The Logic and Meaning of Anger Among Pintupi Aborigines

Myers, Fred

doi:10.2307/2802595

Cited by 139 publications

(24 citation statements)

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“…Similarly, other researchers have considered how culture influences the way in which ostensibly negative phenomena are experienced. For instance, studying the Pintupi tribe (Aborigines in the Australian Western desert), Myers (1988) reported that anger was deemed an acceptable state, particularly if in response to another person failing to be compassionate. The tribe placed great emphasis on a sense of shared identity/kinship with others, and thus breaking this kinship (through lack of compassion) was deemed to warrant a harsh response.…”

Section: Relativismmentioning

confidence: 99%

Positive cross-cultural psychology: Exploring similarity and difference in constructions and experiences of wellbeing

Lomas¹

2015

Intnl. J. Wellbeing

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Critical theorists have accused positive psychology of paying insufficient attention to cultural variation in the way wellbeing is constructed and experienced. While there may be some merit to this claim, the field has developed a more nuanced appreciation of culture than its critics suggest. However, it could also be argued that positive psychology has not sufficiently appreciated or absorbed the wealth of literature within cross-cultural psychology pertaining to wellbeing. This paper aims to forge a bridge between positive psychology and cross-cultural psychology by introducing the idea of 'positive cross-cultural psychology,' an interdisciplinary conceptual space for existing and future cross-cultural research on wellbeing. Moreover, the paper offers a meta-theoretical perspective on trends within this literature. It is suggested that crosscultural research is underpinned by two broad orienting perspectives: a 'universalising' perspective, which holds that, despite apparent cultural differences, people share a common human nature; and a 'relativising' perspective, which argues that people are strongly shaped by their cultural context. However, the paper finally argues that most research can actually be seen as offering a synthesising perspective -labelled here as 'universal relativism' -which recognises universals in the ways wellbeing is sought, constructed and experienced, but allows for extensive variation in the ways these universals are shaped by culture.

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Section: Relativismmentioning

confidence: 99%

Positive cross-cultural psychology: Exploring similarity and difference in constructions and experiences of wellbeing

Lomas¹

2015

Intnl. J. Wellbeing

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“…Emotions represent an objective reality for members of collectivist cultures rather than the inner world of an individual, as is the case among members of individualist cultures. Therefore, among members of collectivist cultures, emotions are events likely to be defined by public, contextually furnished criteria, rather than by the subjective sense of being affected by a given situation (cf., Myers 1988). We would expect a member of a collectivist culture to talk about emotions in terms of the context which formed the emotional experience, rather than the subjective feelings that are experienced and associated with the emotion.…”

Section: Integration Of Perspectives For a Cultural Study Of Emotionsmentioning

confidence: 97%

“…Social constructionists also adopt the Vygotskian perspective by positing that emotions do not arise in private states but in the contexts of social interaction (Myers 1988). Emotions thus represent the forms of relationships between the person and the actions or events in his or her world.…”

Section: The Social Constructionist Approach To the Study Of Emotionmentioning

confidence: 99%

Dimensions of Filipino Negative Social Emotions

Maria

2010

Psychol Stud

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The interpretation of emotions as cultural categories is possible by investigating emotional experience within the social situations which were expected to produce them. This is afforded by a componential framework of analysis. In this study, 15 Filipino social negative emotion words are clustered and subjected to a componential analysis in focus group discussions. The emotion components that were used to differentiate each cluster were appraisal processes, focal events, emotion regulation, action tendencies and relationships with the other. Three emotion clusters were identified varying in terms of degree of intensity. The highest intensity was associated with emotions that invoke a moral dimension to the actions of the other. The other two clusters are lesser in intensity and involve putting responsibility on the self for experiencing the emotions. The emotions in all clusters are associated with varying forms of changes in the relationships with the other.

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“…Na primer, i za Amerikance i za Evropljane, najčešći antecedent besa jesu odnosi sa drugima (58% i 39%) i procenjena nepravda (21%, 21%). Slično, Japanci često, iako ne najčešće, kao povod za bes navode odnose (29%) (Scherer et al, 1983.;1988. ;1986., prema Mesquita i Frijda, 1992.).…”

Section: Kros-kulturne Sličnosti I Razlike U Antecedentimaunclassified

“…Da bi se razumeo bes kod Pintupi plemena mora se znati značaj zajedničkog identiteta koji postoji u njihovoj kulturi. Njihov pojam besa je ugrađen u brigu da se osećaju potpunim kroz identitet sa drugima (Myers, 1988.). Za razliku od Pintupi, Luc (Lutz, 1982.…”

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Emocija besa - univerzalna ili kulturno specifična?

Radev

Baucal

2013

Sip

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SAŽETAK Bazične emocije kao što su bes, tuga, strah i sreća su osnovne ljudske emocije, verovatno univerzalne i oblikovane evolucijom i biologijom. Međutim, za razliku od životinja, ljudi su kreativna bića, a najviši izraz ljudske kreativnosti je kultura. Svesno ili nesvesno ljudi prihvataju najveći deo svoje kulture koja na taj način oblikuje i naše emocije na društveno poželjan način. U radu smo izvršili detaljnu analizu kulturnih sličnosti i razlika u pojedinim komponentama emocionalnog procesa. To smo uradili na primeru jedne osnovne emocije, emocije besa, a poređenje je učinjeno duž pojedinih aspekata emocionalnog procesa koje predlaže kognitivni model emocija. Konkretno, posebno smo istakli sličnosti i razlike između kultura u događajima koji izazivaju emociju besa, načinu procene pojedinih događaja, fiziološkim reakcijama, spremnosti za akciju, načinu njenog izražavanja i regulacije. Ključne riječi: emocija, bes, kulturne sličnosti i razlike. * Stipendista Ministarstva prosvete i nauke Republike Srbije, angažovana na naučno-istraživačkom projektu broj 179002 koji finansijski podržava Ministarstvo prosvete i nauke u Srbiji ** Rad nastao u okviru rada na projektu br 179002 koji finansijski podržava Ministarstvo prosvete i nauke Abstract Basic emotions, such as anger, grief, fear and happiness, are essential human emotions, possibly universal and shaped by evolution and biology. However, unlike animals, humans are creative creatures, and the highest expression of that creativity is culture. Consciously or unconsciously we adopt the biggest part of our culture and thus shape our emotions in a socially desirable way. We have performed a detailed analysis of cultural similarities and differences in certain components of the emotional process. We have analysed one basic emotion, anger, and compared various aspects of the emotional process as proposed by the cognitive model of emotions. Specifically, we have pointed out similarities and differences in cultures regarding the events which provoke anger, the assessment of particular events, physiological reactions, readiness to act, the expression and control of action.

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The Logic and Meaning of Anger Among Pintupi Aborigines

Cited by 139 publications

References 1 publication

Positive cross-cultural psychology: Exploring similarity and difference in constructions and experiences of wellbeing

Positive cross-cultural psychology: Exploring similarity and difference in constructions and experiences of wellbeing

Dimensions of Filipino Negative Social Emotions

Emocija besa - univerzalna ili kulturno specifična?

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