Chapter 2 -Attributes and Characteristics of Culture Flashcards

1
Q

Culture and Human Agency; Reification of Culture

A

People are not mere products of their cultures but possess agency, autonomy, and the potential for cultural change.

  1. Cultural Regulation:
    -Culture strongly influences people’s experiences and activities.
    -Communities shape their members similarly to how software engineers program computers.
    -Cultural regulation maintains communal functioning and mental uniformity among members.
  2. Formation of Personhood:
    -Culture contributes to the development of personhood and selves.
    -Individuals develop self-understanding, self-regulation, and self-determination.
    -The self is the center of a person’s mental life, organizing thoughts, emotions, and actions.
  3. Role of Culture:
    -Culture predates individuals’ birth and life.
    -Socialization and enculturation appropriate individuals into their communities.
    -Alongside socialization, individuals develop unique self-related phenomena, distinguishing humans from animal
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2
Q

Culture and Human Agency; Reification of Culture

A

Culture regulates people’s experiences and activities through sociocultural models.

Cultural regulation contributes to mental uniformity within communities.

However, Culture also plays a critical role in forming personhood, selves, reflectivity, and autonomous agency.

Culture forms agentic individuals through socialization and enculturation.

Simultaneously, humans develop selves, self-understanding, self-regulation, and self-determination.

The self is the center of experience, reasoning, and action for each person.

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3
Q

What is the first-person perspective and its significance in the emergence of the self?

A

The first-person perspective is the perceptual and mental view of the world from one’s personal point of view, where the self is the center. It leads to the acquisition of the self and self-awareness.

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4
Q

Define trans-situational self-sameness.

A

Trans-situational self-sameness is the experience of being the same coherent and understanding individual across various events, situations, and happenings.

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5
Q

What is self-determination?

A

Self-determination refers to the deliberate, reflective activity of framing, choosing, and executing actions based on one’s own understanding and reasoning, rather than complete dependency on sociocultural models.

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6
Q

Explain the reflective capacity of the self.

A

The reflective capacity of the self, also known as the “Me-self,” is the propensity of individuals to become an object to themselves, allowing them to observe their behaviors, reflect on their personality and abilities, set goals, and regulate their behavior accordingly.

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7
Q

What is meant by self-regulation of human behavior?

A

Self-regulation of human behavior refers to the processes through which individuals understand their wants, set goals, plan, manage their actions, and work towards achieving their goals based on their reflective self-assessment.

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8
Q

How does the existence of the self contribute to cultural consciousness and autonomy?

A

The existence of the self, with its agentive and reflective aspects, enables individuals to reflect on cultural factors and conditions, become conscious and critical of sociocultural regulations, and develop relative independence from them, leading to cultural changes and autonomy.

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9
Q

What role does culture play in regulating people’s experiences and activities?

A

Culture regulates people’s experiences and activities, programming them similarly to how software engineers program computers. This regulation contributes to communal functioning and mental uniformity within communities.

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10
Q

How does culture contribute to the formation of personhood and autonomous agency?

A

Culture contributes to the formation of personhood, individuals’ selves, reflectivity, and autonomous agency. It does so by providing sociocultural models that individuals internalize through socialization and enculturation processes.

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11
Q

What are some unique attributes of the human self?

A

The human self is characterized by self-understanding, self-regulation, and self-determination. These self-related phenomena are uniquely human attributes that animals do not possess.

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12
Q

Define the self in the context of human experience.

A

The self, or “I-self,” is the center of experience, reasoning, and action from the perspective of a functioning person. It serves as the pivotal point around which individuals’ thoughts, emotions, and actions are organized.

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13
Q

What is culture reification?

A

Culture reification occurs when culture, as a product of collective human activity, is perceived as an external reality with its own nature, laws, and powers beyond human control. It entails the apprehension of human phenomena as non-human or supra-human entities.

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14
Q

Provide an example of culture reification.

A

An example of culture reification is when social scientists or journalists attribute “culture of corruption” as a causal factor in white-collar crimes, presenting it as an external determinant beyond human control, rather than acknowledging its complex dialectical relations with its producers.

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15
Q

How did sociologists Berger and Luckmann describe the concept of reification?

A

Sociologists Berger and Luckmann described reification as the apprehension of human phenomena as if they were non-human or supra-human entities, implying forgetting human authorship of the human world and losing consciousness of the dialectic between man, the producer, and his products.

