Journal articles: 'Cultural Intimacy'

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Peng, Yuwen. "The Relationship Between Attachment and Intimacy." Lecture Notes in Education Psychology and Public Media 16, no. 1 (2023): 207–12. http://dx.doi.org/10.54254/2753-7048/16/20231154.

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Attachment type and intimacy have an inseparable influence. The purpose of this paper is to explore the influence of attachment type on intimacy and the factors affecting the relationship between them. By reviewing the relevant literature in the past, this paper found that individuals with secure attachment can often obtain a high index of intimacy, while individuals with anxious attachment and avoidant attachment are difficult to obtain a high-quality intimacy. In addition, self-esteem, interpersonal self-efficacy and sacrifice motivation may play an important mediating or regulating role in the relationship between the two. For example, individuals with high self-esteem are more willing to pay in intimate relationships, which can build a more stable intimate relationship. This paper provides theoretical support for the study of the relationship between attachment types and intimacy. Future research should expand the age range, or explore the connection between attachment types and intimacy with a unified framework. In addition, it is also important to explore how different cultural backgrounds affect the early formation of attachment patterns in young children in order to distinguish the relationship between attachment types and intimate relationships under different cultural and educational backgrounds.

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Cefai, Sarah, and Nick Couldry. "Mediating the presence of others: Reconceptualising co-presence as mediated intimacy." European Journal of Cultural Studies 22, no. 3 (2017): 291–308. http://dx.doi.org/10.1177/1367549417743040.

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Drawing insight from queer and media studies, this article analyses data from the UK study Adults’ Media Lives. The authors claim that this study reveals the significance of people’s intimate relationships to their media practices, highlighting in particular how people’s media practices mediate the ‘presence’ of others. The authors put forward the concept of mediated intimacy to capture both the cultural intimacy people have with media and the mediation of intimacy by media practices. Mediating intimacy has implications for normative conceptions of intimate life, including the significance of ‘time’ to the values of ‘home’ and ‘work’.

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Rubin, Theodore I. "Intimacy and cultural pressures." American Journal of Psychoanalysis 49, no. 1 (1989): 1–4. http://dx.doi.org/10.1007/bf01248390.

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Berk, Christopher D., and Joshua B. Friedman. "The intimate workings of culture: An introduction." Cultural Dynamics 32, no. 3 (2020): 141–50. http://dx.doi.org/10.1177/0921374020908048.

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This Cultural Dynamics Special Issue on “The Intimate Workings of Culture” examines the complex ways power, audience, and imagination are implicated in the social practices and politics of cultural intimacy. First theorized by Michael Herzfeld in 1997, cultural intimacy has proven to be a productive lens through which to explore the dialectic between the construction and contestation of collective identities. The contributors—Joshua Friedman, Jamie Shenton, Christopher Berk, and Tamar Shirinian—expand the concept’s geographical and contextual scope by applying it to Indigenous Australia, post-soviet states, American ethnic identity politics, and social media. The contributors’ shared emphasis on the emergent and indeterminate interrelationships between audience, imagination, power, and politics within the intimate workings of culture provides valuable templates for new arenas of analysis and inquiry.

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Subotic, Jelena, and Ayşe Zarakol. "Cultural intimacy in International Relations." European Journal of International Relations 19, no. 4 (2012): 915–38. http://dx.doi.org/10.1177/1354066112437771.

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Jamieson, Lynn. "Intimacy as a Concept: Explaining Social Change in the Context of Globalisation or Another Form of Ethnocentricism?" Sociological Research Online 16, no. 4 (2011): 151–63. http://dx.doi.org/10.5153/sro.2497.

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This article focuses on intimacy in terms of its analytical potential for understanding social change without the one-nation blinkers sometimes referred to as ‘methodological nationalism’ and without Euro-North-American ethnocentrism. Extending from the concept of family practices, practices of intimacy are sketched and examples considered across cultures. The cultural celebration and use of the term ‘intimacy' is not universal, but practices of intimacy are present in all cultures. The relationship of intimacy to its conceptual relatives is clarified. A brief discussion of subjectivity and social integration restates the relevance of intimate relationships and practices of intimacy to understanding social change in an era of globalisation, despite the theoretical turn away from embodied face to face relationships. Illustrations concerning intimacy and social change in two areas of personal life, parental authority and gender relations, indicate that practices of intimacy can re-inscribe inequalities such as those of age, class and gender as well as subvert them and that attention to practices of intimacy can assist the need to explain continuity as well as change.

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Herzfeld, Michael. "Transformations of cultural intimacy: An afterword." Cultural Dynamics 32, no. 3 (2020): 230–37. http://dx.doi.org/10.1177/0921374020911799.

