Culture and attention: Recent empirical findings and new directions in cultural psychology

Over the past 3 decades, cultural psychologists have empirically investigated the influence of cultural meaning systems on human psychology. Under the rubric of holistic versus analytic thought, researchers have demonstrated that there are substantial cultural variations in social cognition, and that such variations are observable even in so‐called fundamental psychological processes, such as attention. The aim of this paper is to review 3 major themes in culture and attention: (1) culture and attention to nonsocial scenes, (2) culture and attention to social scenes, and (3) culture and aesthetics. The paper also discusses 4 major strands of research that could be considered important candidates to further advance the understanding of culture and attention: (1) research on “culture ? human psychological processes,” where we investigate how culture influences modes of attention; (2) research on “human psychology ? cultural processes,” where we investigate how those who hold a specific mode of attention create cultural products and tangible representations of culturally shared meanings; (3) research on cultural neuroscience, where we investigate underlying mechanisms and processes of specific modes of attention; and (4) research on cultural transmission processes, where we investigate how specific modes of attention is taught by adults and internalized by children.     

Shared representations between self and other: a social cognitive neuroscience view

The abilities to identify with others and to distinguish between self and other play a pivotal role in intersubjective transactions. Here, we marshall evidence from developmental science, social psychology and neuroscience (including clinical neuropsychology) that support the view of a common representation network (both at the computational and neural levels) between self and other. However, sharedness does not mean identicality, otherwise representations of self and others would completely overlap, and lead to confusion. We argue that self-awareness and agency are integral components for navigating within these shared representations. We suggest that within this shared neural network the inferior parietal cortex and the prefrontal cortex in the right hemisphere play a special role in interpersonal awareness.     

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.     

Doing emotions: The role of culture in everyday emotions

Emotional experience is culturally constructed. In this review, we discuss evidence that cultural differences in emotions are purposeful, helping an individual to meet the mandate of being a good person in their culture. We also discuss research showing that individual’s fit to the cultural emotion norm is associated with well-being, and suggest that this link may be explained by the fact that normative emotions meet the cultural mandate. Finally, we discuss research that sheds light on some of the collective processes of emotion construction: social interactions and emotion representations are geared towards promoting emotions that are conducive to the cultural mandate. In conclusion, we suggest that individuals become part of their culture by “doing emotions” in a way that is consistent with the cultural mandate, and that in intercultural interactions, emotions can be literally “at cross purposes”: each person’s emotions are constructed to fit the purposes of their own culture.     

Intersubjective model of value transmission: parents using perceived norms as reference when socializing children

What values do parents want to transmit to children? The intersubjective model of value transmission posits that parents want to transmit not only the values they personally endorse but also the values they perceive to be normatively important in the society. The present research shows support to this premise. Furthermore, Studies 1 and 2 revealed that the use of perceived norms is moderated by families' social contexts and parents' personality: It was particularly pronounced among parents who were immigrants, who had a stronger need for closure, and who were more conforming. In addition, Studies 3 and 4 demonstrated that parents' perceived norms can explain actual value transmission: Values parents perceived to be normatively important were to some extent internalized by children. The intersubjective model paves some new directions for value transmission research, contributes to the understanding of cultural transmission and cultural change, and extends the intersubjective approach to culture.     

Representations and social knowledge: An integrative effort through a normative structural perspective

The structural approach on social representations is known for the development of central core theory and its similarity with cognition-oriented sociopsychological perspectives, which has been a target of criticism. The approach has difficulty in dealing with the social dimension of knowledge and adopts a static notion of structure. Acknowledging those shortcomings, we present a revised structural conceptual model of social knowledge and social representations based on the consideration of normative and social identity processes, compatible with contributions of authors external to the classical structural approach, such as Wagner (holomorphy) and Lahlou (propagation model). After redefining the concepts of cognem and structure, we tackle thinking processes and the differences between personal and social representations, conceiving the latter as conventional codes linked to groups. Limitations of the perspective are discussed and research directions are indicated based on an understanding of structure that is broader than the one adopted by the classical approach.     

