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Journal articles on the topic 'Recollection (Psychology) – Cross-cultural studies'

Author: Grafiati

Published: 4 June 2021

Last updated: 2 February 2022

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1

Murakami, Kyoko. "Commemoration reconsidered: Second World War Veterans’ reunion as pilgrimage." Memory Studies 7, no. 3 (2014): 339–53. http://dx.doi.org/10.1177/1750698014530623.

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This article recognises the crucial role cultural and social contexts play in shaping individual and collective recollections. Such recollections involve multiple, intertwined levels of experience in the real world such as commemorating a war. Thus, the commemoration practised in a particular context deserves an empirical investigation. The methodological approach taken is naturalistic, as it situates commemoration as remembering and recollection in the real world of things and people. I consider the case of a war veterans’ reunion as an analogy for a pilgrimage, and in that pilgrimage-like transformative process, we can observe the dynamics of remembering that is mediated with artefacts and involves people’s interactions with the social environment. Furthermore, remembering, recollection and commemorating the war can be approached in terms of embodied interactions with culturally and historically organised materials. In this article, I will review the relevant literature on key topics and concepts including pilgrimage, transformation and liminality and communitas in order to create a theoretical framework. I present an analysis and discussion on the ethnographic fieldwork on the Burma Campaign (of the Second World War) veterans’ reunion. The article strives to contribute to the critical forum of memory research, highlighting the significance of a holistic and interdisciplinary exposition of the vital role context plays in the practice of commemorating war.

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Hiscock, Andrew. "Debating early modern and modern memory: Cultural forms and effects: a critical retrospective." Memory Studies 11, no. 1 (2018): 69–84. http://dx.doi.org/10.1177/1750698017736839.

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This discussion focuses upon the ways in which early modern and modern cultural debate examines memory both in terms of its functions and nature as human faculty and of its effects as a cultural phenomenon. It seeks to uncover some of the striking synergies as well as the contrary motions in the vigorous cultural debates surrounding the reflex to remember and its implications for various target audiences. Of particular interest will be the ways in which memory was and is pressed into service to forge critical narratives of origin and belonging at both a personal and collective level, notably with reference to Shakespeare’s history plays. Discussion ranges across a number of early modern textual genres (e.g. correspondence, drama, epic poetry, historiography, devotional writing) to probe the prevailing cultural expectations surrounding the exercise of recollection and the consequences of the failure to perform such duties.

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3

Jackson, Peter. "The literal and metaphorical inscription of gesture in religious discourse." Gesture, ritual and memory 6, no. 2 (2006): 215–22. http://dx.doi.org/10.1075/gest.6.2.06jac.

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This paper explores the ways in which gestures, understood in their widest sense as “technical gestures,” are used in metaphorical language to highlight aspects of cultural transmissions and religious actions. By selecting a few examples from different textual traditions, an attempt is made to show that the metaphorical inscription of gesture in religious discourse reflects the very notion of religion. Contrary to what may be expected, however, this notion is less concerned with aspects of belief than with recollection and scrupulosity. The metaphors at stake also seem to thematize some of the problems and paradoxes associated with a tradition that has to keep something intact by giving it away.

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Reysen, Stephen, Courtney N. Plante, Sharon E. Roberts, and Kathleen C. Gerbasi. "Fan and Non-Fan Recollection of Faces in Fandom-Related Art and Costumes." Journal of Cognition and Culture 18, no. 1-2 (2018): 224–29. http://dx.doi.org/10.1163/15685373-12340024.

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Abstract We compared face recognition of humans and fandom-themed characters (art and costumes) between a sample of furries (fans of anthropomorphic animal art) and non-furries. Participants viewed images that included humans, drawn anthropomorphic animals, and anthropomorphic animal costumes, and were later tested on their ability to recognize faces from a subset of the viewed images. While furries and non-furries did not differ in their recollection of human faces, furries showed significantly better memory for faces in furry-themed artwork and costumes. The results are discussed in relation to own-group bias in face recognition.

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Asavei, Maria Alina. "“Call the witness”: Romani Holocaust related art in Austria and Marika Schmiedt’s will to memory." Memory Studies 13, no. 1 (2017): 107–23. http://dx.doi.org/10.1177/1750698017741929.

