Journal of Cognition and Culture

Chen, Jenn-Yeu; Friedrich, Michael; Shu, Hua

doi: 10.1163/15685373-12342137pmid: N/A

The present study examined participants’ performance on a temporal judgment task while holding language constant but varying their lifetime and immediate reading experience of horizontal and vertical texts. Chinese participants from Taiwan and China were randomly assigned to a reading task involving horizontally or vertically arranged texts. A temporal judgment task (spatial-temporal association of response codes or starc ) followed the reading task, asking the participants to judge if the event depicted in a second picture occurred earlier or later than that in a first picture. Responses were faster when the left keys represented the ‘earlier’ responses than when the right keys did (a starc effect). Half of the participants responded with horizontally oriented keys while the rest with vertically oriented keys. For the Taiwan participants, the overall starc effect was greater when the response keys were vertical than horizontal, but no difference was observed for the China participants. A questionnaire indicates that the two groups of participants had similar lifetime experiences of reading horizontal texts, but the Taiwan participants read vertical texts in their life far more frequently than the China participants. Immediate reading experiences interacted with lifetime experiences in modulating the vertical bias. For the Taiwan participants, the vertical bias was strong following the vertical prime, but disappeared following the horizontal prime. For the China participants, the horizontal prime led to no vertical bias whereas the vertical prime brought about a horizontal bias. We conclude that the directionality of orthography and speakers’ immediate and lifetime reading experiences can better explain the vertical bias (or the lack of it) in the Chinese speakers’ temporal thinking. The findings, however, may be interpreted as constituting a different manifestation of linguistic relativity and recast under a broader framework of the extended-mind hypothesis of human cognition.

Craffert, Pieter F.

doi: 10.1163/15685373-12342138pmid: N/A

In recent years there has been an increased interest in the study of out-of-body experiences ( obe s) by cognitive and neuro-scientists. Nowadays, far-reaching claims regarding the uncovering of the neural mechanisms and pathways, as well as the mystery of obe s in the anthropological and historical record are on offer. In this article the implicit assumption that obe s are much better understood and that real progress has been made are questioned on the basis of the definitional and conceptual problems that still haunt this area of research. It is suggested that progress will only be registered once the spectrum of out-of-body phenomena ( obp ) is recognized and attention is paid to the neurocultural complexity of distinct instances of obe s.

Kayyal, Mary H.; Widen, Sherri C.

doi: 10.1163/15685373-12342139pmid: N/A

Young children associate fear with monsters, ghosts, and other imaginary creatures more than with real threats to safety, such as robbers or bullies – at least in Western societies. Cross-cultural studies are rare, are limited to older children, and have not asked if the role of the imagination extends to emotions other than fear. In this study, young Palestinian and American children (60 in each group, 3–7 years, age- and sex-matched) were asked to tell stories in which they generated a cause for fear as well as happiness, sadness, anger and surprise. Imaginary creatures were rarely cited as the cause of any emotion other than fear, but were cited frequently for fear by both Palestinians and Americans. There was also a cultural difference: Palestinians generated significantly fewer imaginary and more realistic causes for fear than did Americans. Thus, imaginary causes are a part of Palestinian children’s fear concept, but imaginary causes are not primary as they are for American children; for Palestinian children, realistic causes are primary in their fear concept.

Mercier, Hugo; Zhang, Jiehai; Qu, Yuping; Lu, Peng; Van der Henst, Jean-Baptiste

doi: 10.1163/15685373-12342140pmid: N/A

Peng and Nisbett (1999) put forward an influential theory of the influence of culture on the resolution of contradiction. They suggested that Easterners deal with contradiction in a dialectical manner, trying to reconcile opposite points of view and seeking a middle-way. Westerners, by contrast, would follow the law of excluded middle, judging one side of the contradiction to be right and the other to be wrong. However, their work has already been questioned, both in terms of replicability and external validity. Here we test alternative interpretations of two of Peng and Nisbett’s experiments and conduct a new test of their theory in a third experiment. Overall, the Eastern (Chinese) and Western (French) participants behaved similarly, failing to exhibit the cross-cultural differences observed by Peng and Nisbett. Several interpretations of these failed replications and this failed new test are suggested. Together with previous failed replications, the present results raise questions about the breadth of Peng and Nisbett’s interpretation of cross-cultural differences in dealing with contradiction.

Yamawaki, Niwako; Spackman, Matthew P.; Parrott, W. Gerrod

doi: 10.1163/15685373-12342141pmid: N/A

The purpose of this study was to examine cultural influences on shame. In particular, the focus was to assess the influence of the following factors on the object of shame (specifically, personal vs. vicarious shame): (1) the effect of individualism/collectivism, measured by a widely used standardized measurement; (2) the role of tightness/looseness (based on ecological factors); and (3) the patterns of within- and between-cultural differences and similarities. Data were collected from two American and two Japanese universities to test within- and between-cultural influences on the object of shame. Participants were asked to describe and rate three autobiographical experiences of shame, with each successive request being increasingly specific in asking for shame about something for which the participant did not feel responsible. Cultural differences in tightness and looseness, both within and between the two nations, were predictive of the likelihood that participants would report vicarious shame. In contrast, standard measures of individualism-collectivism did not predict these differences. These findings suggest that culture affects the object of shame. However, in contrast to our hypothesis, attitudinal measures of individualism/collectivism were not a significant predictor. Rather, tightness/looseness determined by ecological factors was the better predictor of some cultural differences on the object of shame. Furthermore, these findings imply that attitudinal measures of individualism/collectivism may not agree with ecological measures, and that including multiple samples from each language/nation effectively reduces the confound between culture and language.

