Pub Date : 2019-09-01DOI: 10.1177/0971333619863235
Rachana Bhangaokar, S. Kapadia
The article highlights gender-specific elements in the notions of duty (kartavya) in the Indian familial context. Using a hypothetical dilemma about gender roles and employment, in depth interviews were conducted with 120 respondents comprising young adults and their parents from the Maharashtrian community of Vadodara city, Gujarat, India. A majority of respondents, men as well as women, could recognize the unfairness (towards women) in the scenario but did not accord it enough importance because doing so could result in negative consequences (like family disharmony or social isolation) for the self as well as the family. Classifying the justifications under the Big Three Ethics of Autonomy, Community and Divinity (Jensen, 1996, Coding manual: Ethics of autonomy, community and divinity, Unpublished Manuscript) showed maximum use of the ethic of community, closely followed by autonomy. There was negligible use of the ethic of divinity. Indicating cultural continuity amidst social change, younger respondents and older women showed flexible mentalities about gender roles and corresponding responsibilities as compared to those of older men. At the interface of gender and culture, the article highlights complexities, which shape ideas of autonomy and fairness in the Indian context.
{"title":"Gendered Boundaries, Cultured Lives: The Underexplored Dimensions of Duty (Kartavya) in the Indian Family Context","authors":"Rachana Bhangaokar, S. Kapadia","doi":"10.1177/0971333619863235","DOIUrl":"https://doi.org/10.1177/0971333619863235","url":null,"abstract":"The article highlights gender-specific elements in the notions of duty (kartavya) in the Indian familial context. Using a hypothetical dilemma about gender roles and employment, in depth interviews were conducted with 120 respondents comprising young adults and their parents from the Maharashtrian community of Vadodara city, Gujarat, India. A majority of respondents, men as well as women, could recognize the unfairness (towards women) in the scenario but did not accord it enough importance because doing so could result in negative consequences (like family disharmony or social isolation) for the self as well as the family. Classifying the justifications under the Big Three Ethics of Autonomy, Community and Divinity (Jensen, 1996, Coding manual: Ethics of autonomy, community and divinity, Unpublished Manuscript) showed maximum use of the ethic of community, closely followed by autonomy. There was negligible use of the ethic of divinity. Indicating cultural continuity amidst social change, younger respondents and older women showed flexible mentalities about gender roles and corresponding responsibilities as compared to those of older men. At the interface of gender and culture, the article highlights complexities, which shape ideas of autonomy and fairness in the Indian context.","PeriodicalId":54177,"journal":{"name":"Psychology and Developing Societies","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2019-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/0971333619863235","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44820700","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-03-13DOI: 10.1177/0971333618825051
S. Ahammed
The decades of collective victimhood and trauma that the oppressed lower caste members in the southern state of India (Kerala) suffered in silence were less known to the world until the socio-religious reform movements offered a space for their collective expression of agitation and unrest. With no socially sanctioned channels to express their injustice and pain, the folk ritual of Theyyam often became the alternative for a cathartic release of transgenerational and collective victimhood and trauma long endured by people belonging to these communities. A common theme of Theyyam discussed in literature is the symbolic meaning of ‘empowerment’, ‘dissent’ and ‘protest’ that Theyyam takes on as the performer embodies a chosen deity. The ritual thereby becomes a temporary outlet for the collective rage, anger and resentment endured by people of the oppressed communities over the years. These insights have implied the healing potential of Theyyam as it offers a safe outlet for repressed trauma reactions for individuals as well as for the community, collectively. However, what is relevant to this discussion is the mechanism by which healing processes are activated in Theyyam. This article makes an effort in this direction—the focus is on understanding Theyyam as a psycho-cultural phenomenon and the collective therapeutic dynamics that it offers.
