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Journal articles on the topic 'American culture'

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Published: 4 June 2021
Last updated: 13 June 2025

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1

Woods, Andrew. "American culture: A sociological perspectives." Linguistics and Culture Review 2, no. 1 (2018): 1–12. http://dx.doi.org/10.21744/lingcure.v2n1.6.

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The culture of the United States of America is primarily of Western origin but is influenced by a multicultural ethos that includes African, Native American, Asian, Pacific Island, and Latin American people and their cultures. American culture encompasses the customs and traditions of the United States. The United States is sometimes described as a "melting pot" in which different cultures have contributed their own distinct "flavors" to American culture. The United States of America is a North American nation that is the world's most dominant economic and military power. Likewise, its cultural imprint spans the world, led in large part by its popular culture expressed in music, movies and television. The culture of the United States of America is primarily of Western culture (European) origin and form but is influenced by a multicultural ethos that includes African, Native American, Asian, Polynesian, and Latin American people and their cultures. The American way of life or simply the American way is the unique lifestyle of the people of the United States of America. It refers to a nationalist ethos that adheres to the principle of life, liberty and the pursuit of happiness.
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2

Hermawanto, Ariesani, and Melaty Anggraini. "NILAI-NILAI AMERICAN CREED STUDI MENGENAI SISTEM KEPERCAYAAN BANGSA MAJEMUK AMERIKA." Paradigma: Jurnal Masalah Sosial, Politik, dan Kebijakan 24, no. 1 (2020): 497. http://dx.doi.org/10.31315/paradigma.v24i1.5023.

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United States is a new nation and its inhabitants plural because the citizens mostly descendants of immigrants from around the world and specifictly from Europe which is made various culture that has own. The various cultures made American citizen created the new value of culture that’s had they own featured. Culture Value’s they used for facing various issues and becomes guidance for every single decision. The Culture Value’s is known American Creed, which is transformed become idea politic. Liberalism is a central tenet of American citizens’ ideology about independence and individual rights. The values of capitalism, democracy, individualism, and egalitarianism in the important position. The Americans have a shared belief known as the American Creed. This paper aims to discuss the values of the American people which are part of the American creed. The results of this paper show that the values of the national beliefs have significant role for the unity of America. Political ideals that unite the American people can coexist with diversity in social values and cultural.
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Chen, Dou. "A Cross-Cultural Analysis of Chinese Traditional Culture and American Culture Elements of the Movie of Guasha Treatment." International Journal of Languages, Literature and Linguistics 6, no. 1 (2020): 56–59. http://dx.doi.org/10.18178/ijlll.2020.6.1.250.

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Mok, Aurelia, and Michael W. Morris. "Asian-Americans' Creative Styles in Asian and American Situations: Assimilative and Contrastive Responses as a Function of Bicultural Identity Integration." Management and Organization Review 6, no. 3 (2010): 371–90. http://dx.doi.org/10.1111/j.1740-8784.2010.00190.x.

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Bicultural individuals vary in the degree to which their two cultural identities are integrated. Among Asian-Americans, for instance, some experience their Asian and American sides as compatible whereas others experience them as conflicting. Past research on judgments finds this individual difference affects the way bicultural individuals respond to situations that cue their cultures. Asian-Americans with high bicultural identity integration (BII) assimilate to norms of the cued culture (e.g., they exhibit typically American judgments when in situations that cue American culture), whereas Asian-Americans with low BII do the opposite, contrasting against the cue (e.g., they exhibit typically Asian judgments when in American situations). We investigated whether this dynamic similarly affects creative performance, which differs cross-culturally in that novelty is encouraged more by American than East Asian norms. In two experiments, we found that cues to American (vs. Asian) culture increase the novelty of solutions in divergent thinking tasks for Asian-Americans with high BII (assimilative response) yet decrease it for Asian-Americans with low BII (contrastive response). We discuss theoretical implications for culture and creativity research and practical implications for firms seeking to foster creativity.
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Martinez, Theresa A. "Popular Culture as Oppositional Culture: Rap as Resistance." Sociological Perspectives 40, no. 2 (1997): 265–86. http://dx.doi.org/10.2307/1389525.

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Bonnie Mitchell and Joe Feagin (1995) build on the theory of oppositional culture, arguing that African Americans, American Indians, and Mexican Americans draw on their own cultural resources to resist oppression under internal colonialism. In this paper, rap music is identified as an important African American popular cultural form that also emerges as a form of oppositional culture. A brief analysis of the lyrics of political and gangsta rappers of the late 1980s and early 1990s, provides key themes of distrust, anger, resistance, and critique of a perceived racist and discriminatory society. Rap music is discussed as music with a message of resistance, empowerment, and social critique, and as a herald of the Los Angeles riots of 1992.
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Neupane, Dipesh. "Racial and Cultural Tension in Lorraine Hansberry’s A Raisin in the Sun." Cognition 4, no. 1 (2022): 16–20. http://dx.doi.org/10.3126/cognition.v4i1.46438.