Bimler, David L.; Kirkland, John; Uusküla, Mari

doi: 10.1163/15685373-12342142pmid: N/A

“Points-of-View” analysis has been promoted as an appropriate analysis for similarity data collected with the Method of Sorting. It can be regarded as an extension of Cultural Consensus Analysis ( cca ). The latter assumes that subjects all base their responses on a single shared ‘model’ of the items to be sorted (while varying in the level of reliability with which they consult that model). Conversely, the titular “points-of-view” are multiple models, sampled singularly by some subjects’ responses, while other subjects combine the models in various proportions. The analysis appears to be comparatively insensitive to the artefacts to which sorting data are prone, which affect how easily they can be interpreted with (for instance) multidimensional scaling ( mds ). Here we apply the Points-of-View approach to two sets of data from the colour domain, a sensory modality well-suited for the sorting procedure. One study extracted three viewpoints – i.e., factors, prototypal ways of organising the stimuli – with one viewpoint specific to colour-vision-deficient observers, capturing independently-measured differences among the subjects. In the second study, two viewpoints proved to be appropriate: one arranged the items by two dimensions, lightness/saturation as well as hue, while the second was essentially a one-dimensional hue-based arrangement. This distinction could not be recovered from the raw data by applying mds with the weighted-Euclidean model of individual difference. We discuss some demographic factors which might dispose subjects to attend to hue only or saturation/lightness as well.

Stuart-Fox, Martin

doi: 10.1163/15685373-12342143pmid: N/A

Two recent attempts to clarify misunderstandings about the nature of cultural evolution (Henrich et al., 2008; Gabora, 2011) came to very different conclusions, based on very different understandings of what evolves and how. This paper begins by examining these two ‘clarifications’ in order to reveal their key differences, and goes on to rethink how culture evolves by focussing on the role of cognitive structure, or worldview.

Moya, Cristina; Scelza, Brooke

doi: 10.1163/15685373-12342144pmid: N/A

Several researchers have proposed that humans are predisposed to treat ethnic identities as stable and inherent. However, the ethnographic, historical, and genetic records attest to the ubiquity of inter-ethnic migrations across human history. These two claims seem to be at odds. In this article we compare three evolutionary accounts of how people reason about identity stability, and the effect that the cultural evolution of ethnic group boundaries may have on these beliefs. We test our hypotheses among Himba pastoralists in Namibia, whose recent fission from the neighboring Herero makes them ideal for studying the effect of cultural distance on folk beliefs about identity stability. In a vignette experiment, we asked participants whether an individual born in one group who moved to another group would retain their original group membership and cultural characteristics or acquire those of the new group. Across vignette conditions we examine the importance of the direction of migration, parental social influence, and age at migration on perceptions of identity stability. We also compare participant responses to two out-groups, the Herero, and the more distantly related Damara. We find that participants seldom thought of identity as stable or fixed at birth. Furthermore, we show that cultural distance and endogamous preferences are independent of beliefs of identity stability. Himba believed the Damara character was more likely to change identity and cultural traits than was the Herero character, despite their greater cultural distance from the former group, and despite the fact that all participants expressed more anti-Damara than anti-Herero sentiment.

Chudek, Maciej; Cheung, Benjamin Y.; Heine, Steven J.

doi: 10.1163/15685373-12342145pmid: N/A

Recent research observed a sensitive window, at about 14 years of age, in the acculturation rates of Chinese immigrants to Canada. Tapping an online sample of us immigrants ( n =569), we tested these relationships in a broader population and explored connections with new potentially causally related variables: formal education, language ability and contact with heritage-culture and mainstream United States individuals, both now and at immigration. While we found that acculturation decreased with age at immigration and increased with years in the us , we did not observe a similar sensitive window (i.e., change in rate with age). We also present an exploratory path analysis, exposing the relationships in our sample between acculturation and the variables above. The novel relationships documented here can improve theorising about this rich and complex empirical phenomenon.

Taves, Ann

doi: 10.1163/15685373-12342146pmid: N/A

Researchers have not yet done an adequate job of reverse engineering the complex cultural concepts of religion and spirituality in a way that allows scientists to operationalize component parts and historians of religion to consider how the component parts have been synthesized into larger socio-cultural wholes. Doing so involves two steps: (1) distinguishing between (a) the generic elements that structure definitions and (b) the specific features used to characterize the generic elements as “religious” or “sacred” and (2) disaggregating these specific features into more basic cognitive processes that scientists can operationalize and that historians can analyze in situ. Three more basic processes that interact on multiple levels are proposed: perceiving salience, assessing significance, and imagining hypothetical, counterfactual content.