{"title":"Caste-based Oppression, Trauma and Collective Victimhood in Erstwhile South India: The Collective Therapeutic Potential of Theyyam","authors":"S. Ahammed","doi":"10.1177/0971333618825051","DOIUrl":"https://doi.org/10.1177/0971333618825051","url":null,"abstract":"The decades of collective victimhood and trauma that the oppressed lower caste members in the southern state of India (Kerala) suffered in silence were less known to the world until the socio-religious reform movements offered a space for their collective expression of agitation and unrest. With no socially sanctioned channels to express their injustice and pain, the folk ritual of Theyyam often became the alternative for a cathartic release of transgenerational and collective victimhood and trauma long endured by people belonging to these communities. A common theme of Theyyam discussed in literature is the symbolic meaning of ‘empowerment’, ‘dissent’ and ‘protest’ that Theyyam takes on as the performer embodies a chosen deity. The ritual thereby becomes a temporary outlet for the collective rage, anger and resentment endured by people of the oppressed communities over the years. These insights have implied the healing potential of Theyyam as it offers a safe outlet for repressed trauma reactions for individuals as well as for the community, collectively. However, what is relevant to this discussion is the mechanism by which healing processes are activated in Theyyam. This article makes an effort in this direction—the focus is on understanding Theyyam as a psycho-cultural phenomenon and the collective therapeutic dynamics that it offers.","PeriodicalId":54177,"journal":{"name":"Psychology and Developing Societies","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2019-03-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/0971333618825051","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46737621","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-03-13DOI: 10.1177/0971333618825085
R. C. Tripathi, R. Kumar, V. N. Tripathi
This article seeks to understand the collective victimhood of the Hindus, a majority group in India, relative to the feelings of collective victimhood of the Muslim minority. It studies the role that is played by feelings of collective victimhood (CV) along with ingroup identity, fraternalistic relative deprivation (FRD), intergroup emotions and relative power in responding to intergroup conflict situations. The results showed that Hindus reported collective victimhood in greater amount compared to Muslims. Muslims felt more FRD than Hindus. Hindus also carried more negative emotions as a consequence of experiencing collective victimhood. The preferred reaction of Hindus in conflict situations was of revenge and less of reconciliation. Collective victimhood of Hindus was explained by ingroup identity and negative emotions associated with the experiences of collective victimhood and fraternalistic relative deprivation. The action of revenge of Hindus and Muslims was explained by different sets of factors. Identity and CV-related negative emotions were more important in explaining the revengeful reactions of Hindus, while in the case of Muslims relative power, FRD and FRD-related negative emotions were found more efficacious. Results are explained in the context of current Hindu–Muslim relations in India.
{"title":"When the Advantaged Feel Victimised: The Case of Hindus in India","authors":"R. C. Tripathi, R. Kumar, V. N. Tripathi","doi":"10.1177/0971333618825085","DOIUrl":"https://doi.org/10.1177/0971333618825085","url":null,"abstract":"This article seeks to understand the collective victimhood of the Hindus, a majority group in India, relative to the feelings of collective victimhood of the Muslim minority. It studies the role that is played by feelings of collective victimhood (CV) along with ingroup identity, fraternalistic relative deprivation (FRD), intergroup emotions and relative power in responding to intergroup conflict situations. The results showed that Hindus reported collective victimhood in greater amount compared to Muslims. Muslims felt more FRD than Hindus. Hindus also carried more negative emotions as a consequence of experiencing collective victimhood. The preferred reaction of Hindus in conflict situations was of revenge and less of reconciliation. Collective victimhood of Hindus was explained by ingroup identity and negative emotions associated with the experiences of collective victimhood and fraternalistic relative deprivation. The action of revenge of Hindus and Muslims was explained by different sets of factors. Identity and CV-related negative emotions were more important in explaining the revengeful reactions of Hindus, while in the case of Muslims relative power, FRD and FRD-related negative emotions were found more efficacious. Results are explained in the context of current Hindu–Muslim relations in India.","PeriodicalId":54177,"journal":{"name":"Psychology and Developing Societies","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2019-03-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/0971333618825085","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45237144","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-03-13DOI: 10.1177/0971333618825072
Swagata Choudhuri, J. Basu
The most prevalent stimuli for exploring moral judgement in laboratory settings are small vignettes in the form of moral dilemmas. These dilemmas, mostly borrowed from the field of philosophy, are often criticised for lacking ecological validity due to their confined outcomes, hypothetical physical harms, focus on one character and overlooking cultural aspects. These criticisms are especially implicative for Indian culture which may have a different perspective on morality due to cultural prerogatives, encouraging collectivism as opposed to individualism of the West. Moreover, Indian culture often incorporates hints of ancient traditions and tales in a subtle but extensive way. We wished to probe this complex paradigm of moral judgement in the Indian context empirically by qualitatively analysing the responses and exploring the corresponding ratings of 60 participants, employing 10 selected stories from the Mahabharata. A preliminary report of the analysis is presented here. While the ratings varied considerably for similar judgements, the qualitative results indicated a complex amalgamation of emotions, reasons, intuitions and cultural influences. The scope for using epic stories to understand moral judgement, in the context of contemporary society, is discussed. The findings further encourage questioning the relevance of culture and issues of the ecological validity of vignettes.
