In response to the current COVID-19 pandemic, the Obsession with COVID-19 scale (OCS) and the Coronavirus Anxiety Scale (CAS) were developed as screening tools for dysfunctional anxiety associated with the coronavirus. These scales have not yet been validated in the East Asia. The present study examined the validity of the OCS and the CAS with a sample of 329 Korean adults. We found that the OCS-Korean and CAS-Korean showed good psychometric properties and construct validity. Developing such valid screening tools across different cultures is vital for health practitioners and scholars alike during global infectious disease outbreaks.

Previous research has documented that Asians tend to somatize negative experiences to a greater degree than Westerners. It is posited that somatization may be a more functional communication strategy in Korean than American context. We examined the effects of somatization in communications of distress among participants from the US and Korea. We predicted that the communicative benefits of somatic words used in distress narratives would depend on the cultural contexts. In Study 1, we found that Korean participants used more somatic words to communicate distress than US participants. Among Korean participants, but not US participants, use of somatic words predicted perceived effectiveness of the communication and expectations of positive reactions (e.g., empathy) from others. In study 2, we found that when presented with distress narratives of others, Koreans (but not Americans) showed more sympathy in response to narratives using somatic words than narratives using emotional words. These findings suggest that cultural differences in use of somatization may reflect differential effectiveness of somatization in communicating distress across cultural contexts.

The present study examined the daily well-being of Koreans (n = 353,340) for 11 weeks during the COVID-19 pandemic (January 20 –April 7). We analyzed whether and how life satisfaction, positive affect, negative affect, and life meaning changed during the outbreak. First, we found that the well-being of Koreans changed daily in a cubic fashion, such that it declined and recovered during the early phase but declined substantially during the later phase (after COVID- 19 was declared world pandemic by WHO). Second, unlike other emotions, boredom displayed a distinctive pattern of linear increase, especially for younger people, suggesting that boredom might be, in part, responsible for their inability to comply with social distancing recommendations. Third, the well-being of older people and males changed less compared to younger people and females. Finally, daily well-being dropped significantly more in the hard-hit regions than in other regions. Implications and limitations are discussed.

Previous research has shown that parental support has beneficial effects on the psychological well-being of adolescents. Going beyond prior research, the present study made distinctions between information, emotional, and financial parental support and examined adolescents from United States (N = 1,002), China (N = 1,172), South Korea (N = 3,993), and Japan (N = 1,112). The frequency and impact of different types of perceived parental support on adolescents’ positive self-belief and distress levels have been investigated. Consistent with the existing literature, the results showed American adolescents perceived greater emotional and informational support than others, while Chinese, Korean, and Japanese adolescents perceived greater tangible support compared to American adolescents. Notably, Chinese adolescents reported higher levels of parental support than other East Asian adolescents. The perceived parental support influenced positive self-beliefs equally across cultural groups, but informational support impacted distress to a greater degree for American adolescents than East Asian adolescents. The implications of the present research are discussed.

Due to the prolonged COVID-19 pandemic, wearing masks has become essential for social interaction, disturbing emotion recognition in daily life. In the present study, a total of 39 Korean participants (female = 20, mean age = 24.2 years) inferred seven emotions (happiness, surprise, fear, sadness, disgust, anger, surprise, and neutral) from uncovered, mask-covered, sunglasses-covered faces. The recognition rates were the lowest under mask conditions, followed by the sunglasses and uncovered conditions. In identifying emotions, different emotion types were associated with different areas of the face. Specifically, the mouth was the most critical area for happiness, surprise, sadness, disgust, and anger recognition, but fear was most recognized from the eyes. By simultaneously comparing faces with different parts covered, we were able to more accurately examine the impact of different facial areas on emotion recognition. We discuss the potential cultural differences and the ways in which individuals can cope with communication in which facial expressions are paramount.