Policy Attitudes,Ideological Values and Social Representations

This article reviews research on policy attitudes and ideological values from the perspective of social representations theory. In the first part of the paper, key features of lay political thinking are presented, its pragmatic imperative, its focus on communication and the social functions of shared knowledge. Objectification transforms abstract and group‐neutral ideological values into concrete and socially useful knowledge, in particular stereotypes of value‐conforming and value‐violating groups. Such shared understandings of intergroup relations provide citizens with common reference knowledge which provides the cognitive and cultural basis of policy attitudes. Social representations theory further suggests that lay knowledge reflects the social context in which it has been elaborated (anchoring), an aspect which allows conceptualising aggregate‐level differences in policy attitudes. In the second part of the paper, a model of lay conceptions of social order is outlined which organises four shared conceptions of social order, along with the stereotype‐based thinking associated with each conception: Moral order, Free Market, Social diversity and Structural inequality. We conclude by arguing that policy attitudes are symbolic devices expressed to justify or to challenge existing social arrangements.     

The cultural mind: environmental decision making and cultural modeling within and across populations

This article describes cross-cultural research on the relation between how people conceptualize nature and how they act in it. Mental models of nature differ dramatically among populations living in the same area and engaged in similar activities. This has novel implications for environmental decision making and management, including common problems. The research offers a distinct perspective on cultural modeling and a unified approach to studies of culture and cognition. The authors argue that cultural transmission and formation consist primarily not in shared rules or norms but in complex distributions of causally connected representations across minds interacting with the environment. The cultural stability and diversity of these representations often derive from rich, biologically prepared mental mechanisms that limit variation to readily transmissible psychological forms. This framework addresses several methodological issues, such as limitations on conceiving culture to be a well-defined system, bounded entity, independent variable, or an internalized component of minds.     

The Relational Genesis of Community: Self–Other Dialogue

Of late, there is increasing interest in the dialogical foundations of the self and community. Indeed, dialogical theory points to the embeddedness of community in self–other relations. This article proposes a dialogical approach to community that draws upon four key themes of discourse: the sociality of the self, the realm of interindividual relations, the constructive role of social representations, and the emergent properties of collective action. The ‘between’ constitutes a valuable concept for theorizing fundamental processes of relational existence and responsive meaning‐making, including the co‐constitution of community. In the process of coming into dialogic relation with one another, individuals construct meanings, experiences, and actions that profoundly shape both selfhood and community. Thus conceived, community is founded on dialogic interaction and intersubjective representation, thereby becoming the conscious object of reflection and action. The intention here is to theorize the relational genesis and continued transformation of community through self–other dialogue. Copyright © 2014 John Wiley & Sons, Ltd.     

Ultrasociality and Intersubjectivity

Multidisciplinary studies of evolution are pointing toward an intersubjective understanding of human cognition, belief, and behavior. Contrary to classical views of reason and knowledge, human mental capacity should not be thought of as an individually based tool for independent judgment and logical problem-solving. Instead, key aspects of learning and cognition were likely shaped to facilitate our species’ greatest relative advantage from the standpoint of natural selection: large-scale collaboration. Much of what appears to be faulty reasoning or inaccurate belief when viewed at the level of individuals makes more sense when considered in terms of intersubjectivity and group-level processes. Yet, distributed cognition also has shortcomings. Among these is, paradoxically, the propensity toward individualistic understandings of human thinking and behavior. Moreover, our intersubjective thought processes tend to be biased in favor of our in-groups and maintaining existing systems. Taken together, these premises correspond with some of the theoretical underpinnings of community research and social action. Yet, they challenge or complicate others. Further consideration of humans’ intersubjective cognition and learning may yield improved results in a variety of practices, including education and efforts to catalyze social and systemic changes.     

