Phantom narratives and the uncanny in cultural life: psychic presences and their shadows

Abstract

In this paper the author explores the emotional factors that are activated at the level of the cultural unconscious, that produce experiences of the uncanny that are expressed through Phantom Narratives. Phantom Narratives as a hybridized term is the author’s way of linking personal and social activity of unconscious story formation through psychic presences (images). Phantom Narratives are expressions of the unconscious at the level of the group that shows the psyche’s way of narrating its relationship to the group, through the expressions of cultural, social, and political issues. The uncanny, at the level of the social, is seen as those disturbances of feelings that alienate us from the familiar social world of others. What is uncanny about Phantom Narratives is how group emotional dynamics are represented as psychic presences. Making use of the author’s own subjectivity (i.e. psychoanalytic literary genre) he uses an approach from analytic psychology (Jungian) called amplification, which allows for the elaboration of symbolic processes, to create a meaningful (semantic) context for exploration.     

Cultural worldviews and climate change: A view from China

We investigated the association between cultural worldviews and climate change risk perceptions, support for climate friendly policies and climate change mitigation behaviours in a large Chinese sample. Items from Dake's cultural theory scales and Kahan's cultural cognition scale were presented to a Qualtrics online panel consisting of 515 Mandarin‐speaking residents of Beijing. A series of factor analyses revealed that the combined item sets were best represented by four‐dimensions: hierarchism, individualism, egalitarianism and fatalism. Mediation analysis revealed that respondents with egalitarian and non‐fatalist worldviews perceived greater risk associated with climate change, which in turn predicted greater support for policies to manage climate change and increased mitigation behaviour. In addition, respondents who scored high on individualism were less likely to support climate change policies, but this effect was not mediated by risk perceptions. Overall, our results suggest cultural worldviews may influence policy support both directly and indirectly through risk perceptions.     

The role of traffic law enforcements in the relationship between cultural variables and traffic fatality rates across some countries of the world

The aims of the present study were to investigate whether cultural variables are related to law enforcements as well as traffic fatality rates and to examine the role of law enforcements of five risk factors for road safety (i.e., national speed law, national drink-driving law, national motorcycle helmet law, national seat-belt law, and national child restraint law) in the relationship between cultural variables and traffic fatality rates across countries of the world. The aggregated data of the study included Hofstede’s cultural dimensions, Schwartz’s value dimensions, law enforcements of five risk factors for road safety, gross national income per capita, and traffic fatality rates for 97 countries of the world. The results showed that most of the cultural variables were associated with law enforcements of five risk factors for road safety and traffic fatality rates of countries. By bootstrapping, among Hofstede’s cultural dimensions, it was found that the indirect effects of long-term orientation (LTO) on fatality rates (FR) through speed, helmet, and child restraint enforcements were significant, separately. Among Schwartz’s value dimensions, the indirect effects of embeddedness on fatality rates through speed and child restraint enforcements were significant, separately. Intellectual autonomy had also significant indirect effects on fatality rates via speed and child restraint enforcements, separately. Finally, it was found that the indirect effects of affective autonomy on fatality rates through speed and helmet enforcements were significant, separately.     

Introducing an instrument to measure body and fitness-related self-conscious emotions: The BSE-FIT

ObjectivesThe aim of this study was to develop a new self-report instrument to assess experiences of shame, guilt, authentic pride, and hubristic pride in a fitness context.Design and methodIn Study 1, 41 potential items were developed and assessed for item quality and comprehension. In Study 2, a panel of experts (N = 8; M = 10.55, SD = 6.49 years of experience) assessed the scale and items for validity evidence based on content. Participants in Study 3 (N = 435) completed the Body-related Self-Conscious Emotions Fitness instrument (BSE-FIT) and other established self-report measures of body image, personality, emotion, and behavior. A subset of participants (n = 38; 38% male) in Study 3 completed a 2-week follow-up.ResultsThe BSE-FIT subscale scores demonstrated evidence for internal consistency, temporal stability over a 2-week period, concurrent, convergent, and discriminant validity. A 4-factor conceptualization of the instrument was supported.ConclusionsOverall, the final 16-item BSE-FIT instrument shows promise as a new instrument for assessing shame, guilt, and authentic and hubristic facets of pride in fitness contexts.     