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16
Q

What are the consequences of culture reification?

A

The consequences of culture reification include dehumanizing the world, creating a sense of alienation from one’s own productive activity, and hindering the understanding of culture’s role in organizing communal and individual lives.

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17
Q

What are the consequences of culture reification for people’s living?

A

Culture reification alienates people from the cultures they produce and maintain, implying that they are powerless victims of cultural forces beyond their control. This dehumanizes individuals by stripping them of their agency to produce, maintain, and change their sociocultural environments.

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18
Q

How does culture reification affect research?

A

Culture reification creates an illusion that culture can be studied similarly to natural or physical entities, leading to a loss of understanding of culture’s interactive, dynamic, intentional, and intersubjective nature. This results in the disappearance of culture as a socio-symbolic phenomenon and hinders research in social sciences and psychology.

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19
Q

What is the impact of culture reification on discussions within social sciences and psychology?

A

Discussions about culture reification and its consequences are intense within social sciences and psychology. Researchers in these fields recognize the dangers of reifying culture and essentializing cultural categories, and some strive to maintain the social and interactive nature of culture in their research programs.

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20
Q

What is the problem of cultural universalism versus cultural relativism?

A

The problem of cultural universalism versus cultural relativism concerns whether people are psychologically the same across different cultural communities or if each community shapes its own psychological makeup regarding cognition, motivations, personality, emotions, and behaviors.

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21
Q

Define cultural universalism.

A

Cultural universalism posits that people are psychologically the same across different cultural communities, sharing a common set of psychological processes, states, and goals, along with basic needs. It emphasizes the existence of “human universals.”

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22
Q

Describe the perspective of cultural universalists.

A

Cultural universalists believe that people worldwide share common psychological characteristics and behaviors, such as learning, forming families, experiencing emotions, and participating in social institutions like religion and governance. They aim to discover psychological universals and study variations across cultures.

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23
Q

What is the goal of cross-cultural psychology in relation to cultural universalism?

A

The goal of cross-cultural psychology, which supports cultural universalism, is to identify psychological universals and understand how external factors contribute to variations in their manifestations across cultures.

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24
Q

Define cultural relativism.

A

Cultural relativism asserts that people’s psychological makeup is shaped by their socio-symbolic environment, meaning their thoughts, values, emotions, and behaviors depend on what they learn and internalize in their communities. Each community develops the psychological makeup of its members according to its sociocultural models.

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25
Q

Describe the perspective of cultural relativists.

A

Cultural relativists believe that people’s perceptions, values, emotions, and behaviors are culturally relative and unique to their respective communities. They emphasize the importance of studying cultures in their own contexts and focus on the diversity of psychological makeup across cultures.

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26
Q

What is the goal of cultural psychology according to cultural relativists?

A

According to cultural relativists, the goal of cultural psychology is to focus on the uniqueness of cultures and the psychological makeup of their members. They strive to understand psychological diversity from the perspective of cultural contexts.

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27
Q

Who coined the concept of “the psychic unity of mankind”?

A

German anthropologist Adolf Bastian (1826-1905) coined the concept of “the psychic unity of mankind” during the early period of modern anthropology.

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28
Q

What are the two meanings of Bastian’s concept of “the psychic unity of mankind”?

A

The concept of “the psychic unity of mankind” includes the idea of a set of “elementary ideas” universal to all people, as well as the notion that humans share basically the same psychological, cognitive, emotional, and motivational makeup despite different cultures and backgrounds. This second meaning aligns with the idea of cultural universalism.

29
Q

What is moral/ethical relativism?

A

Moral/ethical relativism is the belief that moral principles and standards are culturally dependent, meaning what is considered morally right or wrong varies across cultural communities. It argues against the existence of universally valid moral principles.

30
Q

Describe the perspective of moral/ethical relativists.

A

Moral/ethical relativists assert that cultures cannot be judged by external criteria and that the morality of people’s actions should be assessed only by the standards and values rooted in their cultural communities. They support cultural sensitivity and tolerance.

Moral cultural relativism debates occur regarding practices such as female genital mutilation, multiculturalism, Muslim women’s attire in Western societies, and the imposition of Western values on other cultures, such as through the Universal Declaration of Human Rights.

31
Q

What is moral/ethical universalism?

