‘Crossing culture’: a multi‐method enquiry into consumer behaviour and the experience of cultural transition

Visitors, travellers and migrants have a range of reactions to ‘crossing culture’, ie moving from one cultural environment to another. This paper reports a two‐stage multi‐method study that examines how visitors' consumer behaviour and use of material possessions influence resolution of cultural fracture during periods of cultural transition. The research consisted of a quantitative survey (n = 598) and a qualitative ethnoconsumerist study of visitors to the UK. Analysis of the survey data shows that nationality is a poor indicator of crossing‐culture experiences. A Six Typology Model of Cultural Fracture identified six cluster groups using combinations of three types of cultural fracture experience: symbolic fracture, emotional fracture and functional fracture. The six clusters vary by consumer behaviour and possession use. The ethnoconsumerist study illustrates that consumer‐related activities and possession used together provide an important resource that visitors can use to make sense of crossing‐culture experiences. Product categories, retail formats and shopping conventions are also implicated in experiences of cultural fracture to varying degrees. The paper concludes by considering the limitations of importing a priori assumptions regarding nationality and ethnic differences in cross‐cultural consumer research, and discusses some of the potential benefits of multi‐method research in this context. Copyright © 2004 Henry Stewart Publications.     

超越人生的困境——论苏东坡对佛学如是观的认识

苏东坡对佛学人生观的领悟概括地讲即是对佛学“如是观”的认识。所谓“如是观”,在佛学中的本义被认为是以一种非世俗的般若佛智来观照世法真实相状的正确看法。因此,苏东坡虽经历诸多人生痛苦,却能以超然的态度作“如是观”,这也可以说是般若空观在东坡生活道路上所起的积极作用。     

Brain Science and the Biology of Belief: A Theological Response

Exploration of brain pathways involved in religious experience has been the focus of research by Andrew Newberg and colleagues. Although the import of this work sheds new light on the human capacity to experience divine reality, the theological implications drawn from this research are vague and lack an appropriate methodology to provide critical distinctions. This paper offers a theological response to Newberg's work by highlighting several aspects of this research including the relationship between theological judgments and empirical observations, the uniqueness of human transcendence, and the appropriateness of measuring mystical experience.     

当代生态危机的认识论根源及出路

对自然的数学化必然导致人类对自然的对象化思维,从而把自然当作可以加以征服和驾驭的对象物;近代以来科学技术的成功运用更是助长了人类对自然的狂妄,误认为以人类有限的智慧能认识自然的无限奥秘。这是造成当代全球性生态危机的认识论根源。因此,为了走出当代生态危机,人类必须深刻认识到自己认识的有限性,找回“有学识的无知”,从而对无限的终极实在保持应有的敬畏之感。     

Movement Control Strategies in a Dynamic Balance Task in Children With and Without Developmental Coordination Disorder

Abstract

Our study aimed to analyze movement control strategies using predefined criteria for amplitude and differences in these strategies between children with and without DCD. Children with (n?=?28) and without DCD (n?=?15) were included. A video-observation-tool was used to score the moving body parts during a Wii Fit slalom task over multiple time points. Two-step cluster analysis was used to extract distinct movement strategies. Two different movement strategies were identified that were independently validated by a measure of task performance and a subjective mark of quality of the movement. Initial differences between groups and changes over time toward the more successful strategy were found in both groups, albeit in a different percentage. This study shows that the more efficient movement strategy is seen in the majority of the TD children and only in a small number of children with DCD, even after practice.     

A Proposal for the Demarcation of Theory and Knowledge

Research communication in interdisciplinary research projects requires a way of demarcation of theory and knowledge that is easy to communicate, is inconsequential for the framework of concepts, results, and procedures within existing scientific disciplines, and abstains from trying to resolve the dispute between (neo)positivists and constructivists. A simple way of demarcation starts from the notion of language-independent and language-dependent reality. Currently, what passes for knowledge (“news”) and myth (“fake news”) depends, besides on sheer volume and frequency of the messages, increasingly on the internal consistency of (computer) language-dependent reality and decreasingly on language-independent reality. All language is instruction, and knowledge is to know which instructions (that is, theory) are predictive of a result, state, or situation in language-independent reality. Any theory that doesn’t reduce outcome space, or contains one or more empirically/physically impossible instructions, or produces wrong predictions, or falls short of demonstration is not knowledge.     

Virtual reality is more efficient in learning human heart anatomy especially for subjects with low baseline knowledge

New technologies make their way into education and one of the most prominent of them is the immersive Virtual Reality (IVR). But the scientific data about its efficiency in the educational process is controversial. In the present study three randomized groups of students, who did not have biological and medical classes amongst their courses, studied human heart anatomy using three different learning methods – a paper (text and images); a 3D interactive human heart model presented on a computer display; an IVR human heart model. Prior and after learning session students performed the test of human heart anatomy with 28 open questions. The IVR group showed the increase of correct answers within the group and compared with other groups. Also, the subjects with lesser baseline knowledge in IVR group showed the greater increase of correct answers following IVR session. The structure and the way how the learning material should be presented in IVR and how it affects the learning outcomes are discussed.     

The impact of state and dispositional mindfulness on prospective memory: A virtual reality study

Prospective memory (PM) consists of remembering to perform an action that was previously planned. The recovery and execution of these actions require attentional resources. Mindfulness, as a state or a dispositional trait, has been associated with better attentional abilities while mind wandering is linked with attentional failures. In this study, we investigated the impact of mindfulness on PM. Eighty participants learned 15 cue-action associations. They were, then, asked to recall the actions at certain moments (time-based items) or places (event-based items) during a walk in a virtual town. Before the PM task, participants were randomly assigned to a mindfulness or mind wandering (control condition) session. Dispositional mindfulness was measured via the Five Facets Mindfulness Questionnaire (FFMQ). Although considered as two opposite states, we did not report any difference between the two groups on PM abilities. Nevertheless, the natural tendency to describe one's own sensations (the Describing facet of the FFMQ) predicted time-based performance in both groups. We discuss different hypotheses to explain this finding in light of recent findings on the impact of mind wandering on future oriented cognition. Our main observation is a positive link between the Describing facet and time-based PM performances. We propose that this link could be due to the common association of this mindfulness facets and PM with attentional and interoceptive abilities. Additional studies are needed to explore this hypothesis.     

A method of ‘things’: a relational theory of objects as persons in lived religious practice

ABSTRACT

Material expressions of religion are some of the most visible ways in which the lived realities of religions can be examined and understood. Religious materiality not only mediates between a continuum of still productive dualisms that exist between ‘official’ and ‘lived’ religion, but is also capable of inspiring relational methodological approaches. Based on a small-scale study of Marian statue devotion in Spain, the article asserts that ‘personhood’ as an approach is an appropriate conceptual and methodological tool with which to frame theoretically, address, and approach practically the religious objects that researchers encounter in the field. Such approaches are considered here as ‘relational’, as lived religion is best understood through the intimate relationships and negotiations that take place not only between religious group or community members, but also between human persons and other than human persons such as religious statues. Acknowledging that researchers and the objects being researched can bring each other into varying forms of personhood carries the possibility of expanding the ‘participant observer’ paradigm, thus expressing lines of possibilities for understanding the volatile relational phenomena that take place in the religious ‘worlds’ of others.