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This Afterword provides an opportunity to consider the contribution of the assembled articles to our understanding of the expansion and exposure of culturally intimate information in the age of social media and uncivil populism. The new international style of bully politics creates special problems for anthropological ethics, in which anthropologists must increasingly accept responsibility for the social and political impact of their research without yielding to—and, indeed, while actively resisting—the neoliberal counter-ethics of blame (or “responsibilization”). Within that contentious geopolitical reality, discretion, new understandings of political strength, and cultural solidarity, and even displays of weakness and subservience may create opportunities for social solidarity. The world is in cultural flux, and the concomitant precariousness and deep provisionality of social experience mandate a flexible analytical style and a realization that collective intimacy is a fundamental resource, not only for the bureaucratic nation-state, but for all organizational structures, including our own academic discipline.

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Sharabany, Ruth, Yohanan Eshel, and Caesar Hakim. "Boyfriend, girlfriend in a traditional society: Parenting styles and development of intimate friendships among Arabs in school." International Journal of Behavioral Development 32, no. 1 (2008): 66–75. http://dx.doi.org/10.1177/0165025407084053.

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The development of intimate same- and other-sex friendships in Arab children and adolescents in Israel was investigated in relation to their perceived parenting styles. It was hypothesized that girls would show higher levels of intimacy than boys, and that cross-sex intimacy in both groups would increase with age, whereas same-sex intimate friendship maintains rather stable over the school years. We hypothesized further that intimate friendship would be contingent more readily on perceived parental authoritative style rather than on either permissive or authoritarian styles. Participants were 723 Arab students drawn from four schools, and from the 5th, 7th, 9th, and 11th grades. The Parental Authority Questionnaire and Intimate Friendship Scale were employed as measures. Findings indicated that girls were more intimate with their female friends than boys were with their male friends, especially in the higher grades, replicating previous studies. However, boys tended to score higher than girls on intimacy with the other gender. Girls equaled their level of intimacy only at the 11th grade. These findings suggest that traditional societies may foster specific characteristics of intimate friendship. A novel finding is the central role of the authoritative parenting style in determining intimate friendships. Results are discussed in terms of universal aspects of friendship and of their expression in the investigated cultural setting.

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Nixon, Yumi, and Peter Bull. "Cultural communication styles and accuracy in cross-cultural perception: A British and Japanese study." Journal of Intercultural Communication 6, no. 2 (2006): 1–21. http://dx.doi.org/10.36923/jicc.v6i2.429.

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This study examines the effects of cultural communication styles on cross-cultural perceptual accuracy. In Experiment 1, the communication accuracy of British and Japanese participants was assessed within their own cultures and compared across five interpersonal contexts: age, competition, intimacy, kinship and status. The results showed that the British were significantly more accurate on intimacy scenes while the Japanese were significantly better on age, competition and status scenes. In Experiment 2, accuracy between cultures was compared. When British and Japanese participants viewed both British and Japanese scenes, the British were more accurate in the perception of kinship and status scenes while the Japanese were more accurate on intimacy scenes. The significance of the results is discussed in light of expressivity, perceptual sensitivity and social rules.

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Graf, Sylvie, Stefania Paolini, and Mark Rubin. "Does intimacy counteract or amplify the detrimental effects of negative intergroup contact on attitudes?" Group Processes & Intergroup Relations 23, no. 2 (2018): 214–25. http://dx.doi.org/10.1177/1368430218767026.

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Past research is limited by a focus on intimacy in positive intergroup contact. This study tested whether intergroup intimacy counteracts or amplifies the detrimental effects of negative intergroup contact on outgroup attitudes. Participants from five Central European countries ( N = 1,276) described their intergroup contact with, and attitudes towards, citizens from neighboring nations. We coded the contact descriptions for presence (vs. absence) of intimacy (intimate, casual, or formal relationships) and contact valence (negative, positive, or ambivalent). The results indicated that those who reported negative contact in the context of intimate relationships displayed more positive outgroup attitudes than those who reported negative contact in the context of nonintimate relationships. This protective function of intimacy extended to instances of ambivalent contact. Our findings speak of the additive value of intimacy and positivity for intergroup relations; they underscore the benefits of intimacy as part of not only positive but also negative intergroup contact.

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Andreescu, Florentina C. "Ruined intimacy and intimate ruins in Andrey Zvyagintsev’s Loveless (2017)." Journal of European Popular Culture 11, no. 1 (2020): 5–20. http://dx.doi.org/10.1386/jepc_00009_1.

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The collapse of the Soviet Union, followed by a period of cultural disorientation, and ensuing the rise of unfettered capitalism, offers scholars a conceptual magnifying glass with which to understand radical social change. Contemporary Russian popular culture, emerging in this unique social context, becomes a privileged venue to scrutinize the nature and implications of radical change. This article explores the transformations of intimacy through the lens of Andrey Zvyagintsev’s latest feature film Loveless (2017). This film captures a profound disruption of intimacy in compliance with market principles, technology and social media. Zvyagintsev juxtaposes instances of ruined intimacy with spaces of intimate physical ruins. The article suggests that the cinematic visual meditation on ruins and ruination implicates a more expansive meditation on the transient and permanent aspects of our lives, the intersection between nature and culture, as well as the play between presence and absence. By drawing on Aronson’s (2015) cross-cultural work on emotional frameworks, this article argues that Loveless (2017) shows how Aronson’s regime of (rational) choice colonizes the regime of (passionate) faith, with deleterious consequences.