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The culture in which we are brought up shapes our traits and identity. When people move from one place to another, they get acquainted with new cultures. Then, they vacillate on the conflicting modes of dilemma – whether to follow the new culture or not. Cultural conflict arises when people cannot discard the original culture they carry from their birth. This paper explores how an African-American family confronts racial discrimination and culture clash in America, and how they react against the racial injustice. The voices that African-America people raise against racial discrimination and segregation are overtly or covertly represented in the African-American literature, as in the play- “A Raisin in the Sun”. This study explores the conflict between American culture and African culture in the play conceptualizing the theoretical frame work of cultural studies developed by Geert Hofstede and Edward Hall. This study answers the question: how does the African-American family (Younger family) confront the culture clash, and combat against racial discrimination in the play? The conflict between the Younger family and the white representative indicates the racial and culture clash between the African and the America culture as dramatized in the play.
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7

Gries, Peter, Matthew A. Sanders, David R. Stroup, and Huajian Cai. "Hollywood in China: How American Popular Culture Shapes Chinese Views of the “Beautiful Imperialist” – An Experimental Analysis." China Quarterly 224 (October 28, 2015): 1070–82. http://dx.doi.org/10.1017/s0305741015000831.

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AbstractWhile most mainland Chinese today have extremely few direct contacts with either America or Americans, their indirect contacts with both, via globalized American popular culture, are increasing rapidly. Do daily parasocial contacts with American celebrities shape Chinese views of America? Based on two experimental studies, this paper argues that even indirect, subconscious exposure to American celebrities via popular magazine covers shapes Chinese views of America. However, the impact of that exposure depends upon both the specific nature of the bicultural exposure and the psychological predispositions of the Chinese involved. Not all Chinese are alike, and their personality differences shape whether they experience American popular culture as enriching or threatening, leading to integrative and exclusionary reactions, respectively.
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8

Appleyard, Bryan. "Popular Culture and Public Affairs." Royal Institute of Philosophy Supplement 45 (March 2000): 97–104. http://dx.doi.org/10.1017/s1358246100003337.

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Recently I saw a corporate TV advertisement for the American television network ABC. It showed brief shots of people in other countries—France, Japan, Russia and so on. These people were doing all kinds of things, but they weren't watching television. Americans, the commentary told us, watch more TV than any of these people. Yet America is the richest, most innovative, most productive nation on the planet. ‘A coincidence’, concluded the wry, confident voice, ‘we don't think so’.
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9

Davis, Patrick Edward. "Painful Legacy of Historical African American Culture." Journal of Black Studies 51, no. 2 (2020): 128–46. http://dx.doi.org/10.1177/0021934719896073.

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African Americans continue to experience significant difficulty integrating into mainstream American society. Research literature demonstrates that after decades of legislation designed to address African American socialization issues, African Americans continue to seem to be unable to pull many of their communities out of academic disparities, high unemployment, crippling poverty, and endemic crime. There appears to be historical ramifications and etiological determinants that explicate the challenges that confront African American communities. However, few researchers seem to understand the actual culture of African Americans. As such, counselors, educators, and policymakers are seemingly unable to devise and implement effective intervention strategies that appropriately attend to these endemic challenges. Thereby, explication of the historical “roots” and legacy of African American culture seems critical.
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HAENNI, SABINE. "‘A Community of Consumers’: Legitimate Hybridity, German American Theatre, and the American Public." Theatre Research International 28, no. 3 (2003): 267–88. http://dx.doi.org/10.1017/s0307883303001135.

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German American theatre in late nineteenth- and early twentieth-century New York City became a model for both a national American theatre and other diasporic theatres in the US. This theatre aspired to an autonomous, class-free, universal culture, which was seen as the legacy of a German Enlightenment tradition epitomized by Schiller's national(izing) theatre. German Americans were thus exceptionally positioned to claim the ideology of a universal culture as a national characteristic. At the same time, however, the theatre was structured by market demands and the need to appeal to a diverse German American constituency. This oscillation between idealistic and commercial culture made the German American theatre attractive. In the end, the theatre not only helped legitimize New York City's cultural periphery, but became a model when a new American ‘national’ culture, the national theatre, was being imagined, which ultimately illustrates the importance of the concept of legitimacy for hybrid public cultures.
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Li, Ziang Xiu, and Cheng Yu Huan. "Chinese and North American culture: A new perspective in linguistics studies." Linguistics and Culture Review 3, no. 1 (2019): 14–31. http://dx.doi.org/10.21744/lingcure.v3n1.13.