A

Moral/ethical universalism argues for the existence of universal criteria for evaluating cultural practices and moral standards based on fundamental humanitarian values such as human life, health, well-being, dignity, personal growth, and self-actualization

32
Q

Describe the perspective of moral/ethical universalists.

A

Moral/ethical universalists believe that cultures should be evaluated based on their promotion of fundamental humanitarian values. They argue that cultures hindering human well-being and dignity are “poor” cultures, while those promoting such values are “good” cultures. They support the idea of universal ethics that is human-centered.

33
Q

What are cultural communities, and how are they conceptualized?

A

Cultural communities are groups of people who negotiate and create their own socio-symbolic realities. These communities can be actual contact communities or imagined ones, such as nations, socially constructed by people who perceive or imagine themselves as part of them.

34
Q

What are some examples of cultural communities discussed in the text?

A

Examples of cultural communities include ethnic groups, races, nations, religious and linguistic groups, as well as other less identifiable communities such as teenage communities, criminal communities, and communities of people with disabilities.

35
Q

How is ethnicity defined, and why is it important to have clear definitions?

A

Ethnicity, derived from the Greek word ethnos meaning people or nation, is one of the most frequently associated categories with the notion of culture. Clear definitions of terms like ethnicity are crucial for scientific research to avoid ambiguity and ensure accurate understanding and interpretation of concepts.

36
Q

How do cross-cultural psychologists commonly identify cultural background?

A

Many cross-cultural psychologists use “reported ethnicity” or “ethnic self-identity” as markers for the cultural background of participants, aligning with common interpretations of cultural differences in terms of ethnic cultures and differences.

37
Q

An ethnic group

A

is a term for a community of people who have (1) a collective name, (2) similar physical, physiognomical and biological (racial) features, (3) shared beliefs in their common descent, (4) a sense of common history, (5) a distinctive shared culture (including language and religion), (6) an association with a specific territory, and (7) a sense of identity and solidarity.

38
Q

What is the significance of naming ethnic groups?

A

Naming ethnic groups provides them with a collective identity and a sense of uniqueness, allowing them to distinguish themselves from others. These names serve as emblems of ethnic communities, summarizing their essence to themselves.

People belonging to the same ethnic group may be distinguished by physical, physiognomical, and biological features, often referred to as racial features. These features are based on humans’ biological characteristics and include aspects such as skin color, texture, and facial features.

Different ethnic groups have distinctive physical features, such as skin color, texture, facial features, and hair color, which are often associated with racial categorization. However, it’s important to note that these features are genetically predetermined, but the classification of people into races is a social construction created by societies for dealing with diversity.

39
Q

What is race, and how does it differ from ethnicity?

A

Race is a classification system that categorizes humans into groups based on physical appearance and biological features, whereas ethnicity includes cultural dimensions. While race is a social convention for categorizing people based on physical characteristics, ethnicity refers to a community of people who share cultural characteristics along with some physical features.

40
Q

What is necessary for culture to exist, according to the discussion?

A

For culture to exist, there must be a relatively bounded community of interacting people who create their shared symbolic reality. Unlike race, which is a system of categorization, culture is associated with communities that share cultural practices, beliefs, and values.

41
Q

What are shared beliefs about common descent, and why are they significant for ethnic groups?

A

Shared beliefs about common descent, whether based on real historical facts or myths, unite people within ethnic groups by providing a collective understanding of their origin, history, and identity. These beliefs foster a sense of unity and similarity among group members

42
Q

What cultural attributes do ethnic communities share?

A

Ethnic communities share various cultural attributes, primarily language and religion, along with traditions, social institutions, rituals, art, dress, food, and music. Language serves as a vital marker of ethnicity, while religion may both unite people of different ethnic backgrounds and divide people of the same ethnic group.

43
Q

How does territory relate to ethnic identification?

A

Territory, often associated with the land of origin or significant historical events, plays a crucial role in ethnic identification. Members of ethnic groups may strongly identify with specific territories, leading to conflicts over land ownership or ancestral rights. Ethnic diasporas refer to members of ethnic communities who live away from their original settlement.

44
Q

What is ethnic identity, and why is it important?

A

Ethnic identity refers to the subjective sense of belonging, solidarity, and commonality with other members of an ethnic community. This feeling of identity motivates individuals to contribute to their community’s well-being and serves as a crucial marker for understanding behavior in cross-cultural psychology.

45
Q

What distinguishes a nation from an ethnic group?