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Both academic and popular culture discourses are inhabited by statements that “pathologize” the ways Roma remember the Holocaust and other traumatic events. Against these claims, this article’s main aim is to explore contemporary artistic production from Austria which fosters “Roma will to memory” within an assemblage of political practices and discourses. To this end, I will explore Marika Schmiedt’s body of artistic memory work from 1999 to 2015, relying on a critical visual approach. The impetus for this exploration is Slawomir Kapralski’s assertion that the actual cases of active remembering and commemoration among Roma and Sinti would render the traditional approach to Roma as “people without memory and history” inaccurate. As this case study shows, there is no such a thing as “Roma indifference to recollection,” but rather, the testimony about the traumatic past is silenced or obstructed by the lack of the infrastructure, the bureaucracy of the archives, and the strategic forgetting politics.

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6

Singer, Jefferson A., and Martin A. Conway. "The varieties of remembered experience: Moving memory beyond the bounded self." Memory Studies 7, no. 3 (2014): 385–92. http://dx.doi.org/10.1177/1750698014530626.

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We review the contributions to this Special Issue that highlight the diverse ways in which memory takes place that go beyond the standard personal autobiographical memory and its reliance on internal imagery. We look at how contributors explore a highly individual memory of trauma and re-consider it as a complex, socially contested phenomenon. We next turn to a discussion of shared memory within dyads and then look at a contribution that examines bodily and gestural alignment during shared recollection among group members and/or families. From there, contributors raise considerations of collective memory in prisoner-of-war survivors and among football fans attending a World Cup event. The next contribution illustrates how collective forgetting creates social bonds in a similar manner to collective remembering. Finally, we show how the boundaries of memory are being stretched by digital technology through its influence on how we recall and share memories. Methodological innovations are also discussed.

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7

Dudai, Yadin, and Micah G. Edelson. "Personal memory: Is it personal, is it memory?" Memory Studies 9, no. 3 (2016): 275–83. http://dx.doi.org/10.1177/1750698016645234.

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Recollection of personal events is a major activity of the human mind and is considered essential for maintaining the cohesiveness of the self-concept. Yet evidence from cognitive psychology and brain research converge to raise doubts concerning the veridicality of the events recalled. Furthermore, even information encoded and recalled correctly seems to be prone to significant and long-lasting distortion by exposure to new input at the time of retrieval. A major source of such new input is inter-personal. From early infancy, we tend to look to others as a primary source of information and may reevaluate our own perceptions, preferences, and memories when they contradict a larger consensus. Circuits in our brain can modify our memory in response to such information even under conditions in which our original memory is accurate and our confidence is strong. Part of what we believe we know is in fact a product of the amalgamation of the internal representations originating in multiple brains. Personal memory may hence be considered conceptually as a node in a highly distributed multi-dimensional memory space, in which the contribution of the individual is only part of an informational syncytium that transcends the personal. This may provide our species with a phylogenetic advantage ensuring that, on one hand, accumulated information can be fitted to the real-time requirements of the locale, but on the other hand, that the storage capacity and availability of information markedly exceeds the capacity and the life span of the individual brain. In consequence, however, individuals may be unreliable narrators of their own history.

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8

Collins, Felicity. "Tarnished memory: ‘Emily’s Story’ and my family tree." Memory Studies 6, no. 3 (2013): 273–85. http://dx.doi.org/10.1177/1750698013482639.

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What kind of memory-work is generated in settler nations when historians, archivists and television producers shed light on the family tree? What happens to the faithfulness, or reliability, of memory when we imagine the past through compelling figures and scenes that resonate with childhood memories? Why do we need our ancestors, our close relations, to be good, to be better than the history we inherit from them? At stake here, for memory studies, is not the familiar set of tensions between historical truth, empathetic unsettlement and unreliable memory, but the relation between memory, recognition and imagination, or what Terdiman calls the bipolar vocation of memory: ‘to remain focused on the facts and simultaneously to spin off into fantasy’. To probe memory’s bipolar vocation in the decentring of settler subjectivity in Australia, this article begins with the interplay of memory and recollection provoked by ‘Emily’s story’, recounted in McKenna’s award-winning book, Looking for Blackfellas’ Point. It then turns to chastened recognition and the otherness of the past in the Australian version of the UK television format, Who do you think you are? It concludes with Ricoeur and the positing of incognito forgiveness as an alternative to the exoneration of our close relations from the barely hidden crimes of the past – foundational crimes that trouble the politics of reconciliation in settler-colonial nations.