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We explored the two cultures in the two countries. There has been discussed on Chinese culture and North American culture. Chinese language, ceramics, architecture, music, dance, literature, martial arts, cuisine, visual arts, philosophy, business etiquette, religion, politics, and history have global influence, while its traditions and festivals are also celebrated, instilled, and practiced by people around the world. The culture of North America refers to the arts and other manifestations of human activities and achievements from the continent of North America. The American way of life or simply the American way is the unique lifestyle of the people of the United States of America. It refers to a nationalist ethos that adheres to the principle of life, liberty and the pursuit of happiness.
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12

Doss, Erika. "American Art Matters: Rethinking Materiality in American Studies." Open Cultural Studies 3, no. 1 (2019): 75–84. http://dx.doi.org/10.1515/culture-2019-0007.

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Abstract The “material” turn has steadily gained currency in cultural studies and the humanities, with scholars increasingly attentive to theorising things and examining their presence, power, and meaning in any number of fields and disciplines. This essay stems from the keynote lecture given at the conference MatteReality: Historical Trajectories and Conceptual Futures for Material Culture Studies, held on March 23, 2017, at the Freiburg Institute for Advanced Studies, University of Freiburg. Focused in particular on the meaning of materiality in American art history and American Studies today, it opens with an examination of the factors of monetisation and mobility and segues to a consideration of more efficacious ways to assess, theorise, and critique the material turn. Two areas that are particularly relevant in terms of rethinking, and mediating, materiality in American art and American Studies are those of technological process and affect: how things are made and how things make us feel.
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13

Mancke, Elizabeth. "Early Modern Imperial Governance and the Origins of Canadian Political Culture." Canadian Journal of Political Science 32, no. 1 (1999): 3–20. http://dx.doi.org/10.1017/s0008423900010076.

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AbstractFor the last three decades, scholars of Canadian political culture have favoured ideological explanations for state formation with the starting point being the American Revolution and Loyalist resettlement in British North America. This article challenges both the ideological bias and the late eighteenth-century chronology through a reassessment of early modern developments in the British imperial state. It shows that many of the institutional features associated with the state in British North America and later Canada—strong executives and weak assemblies, Crown control of land and natural resources, parliamentary funding of colonial development and accommodation of non-British subjects—were all institutionalized in the imperial state before the American Revolution and before the arrival of significant numbers of ethnically British settlers to Newfoundland, Nova Scotia and Quebec. Ideological discourses in the British North American colonies that became Canada, unlike those that became the United States, traditionally acknowledged the presence of a strong state in its imperial and colonial manifestations. Rather than challenging its legitimacy, as had Americans, British North Americans, whether liberals, republicans or tories, debated the function of the state and the distribution of power within it.
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14

Kloppenberg, James. "Republicanism in American History." Tocqueville Review 13, no. 1 (1992): 119–36. http://dx.doi.org/10.3138/ttr.13.1.119.

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Toequevilie's Democracy in America, like most great books, displays a tich appreciation of paradox. Unlike so many commentators on America, who have sought to unmask either the greatness or venality of the people or their leaders, or the triumphs or tragedies flowing from America's political, economic, or social institutions, Tocquevillc understood that conflicting values have been held in suspension in American culture.
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15

Haller, Dieter. "Non-Americans Researching Mainstream American Culture (MACnet)." North American Dialogue 12, no. 1 (2009): 13–15. http://dx.doi.org/10.1111/j.1556-4819.2009.01020.x.

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16

Cowan, Michael. "Boundary as Center: Inventing an American Studies Culture." Prospects 12 (October 1987): 1–20. http://dx.doi.org/10.1017/s0361233300005512.