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Leete, Art. "Editorial Impressions: Ethnography and Cultural Intimacy." Journal of Ethnology and Folkloristics 14, no. 2 (2020): i—vi. http://dx.doi.org/10.2478/jef-2020-0012.

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Herzfeld, Michael. "The European Crisis and Cultural Intimacy." Studies in Ethnicity and Nationalism 13, no. 3 (2013): 491–97. http://dx.doi.org/10.1111/sena.12060.

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O’Meara, Victoria, and Jaigris Hodson. "“This Is My House!”: Producing and Protecting Intimacy in the Platformed Cancer Community." TOPIA: Canadian Journal of Cultural Studies 48 (March 1, 2024): 39–57. http://dx.doi.org/10.3138/topia-2023-0038.

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Based upon a series of in-depth, semi-structured interviews with popular cancer influencers, this paper examines the practices by which intimacy is co-produced and managed in the online cancer community. Drawing theoretically from feminist theory, affect theory and cultural studies, the authors explore the complex boundary work that cancer survivors and caregivers engage in to establish, sustain, and protect themselves as an intimate public. The findings show that outsiders, difference, and the threat such things pose to community harmony are actively operationalized to sustain intimacy among cancer community insiders. In the discussion, the authors reflect on what these findings suggest about the politics, possibilities, and limits of platform-mediated forms of intimacy.

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Rowland, David L., Mehwish Kamran Ehsan, and Stewart E. Cooper. "Changes in Spousal Intimacy in Women Suffering Trauma Symptoms from Domestic Abuse: A Culturally Embedded Intervention Study in Pakistan." International Journal of Environmental Research and Public Health 21, no. 8 (2024): 1045. http://dx.doi.org/10.3390/ijerph21081045.

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While emerging research is highlighting the significant effects of culture on marital and family relationships, studies investigating relationship intimacy and abuse in non-Western cultures are non-existent. This investigation assessed relationship intimacy in Pakistani women experiencing trauma symptoms (PTSD) from domestic abuse (DA) who received a culturally informed trauma intervention in a context that differs greatly in values and assumptions about marital relationships relative to Western traditions. Forty women meeting inclusion criteria were assessed on domestic violence type and characteristics (both victim and perpetrator characteristics), PTSD symptomology, and three aspects of relationship intimacy: engagement, communication, and shared friendships. PTSD symptomology and relationship intimacy were reassessed post-intervention. Results indicated significant changes in engagement and communication intimacy following the intervention, with engagement decreasing and communication increasing. The third aspect of intimacy, namely, shared friendships, showed no change. Engagement and overall intimacy showed significant negative correlations with physical abuse, though not with sexual or psychological/emotional abuse. These findings are interpreted within a cultural context where women have few options for leaving an abusive relationship. As such, the results highlight the importance of culture when studying facets of intimate relationships and the need to use culturally informed assessments to better understand the experience of intimacy within abusive relationships.

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Brett, Ingrid, and Sarah Maslen. "Stage Whispering: Tumblr Hashtags Beyond Categorization." Social Media + Society 7, no. 3 (2021): 205630512110321. http://dx.doi.org/10.1177/20563051211032138.

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Scholarly attention to hashtagging on social media sites has focused on their catagorization affordances. Grounded in the literature on online identity, this article examines how Tumblr users tactically use hashtagging architecture for publicity and privacy in self-expression. The analysis is based on Tumblr posts and their corresponding hashtags, combined with text-based, synchronous interviews with users. We find that participants use hashtags as a form of intimate expression, offering “secret whisper” spaces. Participants acknowledged a distinction between these spaces of intimacy and the more conventional space of the post. Extending on Goffman’s dramaturgical approach, we argue that this intimacy practice is a form of stage whispering, which is neither front- nor backstage, but implies and assumes intimacy while on the stage, as an actor might imply and assume intimacy stage whispering to her audience.

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Lesitaokana, William O. "Mobile phone use in intimate relationships: The case of youth in Botswana." International Journal of Cultural Studies 21, no. 4 (2017): 393–404. http://dx.doi.org/10.1177/1367877917694094.