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9

Jiménez, Erick Raphael. "Book Review: Aristotle on Memory and Recollection: Text, Translation, Interpretation, and Reception in Western Scholasticism David Bloch Leiden: Brill, 2007. 276 pp. US$125. ISBN 978—9004160460." Memory Studies 2, no. 2 (2009): 286–89. http://dx.doi.org/10.1177/17506980090020021003.

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10

McKinnon, Margaret C., Elena I. Nica, Pheth Sengdy, et al. "Autobiographical Memory and Patterns of Brain Atrophy in Fronto-temporal Lobar Degeneration." Journal of Cognitive Neuroscience 20, no. 10 (2008): 1839–53. http://dx.doi.org/10.1162/jocn.2008.20126.

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Autobiographical memory paradigms have been increasingly used to study the behavioral and neuroanatomical correlates of human remote memory. Although there are numerous functional neuroimaging studies on this topic, relatively few studies of patient samples exist, with heterogeneity of results owing to methodological variability. In this study, fronto-temporal lobar degeneration (FTLD), a form of dementia affecting regions crucial to autobiographical memory, was used as a model of autobiographical memory loss. We emphasized the separation of episodic (recollection of specific event, perceptual, and mental state information) from semantic (factual information unspecific in time and place) autobiographical memory, derived from a reliable method for scoring transcribed autobiographical protocols, the Autobiographical Interview [Levine, B., Svoboda, E., Hay, J., Winocur, G., & Moscovitch, M. Aging and autobiographical memory: Dissociating episodic from semantic retrieval. Psychology and Aging, 17, 677–689, 2002]. Patients with the fronto-temporal dementia (FTD) and mixed fronto-temporal and semantic dementia (FTD/SD) variants of FTLD were impaired at reconstructing episodically rich autobiographical memories across the lifespan, with FTD/SD patients generating an excess of generic semantic autobiographical information. Patients with progressive nonfluent aphasia were mildly impaired for episodic autobiographical memory, but this impairment was eliminated with the provision of structured cueing, likely reflecting relatively intact medial-temporal lobe function, whereas the same cueing failed to bolster the FTD and FTD/SD patients' performance relative to that of matched comparison subjects. The pattern of episodic, but not semantic, autobiographical impairment was enhanced with disease progression on 1- to 2-year follow-up testing in a subset of patients, supplementing the cross-sectional evidence for specificity of episodic autobiographical impairment with longitudinal data. This behavioral pattern covaried with volume loss in a distributed left-lateralized posterior network centered on the temporal lobe, consistent with evidence from other patient and functional neuroimaging studies of autobiographical memory. Frontal lobe volumes, however, did not significantly contribute to this network, suggesting that frontal contributions to autobiographical episodic memory may be more complex than previously appreciated.

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11

Draguns, Juris G. "Cross-Cultural Psychology in 1990." Journal of Cross-Cultural Psychology 22, no. 1 (1991): 6–8. http://dx.doi.org/10.1177/0022022191221002.

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12

Fleming, Allen B. "Sex Differences and Cross-Cultural Studies." Women & Therapy 4, no. 4 (1985): 23–32. http://dx.doi.org/10.1300/j015v04n04_04.

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13

Murakami, Kyoko. "Beyond Cultural Scripts in Cross-Cultural Psychology." Culture & Psychology 8, no. 4 (2002): 459–74. http://dx.doi.org/10.1177/1354067x0284004.

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14

Kankaras, Milos, and Guy Moors. "Researching measurement equivalence in cross-cultural studies." Psihologija 43, no. 2 (2010): 121–36. http://dx.doi.org/10.2298/psi1002121k.

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In cross-cultural comparative studies it is essential to establish equivalent measurement of relevant constructs across cultures. If this equivalence is not confirmed it is difficult if not impossible to make meaningful comparison of results across countries. This work presents concept of measurement equivalence, its relationship with other related concepts, different equivalence levels and causes of inequivalence in cross-cultural research. It also reviews three main approaches to the analysis of measurement equivalence - multigroup confirmatory factor analysis, differential item functioning, and multigroup latent class analysis - with special emphasis on their similarities and differences, as well as comparative advantages.

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15

Boski, Pawel. "Cross-Cultural Studies of Person Perception." Journal of Cross-Cultural Psychology 19, no. 3 (1988): 287–328. http://dx.doi.org/10.1177/0022022188193002.

