Culture Cultivating Culture: The Four Products of the Meaning-Made World

Culture, in a semiotic cultural psychology, is defined from the viewpoint of cultivation—the meaning making processes that give meaning to the world (Valsiner 2000, 2007a). However, the individual is not simply a process-machine in an empty world—there are both the external outcomes of meaning making (individual and group based) as well as the collective influence on the cultivation process. I argue to examine the cultivation process more completely, one must look at these external influences that catalyze future cultivation processes. By examining the power of the external (environmental Umwelten) and group-internal (myths, morals), a much greater understanding of the behavior of individuals can be accomplished beyond examining the individual’s process of meaning making. Further work into examining the objects that affectively activate the individual as well as group action and meaning making is called for and examples of such studies are given.     

Towards cultural psychology of affective processes: Semiotic regulation of dynamic fields

Abstract

The newly emerging interdisciplinary area of cultural psychology has largely addressed issues of conduct and cognition. A semiotic perspective is assumed here to investigate phenomena of affective self-regulation through signs. The phenomena of affect are presented as quasi-structured affective fields, which undergo differentiation through semiotic mediators (signs). The system of semiotic mediators is dynamic, self- constructive, and temporarily hierarchical. The function of the affective fields is that of orienting the person towards the immediate anticipated future. Semiotic regulation leads to the construction of hierarchical—yet temporary—structures of signs that constrain the experience. The crucial aspect of such regulation is the establishment of meta-level of operatory signs related to affective fields—for quick expansion of sign construction and for demolishing certain categories of signs. This dynamic guarantees the adaptability of the human psychological system, as signs allow for flexible expansion as well as limitations for subjective experiencing and action possibilities, in a given context. The new semiotic turn in psychology re-unites the concerns about the dynamic sides of behaving, feeling, and being through the focus on regulatory processes of the “stream of consciousness”.     

Cultural psychology as a theoretical project / La psicología cultural como proyecto teórico

Abstract

Cultural psychology is the new effort to overcome an old problem in psychology as a science — its irrational effort to imitate the so-called ‘hard’ sciences by reducing complex phenomena to elementary constituents and attempt to ‘measure’ imaginary properties of the mind through quantitative methods applied to summary indices accumulated across various contexts. In a revolutionary move, cultural psychology reverses these social practices to replace them with a focus on the study of complexity of human psychological phenomena in their open-systemic flow in irreversible time — at all levels of (a) societal history, (b) personal life course and (c) immediate setting-specific innovations (microgenesis). The units of analysis used in cultural psychology are complex signs that entail the unity of observable and hidden parts of affective hyper-generalization by goals-oriented, meaning-constructing persons with agency. The example of one of the current theoretical frameworks — Cultural Psychology of Semiotic Dynamics — is used to illustrate the nature of cultural psychology as a basic human science.     

Semiotic Regulation through Inhibitor Signs: Creating a Cycle of Rigid Meanings

This study aims to analyze the process of semiotic regulation in youth transition to adulthood from the perspectives of cultural developmental psychology and dialogical self theory. The focus is on the transformations that occur in youth’s self-system configurations during a critical developmental period. In this paper, we will advance the idea that semiotic regulation may lead to the construction of strong signs (i.e. those signs that bring rigidity to personal meaning systems)—and more specifically, of strong inhibitor signs—that block the emergence of alternative meanings, leading to rigidity in the self-system. We present a longitudinal case study of a young man who participated in a social project in Salvador, Bahia to illustrate the process. Data was collected through two rounds of in-depth interviews at ages 18 (1st round) and 21 (2nd round) years. Analysis followed a mapping of positions and counter-positions, as well as emerging tensions and their resolution over time and in different spheres of life (i.e. work, school, and family life). The idea is to show how negotiations of self-positions evolve and activate a mechanism of inhibition of hierarchical integration and construction of alternative future meanings, in which rigid meanings are created and do not allow for emergence of alternative life trajectories.     