Children's and Mothers' Contribution to Joint Reminiscing in Different Sociocultural Contexts: Who Speaks and What is Said

The study compares mothers' conversation with their 4‐year‐old children about two past events in two autonomy‐oriented (35 German and 42 Swedish families), one relatedness‐oriented (22 Cameroonian Nso families) and one autonomy‐relatedness oriented (38 Estonian families) contexts. German mothers were rather similar to Swedish mothers in talking a lot, providing a lot of information and engaging children into conversation, but they differed from Swedish mothers by talking more about social content. Swedish children were more independent conversational partners to their mothers than other children, including German children. Estonian mothers' contribution to conversation was similar to Cameroonian Nso mothers, except that they asked a lot of open‐ended questions to engage children in conversations. Estonian children did not differ from Swedish and German children in their contribution to conversations. Compared to Swedish mothers, past event talk of Estonian mothers was characterized by a bigger proportion of talk devoted to social content, but also to the child, mental states and non‐social content. It was characteristic of Cameroonian Nso mothers that they focused more on other people and actions, and their conversational dominance was larger. Differences in reminiscing were consistent with different cultural models of self and the type of autonomy – psychological or action – promoted. Copyright © 2015 John Wiley & Sons, Ltd.     

Reverse-engineering ‘esotericism': how to prepare a complex cultural concept for the cognitive science of religion

The article introduces a framework for preparing complex cultural concepts for the cognitive science of religion (CSR) and applies it to the field of Western esotericism. The research process (‘reverse engineering') rests on a building block approach that, after problematic categories have been deconstructed, seeks to reconstruct new scholarly objects in generic terms that can be operationalized in interdisciplinary contexts like CSR. A four-step research process is delineated, illustrated by a short discussion of previous work on ‘Gnosticism,' ‘magic,' and ‘religion,' before applying it to ‘esotericism.' It is suggested that the implicit scholarly objects of esotericism scholarship can be reconstituted in generic terms as concerned with processes of creating and disseminating ‘special knowledge.' Five definitional clusters are identified in the literature; these provide a basis for formulating research programs on the psychological and cognitive level, drawing on metarepresentational processes, event cognition, and psychological dispositions for altering experience.     

Lang,S. K. W. and Gardiner,B. D. (2014). As they like it – culture-centred counsellor education in the context of Aotearoa New Zealand: A play on bicultural pluralism. British Journal of Guidance and Counselling, 42 (1), 73–85. doi.org./10.1080/03069885.2013.824949

In their article, Lang and Gardiner draw support from the Treaty of Waitangi to deconstruct cultural dominance and reconstruct a framework, which promotes bicultural pluralism in the new counsellor education programme at the Massey University. However, they omit significant details of the Treaty and therefore mislead the audience to think that the Treaty has always served its purpose to protect Māori and the colonisers all the time. They develop a new counselling framework ‘ARC?=?Attend Reflect Collaborate’ which merely describes what has happened or what should have happened in counselling. It fails to address the need to raise a counsellor's awareness of his or her own cultural identity and understanding of the worldview of a culturally different client before counselling starts.     

Relational‐Cultural Theory: Fostering the Growth of a Paradigm Through Empirical Research

This study identified empirical literature supporting relational‐cultural theory (RCT) for explaining experiences of individuals, assessing theoretical constructs, and providing an effective treatment option. A systematic review of available literature revealed that (a) RCT was a useful framework for understanding client experiences, (b) there is considerable support for the psychometric validation of RCT constructs, and (c) support for RCT interventions is currently limited. Limitations of studies reviewed, recommendations for future research, and implications for counselors are provided.     

Initial validation of self-reported trajectories in military veterans

Previous research suggests that functioning after potentially traumatic events tends to follow discrete trajectories. This research is limited in that longitudinal data can be difficult to collect. The aim of the current study was to examine self-reported trajectories in military veterans using an online survey. Consistent with longitudinal work, those who reported chronic distress reported higher symptoms of PTSD and Depression, higher negative affect, lower social support, and less satisfaction with life than those on a resilient trajectory. Two change trajectories demonstrated intermediate scores on relevant measures. These results provide support for a retrospective method to assess trajectories of posttrauma functioning.