Envisioning cultural practices

Graphic visualization has demonstrated its value for organizing transactional data and modeling complex phenomena in a wide variety of fields, from theoretical physics to medicine. Behavior analysts have historically used a variety of graphic tools not only for presentation but also for analysis and teaching. As they turn increasingly to the analysis and design of cultural practices, the phenomena behavior analysts study are becoming increasingly complicated. Many cultural practices of interest are embedded in extensive webs of interlocking practices and contingencies that can be difficult to grasp comprehensively. Building on contingency diagrams, which have proven to be useful for the analysis of operant behavior, and graphic tools developed for object-oriented systems analysis, this paper suggests graphic tools for capturing the interlocking contingencies that constitute cultures. These diagrams offer a broad-bandwidth technology for analyzing and designing cultural practices.     

The impact of cultural context on Brazilian adolescents' sexual practices

AIDS prevention research has demonstrated that theoretically driven HIV prevention programs can be tailored to specific cultures. Further, condom self-efficacy and contraceptive self-efficacy scales have been tested in the U.S. and been shown to predict condom and contraceptive use. Results of condom and contraceptive self-efficacy studies have been used to suggest ways to educate and counsel young people to avoid unprotected sex. This paper reports the findings from our research in Salvador, Brazil, using Levinson's Condom Self-Efficacy Scale (CDSE). The data are derived from six focus groups totaling 76 teenagers from three high schools. The focus group discussions explored cultural and psychological issues involved in condom use. Here we report on the gender dynamics of condom use as revealed by these urban Brazilian teenagers. Three focal points for behavioral change are identified: (1) issues of masculinity, (2) issues of femininity, and (3) condom use skills.     

Exploring tensions of using interpretative phenomenological analysis in a domain with conflicting cultural practices

ABSTRACT

The philosophical foundations of interpretative phenomenological analysis (IPA)—phenomenology, hermeneutics, and idiography—guide its practice and use. However, this foundation is often at odds with cultural practices of disciplines that value post-positivist perspectives emphasizing that reality can be objectively known. The conflict between the philosophical underpinnings of the methodology and the cultural practices of particular disciplines can serve to limit the use and acceptance of IPA. This article highlights ways researchers can use IPA even when the underlying tenets of that methodological approach may be in conflict with disciplinary norms. As such, we have set out to explore the tensions that accompany the choice to use IPA in the context of engineering education research within the United States. As a group of engineering education researchers, we drew upon collaborative inquiry to systematically examine our use of IPA. Our exploration of using IPA, as connected to everyday practice in a discipline that takes a postpositivist stance toward knowledge generation, provides examples for the use of IPA in tension with these disciplinary norms.     

Grooming and cultural socialization: A mixed method study of caregiving practices in Burma (Myanmar) and the United States

Grooming behaviours are thought to be a crucial aspect of parenting and integral to the sociality of non‐human mammals, but there have been few empirical studies on how grooming might be relevant to parenting and socialization processes in humans. Study 1 is a quantitative cross‐cultural comparison of grooming practices in two cultural settings: an urban centre in Burma (Myanmar) and an urban centre in the United States. The study uses naturalistic video data of 57 families to analyse grooming behaviours directed at children. A broad range of ages was sampled in each culture to examine the developmental trajectory of grooming behaviours. Results indicate that significant cultural differences exist between Burma and the United States, with Burmese children being groomed by their caregivers more often than U.S. children. Results also indicate that cultural differences in grooming practices begin early and remain constant across age. An unexpected finding was that Burmese families were more variable in their behaviour than U.S. families. Study 2 attempts to explain this variability by using ethnography to describe how sociodemographic changes in Burma are leading to changes in parental values and socialization practices in the schools, but how embodied primary care in the homes appear resistant to change.     

Personal value preferences,group identifications,and cultural practices of Palestinian Israelis working in close contact with Jewish Israelis

The present study investigates the connection between personal value preferences, group identifications, and cultural practices among Palestinian Israelis working in close contact with the Jewish population in Israel. One hundred twenty-two Palestinian Israelis participated in the study. The participants were employed in different professional positions in the Tel Aviv Metropolitan area and were recruited to the study using the snowball technique. A stronger national identification was associated with a higher preference for the security and conformity values, and a lower preference for the humility values. A stronger ethnic identification was associated with a lower preference for the security, power, and stimulation values. Group identifications mediated the connection between personal value preferences and cultural practices. A longer time working in close contact with the majority group and less frequent visits home were associated with a greater adherence to the majority group’s cultural practices but not with adherence to the ethnic group’s practices and not with the group identifications.     

Beliefs and preferences in cultural agents and cultural game players

Two laboratory experiments demonstrated that Japanese participants did not conform to the majority unless negative social implications of not conforming were clear. When their behaviour had no implications for others, they rather exhibited preference for uniqueness. Results of Study 2 further demonstrated that participants' conformity to the majority was particularly prevalent among those who were chronically concerned with how other people would perceive them. Participants in these studies were shown to be cultural game players who changed their behaviour in response to anticipated responses of others based on culturally shared beliefs.     

A cultural psychological analysis of cultural change

Life experience appears to be transforming in contemporary societies, with changes taking place in Asia being particularly substantial. There is strong public interest in understanding how these changes affect individual psyches. Scientific understanding of this issue, however, has not kept pace with change. Research findings from Western societies, the USA in particular, provide a model for understanding and predicting patterns of cultural change in Asia. However, the applicability of the model in this region requires critical examination. This article presents an overview of the available evidence in this research field, reviewing available psychological research that examines cultural change in the USA, China, Japan, and Australia. This paper's aim is to stimulate interest in this research area within the community of Asian social psychologists as our Asia‐based insights have much to contribute to the fundamental research question at stake, and the nature of the interplay between a changing social ecology, cultural environment, and participating psyches.     