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Drawing upon qualitative research data of a study I carried out in Gaborone and Francistown, this article attempts to demonstrate that the mobile phone is ubiquitous and cultural technology which has become central to young people’s intimate relationships. In particular, the use of mobile phones in romantic relationships among urban youth in Botswana is evinced in two ways, both of which are clearly local and distinct. First, the mobile phone is useful to facilitate emotional intimacy through voice calls, text messages and social networking, thus serving as a substantial link between intimate partners. Second, through its cost value, the mobile phone is recognised as a perfect gift to express practical intimacy in romantic relationships. This study therefore suggests that, in the way it is used, the mobile phone influences youth to create or recreate mobile cultures, which are to some extent predicated on their traditional lifestyles.

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Viljoen, Stella. "Dressing up the Self: Feminism and the Anomalous Art of Zanele Muholi and Cindy Sherman." Feminist Encounters: A Journal of Critical Studies in Culture and Politics 8, no. 1 (2024): 09. http://dx.doi.org/10.20897/femenc/14220.

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For Lauren Berlant (1998), intimacy begins with shared narratives or narratives about something shared. In other words, we desire our story as humans to be set within ‘zones of familiarity and comfort’ (Berlant, 1998: 281). How do we know we have achieved familiarity and comfort? Berlant says, that we know it is enough to intimate or gesture, to communicate with brevity because of a communal language (like the intimacy of a shared joke). But, says Berlant (1998: 281), ‘the inwardness of the intimate is met by a corresponding publicness’. This ‘public’ side is related to what she terms the ‘institutions of intimacy’ that we create in the hope that these will give us ‘a life’ (by which she presumably means a life of intimacy). Might Berlant consider Art as an institution of intimacy, a means of creating a shared language by which we can enter into zones of familiarity and comfort but also by which we can point out the flaws in each other’s thinking and laugh together at the ways in which we have failed at intimacy? Berlant describes a tension between desire and ‘therapy’ (or what one might think of as a response to immorality) and says this tension governs our ‘modern, mass-mediated sense of intimacy’. The article explores whether one might think of feminism in the photographic self-portraits of Cindy Sherman and Zanele Muholi as a form of ‘therapy’, a means of correcting the violence we commit both knowingly and, as is often the case, out of a kind of willing ignorance.

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Lan, Pei-Chia. "Bridging Ethnic Differences for Cultural Intimacy: Production of Migrant Care Workers in Japan." Critical Sociology 44, no. 7-8 (2018): 1029–43. http://dx.doi.org/10.1177/0896920517751591.

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Unlike other Asian host countries, Japan has been hesitant to open up the employment of migrant domestic helpers or caregivers until very recently. Focusing on the recruitment of migrant nurses and certified care workers through Economic Partnership Agreements (EPAs), this article examines how the host society and migrant workers negotiate care culture and ethnic differences in the production of “ideal migrant caregivers.” The EPA program associates professionalism with intimate knowledge about Japanese culture, and it emphasizes the capacity to perform bridgework and enhance cultural intimacy for Japanese elders. While migrant care workers are expected to assimilate culturally, the Japanese workplace offers them little cultural intimacy but an eroded sense of value and skills. In response, they highlight their “warm” disposition and “authentic” feelings as a superior alternative to the “cold” professionalism among Japanese coworkers, but such essentialist rhetoric of ethnic differences downgrades their professional abilities to a natural endowment.

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Herzfeld, Michael. "Lockdown Reflections on Freedom and Cultural Intimacy." Anthropology in Action 27, no. 3 (2020): 44–50. http://dx.doi.org/10.3167/aia.2020.270310.

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In this article I address the role now being played by libertarian attacks on the enforcement of health regulations such as the wearing of masks. I suggest that a kind of cultural intimacy now emerging may take the form of guilty but willful complicity in a libertarian stance, not for reasons of social solidarity or collective freedom but for a NIMBY-like selfishness. That attitude constitutes a larger threat to society and is cultivated by racist and other hate-directed groups often sheltering behind bullying national leaders. These groups adopt the libertarian rhetoric and nationalist tropes of concern to protect individual freedoms, whether in the United States or the United Kingdom. The article ends with an appeal for anthropologists, in particular, to respond by framing a more socially conscious vision of freedom.

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Chatzipanagiotidou, Evropi. "Introduction: The European Crisis and Cultural Intimacy." Studies in Ethnicity and Nationalism 13, no. 3 (2013): 488–90. http://dx.doi.org/10.1111/sena.12059.

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Thi Nguyen, C., and Matthew Strohl. "Cultural appropriation and the intimacy of groups." Philosophical Studies 176, no. 4 (2019): 981–1002. http://dx.doi.org/10.1007/s11098-018-1223-3.

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Haque, Mehjabin, Md Muniruzzaman, and Israt Eshita Haque. "The Changing Pattern of Intimate Relationship and the Influence of Technology on Youth in Socio-Cultural Attachment of Bangladesh." International Journal of Social Science Research and Review 5, no. 3 (2022): 52–66. http://dx.doi.org/10.47814/ijssrr.v5i3.195.