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When the American Studies Association chose “Boundaries of American Culture” as the theme and San Diego as the site of its 1985 biennial convention, it made a particularly appropriate match between theme and site. Seen from my hotel balcony in a hazy autumnal glow, San Diego appeared a boundary city in at least three senses of relevance to the Association's work. First, lying at the border of the United States and Mexico, it hinted at the rich possibilities available to an American Studies willing to reach imaginatively beyond national boundaries, both north and south, toward a genuinely pan-American studies. Second, as a three-block walk to the beach from the convention hotel amply confirmed, San Diego borders what several commentators have called “the Mediterranean of the future”–a major arena of the globe too long and too much neglected by most Americans and Americanists. It was stimulating to welcome to the convention distinguished visitors from a dozen Asian and South Pacific countries, and more than a few speakers expressed the hope that such interaction would significantly further the comparativist and internationalist perspectives that they believed increasingly incumbent upon a nonparochial American Studies. Certainly the heartening presence in San Diego of both long-time and new colleagues from Europe, Canada, Latin America, Asia, and the South Pacific reflected a slowly but steadily growing impulse in the Association, a concrete dramatization of the premise that ideas and values, not to mention trade and power, do not stop at a nation's borders, although they may be often slowed down or even transformed at those borders.
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17

Scheil, Katherine West. "Shakespeare and the American Nation." Theatre Survey 47, no. 1 (2006): 131–33. http://dx.doi.org/10.1017/s0040557406310095.

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The combination of Shakespeare and American Studies has recently proven to be fertile ground for scholarly inquiry. In Shakespeare and the American Nation, Kim C. Sturgess shows that the subject has not yet been exhausted. Following the work of Lawrence Levine's Highbrow/Lowbrow: The Emergence of Cultural Hierarchy in America (Cambridge, MA: Harvard University Press, 1988) and Michael D. Bristol's Shakespeare's America, America's Shakespeare (New York: Routledge, 1990), Sturgess's intriguing book examines how nationalistic appropriations of Shakespeare accorded him the status of a hero in American culture in a climate of strong anti-British sentiment.
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18

Silbey, Susan S. "The Courts in American Public Culture." Daedalus 143, no. 3 (2014): 140–56. http://dx.doi.org/10.1162/daed_a_00295.

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In American public imagination, courts are powerful but also impotent. They are guardians of citizens' rights but also agents of corporate wealth; simultaneously the least dangerous branch and the ultimate arbiters of fairness and justice. After recounting the social science literature on the mixed reception of courts in American public culture, this essay explains how the contradictory embrace of courts and law by Americans is not a weakness or flaw, nor a mark of confusion or naïveté. Rather, Americans' paradoxical interpretations of courts and judges sustain rather than undermine our legal institutions. These opposing accounts are a source of institutional durability and power because they combine the historical and widespread aspirations for the rule of law with a pragmatic recognition of the limits of institutional practice; these sundry accounts balance an appreciation for the discipline of legal reasoning with desires for responsive, humane judgment.
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KURAGANO, LEAH. "Hawaiian Music and Oceanizing American Studies." Journal of American Studies 52, no. 04 (2018): 1163–72. http://dx.doi.org/10.1017/s0021875818001147.

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American studies has been dedicated to understanding cultural forms from its beginnings as a field. Music, as one such form, is especially centered in the field as a lens through which to seek the cultural “essence” of US America – as texts from which to glean insight into negotiations of intellectual thought, social relations, subaltern resistance, or identity formation, or as a form of labor that produces an exchangeable commodity. In particular, the featuring of folk, indigenous, and popular music directly responded to anxieties in the intellectual circles of the postwar era around America's purported lack of serious culture in comparison to Europe. According to John Gilkeson, American studies scholars in the 1950s and 1960s “vulgarized” the culture concept introduced by the Boasian school of anthropology, opening the door to serious consideration of popular culture as equal in value to high culture.1
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20

Blaser, Kent. "Mapping American Culture." Annals of Iowa 52, no. 4 (1993): 483–84. http://dx.doi.org/10.17077/0003-4827.9775.

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Hodson, Joel, Wayne Franklin, and Michael Steiner. "Mapping American Culture." Technology and Culture 34, no. 4 (1993): 953. http://dx.doi.org/10.2307/3106438.

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Paine, Cecelia. "MAPPING AMERICAN CULTURE." Landscape Journal 12, no. 2 (1993): 192–94. http://dx.doi.org/10.3368/lj.12.2.192.

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Miller, Jim Wayne, Wayne Franklin, and Michael Steiner. "Mapping American Culture." Journal of American History 80, no. 4 (1994): 1421. http://dx.doi.org/10.2307/2080609.

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Curtis, James R., Wayne Franklin, and Michael Steiner. "Mapping American Culture." Geographical Review 83, no. 4 (1993): 481. http://dx.doi.org/10.2307/215831.

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25

Farrell, James J., Jeff Smith, H. Bruce Franklin, and Edward T. Linenthal. "American Atomic Culture." American Quarterly 43, no. 1 (1991): 157. http://dx.doi.org/10.2307/2712975.

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Elazar, Daniel J., Wayne Franklin, and Michael Steiner. "Mapping American Culture." CrossRef Listing of Deleted DOIs 23, no. 4 (1993): 147. http://dx.doi.org/10.2307/3330881.