Perceived cultural importance and actual self-importance of values in cultural identification

Cross-cultural psychologists assume that core cultural values define to a large extent what a culture is. Typically, core values are identified through an actual self-importance approach, in which core values are those that members of the culture as a group strongly endorse. In this article, the authors propose a perceived cultural importance approach to identifying core values, in which core values are values that members of the culture as a group generally believe to be important in the culture. In 5 studies, the authors examine the utility of the perceived cultural importance approach. Results consistently showed that, compared with values of high actual self-importance, values of high perceived cultural importance play a more important role in cultural identification. These findings have important implications for conceptualizing and measuring cultures.     

Demography and cultural complexity

Synthese - This paper begins by calling attention to a puzzling feature of our deep past: an apparent mis-match between morphological evolution in our lineage, including the expansion of our brain...     

An exploratory assessment of cultural sensitivity in the practices of Lebanese researchers in the field of psychology: implications for national development efforts

The inclusion of the social and cultural characteristics of groups in the concept of national development highlights the contributions that culturally sensitive psychological research can make to development efforts. It also highlights the relevance of assessing and promoting such research, especially in majority world countries where development needs are pressing. In the current study, a content analysis was conducted to assess the degree to which Lebanese psychological researchers in post-civil war Lebanon have engaged in culturally sensitive research practices. The Cultural Sensitivity Measure for Published Research, which was inspired by Adair, Puhan, and Vohra's ( 1993 ) measure of indigenization, was applied to 54 peer-reviewed English- and French-language empirical studies conducted by Lebanese researchers on Lebanese samples within Lebanon. The results suggest that while cultural sensitivity levels were generally low, the sampled researchers engaged in more sensitive practices compared to researchers in the region. For example, they used qualitative methods more often, made more efforts to ensure the cultural compatibility of their methods, and engaged in more complex conceptualizations of culture and its relationship with psychological processes. Furthermore, certain practices, such as studying diverse groups or using findings to suggest real-life applications, were found to be predictive of higher general levels of cultural sensitivity in the sampled articles. These research practices could be fostered in institutional and intellectual contexts, and such initiatives would go a long way in supporting a locally appropriate research infrastructure that contributes to national development efforts.     

Aesthetic practices and normativity

What should we do, aesthetically speaking, and why? Any adequate theory of aesthetic normativity must distinguish reasons internal and external to aesthetic practices. This structural distinction is necessary in order to reconcile our interest in aesthetic correctness with our interest in aesthetic value. I consider three case studies—score compliance in musical performance, the look of a mowed lawn, and literary interpretation—to show that facts about the correct actions to perform and the correct attitudes to have are explained by norms internal to a practice. Practice-internal norms, however, cannot settle the distinct question of which practices we have reason to opt into. When it comes to the source of aesthetic normativity—in virtue of what aesthetic value is genuinely reason-giving—I argue that existing accounts, which appeal to pleasure or achievement, are inadequate. The only practice-external aesthetic requirement is a generic one to opt into at least some aesthetic practices.     

Authors and publication practices

Although authors are usually considered to be the main perpetrators of research and publication misconduct, any person involved in the process has the potential to offend. Editors may breach ethical standards particularly with respect to conflicts of interest. In the same way that authors are now required to declare competing interests, notably commercial affiliations, financial interests and personal connections, so must editors. Editors can influence the chances of acceptance or rejection of a paper by reviewer selection. Reviewers should also be ready to disclose conflicts of interest. They must ensure that their reviews are evidence based and free from destructive criticism driven by self interest. It seems likely that ultimately we will progressively move towards 'open' peer review in which both the authors and the reviewers are known to each other. There is an urgent need for increased transparency of the relationship between editors and owners. The events of the last few years indicate that unless this interface is fully understood by all parties, conflicts may arise. There is also a need for a radical overhaul in the relationship between journals, journal editors and the biomedical industry. It is now increasingly accepted that all clinical trials should be registered in a centrally held database and that protocols should include the primary and secondary outcome measures and the intended approach to data analysis thereby avoiding opportunistic post hoc analyses. However, the even more radical proposal that journals should cease to publish clinical trials sponsored by industry deserves wider debate.     

Enculturation and narrative practices

Recent work on enculturation suggests that our cognitive capacities are significantly transformed in the course of the scaffolded acquisition of cognitive practices such as reading and writing. Phylogenetically, enculturation is the result of the co-evolution of human organisms and their socio-culturally structured cognitive niche. It is rendered possible by evolved cerebral and extra-cerebral bodily learning mechanisms that make human organisms apt to acquire culturally inherited cognitive practices. In addition, cultural learning allows for the intergenerational transmission of relevant knowledge and skills. Ontogenetically, enculturation is associated with neural plasticity and the development of new motor routines and action schemas. It relies on scaffolded learning that structures novice-teacher interactions. The acquisition of reading and writing are paradigm examples of enculturation. Based on an empirically informed analysis of the components of enculturation, I will apply the emerging account of enculturated cognition to narrative practices. To date, research on the impact of narratives on the constitution of the self and our understanding of folk psychology has not paid much attention to the question how narratives are influenced by cumulative cultural evolution and our capacity to acquire reading and writing during ontogeny. I will argue that textual narratives, above and beyond oral narratives, provide genuinely new ways of narration. Therefore, the enculturated interaction with textual narratives has the potential to contribute to a better understanding of ourselves and other cognitive agents.     

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.