Recent trends in cultural theories

Multiculturalism is probably the most important and most misunderstood psychological construct of this decade. This article identifies specific and uniquely valuable contributions of a multicultural perspective and demonstrates the importance of multicultural awareness training as a primary prevention strategy, directed toward preventing multicultural misunderstandings before they happen by training mental health providers to become more aware of their culturally learned assumptions and the contrasting cultural contexts of their clients. The development of recent multicultural theories will be reviewed to demonstrate how the definition of cultural theories have changed over time toward a broader and more complicated perspective. Finally practical applications of culture-centered theories will be reviewed through the presentation of a Cultural Grid for separating behaviors from expectations in each cultural context.     

近期文化哲学研究回溯

世纪之交,中国文化哲学已经成为哲学研究中的显学。近年来,这一领域的研究得到了进一步的推进。本文首先从文化哲学总体认识的深化、马克思主义与文化哲学的关系、全球化背景下的文化冲突与文化转型等三个方面对这一进展进行回顾,并在此基础上对中国文化哲学的研究提出了前瞻。     

The development of a culturally informed, family-focused treatment for schizophrenia

With the changing demographics in the United States, there is an increasing need for psychotherapy interventions that have been tailored for and empirically evaluated with culturally diverse groups. This article discusses the development and evaluation of a family-focused, culturally informed therapy for schizophrenia (CIT-S) that is currently being pilot tested at the University of Miami. Case examples of CIT-S with participating families are provided, along with a discussion of interesting and challenging cultural issues that we have encountered during the pilot phase of this treatment study.     

A Return to “The Clinic” for Community Psychology: Lessons from a Clinical Ethnography in Urban American Indian Behavioral Health

Community psychology (CP) abandoned the clinic and disengaged from movements for community mental health (CMH) to escape clinical convention and pursue growing aspirations as an independent field of context‐oriented, community‐engaged, and values‐driven research and action. In doing so, however, CP positioned itself on the sidelines of influential contemporary movements that promote potentially harmful, reductionist biomedical narratives in mental health. We advocate for a return to the clinic—the seat of institutional power in mental health—using critical clinic‐based inquiry to open sites for clinical‐community dialogue that can instigate transformative change locally and nationally. To inform such works within the collaborative and emancipatory traditions of CP, we detail a recently completed clinical ethnography and offer “lessons learned” regarding challenges likely to re‐emerge in similar efforts. Conducted with an urban American Indian community behavioral health clinic, this ethnography examined how culture and culture concepts (e.g., cultural competence) shaped clinical practice with socio‐political implications for American Indian peoples and the pursuit of transformative change in CMH. Lessons learned identify exceptional clinicians versed in ecological thinking and contextualist discourses of human suffering as ideal partners for this work; encourage intense contextualization and constraining critique to areas of mutual interest; and support relational approaches to clinic collaborations.     

Mothers’ Dreams,Children Realities: The Case of Uprooted Families from South Lebanon

In this exploratory qualitative study, 15 mothers and 18 adolescents who, as family members of the South Lebanon Army, were uprooted from that country and now living in Israel, were interviewed separately. The mothers described their image of the adaptive adult, which stressed the positive values of loyalty to the family, orientation toward the group, respect, and acceptance of hierarchy and guided their child‐rearing goals and socialization. The children shared similar attitudes about the importance of family loyalty and orientation toward the group, but differed from their mothers with regard to the issues of respect and obedience. We discussed the notion of “liminality,” to further our understanding of the families in transition and suggest how it applies to the uprooted members of South Lebanon army. We suggest that different time orientations and contextual factors influence the participating mothers’ image of the adaptive adult and the degree to which their children accept it. Implications for research and interventions are also explored.     

The relationship between endowment and ownership effects in memory across cultures

An object one owns is typically more highly valued than an equivalent object owned by another person. This endowment effect has been attributed to the aversion of loss of one’s possessions (through selling), or the added value of an item due to self-association (through owning). To date, investigation of these mechanisms has been hampered by the between-subjects methodology traditionally employed to measure endowment. Over two experiments, we report a novel within-subjects method for measuring an endowment bias. In these studies, Western participants showed enhanced valuation of owned items, whereas East-Asian participants did not. This endowment bias also correlated with the ownership effect in memory (a measure of self-referential processing) in Western, but not East-Asian participants. Our results suggest that the endowment effect is partly predicated on the same factors that influence the ownership effect and that this commonality is likely linked to conceptions of ownership specifically, and self-concept more generally.     

Chinese acceptance of mistreatment by in-relation offenders can be neutralized by triggering a “group” collectivism perspective

Examining the effect of culture on workplace revenge, we predict and find that people in a Chinese cultural context are more likely than people in an American cultural context to adjust their response to mistreatment based on being, or not being, “in relation” to the harm-doer. Specifically, Chinese people are more likely to let a harm-doer off the hook if they have a prior relationship with him or her, while Americans are less likely to do so. However, this Chinese sensitivity to relational status with the harm-doer ceases to be a factor if they receive a stimulus that shifts their perspective from relational collectivism to group collectivism. Implications for Chinese management and society are explored.     

The Cross and the Computer: Actor-Network Theory and Christianity

This paper explores the relationship between Christianity and new technologies. I contend that the “Christ and Culture” model of H. Richard Niebuhr, while influential for many authors, is inadequate to grasp the real relationship. Authors who follow this framework tend to overlook the reality of the situation due to in-built biases. Actor-Network Theory, which attends carefully to intricate networks of relations, is a better lens through which to understand this relation. This allows us to see that Christianity interplays with new technologies, sometimes shaping them and sometimes being shaped by them.     

关于孔子梦见周公的几个问题

孔子梦见周公确有其事。宋儒认为此梦的原因是孔子早年志在推行周公之道 ,但对此梦的发生机制不甚清楚。孔子仍然受到梦魂观念的影响 ,实际认为此梦意味着周公之灵对他特别青睐和有所启示 ,并在内心里把它作为天命在身的重要根据。孔子梦见周公的历史意义 ,主要在于中国文化的传承 ,并在后世演变成文化传承的一个精神符号。