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27

Esch, Robert M., and Conrad Phillip Kittak. "Researching American Culture." College Composition and Communication 36, no. 2 (1985): 248. http://dx.doi.org/10.2307/357451.

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28

Hartnett, Sean, Wayne Franklin, and Michael Steiner. "Mapping American Culture." Western Historical Quarterly 25, no. 3 (1994): 413. http://dx.doi.org/10.2307/971146.

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29

Matos, Francisco Gomes De, and Cheryl L. Delk. "Discovering American Culture." TESOL Quarterly 32, no. 4 (1998): 790. http://dx.doi.org/10.2307/3588018.

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30

Patterson, Robert L. "Mapping American Culture." History: Reviews of New Books 22, no. 1 (1993): 5. http://dx.doi.org/10.1080/03612759.1993.9950771.

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Hampe-Martínez, Teodoro. "Hispanic American Culture." Americas 50, no. 4 (1994): 547–48. http://dx.doi.org/10.1017/s0003161500021258.

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Mok, Aurelia, Michael W. Morris, Verónica Benet-Martínez, and Zahide Karakitapoğlu-Aygün. "Embracing American Culture." Journal of Cross-Cultural Psychology 38, no. 5 (2007): 629–35. http://dx.doi.org/10.1177/0022022107305243.

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Lord, Carnes. "American strategic culture." Comparative Strategy 5, no. 3 (1985): 269–93. http://dx.doi.org/10.1080/01495938508402693.

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Mtambuzi, Thabiti. "African American Culture." Journal of Psychological Issues in Organizational Culture 6, no. 4 (2016): 7–17. http://dx.doi.org/10.1002/jpoc.21206.

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Rudanko, Juhani. "Shaping American Culture." Moderna Språk 85, no. 1 (1991): 26–29. http://dx.doi.org/10.58221/mosp.v85i1.10390.

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Wu, Shali, and Boaz Keysar. "The Effect of Culture on Perspective Taking." Psychological Science 18, no. 7 (2007): 600–606. http://dx.doi.org/10.1111/j.1467-9280.2007.01946.x.

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People consider the mental states of other people to understand their actions. We evaluated whether such perspective taking is culture dependent. People in collectivistic cultures (e.g., China) are said to have interdependent selves, whereas people in individualistic cultures (e.g., the United States) are said to have independent selves. To evaluate the effect of culture, we asked Chinese and American pairs to play a communication game that required perspective taking. Eye-gaze measures demonstrated that the Chinese participants were more tuned into their partner's perspective than were the American participants. Moreover, Americans often completely failed to take the perspective of their partner, whereas Chinese almost never did. We conclude that cultural patterns of interdependence focus attention on the other, causing Chinese to be better perspective takers than Americans. Although members of both cultures are able to distinguish between their perspective and another person's perspective, cultural patterns afford Chinese the effective use of this ability to interpret other people's actions.
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Amin, Al. "Understanding the Changing Concepts of Halloween in America." Digital Press Social Sciences and Humanities 2 (2019): 00001. http://dx.doi.org/10.29037/digitalpress.42252.

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America has many cultures and most of them brought by the immigrants, as multiculturalism country it provides the people with freedom to explore themselves with many positive ways, what becoming the issues nowadays is about the origin of certain culture and how it can be part of American culture. Halloween is very famous in many parts of country around the world because some of the countries celebrated this day, in America itself celebrated annually with different ways in each state. Halloween has been being part of American culture, this is one of the important celebrations, here will be discussed about the original ideology of this celebration and the changes which happened in American Halloween. For this case, creolization as theory is able to explain about the study because of the fundamental statement was none of culture is original and there must be influenced by other; furthermore, this study will be clearer with qualitative method and descriptive analysis, at the end of discussion hopes would find the changes that happened in American Halloween.
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Dahal, Arvind. "Anti-War Messages in the Songs of John Lennon." JODEM: Journal of Language and Literature 12, no. 1 (2021): 1–16. http://dx.doi.org/10.3126/jodem.v12i1.38709.

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This study endeavors to explore Lennon’s songs as an expression of rage and rebellion of the common Americans against the bitter realities of the contemporary American war politics of the 1960s and 70s and of the prevailing socio-economic and cultural injustices. It illumines a reality that alternative cultures like drugs, alcohol, homosexuality, nomadism and mystic vision, perceived reprehensible by the contemporary mainstream culture, were in fact manufactured out of harsh American socio-political context. By projecting the painful experiences of the victims during the time of war, the research engages with the extraction of themes like terror of the nuclear arms race and poverty, racism, prison and war, buried in Lennon’s compositions and thereby revealing Lennon’s association with such subcultures to counter and to subvert the mundane, the rationality and material hunger of the mainstream culture in the then America.
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Lenz, Guenter H. "“Ethnographies”: American Culture Studies and Postmodern Anthropology." Prospects 16 (October 1991): 1–40. http://dx.doi.org/10.1017/s0361233300004476.