{"title":"Traditional Stories as Possible Vignettes in the Research of Moral Judgement: A Preliminary Report Using Stories from Mahabharata","authors":"Swagata Choudhuri, J. Basu","doi":"10.1177/0971333618825072","DOIUrl":"https://doi.org/10.1177/0971333618825072","url":null,"abstract":"The most prevalent stimuli for exploring moral judgement in laboratory settings are small vignettes in the form of moral dilemmas. These dilemmas, mostly borrowed from the field of philosophy, are often criticised for lacking ecological validity due to their confined outcomes, hypothetical physical harms, focus on one character and overlooking cultural aspects. These criticisms are especially implicative for Indian culture which may have a different perspective on morality due to cultural prerogatives, encouraging collectivism as opposed to individualism of the West. Moreover, Indian culture often incorporates hints of ancient traditions and tales in a subtle but extensive way. We wished to probe this complex paradigm of moral judgement in the Indian context empirically by qualitatively analysing the responses and exploring the corresponding ratings of 60 participants, employing 10 selected stories from the Mahabharata. A preliminary report of the analysis is presented here. While the ratings varied considerably for similar judgements, the qualitative results indicated a complex amalgamation of emotions, reasons, intuitions and cultural influences. The scope for using epic stories to understand moral judgement, in the context of contemporary society, is discussed. The findings further encourage questioning the relevance of culture and issues of the ecological validity of vignettes.","PeriodicalId":54177,"journal":{"name":"Psychology and Developing Societies","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2019-03-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/0971333618825072","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46259126","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-03-01DOI: 10.1177/0971333618825056
Aparna Vyas, Minati Panda
Contrary to the passivity embedded in the term ‘victim’, collective victimhood experienced by the Dalits is highly active and agentic. Dalits negotiate the meaning of collective victimhood in various creative expressions where they project their lived experiences of ‘being’ and reify them at the collective level thus generating a radical shift in the very meaning of their state of being the victims by communicating a sense of resistance. This transition in the meaning of ‘being’ is facilitated by the process of ‘becoming’, which is explained here as social repositioning of the identity that involves recognising, deconstructing and reinterpreting the sense of imposed victimhood. Recognition of anguish and its projection in the form of collective resistance reconstructs Dalits’ victimhood and transforms their everyday experiences of being suppressed and oppressed into a form of political assertion. This article presents negotiations of meaning of Dalit (collective) victimhood, its reification through the varied creative expressions and the role of symbolic resources in birthing stability to the basic construct. It also discusses how the reified victimhood of Dalits acts as a ‘vehicle of emancipation’ for their harried members and as a tool to generate a collective identity that’s agentic, forceful and transformative.