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Intimacy or intimate relationship means the experience of a strong feeling of closeness, the emotional bonding between males and females. An intimate relationship has a sexual desire which is biologically driven. In the present era, the intimate relationship of young people has transformed due to the influence of technology in Bangladesh. Technological evaluation and social media are bringing one of the most important revolutions in the history of mankind. But the excessive use of technology may create a haphazard situation with young people despite having some positive aspects. The present study aims to explore the influence of technology on youth with the gradual transformation of intimate relationships from pre-modern to post-modern societies. The study was qualitative in nature in which multiple case studies were employed. The study found that the influence of technology is gradually being increased in the pattern of intimate relationships among the youths. Technology has a great influence on the system of intimate relationships such as marriage, divorce, premarital and extramarital relationships. The easy access to the internet and the excessive use of social media affects the pattern of intimacy among the youths in the post-modern era. The study also found that young people are now involved in premarital and extramarital relationships by using internet-based technology which is one of the responsible factors for increasing domestic violence and divorce rate.

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Elbedour, Salman, Shmuel Shulman, and Peri Kedem. "Adolescent Intimacy." Journal of Cross-Cultural Psychology 28, no. 1 (1997): 5–22. http://dx.doi.org/10.1177/0022022197281001.

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Ofira, Citrin. "THE IMPACT OF THE TRANSITION TO PARENTHOOD ON INTIMACY AND ROMANTIC RELATIONSHIPS AMONG SAME‐SEX COUPLES." E-Journal VFU, no. 23 (February 20, 2025): 292–303. https://doi.org/10.53606/evfu.23.292-303.

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The transition to parenthood constitutes a significant and complex stage in every couple’s life, and it brings many changes to the couple’s dynamics, intimacy, and romance. For same‐sex couples, the challenges may be even more complex due to social, legal, and cultural factors. This article will examine the effects of the transition to parenthood on the intimate and romantic relationships among same‐sex couples, relying on current research and examples from around the world. The article emphasizes that: the sexual relationships in same‐sex couples after the transition to parenthood experience a decrease in frequency, mainly due to fatigue, identity changes, and parental pressures. The division of roles within the couple (who is the biological parent, who is the primary caregiver) affects desire and intimacy. The article will recommend strategies for preserving intimacy after the transition to parenthood.

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McGonagle, Joseph. "An Interstitial Intimacy." French Cultural Studies 18, no. 2 (2007): 219–35. http://dx.doi.org/10.1177/0957155807077998.

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Dawson, Andrew. "COVID-19 and the Transformation of Intimate Inter- and Intra-National Relations." Anthropology in Action 27, no. 3 (2020): 61–66. http://dx.doi.org/10.3167/aia.2020.270313.

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Based conceptually on Michael Herzfeld’s ideas of cultural intimacy and disemia, and empirically on lockdown auto-ethnography, this article considers how erstwhile intimate inter-and intra-national relations have been transformed by COVID-19. Its particular ethnographic focus is Australian–British post-colonial relations and the personal emergence of a hybrid Br-Australian consciousness.

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Bielo, James. "Cultivating Intimacy." Fieldwork in Religion 3, no. 1 (2009): 51–69. http://dx.doi.org/10.1558/firn.v3i1.51.

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In this article I contribute to the sociology and anthropology of American Evangelicalism by examining the discourse of group Bible study. Every week millions of Christians in the U.S. meet for group study, and in doing so, actively negotiate the categories of meaning central to their faith. Yet, this crucial practice has received scant attention from scholars. This study is grounded in theories of social practice and symbolic interaction, where cultural life is understood through its vital institutions, and institutions are treated as inter-subjective accomplishments. I employ the concept of ‘interactive frames’ to define how Evangelicals understand the Bible study experience. Ultimately, I argue that the predominant interactive frame for Evangelicals is that of cultivating intimacy, which directly reflects the type of personalized, relational spirituality characteristic of their faith. This, in turn, has serious consequences for how Bible reading and interpretation are performed in groups. I use a case study approach, providing close ethnographic analyses of a mixed-gender group from a Restoration Movement congregation.

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Lemberger, Petra, and Tony Waters. "Thailand’s Sex Entertainment: Alienated Labor and the Construction of Intimacy." Social Sciences 11, no. 11 (2022): 524. http://dx.doi.org/10.3390/socsci11110524.

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Promising research from Thailand already highlights women in the sexual entertainment industry as being active participants in both intimate relationships and commercial transactions simultaneously. Notably, they are neither victims nor alienated laborers, as some activist narratives assert. Women working in Thailand’s sex entertainment industry consistently adapt working cultures to modernity’s demand to reduce sex to a commercial transaction while often seeking emotional engagement. One result is that new forms of intimacy emerged, taking on new cultural meanings. The profoundly felt need to care for and take care of someone else [dulae (Thai: ดูแล)], seen as a form of “intimacy”, is, in fact, deeply rooted in the Thai social context. We reframe the literature about sex work in Thailand by assuming that intimacy is key to understanding how “sex work” arose and is sustained there. Focusing on intimacy distances research about sex work away from western assumptions about the commodification and alienation of labor. This gives a more holistic understanding of the complexity of overlapping and intersecting dimensions of the work women perform in sex entertainment. “Intimacy” ties together the issues of money, labor, and a need to care for someone and be taken care of. This thread links women with their customers, families, and themselves.