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When henry nash smith defined American Studies in 1957 as “the study of American culture past and present, as a whole,” he summarized more than two decades of a wide-ranging and self-conscious critical analysis of culture in the United States and, at the same time, initiated the search for the unified or holistic “method” through which American Studies would, finally, achieve maturity as an (interdisciplinary) discipline. The 1930s were the decade when, as Warren Susman pointed out years ago, the complexity of American culture as well as the culture concept were discovered and discussed in the wider public. We think of the work of cultural anthropology, of the studies in cultural relativism by Margaret Mead or of patterns of culture by Ruth Benedict that emphasized the unity of cultures and often were written with a self-critical look at American culture in mind. What was, however, even more important was the fact that during the 1930s American culture manifested itself as a multiculture, as a culture that was characterized even more by variety, heterogeneity, tensions, and alternative traditions than by the strong drive toward national identity and consensus. Cultural anthropologists, critics, and (“documentary”) writers such as “native anthropologist” Zora Neale Hurston, Constance Rourke, or James Agee (with photographer Walker Evans, in Let Us Now Praise Famous Men) worked out radical new methods and strategies of cultural critique and ethnographic writing in the study of American cultures, in the plural. Thus, historian Caroline F. Ware, writing for the American Historical Association in The Cultural Approach to History, could argue in 1940 that the “total cultural approach” does by no means imply that American culture is something like an organic unity, but that “American culture” is exactly the multiplicity of regional, ethnic, and class cultures and the interactions of these cultures in terms of rhetoric as well as of power, not some “common patterns” or the Anglo-Saxon tradition the “other” groups have to “contribute” to.
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Kim, Heejung S., David K. Sherman, Taraneh Mojaverian, et al. "Gene–Culture Interaction." Social Psychological and Personality Science 2, no. 6 (2011): 665–72. http://dx.doi.org/10.1177/1948550611405854.

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Research has demonstrated that certain genotypes are expressed phenotypically in different forms depending on the social environment. To examine sensitivity to cultural norms regarding emotion regulation, we explored the expression of the oxytocin receptor polymorphism ( OXTR) rs53576, a gene previously related to socioemotional sensitivity, in conjunction with cultural norms. Emotional suppression is normative in East Asian cultures but not in American culture. Consequently, we predicted an interaction of Culture and OXTR in emotional suppression. Korean and American participants completed assessments of emotion regulation and were genotyped for OXTR. We found the predicted interaction: Among Americans, those with the GG genotype reported using emotional suppression less than those with the AA genotype, whereas Koreans showed the opposite pattern. These findings suggest that OXTR rs53576 is sensitive to input from cultural norms regarding emotion regulation. These findings also indicate that culture is a moderator that shapes behavioral outcomes associated with OXTR genotypes.
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Gans, Herbert J. "American Popular Culture and High Culture in a Changing Class Structure." Prospects 10 (October 1985): 17–37. http://dx.doi.org/10.1017/s0361233300004051.

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America's leisure-time activities — artistic, entertaining, inlorma-tional and other — have usually been divided into elite and mass components, high culture and popular culture. However, because sociologists aim, among other things, to connect people's behavior with their social and economic origins, and because leisure-time culture is in part a reflection and an effect of class, a sociologically more accurate analysis calls for a set of cultural strata or subcultures that parallel class strata. I proposed such cultural strata in an earlier study; the purpose of this paper is to update the previous analysis. After raising some conceptual issues, I want to describe recent changes in the American class structure and therefore in American culture, concluding with some comments on the relationships between culture and class.
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42

Welang, Nahum. "Triple Consciousness: The Reimagination of Black Female Identities in Contemporary American Culture." Open Cultural Studies 2, no. 1 (2018): 296–306. http://dx.doi.org/10.1515/culture-2018-0027.

