Cultural Attachment: From Behavior to Computational Neuroscience

Yap, Wei-Jie; Cheon, Bobby K.; Hong, Ying‐yi; Christopoulos, George I.

doi:10.3389/fnhum.2019.00209

Cited by 4 publications

(1 citation statement)

References 189 publications

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“…One reason for this approach was to create standardized, controlled, and thematically matched representations of culture fusion for testing our hypotheses. Furthermore, a large body of prior research has suggested that cultural icons, symbols, products, and practices, such as the ones depicted in our visual stimuli, can automatically activate corresponding cultural values, cognitions, mindsets, and goals (Hong et al, 2000; Wong & Hong, 2005; Yap et al, 2019).…”

Section: Discussionmentioning

confidence: 99%

Aversive Response Towards Culture Fusion Is Moderated by the Source of Foreign Cultural Inflow

Cheon

Hong

2020

Journal of Cross-Cultural Psychology

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Culture fusion reflects blending of elements from distinct cultures that produces a novel, hybrid cultural representation. Prior research among participants in the USA revealed that fusion of cultural elements from the USA and China could be perceived as contamination of one’s local culture and evokes disgust. It remains unknown whether this aversion to culture fusion generalizes to other samples and is contingent on perceivers’ attitudes toward the source of the foreign culture. Here, we tested these questions across two studies. Participants were exposed to different patterns of culture mixing of their own local culture and two foreign cultures (one relatively favored and one relatively disfavored). Across both studies (Singaporean participants in Study 1 and Hong Kong participants in Study 2), the results replicated prior findings suggesting that culture fusion elicits stronger negative evaluations (e.g., disgust, discomfort) compared to other patterns of culture mixing (i.e., presentation of local and foreign elements side-by-side). Importantly, a Mixing Type × Foreign Source interaction emerged, such that participants in both studies reacted more negatively to culture mixing involving a less favored (China) than a more favored (USA) culture, with negative reactions especially pronounced toward culture fusion. This aversive response was moderated by patriotism in Singapore but not in Hong Kong. These findings demonstrate that response to culture mixing depends on intergroup attitudes toward foreign cultures, and culture fusion is especially aversive when involving cultural inflows from a disfavored out-group. The contribution of geopolitical differences between Singapore and Hong Kong on these findings are also considered.

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Section: Discussionmentioning

confidence: 99%

Aversive Response Towards Culture Fusion Is Moderated by the Source of Foreign Cultural Inflow

Cheon

Hong

2020

Journal of Cross-Cultural Psychology

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Using LEGO® Serious Play® Methodology in supporting Nigerian nursing students' sociocultural transitions to UK higher education: A phenomenological research study

Ajibade

Hayes

2022

Nurse Education Today

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A Clinician’s Guide to Polycultural Psychiatry

Yager

2021

Harv Rev Psychiatry

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Patients and families each present unique microcultures, mixing and blending numerous broadly conceptualized cultural identity groups. Within individuals and families, cultural identities are experienced and enacted as complex matrices of intersecting identities that, to varying degrees, complement, assimilate, accommodate, or clash. In these patterns, individuals’ relationships to cultures are not necessarily categorically distinct (“multicultural”). Instead, they are often “polycultural,” defined as partial and plural; rather than interpreting different cultural traditions as separate and independent, they are, within the lives of individuals and families, better understood as systems that interact with and influence one another. Cultural identity groups extend beyond those traditionally considered by transcultural psychiatry—that is, beyond ethnic, racial, and language groups. They encompass (in alphabetical order) educational, ethnic, extended family, gender-oriented, generational, geographic, language and dialect, organizational, physical or psychiatric disability, political, professional, racial, religious, sect, social class, and vocational identity groups, among others. Simplistic assumptions and generalities about identity groups risk cultural stereotyping that may negatively bias clinical assessments. Therefore, practitioners striving for cultural sensitivity need to adopt nuanced strategies for approaching broad polycultural identity questions in clinical practice. Accordingly, this article suggests frameworks and strategies for (1) assessing and confronting one’s own cultural preconceptions and prejudices, and (2) developing etic (objective quantitative data) and emic (insiders’ experiential worldviews) perspectives pertinent to clinical anthropathology. Both etic and emic perspectives are necessary for polyculturally nuanced, respectful, comprehensive inquiries pertinent to patients’ and family’s health beliefs, psychiatric difficulties, and health practices. Supplementary material from the DSM-5 section on cultural formulation is adapted and discussed, along with the implications of polycultural psychiatry for education and training in psychiatry.

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Cultural Attachment: From Behavior to Computational Neuroscience

Cited by 4 publications

References 189 publications

Aversive Response Towards Culture Fusion Is Moderated by the Source of Foreign Cultural Inflow

Aversive Response Towards Culture Fusion Is Moderated by the Source of Foreign Cultural Inflow

Using LEGO® Serious Play® Methodology in supporting Nigerian nursing students' sociocultural transitions to UK higher education: A phenomenological research study

A Clinician’s Guide to Polycultural Psychiatry

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