Development of Metaphorical Thought before Language: the Pragmatic Construction of Metaphors in Action

In this article, we set out, first, a general overview of metaphor and metaphorical thought research within cognitive psychology and developmental psychology. We claim that, although research efforts broadened perspectives that considered metaphors to be ornaments of poetic language, certain predominance of a linguistic point of view within investigations led to relatively little attention paid to (i) non-verbal and non-written metaphorical instantiations, and (ii) the pre-linguistic and cultural origins of metaphorical thought. Next, we attempt to delve into, and model, the ontogenetic origins of metaphor, taking into consideration social and cultural elements. To that end, we consider the Vygotskian perspective and contemporary research from the pragmatics of the object. We propose that metaphorical thought is an emerging result of a complex web of dynamic relationships between pre-linguistic and socioculturally regulated semiotic systems. The analysis undertaken shows the need for a research programme with a developmental orientation that considers metaphor to be a product of the intertwining between the individual and social dimensions of cognitive development. We suggest this programme should find its roots in the analysis of the semiotic skills that precede the acquisition of metaphorical language.     

文化心理学与跨文化心理学的比较与整合

文化心理学和跨文化心理学都是心理学的文化转向之产物,二者都重视对文化的研究,要求把文化纳入心理学的研究范围,因而有很多方面相似,但也存在着一些本质的不同。跨文化心理学是在不改变科学主义心理学的基本原则或假设的前提下对其加以修正,而文化则与之相反,它要从根本上否定科学主义心理学的硬核。不过,二者各有优劣,在心理学研究中应把二者整合起来,以便相互取长补短,共同发展     

Meaning-creation,selfhood, and religion: From religious metanarratives to spiritual self-narratives

Abstract

This paper attempts to support the idea that the psychology of religion might be developed as an applied branch of cultural psychology. The scope of the argument is both theoretical and empirical. On the one hand, it is argued that religion functions as the most powerful semiotic system which provides subjects with metaphors, narrative frameworks, rituals and other cultural resources for personalised meaning-construction and life-designing. On the other hand, it is illustrated with an exploratory qualitative study how a specific type of community, a Catholic Seminary, produces a particular set of religious symbols and how their members write their narrative identities in multiple and unstable ways through dialectical tensions and creative self-invention. Thus, the psychology of religion becomes a fruitful laboratory to further investigate the mutually generative interplay between culture and self in order to better understand the plastic process of continuous self-identity formation and transformation.     

The subject of psychology: A Lacanian critique

This paper provides an overview of Jacques Lacan's views on psychology, paying particular attention to how such critiques support a distinctively Lacanian view of the subject. Lacan attacked various facets of psychology, including: psychology's objectifying (and objectivistic) tendencies; the discipline's historical attempt to model itself on the natural sciences; its conceptual and practical prioritizations of the ego and consciousness; its frequent prioritization of developmental, biological and physiological paradigms above a careful analysis of the structures and operations of language and speech. The aim of the paper is not to systematically work through Lacan's various criticisms, still less to refute them. Ultimately, Lacan's historical attacks against psychology—apposite as they are—have their greatest value in helping us to strike some distance from commonplace assumptions and psychological assumptions about the nature of the subject.     

Green Tea and Ham: Cultural Mixing Reminders Decrease Considerate Behavior

Past research examined how encounters with cultural mixing affect people’s responses toward those cultures. We examined broader effects of cultural mixing—on general social behavior. We tested that reminders of mixing between one’s local culture and a foreign culture make people less considerate. Also, this response is more likely for people who are voluntarily psychologically distant (vs. close) to the foreign culture. In studies with Americans, reminders of American and Asian (local–foreign) cultural mixing decreased considerate behavior. Individuals who were psychologically distant from Asian culture showed this effect (Studies 1–5). The underlying process involved perceived threat (Studies 2–5). Threat was decreased by highlighting cleansing (Study 3) or priming affinity to Asian culture (Study 5). Overall, mixing between home and foreign cultures can put people in a self-protective (self-concerned) mode that decreases their consideration of others. We discuss the implications for research on cultural mixing and organizational behavior.     

Autopoietic enactivism: action and representation re-examined under Peirce’s light

The purpose of this article is to start a dialogue between the so-called autopoietic enactivism and the semiotic pragmatism of C. S. Peirce, in order to re-examine both action and representation under a Peircean light. The focus lays on autopoietic enactivism because this approach offers a wider theoretical scope to cognition based on the continuity of life and mind, embodiment, dynamic and non-linear interaction between a system and its environment which are compatible ideas with Peirce’s semiotic pragmatism. The term ‘pragmatic’ has been introduced in cognitive science to reinforce the idea that cognition is a form of practice and to help action-oriented viewpoints to escape representationalism. In this paper, I shall try to demonstrate that Peirce’s semiotic pragmatism can be a meaningful methodological path to guide a reconciliation between not only anti-Cartesianism and representation but also representation and action. In order to accomplish this purpose, Peirce’s account to action, habit, thought and mind will be addressed through some of the guiding principles of his semiotic—sign and sign action. What follows is the re-examining of the problem of representation—as refuted by autopoietic enactivism—under the light of Peirce’s semiotic pragmatism.