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Abstract My article underscores the intermediate existence of black American women between race and gender by stressing the role white patriarchy and black hypermasculinity play in the marginalisation of black female voices and the prioritisation of white women’s interests within and beyond mainstream feminist spaces. In order to legitimise this intermediate existence of black women, my article develops the triple consciousness theory (TCT). Inspired by W.E.B. Du Bois’ concept of double consciousness, TCT argues that black women view themselves through three lenses and not two: America, blackness and womanhood. Black feminists, TCT affirms, are able to reimagine misguided narratives of black womanhood in contemporary American culture by unpacking the complexity of this threefold consciousness. In Bad Feminist, Roxane Gay strives for the inclusion of pluralist voices in the mainstream feminist movement and in Lemonade, Beyonce uses Afrofuturist tropes, reappropriation and gothic imagery to exorcise the generational pain of betrayal by black men and white women. With Insecure, Issa Rae radicalises feminist theory by critiquing archetypes attached to black womanhood and in Marvel’s Black Panther, not only do black women possess the unprecedented agency to shape their own identities on their own terms, there is also an existential reconnection with their past.
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43

Khalil, Elham A. "Running Head: Big Five Personality and Cognitive Style: Cross Culture." Journal of Advance Research in Social Science and Humanities (ISSN: 2208-2387) 5, no. 4 (2019): 11–23. http://dx.doi.org/10.53555/nnssh.v5i4.727.

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Objective: This study examines the differences between individual culture (American sample) and collective cultures (Egyptian and Saudi Arabian samples) in Reflection- impulsivity (RI) categories and Big Five of personality traits. The relative contribution of Big Five of personality traits and culture are predicted with RI categories.
 Method: Computerized MFFT and NEO PI R administrated on 53 male and female Egyptian, 51 female Saudi, and 35 male and females Americans students.
 Results: Using (Z) ratio, results showed no differences among three cultures in MFFT categories except Saudi who were more slow- inaccurate than Egyptian students. Using ANOVA to know significant differences among three cultures on NEO- PI R facets and dimensions. Egyptian were more (O1), (N2), and (E5) than were the Saudi students; Saudi students were more (A3) (A4), (A6), (C4), and agreeableness than were the Egyptian, and more (C2) than American; American who were more (O1), and (E6) than were the Egyptian students, and more (O1), (E5) and (E6) than were the Saudi students.
 Conclusions: The culture variable was not predicted with MFFT’ categories, except the Egyptian students who were more inefficient than were the American students as a reference group, and with multinomial regression analysis, only extraversion dimension expected to impulsivity.
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44

Wang, Congpan. "Research on the Linguistic Features of British and American Literary Works from a Cross-cultural Perspective." Journal of Educational Theory and Management 4, no. 1 (2020): 42. http://dx.doi.org/10.26549/jetm.v4i1.3365.

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British and American literary classics are very rich, and they are the bright pearls in the treasure house of world literature. British and American literary creations are produced under unique regional cultures. Different regional cultures have their own language characteristics and connotations. To understand the work deeply, they must have a deep understanding and understanding of their background culture. British and American literature is an important reflection of British and American culture. By analyzing the language characteristics of British and American literature, we can better understand the development characteristics of British and American culture and strengthen our understanding of the background and connotation of British and American culture. Next, this paper will analyze the linguistic characteristics of British and American literary works from a cross-cultural perspective to strengthen the understanding and cognition of British and American culture.
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45

Vilches, Patricia. "Cervantes, Lizardi, and the Literary Construction of The Mexican Rogue in Don Catrín de la fachenda." Open Cultural Studies 1, no. 1 (2017): 428–41. http://dx.doi.org/10.1515/culture-2017-0040.

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Abstract This study explores the socio-economic legacies and critique of nation-building found in the work of Jose Joaquin Fernandez de Lizardi (1776-1827). In the nineteenth century, the Latin American elite struggled to disassociate itself from a suffocating colonial machine; they sought their own identity, and writing became a way to express their frustration. As in other parts of Latin America, Mexican intellectuals protested fossilisation via Cervantes’s Don Quijote. Using the Spanish author’s text as a blueprint, Lizardi’s Don Catrín de la fachenda depicted a turbulent society that was in the process of abandoning a decaying colonial order. Don Quijote’s characters engaged in power struggles and were involved in a variety of forms of social antagonism. Lizardi juxtaposed and superimposed these on an American geographical and socio-economic space where there was much dissension around the nation’s direction. The social and economic rules of Mexico (and Latin America) today can be said to be already present in the social exchanges in Don Catrín. It was in this context that Don Quijote was “Mexicanised” by Lizardi and thereby made to participate in local reflections on liberty, patriotism, capitalism, and citizenship. Cervantes’s text thus took on a socio-political meaning in the narrative of Latin America’s past and present.
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46

Hasan, Mariwan, and Latef Noori. "Ayad Akhtar’s American Dervish: Analysis and Revaluation." ISSUE NINE 5, no. 2 (2021): 6–13. http://dx.doi.org/10.25079/ukhjss.v5n2y2021.pp6-13.