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Frank, Sarah E. "Intersex and Intimacy: Presenting Concerns About Dating and Intimate Relationships." Sexuality & Culture 22, no. 1 (2017): 127–47. http://dx.doi.org/10.1007/s12119-017-9456-4.

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Dowland, D. "(UN)LIMITED INTIMACY." GLQ: A Journal of Lesbian and Gay Studies 17, no. 1 (2010): 208–10. http://dx.doi.org/10.1215/10642684-2010-031.

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Davidson, Alice J., Kimberly A. Updegraff, and Susan M. McHale. "Parent/peer relationship patterns among Mexican-origin adolescents." International Journal of Behavioral Development 35, no. 3 (2011): 260–70. http://dx.doi.org/10.1177/0165025410384926.

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This study examined patterns of mothers’ and fathers’ acceptance and youths’ friendship intimacy among 246 Mexican-origin 7th graders. Three patterns were identified using mixture modeling: (a) low mother and father acceptance, and average friendship intimacy (Low Parent Profile); (b) average mother acceptance, high father acceptance and friendship intimacy (Positive Profile); and (c) high mother acceptance, average father acceptance, and low friendship intimacy (Low Friend Profile). Profiles differed with respect to cultural characteristics and youth adjustment. Findings demonstrated the benefit of a person-oriented approach to illuminate how parental and peer experiences are connected in different ways for different youth and are linked with youth adjustment. Results highlighted the need for research to attend to the unique cultural experiences of minority youth.

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Arahman, Zulfikar, Nong Chai, and Lucas Lima. "Cross-Cultural Perspectives on Intimacy and Communication in Marriage: Adapting Marriage Counseling Approaches for Diverse Cultural Contexts." International Journal of Research in Counseling 3, no. 2 (2025): 85–98. https://doi.org/10.70363/ijrc.v3i2.267.

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This study investigates the critical role of cross-cultural perspectives in understanding intimacy and communication within marriage. As societies become increasingly diverse, traditional marriage counseling approaches often overlook the unique needs and experiences of couples from varied cultural backgrounds. This article aims to explore how cultural values, norms, and communication styles shape the experiences of intimacy and influence relationship dynamics among married individuals. The research highlights that intimacy is not merely a personal experience but is heavily influenced by cultural context, which dictates how affection, emotional support, and conflict resolution are perceived and expressed. By analyzing various counseling models, including those that are culturally informed, this study emphasizes the need for adaptability in therapeutic practices. It also discusses the potential barriers that culturally diverse couples face in counseling settings, such as misinterpretation of behaviors and expectations rooted in differing cultural backgrounds. Furthermore, the article provides practical recommendations for marriage counselors to create more inclusive and effective interventions. This includes the necessity of integrating cultural competence training into counselor education programs and developing tailored counseling strategies that acknowledge and respect cultural differences. By doing so, counselors can better support couples in navigating their unique challenges and enhancing their relational satisfaction. Ultimately, this study advocates for a shift in marriage counseling paradigms to embrace a more holistic and culturally sensitive approach, thereby improving outcomes for couples from diverse backgrounds.

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Bertoni, Sophia, Christian Klaes, and Artur Pilacinski. "Human–Robot Intimacy: Acceptance of Robots as Intimate Companions." Biomimetics 9, no. 9 (2024): 566. http://dx.doi.org/10.3390/biomimetics9090566.

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Depictions of robots as romantic partners for humans are frequent in popular culture. As robots become part of human society, they will gradually assume the role of partners for humans whenever necessary, as assistants, collaborators, or companions. Companion robots are supposed to provide social contact to those who would not have it otherwise. These companion robots are usually not designed to fulfill one of the most important human needs: the one for romantic and intimate contact. Human–robot intimacy remains a vastly unexplored territory. In this article, we review the state-of-the-art research in intimate robotics. We discuss major issues limiting the acceptance of robots as intimate partners, the public perception of robots in intimate roles, and the possible influence of cross-cultural differences in these domains. We also discuss the possible negative effects human–robot intimacy may have on human–human contact. Most importantly, we propose a new term “intimate companion robots” to reduce the negative connotations of the other terms that have been used so far and improve the social perception of research in this domain. With this article, we provide an outlook on prospects for the development of intimate companion robots, considering the specific context of their use.

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Goldman, Marcio. "Cultural intimacy: social poetics in the nation-state." Mana 4, no. 2 (1998): 150–53. http://dx.doi.org/10.1590/s0104-93131998000200010.

