Amerindian anthropology and cultural psychology: Crossing boundaries and meeting otherness’ worlds

Abstract

Addressing integrative possibilities between psychology and anthropology, this paper aims to design conceptual linkages between semiotic-cultural constructivist psychology and the anthropological theory of Amerindian perspectivism. From the psychological view, it is the interdependence between the structural and processual dimensions of the personal culture that makes parallels with Amerindian perspectivism fruitful. This anthropological frame proposes an experiment with native conceptions, which I argue similar to what Baldwin (1906) called sembling. Hence, it can be considered an active imitation of otherness’ viewpoint in order to approach indigenous worlds. It is supposed that this procedure leads to the emergence of new symbolic elements configuring the cultural action field of each agency in interaction. It is proposed that ‘‘making-believe’’ the Amerindian is convergent with the dialogic-hermeneutic approach of semiotic-cultural constructivism. As a result of the present integrative effort, is designed a meta-model that multiplies the genetic process of concrete symbolic objects.

Culture & Psychology: 25 Constructive years

“…The second example of the fate of a theoretical innovation that readers of Culture & Psychology have been exposed over its history is the specific theory of DM that comes from the basis of Amerindian cultural perspective combined with the development of Ernst Boesch’s Symbolic Action Theory (Boesch, 1997, 2001, 2003, 2008; Guimarães, 2009, 2010, 2011, 2013, 2015, 2018, 2019; Jensen & Guimarães, 2019; Kawaguchi & Guimarães, 2018; Lang, 1997; Simão & Guimarães, 2017). What is at stake here is the difficult task of overcoming the Occidental axiomatic systems for psychology, where the Self and the Other are exclusively separated (cf.…”

Towards a cultural revision of psychological concepts

“…For further information, see the discussion on the notion of dialogue and perspective (cf. Achatz & Guimarães, 2018;Guimarães, 2011), humanity (Guimarães, 2012;Kawaguchi & Guimarães;2018), body and affectivity (Guimarães, 2018;Guimarães & Simão, 2017); person and self (cf. Guimarães, 2013;Guimarães & Benedito, 2018;Morais & Guimarães, 2015), knowledge construction and education (Guimarães, 2017;Macena & Guimarães, 2016); temporality (Guimarães, 2015), etc.…”

“…The point of view thus articulates the sensitive and supra-sensitive dimensions of human experience (cf. Guimarães, 2010Guimarães, , 2011Guimarães, , 2016Guimarães & Simão, 2017). It also regulates the manner people bring about transformation, determining the possibilities and limits to their creative action from their singular experiences in the cultural field, including the experience of self-reflection.…”

Processos inferenciais e alteridade em elaborações do mito Madre Ñame da cultura Wounaan-nonam

“…As tradições filosóficas de Levinas e Gadamer fizeram reposicionar os postulados de Simão no CSC, no sentido de indicar que os significados dos objetos do mundoinclusive o de si mesmosconstituem-se em complexa relação com o significado atribuído pelos outros (Simão, 2013). Para Simão (2010) (Simão, 2003(Simão, , 2004a(Simão, , 2004b(Simão, , 2007(Simão, , 2010(Simão, , 2012(Simão, , 2016Guimarães, 2010Guimarães, , 2011Guimarães, , 2012 Em termos teórico-metodológicos, isso significa não apenas levar em conta o nativo como sujeito simbólico, mas legitimar seu discurso em face do discurso produzido pelo pesquisador (Viveiros de Castro, 2002), o que viabilizaria a compreensão de problemas e soluções originais característicos de cada cultura (Guimarães, 2012, p. 153).…”

“…As "almas" ameríndias, humanas ou animais, são assim categorias perspectivas. Todo ser a que se atribui um ponto de vista será assim sujeito, espírito; ou melhor, ali onde estiver o ponto de vista, também estará a posição de sujeito (Viveiros de Castro, 1996, p. 123 Como perfeitamente aponta Simão (2004aSimão ( , 2004bSimão ( , 2007aSimão ( , 2007bSimão ( , 2010Simão ( , 2013Simão ( , 2016 e Guimarães (2010Guimarães ( , 2011Guimarães ( , 2012 Dois aspectos se destacam neste fragmento:…”