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Apparently the best and yet the most famous work by Ayad Akhtar is American Dervish which was published in 2012. It has gained quick attention, but not by many, as a debut novel about the identity issue. Yet, no studies have been devoted to studying the novel from an analytical point of view of Pakistani-American migrants’ issues in America, in general. However, the novel has received some attention, there remain some aspects, in our view, and an essential aspect amongst them is the analytical study of the novel, which is not explored yet. In general migrants to new countries will usually face difficulty and especially if they are followers of a different religion. Also, the difference in their culture with culture of the country they migrate to will be an obstacle in integrating themselves into the new culture as seen in the character of Hayat Shah’s father; whereas to some extent different for Hayat himself. Hayat befriends a Jewish girl and neglects Islam and similarly his father becomes friend with a Jewish teacher, Nathan. It is not easy for the migrant people to integrate into the American culture and tolerate the other religious beliefs such as Judaism as it is quite a novel experience for them. The migrants obligingly ignore their surrender to their own Islamic religion and assimilate into the Judaism and American culture, which is very difficult. These are the two key aspects that the paper focuses on by analyzing and highlighting the challenges that Hayat Shah and his family members face in America. Akhtar demonstrates the difficulty for the migrant characters between either choosing Islam or Judaism or secularism to be able to live like Americans.
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47

Skelton, Shannon Blake. "Alternate Americas: Science Fiction Film and American Culture." Journal of Popular Culture 40, no. 1 (2007): 192–93. http://dx.doi.org/10.1111/j.1540-5931.2007.00372.x.

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48

Tamara, Raisa Hani, and Bhakti S. Nugroho. "POPULARIZING AMERICAN PROFESSIONAL WRESTLING AS POPULAR CULTURE OUTSIDE THE UNITED STATES." CrossOver 1, no. 2 (2021): 1–27. http://dx.doi.org/10.22515/crossover.v1i2.3987.

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 This research is under Transnational American Studies, which focuses on the popularity of American professional wrestling outside the United States. Nowadays, as popular culture, American professional wrestling is not only mainly consumed within North America but also consumed by massive viewers around the world. For instance, in recent years, American professional wrestling has expanded in Saudi Arabia and India. However, it fails to conquer Indonesian viewers. Thus, studies of the popularity of American wrestling as popular culture outside the United States are needed due to its massive social, cultural, and economic impacts. This research studies the recent popularity of professional wrestling outside the United States by taking  the sample from Saudi Arabia, India, and Indonesia, which Glenday considers as ‘outside wrestling culture territory’. In popularizing American professional wrestling as popular culture, three crucial factors support disseminating this popular culture outside the United States: cultural attachment, media power, and government involvement. Cultural attachment relies on cultural sameness (in this case, same ‘wrestling culture’) that later creates people’s enthusiasm. Media functions as a tool to disseminate this popular culture. Then, government involvement emphasizes the openness of one country toward American professional wrestling, which consists of violent content. Those three factors become essential parts of popularizing American professional wrestling outside the United States. Cultural attachment, in this case, is the most influential factor in the rise of American professional wrestling popularity outside the United States.   Keywords: popular culture, professional wrestling, transnational.
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49

Kloppenberg, James T. "Tocqueville,Mill,and the American Gentry." Tocqueville Review 27, no. 2 (2006): 351–79. http://dx.doi.org/10.3138/ttr.27.2.351.

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Tocqueville Democracy in America continues to enjoy a position of rominence in American culture. But in much of the historical scholarship written on early America, the larger topic of democracy has been displaced. In this essay I discuss the reasons for both of those phenomena, for the continuing fascination with Tocqueville in the culture at large, and for the less central position his argument concerning American democracy enjoys among historians of early America.
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50

Fischer, Marilyn. "Pluralismo culturale, migranti europei, e afro-americani. La prospettiva di Jane Addams." SOCIETÀ DEGLI INDIVIDUI (LA), no. 74 (November 2022): 12–33. http://dx.doi.org/10.3280/las2022-074002.

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Addams wrote extensively on the significance and value of immigrant cultures of origin, both for immigrants themselves and for nonimmigrant Americans. Her theory of cul¬tural pluralism is democratic and cosmopolitan. However, in the few essays she wrote on African Americans, she does not extend her theory to encompass African American culture. In this paper I develop Addams's theory of cultural pluralism. I then point out resources in her theory with which she could have extended it to include African American culture, in light of knowledge available to her at the time. I also identify barriers in her theorizing that made it difficult to do so.
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