{"title":"Reification of Collective Victimhood: Dalit Narratives, Social Repositioning and Transformation","authors":"Aparna Vyas, Minati Panda","doi":"10.1177/0971333618825056","DOIUrl":"https://doi.org/10.1177/0971333618825056","url":null,"abstract":"Contrary to the passivity embedded in the term ‘victim’, collective victimhood experienced by the Dalits is highly active and agentic. Dalits negotiate the meaning of collective victimhood in various creative expressions where they project their lived experiences of ‘being’ and reify them at the collective level thus generating a radical shift in the very meaning of their state of being the victims by communicating a sense of resistance. This transition in the meaning of ‘being’ is facilitated by the process of ‘becoming’, which is explained here as social repositioning of the identity that involves recognising, deconstructing and reinterpreting the sense of imposed victimhood. Recognition of anguish and its projection in the form of collective resistance reconstructs Dalits’ victimhood and transforms their everyday experiences of being suppressed and oppressed into a form of political assertion. This article presents negotiations of meaning of Dalit (collective) victimhood, its reification through the varied creative expressions and the role of symbolic resources in birthing stability to the basic construct. It also discusses how the reified victimhood of Dalits acts as a ‘vehicle of emancipation’ for their harried members and as a tool to generate a collective identity that’s agentic, forceful and transformative.","PeriodicalId":54177,"journal":{"name":"Psychology and Developing Societies","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2019-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/0971333618825056","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43242979","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-02-15DOI: 10.1177/0971333618819152
Maya Hadar
This article discusses the changing nature of the Israeli identity and core values against the backdrop of political and social processes that took place in Israel in recent decades. Special attention was given to manifestations of collective victimhood within the framework of the Israeli society and politics and the way the latter obstructed social inclusion of Arab Israelis and of acknowledging commonalities between Jewish and non-Jewish Israelis.
{"title":"Renegotiating Israeli Identities, Collective Victimhood and Social Exclusion of Arab Israelis in a Changing Social Reality","authors":"Maya Hadar","doi":"10.1177/0971333618819152","DOIUrl":"https://doi.org/10.1177/0971333618819152","url":null,"abstract":"This article discusses the changing nature of the Israeli identity and core values against the backdrop of political and social processes that took place in Israel in recent decades. Special attention was given to manifestations of collective victimhood within the framework of the Israeli society and politics and the way the latter obstructed social inclusion of Arab Israelis and of acknowledging commonalities between Jewish and non-Jewish Israelis.","PeriodicalId":54177,"journal":{"name":"Psychology and Developing Societies","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2019-02-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/0971333618819152","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43061034","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-02-14DOI: 10.1177/0971333618819154
Honey Oberoi Vahali, Diamond Oberoi Vahali
In spite of upholding it as an aspiration, a commitment to non-violence in motivation, thought and action is rare. Its realization is contingent on a confluence of complex politico-historical contingencies and psychic possibilities. The actualization of such a historical moment is also contingent on a collective awakening in the consciousness and conscience of a group to reclaim its losses through non-retributive measures. In this article, we will explore a few processes involved in the sustenance of non-violence. By exemplifying from literary excerpts, and also by dwelling on the ongoing Tibetan movement and that of the Zapatista in Mexico, our attempt is to finally reach a preliminary statement on the psychodynamics of non-violent action. In the last section of the article, we offer reflections on the inner world of the practitioner. This writing is at best to be viewed as a collage which brings together diverse impressions from short stories, analytical accounts and illustrative political movements. The reader is invited to journey through various ideas and images without trying to bring them together into a grand synthesis. The different sections of the writing retain a deliberate disjunctive quality as do the pages of a scrap book in which what precedes and what follows is associatively linked but not necessarily in the form of a flowing continuity.