Social representations of drugs,causal judgment and social perception

The aim of this study was to analyse the influence of social representation on both social perceptions and social judgments. In the first stage of this study, 47 drug users and 80 ‘normal’ subjects were asked to respond to a questionnaire about representations of drugs. Three weeks later we contacted the same subjects. They were asked to answer some questions about a fictitious story in which an actor labelled as ‘a drug user’ or ‘a person’ disputed with a trader. Three different social representations of drugs were found. It was shown that these social representations were anchored in different social groups which were defined by their proximity to the world of drugs. Subjects who were themselves drug users shared an accepting or an ambivalent social representation of drugs but they also made the most negative judgements about the causes of a fictitious dispute between a trader and a drug addict. Moreover, these subjects had the most negative perception of the drug addict. Furthermore, some factors which increase the salience of social representations were studied. The effect on social perception and causal attributions of the interaction between social representations, the context and personal involvement in drugs was also shown. Some relations between the theory of social representations and the theories about asymmetrical intergroup relationships are exposed.     

Evolutionary Constraints on Human Object Perception

Language and culture endow humans with access to conceptual information that far exceeds any which could be accessed by a non‐human animal. Yet, it is possible that, even without language or specific experiences, non‐human animals represent and infer some aspects of similarity relations between objects in the same way as humans. Here, we show that monkeys’ discrimination sensitivity when identifying images of animals is predicted by established measures of semantic similarity derived from human conceptual judgments. We used metrics from computer vision and computational neuroscience to show that monkeys’ and humans’ performance cannot be explained by low‐level visual similarity alone. The results demonstrate that at least some of the underlying structure of object representations in humans is shared with non‐human primates, at an abstract level that extends beyond low‐level visual similarity. Because the monkeys had no experience with the objects we tested, the results suggest that monkeys and humans share a primitive representation of object similarity that is independent of formal knowledge and cultural experience, and likely derived from common evolutionary constraints on object representation.     

Social Representations: A Normative and Dynamic Intergroup Approach

This commentary outlines an approach to social representations which emphasizes the normative and dynamic nature of shared knowledge. Social representations both connect and divide people, for example through shared ingroup and outgroup stereotypes derived from antagonistic social representations. Through asymmetrical intergroup communication and influence, in turn, social representations are formed, maintained, and contested. In this dynamic process, powerful majorities attempt to define the meaning of new or otherwise important information as a function of their group norms, while subordinate minorities employ propaganda techniques of social influence to resist majority influence and propose alternative positions.     

“God may NOT be a Personexcl;”: A Case of Cultural Construction of God Representations

This article raises the fundamental questions of God representations: What is the origin and nature of God representations in the context of culture? The subsequent questions that flow from this major question include: What are the psychoanalytic notions of culture and cultural experience? And what is the relationship between the self and God representation? Given the emphasis placed upon the nature of “individual” representational experience in psychoanalytic literature, this article presents a challenge to psychoanalytic object-relations theory by explicating the case of the Korean cultural construction of God representations. The author argues that to understand one’s images of God one needs to consider the relationship between the mental images one has constructed prior to one’s acquisition of language and cultural constructs that are collectively represented and symbolically embodied through the use of language.     

A Social Psychology of Cultural Dynamics: Examining How Cultures Are Formed,Maintained, and Transformed

Social psychological research on culture has mainly focused on differences in psychological processes between cultural groups. However, in the globalizing world today, a complementary approach to culture, a social psychology of cultural dynamics, is emerging as a critical research program. Adopting a neo‐diffusionist meta‐theory of culture, it regards culture as emerging from the processes of cultural transmission in situated social activities, and examines the dynamics involved in the formation, maintenance, and transformation of culture over time. The paper reviews recent research on culture in this perspective and makes suggestions about future directions.     