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16

Best, Deborah L., and Nicole M. Ruther. "Cross-Cultural Themes in Developmental Psychology." Journal of Cross-Cultural Psychology 25, no. 1 (1994): 54–77. http://dx.doi.org/10.1177/0022022194251004.

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17

Chiu, Chi-Yue, Walter J. Lonner, David Matsumoto, and Colleen Ward. "Cross-Cultural Competence." Journal of Cross-Cultural Psychology 44, no. 6 (2013): 843–48. http://dx.doi.org/10.1177/0022022113493716.

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18

Eysenck, Hans J. "Cross-Cultural Comparisons." Journal of Cross-Cultural Psychology 17, no. 4 (1986): 506–15. http://dx.doi.org/10.1177/0022002186017004008.

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19

Byrne, Barbara M. "Cross-cultural research methods in psychology." Journal of Multilingual and Multicultural Development 34, no. 6 (2013): 611–12. http://dx.doi.org/10.1080/01434632.2013.803715.

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20

Milfont, Taciano L., and Richard A. Klein. "Replication and Reproducibility in Cross-Cultural Psychology." Journal of Cross-Cultural Psychology 49, no. 5 (2018): 735–50. http://dx.doi.org/10.1177/0022022117744892.

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Replication is the scientific gold standard that enables the confirmation of research findings. Concerns related to publication bias, flexibility in data analysis, and high-profile cases of academic misconduct have led to recent calls for more replication and systematic accumulation of scientific knowledge in psychological science. This renewed emphasis on replication may pose specific challenges to cross-cultural research due to inherent practical difficulties in emulating an original study in other cultural groups. The purpose of the present article is to discuss how the core concepts of this replication debate apply to cross-cultural psychology. Distinct to replications in cross-cultural research are examinations of bias and equivalence in manipulations and procedures, and that targeted research populations may differ in meaningful ways. We identify issues in current psychological research (analytic flexibility, low power) and possible solutions (preregistration, power analysis), and discuss ways to implement best practices in cross-cultural replication attempts.

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21

Matsumoto, David, and Hyisung C. Hwang. "Assessing Cross-Cultural Competence." Journal of Cross-Cultural Psychology 44, no. 6 (2013): 849–73. http://dx.doi.org/10.1177/0022022113492891.

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22

Tronick, Edward Z. "Introduction: Cross-cultural studies of development." Developmental Psychology 28, no. 4 (1992): 566–67. http://dx.doi.org/10.1037/h0092691.

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23

Walters, Lynda Henley, Wielislawa Warzywoda-Kruszynska, and Tatyana Gurko. "Cross-Cultural Studies of Families: Hidden Differences." Journal of Comparative Family Studies 33, no. 3 (2002): 433–49. http://dx.doi.org/10.3138/jcfs.33.3.433.

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24

Martínez-Arias, Rosario, Fernando Silva, Ma Teresa Díaz-Hidalgo, Generós Ortet, and Micaela Moro. "The Structure of Wiggins' Interpersonal Circumplex: Cross-Cultural Studies." European Journal of Psychological Assessment 15, no. 3 (1999): 196–205. http://dx.doi.org/10.1027//1015-5759.15.3.196.

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Summary: This paper presents the results obtained in Spain with The Interpersonal Adjective Scales of J.S. Wiggins (1995) concerning the variables' structure. There are two Spanish versions of IAS, developed by two independent research groups who were not aware of each other's work. One of these versions was published as an assessment test in 1996. Results from the other group have remained unpublished to date. The set of results presented here compares three sources of data: the original American manual (from Wiggins and collaborators), the Spanish manual (already published), and the new IAS (our own research). Results can be considered satisfactory since, broadly speaking, the inner structure of the original instrument is well replicated in the Spanish version.

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25

Bond, Michael Harris. "Trait Theory and Cross-Cultural Studies of Person Perception." Psychological Inquiry 5, no. 2 (1994): 114–17. http://dx.doi.org/10.1207/s15327965pli0502_2.

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26

Tsoneva Ivanova, Petya. "The “Passing Clouds” of Nationalism in Anthea Nicholson and Kapka Kassabova: Cross-Border Recollection of Political Trauma." University of Bucharest Review. Literary and Cultural Studies Series 9, no. 1 (2020): 75–82. http://dx.doi.org/10.31178/ubr.9.1.8.

