Abstract:This article introduces the theory of sociocultural models (TSCM) along with its propositions, historical and conceptual foundations, ontology, and the methodology for its applications in sociocultural research. Sociocultural models (SCMs) are a structured set of prescriptions for people to interpret the world, communities, other people, and themselves; they are a set of scripts for acting in accord with these interpretations. These models are developed by people's cultural communities, and they are learned an… Show more
“…This element of the chart corresponds with what Chirkov (2020) called "psychological reality" of internalised SCMs (Figure 1 in his text). It is assumed that Culture A participants have internalised important parts of that "warehouse," ranging however from a low‐level knowledge‐only component to strong affective commitment (see stages of internalisation).…”
Section: Figurementioning
confidence: 68%
“…Culture is a systemic warehouse of sociocultural models. As Chirkov (2020) stated eloquently in the introductory article to this special issue:Every community of people . .…”
Section: Figurementioning
confidence: 99%
“…The cultural paradigm, which is the subject matter of this issue of the Asian Journal of Social Psychology, has received a thorough outline in Chirkov's (2020) lead article as the emerging theory of sociocultural models (SCMs); its message converges with my own contribution (Boski, 2018).…”
Section: Figurementioning
confidence: 99%
“…This could be exemplified with a contrast between nonreligious individuals who just remember the principles of the dominant denomination versus strong believers who endorse the faith and practice its commandments. Various levels of internalisation and cultural pluralism in modern societies are responsible for the maintenance of individual autonomy vis‐à‐vis SCMs (Chirkov, 2020, pp. 17–19).…”
The dominant model in cross‐cultural psychology largely disregards culture (Boski, 2018). An alternative theory of sociocultural models (SCMs) has been proposed in this volume. SCMs mould cognitive, affective, and behavioural processes of individual persons, as well as their corrective measures should such processes be sidetracked. Because SCMs are culture‐bound, intercultural contacts are likely to be fraught in misconceptions and conflicts, but they may also give rise to attraction and to culture change. This article compares Polish script of gender roles and its transformations between the ingroup and English (outgroup) contexts. Framed in a {Request → Compliance} format, a cultural experiment was conducted with university students in England and Poland. It was based on four video‐recorded enactments of that script, controlling for gender expressions on the request and on actor‐compliance sides. It was hypothesised that compared to foreign observers from England, Polish participants should provide confirmatory evidence to video installations, reflecting the script and should resist its transformation attempts. Results largely confirmed these expectations. The {Male addressed request → Male compliance} was of the Polish normative and behavioural prototype, but not appealing for English participants, for whom gender neutrality was the preferred cultural arrangement.
“…This element of the chart corresponds with what Chirkov (2020) called "psychological reality" of internalised SCMs (Figure 1 in his text). It is assumed that Culture A participants have internalised important parts of that "warehouse," ranging however from a low‐level knowledge‐only component to strong affective commitment (see stages of internalisation).…”
Section: Figurementioning
confidence: 68%
“…Culture is a systemic warehouse of sociocultural models. As Chirkov (2020) stated eloquently in the introductory article to this special issue:Every community of people . .…”
Section: Figurementioning
confidence: 99%
“…The cultural paradigm, which is the subject matter of this issue of the Asian Journal of Social Psychology, has received a thorough outline in Chirkov's (2020) lead article as the emerging theory of sociocultural models (SCMs); its message converges with my own contribution (Boski, 2018).…”
Section: Figurementioning
confidence: 99%
“…This could be exemplified with a contrast between nonreligious individuals who just remember the principles of the dominant denomination versus strong believers who endorse the faith and practice its commandments. Various levels of internalisation and cultural pluralism in modern societies are responsible for the maintenance of individual autonomy vis‐à‐vis SCMs (Chirkov, 2020, pp. 17–19).…”
The dominant model in cross‐cultural psychology largely disregards culture (Boski, 2018). An alternative theory of sociocultural models (SCMs) has been proposed in this volume. SCMs mould cognitive, affective, and behavioural processes of individual persons, as well as their corrective measures should such processes be sidetracked. Because SCMs are culture‐bound, intercultural contacts are likely to be fraught in misconceptions and conflicts, but they may also give rise to attraction and to culture change. This article compares Polish script of gender roles and its transformations between the ingroup and English (outgroup) contexts. Framed in a {Request → Compliance} format, a cultural experiment was conducted with university students in England and Poland. It was based on four video‐recorded enactments of that script, controlling for gender expressions on the request and on actor‐compliance sides. It was hypothesised that compared to foreign observers from England, Polish participants should provide confirmatory evidence to video installations, reflecting the script and should resist its transformation attempts. Results largely confirmed these expectations. The {Male addressed request → Male compliance} was of the Polish normative and behavioural prototype, but not appealing for English participants, for whom gender neutrality was the preferred cultural arrangement.
“…Therefore, despite the common CLM, different members may absorb different parts of it, depending on their unique characteristics and experience. Note that according to scholars of SCMs, as cited by Chirkov (), all members of a given culture share the core of the SCM due to their cultural membership.…”
We review Li's research and theory of cultural learning models in light of Chirkov's (2019) theory of sociocultural models that draw on previous theories and research across social sciences. We recast Li's models as sociocultural learning models (SCLMs) by incorporating Chirkov's three emphases: (a) the inseparability between the social and the cultural, (b) the public versus individuals' internalization of SCLMs and their mutual enforcement, and (c) collective intentionality and intersubjectivity as embedded in the enactment of SCLMs. As an initial attempt to document how public SCLMs become internalized, we further examine the role of joint intentionality and intersubjectivity at the person-to-person level. We use discourse analysis to look at two mother-child conversations about learning from our current European American and Chinese immigrant research data. We show evidence that both joint intentionality and intersubjectivity are prevalently and deeply present in the process of parental socialization (transmitting SCLMs to their young). We conclude that intentionality and intersubjectivity are indispensable to enable SCLMs to exist and to continue by enabling the public to become internalized. The internalization is then enacted and repeated by members across the culture, who in turn function to uphold and renew SCLMs.
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