If coquetting behaviors act as a of language, and are acquired similarly to how language is acquired, then this would lend itself to the notion that since language acquisition is strongly influenced through social and cultural modulation, coquetting behaviors and other forms of emotional expressions should vary cross-culturally and be influenced by the culture the user develops in as well. Evidence of a coquetting behavior that seems to be inherent within humans and other animals as well, but whose development, interpretation, and implementation is primarily molded by social processes, is the coquetting act of gazing. Neurologically speaking, the act of gazing seems to activate areas in “the right inferior temporal gyrus, and the middle temporal…show more content… If it can be shown that emotional associations, expressions, and expectations of coquetting behaviors, along with the responses to these behaviors differ cross culturally, this would further suggest a primarily social influence in the development of these behaviors. Mary Besemeres’ research article, “Different Languages, Different Emotions? Perspectives from Autobiographical Literatures”, supplies direct evidence of how emotional expression (which coquetting behaviors are a form of) vary cross-culturally and how the user adapts to new cultures in order to best express themselves emotionally in that culture’s parameters. Besemeres’ research follows Zhengdao Ye, a Chinese immigrant, and her transition to Australian culture. According to Besemeres, it…show more content… Much like how expressing one’s self changes from one language to the next, how one expresses emotion and interest towards other individuals varies greatly on the user’s social and cultural development. Evidenced by not only the varying methods of implementation of the inherent coquetting ability of gazing cross-culturally, but also in the case of Zhengdao Ye’s adaption to culturally acceptable ways of expressing emotion toward her partner in Australia. Both of these facets directly point toward and support the premise that coquetting interactions act as a language their own right. Not only does coquetting match the premises of what literally defines a language, it can be argued as well that coquetting behaviors acquired similarly to how one acquires language. The ‘cherry-on-top’ to both of these notions is that, much how language varies cross-culturally, there is a wide array of variance when it come to the cross-cultural expression coquetting behaviors and emotion. Coquetting behaviors are inherited, yes, but developed and acquired more-so through social learning and cultural