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Nationalism re-emerges from contemporary cultural debates under a panoply of controversial perspectives. In some of them like, for instance, the contemporary fields of border studies and the study of migrant cultures and writing, it fairly often takes the shape of an effort to strengthen hierarchies, hold differences together into ideologically ‘sterile’, supposedly homogeneous units, and to delimit overflowing identities. What binds a great many such contemporary reassessments is the urge to retrace or excavate past experience of nationalism, especially in cases when its purportedly beneficial properties of sheltering nations are brought to such ends as dictatorship, autocratic and authoritarian rule. The present article ruminates on those violent forms through the medium of two literary works authored by contemporary writers in its attempt to analyse the traumatic, but also prolific potential of re-membering past oppression. The study is concerned with their responses to an excessively violent political form of selfproclaimed nationalism which are worth considering because of their borderline status. Both Anthea Nicholson and Kapka Kassabova fall into the category of migrant writers. Of Georgian and Bulgarian descent, both writing in English, each one of them retraces a remembered and oppressive past experience in an effort that aims to reconstruct the contemporaneity of their countries of origin. Alongside specific contextual details, the investigation meditates on the common features of their fictional responses to a shared past. A meaningful outcome of their retracings is the critical distance that forms between remembered experience and the contemporary state of their birth lands which illuminates in a creative way the problematic achievement and development of state sovereignty.

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27

Rudmin, Floyd W. "Cross-Cultural Psycholinguistic Field Research." Journal of Cross-Cultural Psychology 25, no. 1 (1994): 114–32. http://dx.doi.org/10.1177/0022022194251007.

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28

Candell, Gregory L., and Charles L. Hulin. "Cross-Language and Cross-Cultural Comparisons in Scale Translations." Journal of Cross-Cultural Psychology 17, no. 4 (1986): 417–40. http://dx.doi.org/10.1177/0022002186017004003.

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29

Ridley, Charles R. "Cross-Cultural Counseling in Theological Context." Journal of Psychology and Theology 14, no. 4 (1986): 288–97. http://dx.doi.org/10.1177/009164718601400405.

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Cross-cultural counseling is a specialty concerned with improving therapeutic effectiveness when the counselor and client represent different cultural or ethnic backgrounds. Unfortunately, consideration of cross-cultural issues has been greatly neglected in the Christian psychology literature. In response to the neglect, this article examines western cultural assumptions and four salient cross-cultural counseling themes: conceptions of mental health, goals of treatment, techniques of treatment, and roles of therapeutic participants. Five theological implications with respect to these issues are discussed.

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30

Rosenberg, Leon A., and Sushma Jani. "Cross-cultural studies with the Conners Rating Scales." Journal of Clinical Psychology 51, no. 6 (1995): 820–26. http://dx.doi.org/10.1002/1097-4679(199511)51:6<820::aid-jclp2270510614>3.0.co;2-y.

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31

Hewstone, Miles. "Social psychology and intergroup relations: Cross‐cultural perspectives." Journal of Multilingual and Multicultural Development 6, no. 3-4 (1985): 209–16. http://dx.doi.org/10.1080/01434632.1985.9994203.

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32

Stankov, Lazar. "Large-scale cross-cultural studies of cognitive and noncognitive constructs." Learning and Individual Differences 19, no. 3 (2009): 327–29. http://dx.doi.org/10.1016/j.lindif.2009.02.003.

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33

Goudena, Paul P., and Marjolijn M. Vermande. "A Review of Cross-Cultural Studies of Observed Peer Interaction." Early Child Development and Care 172, no. 2 (2002): 141–51. http://dx.doi.org/10.1080/03004430210885.

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34

Jahoda, Gustav. "A Cross-Cultural Perspective on Developmental Psychology." International Journal of Behavioral Development 9, no. 4 (1986): 417–37. http://dx.doi.org/10.1177/016502548600900402.

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The burden of the argument put forward in this paper is that in spite of a considerable expansion of cross-cultural development studies over the past two decades, developmental psychology as a whole remains unduly parochial. Since most of its theories originate in the first world, one of the main functions of cross-cultural work is to assess the range of their applicability across the globe. After briefly illustrating this theme in relation to infant behaviour, research and theories dealing with cognitive development in childhood and adolescence are reviewed in more detail. Piagetians focusing on supposedly universal processes appeared at one time sharply opposed to followers of Vygotsky concentrating on specific context-bound learning. Cross-cultural work has resulted in a convergence such that what divides them now is mainly a difference of emphasis, both sides accepting forms of 'local constructivism'. Important contributions from workers outside these major traditions are outlined and a shift away from exclusive concern with learning to understand the physical, and towards the social world is noted. In conclusion, some evidence is mentioned indicating that cultural factors powerfully affect emotional as well as cognitive development and it is suggested that there is a need to devote more effort in that direction.