{"title":"The (Im)possible Embrace: A Search for Non-violent Possibilities in the Aftermath of Violent Uprootedness","authors":"Honey Oberoi Vahali, Diamond Oberoi Vahali","doi":"10.1177/0971333618819154","DOIUrl":"https://doi.org/10.1177/0971333618819154","url":null,"abstract":"In spite of upholding it as an aspiration, a commitment to non-violence in motivation, thought and action is rare. Its realization is contingent on a confluence of complex politico-historical contingencies and psychic possibilities. The actualization of such a historical moment is also contingent on a collective awakening in the consciousness and conscience of a group to reclaim its losses through non-retributive measures. In this article, we will explore a few processes involved in the sustenance of non-violence. By exemplifying from literary excerpts, and also by dwelling on the ongoing Tibetan movement and that of the Zapatista in Mexico, our attempt is to finally reach a preliminary statement on the psychodynamics of non-violent action. In the last section of the article, we offer reflections on the inner world of the practitioner. This writing is at best to be viewed as a collage which brings together diverse impressions from short stories, analytical accounts and illustrative political movements. The reader is invited to journey through various ideas and images without trying to bring them together into a grand synthesis. The different sections of the writing retain a deliberate disjunctive quality as do the pages of a scrap book in which what precedes and what follows is associatively linked but not necessarily in the form of a flowing continuity.","PeriodicalId":54177,"journal":{"name":"Psychology and Developing Societies","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2019-02-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/0971333618819154","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44417790","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-02-11DOI: 10.1177/0971333618819151
Ali Mashuri, Esti Zaduqisti
The current research was to investigate what psychological factors predict Muslims’ negative stereotypes of the West, and the underlying mechanism by which the negative stereotypes can translate into Muslims’ aggressive tendencies towards the West. A correlational survey among a sample of Indonesian Muslims (N = 360) demonstrated that the more participants negatively stereotyped the West, the more they thought that Muslims should aggress the latter group. We also found as expected that Muslims’ negative stereotypes of the West were positively predicted by the perceived conflict between Islam and the West, and this perceived intergroup conflict in turn mediated the role of Islamic fundamentalism in predicting the negative stereotypes. These findings in sum highlight the role of contextual and individual factors in predicting Muslims’ negative stereotypes of the West, as well as the impact of these stereotypes on Muslims’ aggressive tendencies towards the West. Theoretical implications and research limitations of these empirical findings are discussed.
{"title":"Explaining Muslims’ Aggressive Tendencies Towards the West: The Role of Negative Stereotypes, Anger, Perceived Conflict and Islamic Fundamentalism","authors":"Ali Mashuri, Esti Zaduqisti","doi":"10.1177/0971333618819151","DOIUrl":"https://doi.org/10.1177/0971333618819151","url":null,"abstract":"The current research was to investigate what psychological factors predict Muslims’ negative stereotypes of the West, and the underlying mechanism by which the negative stereotypes can translate into Muslims’ aggressive tendencies towards the West. A correlational survey among a sample of Indonesian Muslims (N = 360) demonstrated that the more participants negatively stereotyped the West, the more they thought that Muslims should aggress the latter group. We also found as expected that Muslims’ negative stereotypes of the West were positively predicted by the perceived conflict between Islam and the West, and this perceived intergroup conflict in turn mediated the role of Islamic fundamentalism in predicting the negative stereotypes. These findings in sum highlight the role of contextual and individual factors in predicting Muslims’ negative stereotypes of the West, as well as the impact of these stereotypes on Muslims’ aggressive tendencies towards the West. Theoretical implications and research limitations of these empirical findings are discussed.","PeriodicalId":54177,"journal":{"name":"Psychology and Developing Societies","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2019-02-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/0971333618819151","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47546616","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-02-05DOI: 10.1177/0971333618819279
Simon Ozer
Cultural interconnectivity motivated by globalisation has transformed societies and interpersonal interactions around the world. Furthermore, on a psychological level, individuals are intensely influenced by the new contextual complexity challenging the processes of developing a sense of belonging and a sense of self. This article discusses and integrates relevant psychological theories for approaching the psychological study of cultural globalisation. This integration is done by pragmatically drawing from various psychological theories concerning cultural interaction and psychological development, specifically globalisation-based acculturation, biculturalism, dialogical self and identity theories. Two general reactions towards cultural globalisation are identified as exclusionary and integrative ways of either accepting or rejecting new cultural influences. In addition to the adaptation to cultural globalisation, an individual’s sense of self and belonging is developed through levels of cultural, social and personal identities. Furthermore, locally embedded identity challenges related to these general reaction patterns towards cultural globalisation could emerge as identity confusion and extremism. The article argues that the psychological study of cultural globalisation is an integral emerging field of research, which is appropriately developed through an integration of acculturation and identity research.