     

The understanding of die as an object that has numerical functions. A longitudinal study using two children from the ages of 24 to 36 months interacting with an adult / La comprensión del dado como objeto con funciones numéricas. Un estudio longitudinal con dos niños desde los 24 a los 36 meses en interacción con un adulto

Abstract

We investigated the process through which children understand the conventional use of numbers in interaction with an adult. We analysed previous semiotic systems that support, transform and adjust to this new semiotic system — the numerical — and we investigated the communicative-educative basis that makes it possible. We conducted an exploratory and longitudinal study with one boy and one girl at 24, 27, 30, 33 and 36 months of age in a triadic interaction (adult-child-object) with their mothers at home. We adopt the pragmatic-semiotic perspective of the object, which considers that triadic interactions are the unit of analysis of early development. Our results show a great variety of semiotic mediators used by children and adults and both children’s progressive comprehension of the meaning and use of the die as a numerical object.     

文化如何影响道德?文化间变异、文化内变异与多元文化的视角

道德判断与行为具有高度的文化敏感性, 来自不同文化背景、具有不同文化经历的个体, 对于同一道德现象的理解与建构存在显著差异。随着20世纪80年代文化心理学的复兴繁荣和全球化进程的不断深化, 文化视角的道德心理学在当代社会心理学语境中备受关注, 并已开展了初步的理论探索, 积累了大量的实证证据。基于文化心理学的视角, 本文将分别从文化间变异、文化内变异和多元文化三个方面梳理和评述不同文化因素(比如地域、生态、社会阶层等)如何影响个体的道德判断与行为, 期望推动未来研究进一步探索快速而剧烈的文化变迁背景下中国人的道德心理和价值体系已经发生了或正在发生着怎样的演变过程。     

Cultural Meanings of Brands and Consumption: A Window into the Cultural Psychology of Globalization

With globalization, the number of individuals with knowledge about multiple cultures is on the rise. This article illustrates how studying consumer reactions to brands that are loaded with cultural meanings can contribute to developing a cultural psychology of globalization. Our review demonstrates that brands can be considered cultural ‘products’– they are tangible, public representations of meanings and ideas shared in a culture. As such, incidental exposure to culturally symbolic brands can spontaneously evoke its attendant cultural meanings and trigger culturally appropriate behavioral decisions. Because globalization makes these brands readily available in diverse cultural contexts, consumer reactions to culturally symbolic brands often reflect people’s views about the cultural effects of globalization. Consumers would respond favorably to these brands when the associated cultural meanings reinforce the consumers’ cultural identity. In contrast, consumers would react negatively toward these brands when they are perceived to be a threat to the local culture. We identify the factors that promote one type of reaction over the other, and discuss how this line of research can further contribute to building a cultural psychology of globalization.     

Colonialism and Psychology of Culture

There has long been a criticism that scholarship devoted to the study of cultural variation in psychology has too easily ascribed the observed differences between different societies to essentialized notions of ‘culture’ while paying less attention to historical forces that shape these differences. In this paper, we argue that the conceptual frameworks of cross‐cultural and cultural psychology should allow for analysis of how major geopolitical events and historical processes bear on people's lives. Specifically, we point to colonialism, a discussion that has been less attended to in psychology, and argue that colonialism and its legacies exert a powerful influence on many worldwide populations. Analysis of colonialism and its legacies necessarily calls for attention to its prominent ideological cornerstones: race and ‘culture’, which are also central concepts in psychology as a global discipline. In psychology, colonialism has primarily been engaged in two ways: the study of the colonial impact on individuals; and the consideration of the colonial impact on the discipline and practice of psychology in formerly colonized nation states. We review this engagement and introduce examples of scholarship from each. This paper challenges the field to pay greater attention to sociopolitical discourses and historical contexts and, in turn, to theorize culture in ways that are responsive to the fluidity and complexity of social lives.     