A

A nation typically refers to a self-governed political entity with distinct borders, known as a nation-state. Unlike ethnic groups, nations often have their own governments and live within protected national borders. However, nations can also exist within existing states without being separate nation-states, such as the Québécois nation within Canada or Scotland within the United Kingdom.

46
Q

Nation

A

a large body of people united by common descent, culture, or language, inhabiting a particular state or territory

47
Q

Religion

A
  1. the belief in and worship of a superhuman controlling power, especially a personal God or gods.
  2. a particular system of faith or worship
48
Q

What role does religion play in cultural communities?

A

Religion serves as a significant constituent of cultural communities, forming one of the most prominent elements of human-made intentional symbolic reality. Each religion creates an artificial, negotiated reality shared among its believers, providing them with beliefs, values, moral guidelines, and codes of conduct. Religion often competes with objective physical reality and influences individuals’ understanding of the world, themselves, and their interactions.

49
Q

How does language contribute to cultural communities?

A

Language serves as a marker of ethnicity and can be a stand-alone organizing factor of a cultural community. It can unite people who speak the same language and serve as an instrument for struggles related to ethnic identification, national independence, and cultural preservation. Language is inherent in the fabric of cultural reality and is essential for the creation of any culture. It constructs different realities for its speakers through vocabulary, grammar, syntax, and semantics, contributing to debates on cultural and linguistic relativism.

50
Q

mother tongue, knowledge of language, and language spoken at home.

A

“A person’s mother tongue refers to the first language learned or spoken in early childhood within his or her family; it may also correspond to the language spoken most often at home until the age of five”

“Knowledge of a language is the ability to converse in a given language. It should be noted that the data provided by these questions concerns knowledge of languages, not their use”

When asking about language(s) spoken at home, researchers ask two questions: “the language that is spoken most often” and “other languages that are spoken on a regular basis at home, if any”. The results of various surveys about languages use reflect answers to these three sets of questions and their combinations.

51
Q

What are some examples of sociocultural communities beyond ethnic groups and nations?

A

Sociocultural communities include work culture, organizational culture, social class culture, generational culture, youth culture, criminal culture, virtual communities, cultures of various sexual communities, cultures of people with disabilities, culture of corruption, and culture of poverty. These communities may not always comprise clear-cut groups but still have specific models that guide behaviors, values, and identities. They are nested within larger societal, national, or institutional cultures and interact with them continuously. These cultures are often labeled subcultures and contribute to the complex network of communities individuals belong to.

52
Q

How does language function as a marker of ethnicity and cultural identity?

A

Language serves as a significant marker of ethnicity and cultural identity, as people may identify themselves as belonging to the same community because they speak the same language. It can also be an instrument for struggles related to ethnic identification, national independence, and cultural protectionism. For example, the Quebecois in Canada fight to protect and maintain the French language, which serves as a nation-forming factor, giving them identity and unity.

53
Q

What are some challenges individuals may face when transitioning between different cultural communities?

A

Individuals transitioning between different cultural communities, such as migrating from rural to urban areas or immigrating from collectivistic to individualistic cultures, may experience psychological tensions and distress. This transition can lead to acculturation stress, loneliness, isolation, or strain. Sociocultural psychologists and other social scientists study the causes of these tensions and seek ways to help individuals navigate these transitions effectively.

54
Q

What is ethnocentrism and how does it manifest in social interactions?

A

Ethnocentrism refers to the set of beliefs and attitudes held by members of an ethno-cultural community towards themselves and towards those outside their community. It involves viewing one’s own ethnic group as central, superior, and deserving of purity and cohesion, while negatively evaluating other ethnic groups and their practices. Ethnocentrism often leads to the perception of other cultures as inferior or strange, judged by the standards of one’s own culture. This bias can manifest in social interactions through stereotypes, prejudice, and discrimination.

55
Q

Why is ethnocentrism considered a natural aspect of social life according to Smith?

A

Ethnocentrism is considered a natural aspect of social life because individuals, shaped by their cultural communities, naturally internalize the viewpoints and perceptions of their own group. This phenomenon arises from the unique perspective individuals gain through their enculturation and socialization. However, problems arise when ethnocentrism goes unreflected and individuals fail to recognize the validity of other cultures and viewpoints.

56
Q

What is the origin of racism and nationalism?