{"title":"Towards a Psychology of Cultural Globalisation: A Sense of Self in a Changing World","authors":"Simon Ozer","doi":"10.1177/0971333618819279","DOIUrl":"https://doi.org/10.1177/0971333618819279","url":null,"abstract":"Cultural interconnectivity motivated by globalisation has transformed societies and interpersonal interactions around the world. Furthermore, on a psychological level, individuals are intensely influenced by the new contextual complexity challenging the processes of developing a sense of belonging and a sense of self. This article discusses and integrates relevant psychological theories for approaching the psychological study of cultural globalisation. This integration is done by pragmatically drawing from various psychological theories concerning cultural interaction and psychological development, specifically globalisation-based acculturation, biculturalism, dialogical self and identity theories. Two general reactions towards cultural globalisation are identified as exclusionary and integrative ways of either accepting or rejecting new cultural influences. In addition to the adaptation to cultural globalisation, an individual’s sense of self and belonging is developed through levels of cultural, social and personal identities. Furthermore, locally embedded identity challenges related to these general reaction patterns towards cultural globalisation could emerge as identity confusion and extremism. The article argues that the psychological study of cultural globalisation is an integral emerging field of research, which is appropriately developed through an integration of acculturation and identity research.","PeriodicalId":54177,"journal":{"name":"Psychology and Developing Societies","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2019-02-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/0971333618819279","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42812423","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-09-01DOI: 10.1177/0971333618792950
S. Priyadharshini, L. Ganesh, Balaraju Kondaveeti
This article reviews the literature on indigenisation of personality measures, including adaptations of existing, well-established Western ones, and justifies in detail the need in India. It is evident that despite over 200 ‘indigenous’ instruments mentioned in the National Library of Educational and Psychological Tests, apparently none has gained widespread awareness even among practitioners, not to mention anything about their use. These instruments seem to lack adequate, scientific evidence of their reliability, validity and/or documentation. Also, they do not appear to be featured in the literature. The indigenisation efforts and developments in other Asian countries are discussed. The cross-cultural applications of Western tools are deliberated upon. To capture the real essence of local culture and cultural understanding, we propose the need for a combined etic–emic approach to indigenisation, and briefly discuss other approaches as a way to appreciate both, the universality and the cultural sensitivity reflecting personality in the sample. The article ends with a suggestion to develop, validate, test and use indigenised personality measures by spreading awareness of their value in various socio-culturally distinct contexts like India.
{"title":"Personality, Culture and Career Assessment","authors":"S. Priyadharshini, L. Ganesh, Balaraju Kondaveeti","doi":"10.1177/0971333618792950","DOIUrl":"https://doi.org/10.1177/0971333618792950","url":null,"abstract":"This article reviews the literature on indigenisation of personality measures, including adaptations of existing, well-established Western ones, and justifies in detail the need in India. It is evident that despite over 200 ‘indigenous’ instruments mentioned in the National Library of Educational and Psychological Tests, apparently none has gained widespread awareness even among practitioners, not to mention anything about their use. These instruments seem to lack adequate, scientific evidence of their reliability, validity and/or documentation. Also, they do not appear to be featured in the literature. The indigenisation efforts and developments in other Asian countries are discussed. The cross-cultural applications of Western tools are deliberated upon. To capture the real essence of local culture and cultural understanding, we propose the need for a combined etic–emic approach to indigenisation, and briefly discuss other approaches as a way to appreciate both, the universality and the cultural sensitivity reflecting personality in the sample. The article ends with a suggestion to develop, validate, test and use indigenised personality measures by spreading awareness of their value in various socio-culturally distinct contexts like India.","PeriodicalId":54177,"journal":{"name":"Psychology and Developing Societies","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2018-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/0971333618792950","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48901246","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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