Integrating Cultural Community Psychology: Activity Settings and the Shared Meanings of Intersubjectivity

Cultural and community psychology share a common emphasis on context, yet their leading journals rarely cite each other’s articles. Greater integration of the concepts of culture and community within and across their disciplines would enrich and facilitate the viability of cultural community psychology. The contextual theory of activity settings is proposed as one means to integrate the concepts of culture and community in cultural community psychology. Through shared activities, participants develop common experiences that affect their psychological being, including their cognitions, emotions, and behavioral development. The psychological result of these experiences is intersubjectivity. Culture is defined as the shared meanings that people develop through their common historic, linguistic, social, economic, and political experiences. The shared meanings of culture arise through the intersubjectivity developed in activity settings. Cultural community psychology presents formidable epistemological challenges, but overcoming these challenges could contribute to the transformation and advancement of community psychology.     

Gulliver’s Eggs: Why Methods are not an Issue of Qualitative Research in Cultural Psychology

The future of qualitative methods regards the kind of object cultural psychology is interested and the kind of questions it can ask. I propose that the object should be experiencing, understood as a complex whole, consisting of lived-by action and counter-action, that is contextual inter-action with the world in the form of an experiencing subject and otherness. The kind of questions cultural psychology can ask is instead related to the epistemological status attributed to both researcher and participant. Probably few scholars such as Vygotsky, Piaget and Lewin understood to what extent experiencing is always changing, because the relationship between mind, alterity and culture is co-generative. This also implies a relativization and a decentralization of the psychology’s perspective. Finally, I provide some examples from the history of psychology and some suggestions to work at the level of such complexity by using methods that can work with complex objects such as products of human activity (e.g., art, literature, architecture, etc.).     

中文语境下的“心理”和“心理学”

“心”或“心理”等词语在汉语中有相当长的历史,对这些词语的理解反映了中国人关于“心理”的认识。中文的“心”往往不是指一种身体器官而是指人的思想、意念、情感、性情等,故“心理学”这三个汉字有极大的包容性。任何学科都摆脱不了社会文化的作用,中国心理学亦曾受到意识形态、科学主义和大众常识等方面的影响。近年中国学者对心理学自身的问题进行了反思。从某种意义上说,中国人对“心理”和“心理学”的理解或许有助于心理学的整合,并与其他国家的心理学一道发展出真正的人类心理学     

Beyond Verbal Narratives: Using Timeline Images in the Semiotic Cultural Study of Meaning Making

Contemporary semiotic cultural tradition in psychology views human meaning making as unfolding through the negotiation of multiple real and imagined scenarios and storylines. While emphasising this complex and layered nature of meaning making, this research tradition offers little methodological guidance for appreciating and evidencing this multiplicity in data analysis and interpretation. This paper suggests that a methodological approach that combines visual and verbal ways of representing one’s personal stories might offer a useful alternative for evidencing the multiple meanings that individuals create about their personal journeys. By presenting two examples of drawn timeline images and corresponding interview extracts, the paper discusses how the chosen methodological approach offered opportunities for participants to ‘show and tell’ their complex and layered stories, and gave them freedom and agency to shape the research encounter and data production processes. The paper also highlights how the incorporation of visual methods into the methodology enabled the researcher to find alternative ways of interpreting participants’ stories. The paper argues for a purposeful integration of visual and verbal methods, where the semiotic tensions and clashes between these modes can reveal novel ways of seeing researchers’ and participants’ meanings in the making.     

Self-imaging: beyond children’s and adolescents’ self-image / El Self imaginando-se: más allá de la autoimagen de niños y adolescentes

Abstract

This article documents the case studies of two Brazilian children aged 10 and 11, for whom drawing is a symbolic tool of self-meaning. Semi-structured interviews were methodologically carried out from drawings they had created previous to and during the interview. Using semiotic cultural psychology as a reference, the concept of Self-imaging is put forward as an alternative to the self-image construct, highlighting the active role of the subject in the construction of his/her life trajectory. Results suggest that the transition process to adolescence represents a challenge in which young people recreate images of themselves by projecting new possibilities of action in the world through their imagination.     

Friends on the Margins

In this essay, I examine Richard Miller’s exposition of political solidarity as one of the key contributions of his multifaceted argument in Friends and Other Strangers to the study of religion, ethics, and culture. Miller’s focus on culture broadens the landscape of ethical analysis in ways that illuminate how culture and cultural productions mediate and construct norms and virtues, and the complex relations between self and society. I challenge Miller’s inclination, however, to focus scholarly attention more on habituated forms of civic identity and communal solidarity rather than on disruptive potentialities and critical practices. I suggest that an engagement with social movement theory and the sociology of emotions, with their focus on semiotic analysis and social change processes and mechanisms, can greatly enrich Miller’s account of religion and ethical solidarity.