Emergence,Adaptation, and Relational Improvisation: Commentary on Terry Marks-Tarlow’s “From Emergency to Emergence: The Deep Structure of Play in Psychotherapy”

Dr. Marks-Tarlow’s paper provides a valuable examination of play processes in psychotherapy, using the novel synthesis of psychoevolutionary and nonlinear dynamical perspectives. The author’s sophisticated blend of psychobiological and intersubjective accounts is of great clinical value, illustrating the need for a rapprochement between affective neuroscience, intersubjectivity, and complexity paradigms. Comparisons are made to the Dynamical Systems Therapy 10 (DST) model (Shapiro, this issue), which similarly aims to integrate psychobiological and intersubjective accounts of psychopathology with internal representations.     

Religious cultures and gender cultures: tracing gender differences across religious cultures

This special issue of the Journal of Contemporary Religion focuses on varying empirical connections and theoretical relations between ‘religion’ and ‘gender’. The introduction to this special issue suggests a theoretical approach which is sensitive to culture by drawing on a phenomenological understanding of culture that is based on knowledge and meaning production and sense making. At first sight, this may not sound convincing because ‘culture’ is a category that is most notably used in combination with religion and gender in culturalist ways. In the migration societies of contemporary Europe, religion has become a metaphor for cultural difference and symbolic boundary-making. The core element of this approach is the conceptualisation of culture as a social web consisting of symbolic forms based on signs of meaning that shape social action, orientation, and experience in the world, including the religious sphere. This entails an understanding of religion as a distinct province of meaning that is structured by processes of social symbolisation just like any other sphere of life. This approach reveals that culturalist conceptions of both religion and gender have specific social meanings as meaningful signs in the symbolic order of secular modernity.     

Social representations of aggression: Crossing the sex barrier

Controversy over Moscovici's concept of social representations has focused upon the extent to which they can be viewed as enduring cognitive structures characterizing social groups and whether individual members are ‘prisoners’ of their social representations, unable to duplicate the social representations of other social groups. Previous research has established a consistent gender difference in orientation toward aggression with men viewing it as an instrumental act of coercion and women as a temporary loss of self-control. These two social representations, originally recovered from spontaneous conversation, have been measured with a psychometric instrument called Expagg. To examine the mutability of these representations, men and women in the present study were asked to complete the questionnaire either spontaneously or as they believed a member of the opposite sex might respond. Under conditions of same-sex responding the usual significant sex difference appeared. When asked to respond as a member of the opposite sex, men accurately mirrored women's higher expressive total score on the questionnaire but psychometric analysis revealed that there was no similarity in terms of item–total correlations. Women grossly overestimated the degree of men's instrumentality but item–total total correlations revealed a considerable degree of similarity with men's structure. The male representation whether natural or assumed showed higher internal consistency than did the female mode. The results are discussed in terms of differential modes of access to gender-linked representations and the cultural dominance of a masculine and instrumental representation of aggression.     

Examining the link between institutional and community violence: Toward a new cultural paradigm

New explanations of cultural processes are sought, in part, because existing hypotheses are at odds with new wave contemporary empirical findings. Namely, a growing body of scholarship calls into question the “racial invariance” hypothesis proposed by Sampson and Wilson (1995), particularly as it applies to Latinos. Based on these findings, it stands to reason that culture, in addition to structure, may be a property of communities that helps to explain racial/ethnic involvement in crime. This article explores the link between institutional and community violence, and then compares traditional perspectives on the influence of culture on violence (e.g. Wolfgang and Ferracuti’s subculture of violence) with newer, more dynamic conceptualizations of the cultural influence of violence in both institutional and community settings (e.g. Sampson and Bean’s relational theory of culture). The authors consider how both institutional and community violence may be explained using a new cultural paradigm, which moves beyond traditional views of “culture as values” to a new relational theory of “culture in action”. They present a model for understanding, and researching, culture that is based on the notion that value systems in institutions and neighborhoods influence one another. Offering examples from recent research on prison culture, they examine the key dimensions of this new cultural paradigm, which describes culture as “intersubjective, performative, cognitive, relational, and world-making”. The authors conclude that further examination of the reciprocal relationship between institutional and community culture is needed before we can begin to consider the policy implications of the “culture in action” paradigm.