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Jiang, T. "Review: Intimacy or Integrity: Philosophy and Cultural Difference." Journal of the American Academy of Religion 72, no. 3 (2004): 786–89. http://dx.doi.org/10.1093/jaarel/lfh074.

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Berk, Christopher D. "Navigating cultural intimacy in Tasmanian Aboriginal public culture." Cultural Dynamics 32, no. 3 (2020): 196–212. http://dx.doi.org/10.1177/0921374020909950.

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This article examines the utility of, and embarrassment around, strategic essentialism in Tasmanian Aboriginal public culture. My argument is informed by extensive participant observation in community-led education programs. Australia’s Tasmanian Aboriginal community has historically been defined by outsiders in terms of racial and cultural deficiencies. These judgments preceded and followed their supposed 1876 extinction. These education programs, catering primarily to elementary school students, idealized Tasmanian Aboriginal culture by emphasizing continuity and connection into deep antiquity. They also included moments in which private anxieties about essentialism, deficiency, and what I term their taxonomical fuzziness are made public. The delicate interplay between essentialism and private feelings about loss, appearance, and cultural inferiority is best understood in relation to Herzfeld’s “cultural intimacy.” I argue that approaching public culture through this concept forces researchers to engage with the pervasive fluency of stereotypes through which Native and Indigenous voices regularly must speak in order to be heard.

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Holmes, Douglas R. "Cultural Intimacy and the Vicissitudes of the Euro." Studies in Ethnicity and Nationalism 13, no. 3 (2013): 498–503. http://dx.doi.org/10.1111/sena.12042.

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Vraneš, Branko. "A Literary Philtrum or the Last Cultural Intimacy." European Review 23, no. 3 (2015): 379–85. http://dx.doi.org/10.1017/s1062798715000034.

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The philtrum – the small groove above the upper lip of every human being – is, according to Hebrew myth, the mark of an angel’s touch. The fullness and beauty of this myth does not prevent us from almost having forgotten it, while the difficulty of talking about something so human and common to all of mankind as the philtrum, within the framework of academia, provides clear evidence of the alienation of cultural discourse from its essence – the achievement of intimate, unmediated connection between cultures and nations. Likewise, despite the literary-theoretical oblivion of important ideas of literariness and the ontological cognitive power of literature, literary works, such as those of Meša Selimović, are still able to teach us about the beauty of (mutual) existence and the importance of cultural dialogue. In a sense, literature is a reservoir of humanity and a reminder of the importance of intimate human contact through cultural dialogue in the age of globalization and mechanization.

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Jones, David, and John A. Sweeney. "Intimacy or Integrity: Philosophy and Cultural Difference (review)." Philosophy East and West 55, no. 4 (2005): 603–7. http://dx.doi.org/10.1353/pew.2005.0037.

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Djeric, Gordana. "Cultural intimacy and nutrition: An interview and discussion." Bulletin de l'Institut etnographique 62, no. 1 (2014): 101–12. http://dx.doi.org/10.2298/gei1401101d.

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Cohen, Anthony P. "Cultural Intimacy: Social Poetics In the Nation-State." American Ethnologist 25, no. 1 (1998): 7–8. http://dx.doi.org/10.1525/ae.1998.25.1.7.

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Gross, Neil. "The Detraditionalization of Intimacy Reconsidered." Sociological Theory 23, no. 3 (2005): 286–311. http://dx.doi.org/10.1111/j.0735-2751.2005.00255.x.

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This essay challenges those strains of contemporary social theory that regard romantic/ sexual intimacy as a premier site of detraditionalization in the late modern era. Striking changes have occurred in intimacy and family life over the last half-century, but the notion of detraditionalization as currently formulated does not capture them very well. With the goal of achieving a more refined understanding, the article proposes a distinction between “regulative” and “meaning-constitutive” traditions. The former involve threats of exclusion from various moral communities; the latter involve linguistic and cultural frameworks within which sense is made of the world. Focusing on the U.S. case and marshaling various kinds of empirical evidence, the article argues that while the regulative tradition of what it terms lifelong, internally stratified marriage has declined in strength in recent years, the image of the form of couplehood inscribed in this regulative tradition continues to function as a hegemonic ideal in many American intimate relationships. Intimacy in the United States also remains beholden to the tradition of romantic love. That these meaning-constitutive traditions continue to play a central role in structuring contemporary intimacy suggests that detraditionalization involves the relative decline only of certain regulative traditions, a point that calls into question some of the normative assessments that often accompany the detraditionalization thesis.

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Swart, Sandra. "Shared Skin: The Slow Intimacy of Horse and Rider." Feminist Encounters: A Journal of Critical Studies in Culture and Politics 8, no. 1 (2024): 13. http://dx.doi.org/10.20897/femenc/14224.

