People in different cultures have strikingly different construals of the self, of others, and of the interdependence of the 2. These construals can influence, and in many cases determine, the very nature of individual experience, including cognition, emotion, and motivation. Many Asian cultures have distinct conceptions of individuality that insist on the fundamental relatedness of individuals to each other. The emphasis is on attending to others, fitting in, and harmonious interdependence with them. American culture neither assumes nor values such an overt connectedness among individuals. In contrast, individuals seek to maintain their independence from others by attending to the self and by discovering and expressing their unique inner attributes. As proposed herein, these construals are even more powerful than previously imagined. Theories of the self from both psychology and anthropology are integrated to define in detail the difference between a construal of the self as independent and a construal of the self as interdependent. Each of these divergent construals should have a set of specific consequences for cognition, emotion, and motivation; these consequences are proposed and relevant empirical literature is reviewed. Focusing on differences in self-construals enables apparently inconsistent empirical findings to be reconciled, and raises questions about what have been thought to be culture-free aspects of cognition, emotion, and motivation.

/pdf/culture-and-the-self-implications-for-cognition-emotion-and-2phi5i0grk.pdf

Culture and the self: Implications for cognition, emotion, and motivation.

Preface I. On the Shoulders of Bakhtin and Vygotsky 1. The Woman Who Climbed Up the House 2. A Practice Theory of Self and Identity II. Placing Identity and Agency 3. Figured Worlds 4. Personal Stories in Alcoholics Anonymous 5. How Figured Worlds of Romance Become Desire III. Power and Privilege 6. Positional Identities 7. The Sexual Auction Block IV. The Space of Authoring 8. Authoring Selves 9. Mental Disorder, Identity, and Professional Discourse 10. Authoring Oneself as a Woman in Nepal V. Making Worlds 11. Play Worlds, Liberatory Worlds, and Fantasy Resources 12. Making Alternate Worlds in Nepal 13. Identity in Practice Notes References Credits Index

/pdf/identity-and-agency-in-cultural-worlds-4ninhgaoz5.pdf

Identity and Agency in Cultural Worlds

It is assumed that people seek positive self-regard; that is, they are motivated to possess, enhance, and maintain positive self-views. The cross-cultural generalizability of such motivations was addressed by examining Japanese culture. Anthropological, sociological, and psychological analyses revealed that many elements of Japanese culture are incongruent with such motivations. Moreover, the empirical literature provides scant evidence for a need for positive self-regard among Japanese and indicates that a self-critical focus is more characteristic of Japanese. It is argued that the need for self-regard must be culturally variant because the constructions of self and regard themselves differ across cultures. The need for positive self-regard, as it is currently conceptualized, is not a universal, but rather is rooted in significant aspects of North American culture. Conventional interpretations of positive self-regard are too narrow to encompass the Japanese experience.

Is there a universal need for positive self-regard?

Any thorough understanding of the modern epidemics of AIDS and tuberculosis in Haiti or elsewhere in the postcolonial world requires a thorough knowledge of history and political economy. This essay, based on over a decade of research in rural Haiti, draws on the work of Sidney Mintz and others who have linked the interpretive project of modern anthropology to a historical understanding of the largescale social and economic structures in which affliction is embedded. The emergence and persistence of these epidemics in Haiti, where they are the leading causes of youngadult death, is rooted in the enduring effects of European expansion in the New World and in the slavery and racism with which it was associated. A syncretic and properly biosocial anthropology of these and other plagues moves us beyond noting, for example, their strong association with poverty and social inequalities to an understanding of how such inequalities are embodied as differential risk for infection and, among those already infected,...

https://www.jstor.org/stable/10.1086/382250

An Anthropology of Structural Violence1

The first social transformation of American medicine institutionally established medicine by the end of World War II. In the next decades, medicalization-the expansion of medical jurisdiction, authority, and practices into new realms-became widespread. Since about 1985, dramatic changes in both the organization and practices of contemporary biomedicine, implemented largely through the integration of technoscientific innovations, have been coalescing into what the authors call biomedicalization, a second transformation of American medicine. Biomedicalization describes the increasingly complex, multisited, multidirectional processes of medicalization, both extended and reconstituted through the new social forms of highly technoscientific biomedicine. The historical shift from medicalization to biomedicalization is one from control over biomedical phenomena to transformations of them. Five key interactive processes both engender biomedicalization and are produced through it: (1) the political economic reconstitution of the vast sector of biomedicine; (2) the focus on health itself and the elaboration of risk and surveillance biomedicines; (3) the increasingly technological and scientific nature of biomedicine; (4) transformations in how biomedical knowledges are produced, distributed, and consumed, and in medical information management; and (5) transformations of bodies to include new properties and the production of new individual and collective technoscientific identities.

Biomedicalization: Technoscientific transformations of health, illness, and U.S. biomedicine.

The languages of Japan

Margaret Lock explicitly compares Japanese and North American medical and political accounts of female middle age to challenge Western assumptions about menopause. She uses ethnography, interviews, statistics, historical and popular culture materials, and medical publications to produce a richly detailed account of Japanese women's lives. The result offers irrefutable evidence that the experience and meanings--even the endocrinological changes--associated with female midlife are far from universal. Rather, Lock argues, they are the product of an ongoing dialectic between culture and local biologies. Japanese focus on middle-aged women as family members, and particularly as caretakers of elderly relatives. They attach relatively little importance to the end of menstruation, seeing it as a natural part of the aging process and not a diseaselike state heralding physical decline and emotional instability. Even the symptoms of midlife are different: Japanese women report few hot flashes, for example, but complain frequently of stiff shoulders. Articulate, passionate, and carefully documented, Lock's study systematically undoes the many preconceptions about aging women in two distinct cultural settings. Because it is rooted in the everyday lives of Japanese women, it also provides an excellent entree to Japanese society as a whole. Aging and menopause are subjects that have been closeted behind our myths, fears, and misconceptions. Margaret Lock's cross-cultural perspective gives us a critical new lens through which to examine our assumptions.

Encounters with Aging: Mythologies of Menopause in Japan and North America.

Written so as to be comprehensible to those with no previous knowledge of Japan, Joy Hendry provides a comprehensive introduction to Japanese culture from everyday life through ceremonial life to the larger, more complex units.

Understanding Japanese Society

Wrapping Culture is concerned with problems of intercultural communication and the possibilities for misinterpretation of the familiar in an unfamiliar context. Starting with an examination of gift-wrapping, Joy Hendry demonstrates how our expectations are often influenced by cultural factors which may blind us to an appreciation of underlying intent. She then extends this approach to the study of polite language as the wrapping of thoughts and intentions, garments as body wrappings, constructions and gardens as wrapping of space, and even to the ways in which people may be wrapped in seating arrangements, or meetings and drinking customs may be constrained by temporal versions of wrapping. Throughout the book, Dr Hendry considers ways in which groups of people use such symbolic forms to impress and manipulate one another, and points out a Western tendency to underestimate such non-verbal communication, or reject it as mere decoration. The ideas she presents should be valid in any intercultural encounter and demonstrate that Japanese culture, so often thought of as a special case, can supply a model through which we can formulate general theories about human behaviour.

Wrapping Culture: Politeness, Presentation, and Power in Japan and Other Societies

Japanese Culture and Behavior: Selected Readings.

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