Liu Pan, Rigoulot Simon, Jiang Xiaoming, Zhang Shuyi, Pell Marc D
McGill University, Montréal, QC, Canada.
Western University, London, ON, Canada.
J Cross Cult Psychol. 2021 Apr;52(3):275-294. doi: 10.1177/0022022121990897. Epub 2021 Feb 15.
Emotional cues from different modalities have to be integrated during communication, a process that can be shaped by an individual's cultural background. We explored this issue in 25 Chinese participants by examining how listening to emotional prosody in Mandarin influenced participants' gazes at emotional faces in a modified visual search task. We also conducted a cross-cultural comparison between data of this study and that of our previous work in English-speaking Canadians using analogous methodology. In both studies, eye movements were recorded as participants scanned an array of four faces portraying fear, anger, happy, and neutral expressions, while passively listening to a pseudo-utterance expressing one of the four emotions (Mandarin utterance in this study; English utterance in our previous study). The frequency and duration of fixations to each face were analyzed during 5 seconds after the onset of faces, both during the presence of the speech (early time window) and after the utterance ended (late time window). During the late window, Chinese participants looked more frequently and longer at faces conveying congruent emotions as the speech, consistent with findings from English-speaking Canadians. Cross-cultural comparison further showed that Chinese, but not Canadians, looked more frequently and longer at angry faces, which may signal potential conflicts and social threats. We hypothesize that the socio-cultural norms related to harmony maintenance in the Eastern culture promoted Chinese participants' heightened sensitivity to, and deeper processing of, angry cues, highlighting culture-specific patterns in how individuals scan their social environment during emotion processing.
在交流过程中,来自不同模态的情感线索必须进行整合,这一过程会受到个体文化背景的影响。我们通过一项经过改良的视觉搜索任务,研究了25名中国参与者在聆听普通话情感韵律时,是如何影响他们对情感面孔的注视,以此来探讨这一问题。我们还使用类似的方法,将本研究的数据与我们之前对以英语为母语的加拿大人所做研究的数据进行了跨文化比较。在这两项研究中,当参与者被动聆听表达四种情绪之一(本研究中为普通话话语;我们之前研究中为英语话语)的伪话语时,记录他们在扫视一组描绘恐惧、愤怒、开心和中性表情的四张面孔时的眼动情况。在面孔出现后的5秒内,分别在语音出现期间(早期时间窗口)和话语结束后(晚期时间窗口),分析对每张面孔的注视频率和持续时间。在晚期窗口期间,中国参与者更频繁、更长时间地注视与语音表达一致情绪的面孔,这与以英语为母语的加拿大人的研究结果一致。跨文化比较进一步表明,中国人而非加拿大人更频繁、更长时间地注视愤怒面孔,这可能预示着潜在冲突和社会威胁。我们推测,东方文化中与维持和谐相关的社会文化规范促使中国参与者对愤怒线索更加敏感并进行更深入的处理,这凸显了个体在情绪处理过程中扫视社会环境方式的文化特异性模式。