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This essay explores the co-constructed sensory experiences between two species over time, offering a deeper understanding both of the multi-sensory nature and different scales of inter-species intimacy. A five millennia long intimate sensory conversation between humans and horses was integral to hunting, domesticating, taming, training, sacrificing, harnessing and – eventually – riding the once-wild horses of the steppeland. Domesticating the horse may be seen as slow intimacy and taming as faster intimacy. Horses have evolved to be more empathetic <i>to us </i>than most animals, including most domesticated animals, because of the close reading of our intentionality they have needed to develop since domestication. The historian’s window into past sensory experiences is usually mediated by language. <i>But, this essay asks, what if it does not have to be? </i>It shows how a feminist interspecies historian learns by listening, watching, touching and being with the subject. Feminist thinking can help challenge stereotyping by thinking about the intimacy at the heart of horse-human relationships.

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Gregory, Sheree K. "Book Review: Work's Intimacy." Media International Australia 153, no. 1 (2014): 165–66. http://dx.doi.org/10.1177/1329878x1415300126.

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Pistrick, Eckehard. "Interreligious Cultural Practice as Lived Reality." Anthropological Journal of European Cultures 22, no. 2 (2013): 79–90. http://dx.doi.org/10.3167/ajec.2013.220205.

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This essay provides grass-roots insights into interreligiosity in Middle Albania. I focus on two individuals, Muslim Arif and Orthodox Anastas, to show how notions of cultural intimacy prevail over hegemonic discourses on religious identity that have re-emerged in postsocialist and 'post-atheist' Albania. The process of religious revitalisation took place simultaneously with a pervasive reshaping of local cultural identity. These discourses give simultaneously an opportunity for religious differentiation and symbolic contestations, as well as for diverse collaborations on a social, cultural and economic level. I illustrate how cultural intimacy is performed and cultivated as a shared practice of multipart singing, and understood by the local shepherds not as a marker of difference but as common ground for mutual dialogue. By sharing the social activity of singing the shepherds do not only form a 'sonic community' but also celebrate an interreligious 'community of friends'.

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Moreira, Luciana. "Doing Intimate Citizenship: Resisting the Heterosexual Matrix Across and Beyond Intimacy." Sexuality & Culture 24, no. 6 (2020): 1875–92. http://dx.doi.org/10.1007/s12119-020-09725-5.

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Zelizer, Viviana A. "The Purchase of Intimacy." Law & Social Inquiry 25, no. 03 (2000): 817–48. http://dx.doi.org/10.1111/j.1747-4469.2000.tb00162.x.

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Students of the intersection between monetary transfers and intimate social relations face a choice among three ways of analyzing that relationship: as hostile worlds whose contact contaminates one or the other; as nothing but market transactions, cultural constructions, or coercion; or as differentiated ties, each marked by a distinctive set of monetary transfers. A review of payment practices, legal disputes, and recent legal theory illustrates the weakness of the first two views and the desirability of further pursuing the third alternative.

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Kertzer, David I. "Cultural Intimacy: Social Poetics in the Nation-State:Cultural Intimacy: Social Poetics in the Nation-State." American Anthropologist 99, no. 4 (1997): 863. http://dx.doi.org/10.1525/aa.1997.99.4.863.1.

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Leite, Ângela, and Ângela Azevedo. "Cultural Validation of the Fear-of-Intimacy Scale for the Portuguese Population: Exploring Its Relationship with Sociosexual Orientation." International Journal of Environmental Research and Public Health 22, no. 2 (2025): 274. https://doi.org/10.3390/ijerph22020274.

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Objective: This study aims to adapt the Fear-of-Intimacy Scale for the Portuguese population and examine its association with sociosexual orientation, as measured by the Sociosexual Orientation Inventory, highlighting the relevance of this association as a public health issue. Methods: The Fear-of-Intimacy Scale was validated through confirmatory factor analyses. A multigroup analysis, employing confirmatory factor analysis, was conducted to evaluate the consistency of the Fear-of-Intimacy Scale across individuals in and out of romantic relationships. The reliability of the model was assessed using various indicators, including Cronbach’s alpha, McDonald’s omega, composite reliability, the average variance extracted (AVE), and the square root of the AVE. Results: The results indicated robust psychometric properties for the Fear-of-Intimacy Scale, with a well-fitting model identified. Configural, metric, and scalar invariance related to being in a romantic relationship or not were established; however, error variance invariance was not achieved. Although most dimensions of the two instruments displayed positive and significant relationships, the correlation values were generally modest. Conclusion: The findings underscore the importance of understanding the relationship between fear of intimacy and sociosexual orientation within the Portuguese context as a significant public health issue. Adapting the Fear-of-Intimacy Scale enables culturally sensitive research and supports clinical interventions aimed at improving relational and psychological well-being, thereby addressing broader public health challenges.

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Journal articles on the topic 'Cultural Intimacy'

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