A

Racism and nationalism both originate from ethnocentrism. While ethnocentrism focuses on the superiority of one’s own ethnic group, racism extends this belief to the superiority of one race over others, while nationalism applies it to the superiority of one nation over others.

57
Q

How does racism manifest in terms of stereotyping?

A

Racism involves attributing particular characteristics to different races and treating individuals as representatives of their racial group rather than as unique individuals. This leads to racial stereotyping, where individuals are judged based solely on perceived racial traits.

58
Q

What distinguishes nationalism from national identity and pride?

A

Nationalism involves perceiving one’s nation as central, unique, and superior to others, often leading to strong identification with the nation and a desire to defend its unity and distinctiveness. Unlike national identity and pride, extreme forms of nationalism may view other nations as inferior enemies deserving extermination.

59
Q

Cultural relativism

A

refers to either psychological or moral relativism. Psychological cultural relativism is a point of view that the socio- symbolic environment is responsible for people’s psychological makeup; their thoughts, values, emotions, and behaviours depend on the nature of the cultural models they have learned and internalized in their communities.
Therefore, people’s psychology (mentality) is culturally relative, and researchers should study human psychology with reference to the nature of the cultural communities where they were born and live.

Moral cultural relativism emphasizes that the worldviews, customs and practices of cultural communities cannot be judged and evaluated by ‘outside’ criteria but only by the moral standards of that community.

60
Q

Cultural universalism

A

refers to psychological or moral universalism. Psychological cultural universalism is a point of view that suggests that in principle, people are psychologically the same across different cultural communities.
This means that, in essence, they share the same set of psychological processes and states, and they strive to reach the same goals and satisfy the same set of basic needs.

These aspects can be identified relatively independently of people’s Culture; subsequently, they can be studied systematically in different cultural communities.

Moral cultural universalism states that the humanistic criterion can be used to evaluate different cultures. Cultures that promote people’s well-being, as well as the healthy satisfaction of people’s basic psychological needs and personal growth, can be evaluated as ‘good.’ Those that thwart such promotion are said to be ‘bad’.

61
Q

Ethnic group

A

is a term for a community of people who have (1) a collective name,
(2) similar physical, physiognomical and biological (racial) features,
(3) shared beliefs in their common descent,
(4) a sense of common history,
(5) a distinctive shared culture (including language and religion),
(6) an association with a specific territory, and
(7) a sense of identity and solidarity.

62
Q

Ethnocentrism

A

is a set of beliefs and attitudes of members of an ethnocultural community toward themselves and toward people who do not belong to their community.

Ethnocentrism has several aspects: the sense of group centrality and uniqueness, and the attitude of superiority over members of other communities; ethnocentric people also perceive, evaluate and judge the cultures of other communities by the standards of their own culture.

63
Q

Human self

A

is a set of processes when the individual becomes the object to oneself and, because of this capacity, acquires the capability for personal perspective and self-sameness. The self becomes the centre of self-awareness and self-regulation and may evolve as the source of self-determination and autonomy.

64
Q

Nation

A

is a state, or, to say it differently, it is a nation-state – a self-governed political entity that has distinct borders and a government.

65
Q

Nationalism

A

has its origin in ethnocentrism; instead of being applied to an ethnic group, it is applied to a nation. The common characteristics of nationalism include a strong identification with one’s nation, a belief in its centrality and uniqueness, and a desire to defend the unity and uniqueness of this nation from intruders and contaminators.

66
Q

Race

A

is a classification system that categorizes humans into groups based on their physical appearances and biological features.

67
Q

Racism

A

has the same origin as ethnocentrism; here, not only an ethnic group but the whole race is treated as central, unique and superior to other races. Racism is also a set of beliefs that other races have particular characteristics and qualities that make them inferior or superior to other races. Based on these beliefs, people justify attitudes of prejudice and practices of discrimination toward representatives of other races.

68
Q

Reification of Culture is

A

a situation when a product of human activity is perceived as an alien entity beyond people’s control that may function independently of their actions.

69
Q

The thesis of “the psychic unity of mankind”

A

was first coined by German anthropologist Adolf Bastian. He postulated people’s mental unity, meaning they share a universal mental framework for seeing and interpreting the world. This thesis is also interpreted that people around the world are basically (psychologically) the same. Despite different cultures and racial or ethnic backgrounds, humans share fundamentally identical psychological, cognitive, emotional, and motivational makeup.