in the visual modality (i.e., visual interference), whereas individuals from Eastern cultures are more distracted by information in the auditory modality (i.e., auditory interference). These results suggest that culture shapes modality interference in multisensory emotion perception. It is unclear, however, how emotion perception is influenced by cultural immersion and exposure due to migration to a new country with distinct social norms. In the present study, we investigated how the amount of daily exposure to a new culture and the length of immersion impact multisensory emotion perception in Chinese-English bilinguals who moved from China to the United States. In an emotion recognition task, participants viewed facial expressions and heard emotional but meaningless speech either from their previous Eastern culture (i.e., Asian face-Mandarin speech) or from their new Western culture (i.e., Caucasian face-English speech) and were asked to identify the emotion from either the face or voice, while ignoring the other modality. Analyses of daily cultural exposure revealed that bilinguals with low daily exposure to the U.S. culture experienced greater interference from the auditory modality, whereas bilinguals with high daily exposure to the U.S. culture experienced greater interference from the visual modality. These results demonstrate that everyday exposure to new cultural norms increases the likelihood of showing a modality interference pattern that is more common in the new culture. Analyses of immersion duration revealed that bilinguals who spent more time in the United States were equally distracted by faces and voices, whereas bilinguals who spent less time in the United States experienced greater visual interference when evaluating emotional information from the West, possibly due to over-compensation when evaluating emotional information from the less familiar culture. These findings suggest that the amount of daily exposure to a new culture and length of cultural immersion influence multisensory emotion perception in bilingual immigrants. While increased daily exposure to the new culture aids with the adaptation to new cultural norms, increased length of cultural immersion leads to similar patterns in modality interference between the old and new cultures. We conclude that cultural experience shapes the way we perceive and evaluate the emotions of others.

A Clinician's Guide to Polycultural Psychiatry

Patients and families each present unique microcultures, mixing and blending numerous broadly conceptualized cultural identity groups. Within individuals and families, cultural identities are experienced and enacted as complex matrices of intersecting identities that, to varying degrees, complement, assimilate, accommodate, or clash. In these patterns, individuals' relationships to cultures are not necessarily categorically distinct ("multicultural"). Instead, they are often "polycultural," defined as partial and plural; rather than interpreting different cultural traditions as separate and independent, they are, within the lives of individuals and families, better understood as systems that interact with and influence one another.Cultural identity groups extend beyond those traditionally considered by transcultural psychiatry-that is, beyond ethnic, racial, and language groups. They encompass (in alphabetical order) educational, ethnic, extended family, gender-oriented, generational, geographic, language and dialect, organizational, physical or psychiatric disability, political, professional, racial, religious, sect, social class, and vocational identity groups, among others. Simplistic assumptions and generalities about identity groups risk cultural stereotyping that may negatively bias clinical assessments. Therefore, practitioners striving for cultural sensitivity need to adopt nuanced strategies for approaching broad polycultural identity questions in clinical practice. Accordingly, this article suggests frameworks and strategies for (1) assessing and confronting one's own cultural preconceptions and prejudices, and (2) developing etic (objective quantitative data) and emic (insiders' experiential worldviews) perspectives pertinent to clinical anthropathology. Both etic and emic perspectives are necessary for polyculturally nuanced, respectful, comprehensive inquiries pertinent to patients' and family's health beliefs, psychiatric difficulties, and health practices. Supplementary material from the DSM-5 section on cultural formulation is adapted and discussed, along with the implications of polycultural psychiatry for education and training in psychiatry.

The Cost of Being “True to Yourself” for Mixed Selves: Frame Switching Leads to Perceived Inauthenticity and Downstream Social Consequences for Biculturals

A growing population of biculturals—who identify with at least two cultures—often frame switch, adapting their behavior to their shifting cultural contexts. We demonstrate that frame switching biculturals are perceived as inauthentic by majority Americans and consequently seen as less likable, trustworthy, warm, and competent compared to biculturals who do not frame switch or a neutral control (Studies 1–3, N = 763). In Study 2, describing the bicultural’s behavior as authentic despite its inconsistency partly alleviated the negative effects of frame switching. In our preregistered Study 3, majority American women were less romantically interested in and less willing to date a bicultural who frame switched in his dating profiles (mediated by inauthenticity). The way biculturals negotiate their cultures can have social costs and create a barrier to intercultural relations.