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35

Cardoso, Fernando Luiz. "Sexual survey: a cross-cultural perspective." Psicologia: Teoria e Pesquisa 23, no. 1 (2007): 71–80. http://dx.doi.org/10.1590/s0102-37722007000100009.

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This is a comparative cross-cultural investigation and an analysis of the sexual life of presumably middle class college students of four countries: Israel, Colombia, Canada and Brazil. Post graduation-level students of the Institute for Advanced Studies in Human Sexuality (IASHS) in San Francisco collected the data as a PhD requirement. The data analysis revealed that, even though members of various sample groups speak different languages and belong to distinct cultures, they exhibit some similar aspects in their sexual life. Additionally, comparisons were made with the data of the NHSLS Report (USA) in a few selected topics and, again, more similarities were found among the international university students.

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36

Keller, Heidi, and Patricia M. Greenfield. "History and Future of Development in Cross-Cultural Psychology." Journal of Cross-Cultural Psychology 31, no. 1 (2000): 52–62. http://dx.doi.org/10.1177/0022022100031001005.

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Karasz, Alison, and Theodore M. Singelis. "Qualitative and Mixed Methods Research in Cross-Cultural Psychology." Journal of Cross-Cultural Psychology 40, no. 6 (2009): 909–16. http://dx.doi.org/10.1177/0022022109349172.

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38

Farver, Jo Ann M., and Carollee Howes. "Cross-Cultural Differences in Social Interaction." Journal of Cross-Cultural Psychology 19, no. 2 (1988): 203–15. http://dx.doi.org/10.1177/0022022188192006.

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Vrij, Aldert, and Frans Willem Winkel. "Perceptual Distortions in Cross-Cultural Interrogations." Journal of Cross-Cultural Psychology 25, no. 2 (1994): 284–95. http://dx.doi.org/10.1177/0022022194252008.

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40

Ramírez-Esparza, Nairán, Cindy K. Chung, Gisela Sierra-Otero, and James W. Pennebaker. "Cross-Cultural Constructions of Self-Schemas." Journal of Cross-Cultural Psychology 43, no. 2 (2011): 233–50. http://dx.doi.org/10.1177/0022022110385231.

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A “spontaneous approach” was used to define self-schemas within and across cultures. Specifically, self-schemas were extracted from open-ended personality descriptions from Americans ( n = 560) and Mexicans ( n = 496) using the Meaning Extraction Method (MEM). The MEM relies on text analytic tools and factor analyses to learn about the most salient and chronically activated dimensions of personality that influence individuals’ self-defining process. The results showed that there were seven relevant self-schemas for Americans and six dimensions for Mexicans. Using qualitative and quantitative analyses, it was possible to observe which self-schemas were cross-cultural and which were culture-specific: Self-schemas common across cultures were Sociability, Values, Hobbies/Daily Activities, and Emotionality. Self-schemas unique to Americans were Fun, Existentialism, and College Experience. Self-schemas unique to Mexicans were Relationships and Simpatía. We discuss cross-cultural differences in self-schemas, along with the advantages and limitations of using the MEM in cross-cultural research.

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41

Gauvain, Mary, Robert L. Munroe, and Heidi Beebe. "Children’s Questions in Cross-Cultural Perspective." Journal of Cross-Cultural Psychology 44, no. 7 (2013): 1148–65. http://dx.doi.org/10.1177/0022022113485430.

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Barlett, Christopher P., Douglas A. Gentile, Craig A. Anderson, et al. "Cross-Cultural Differences in Cyberbullying Behavior." Journal of Cross-Cultural Psychology 45, no. 2 (2013): 300–313. http://dx.doi.org/10.1177/0022022113504622.

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Landis, Dan, and William A. O’Shea. "Cross-Cultural Aspects of Passionate Love." Journal of Cross-Cultural Psychology 31, no. 6 (2000): 752–77. http://dx.doi.org/10.1177/0022022100031006005.

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44

Cassady, Jerrell C., Ayoub Mohammed, and Lauren Mathieu. "Cross-Cultural Differences in Test Perceptions." Journal of Cross-Cultural Psychology 35, no. 6 (2004): 713–18. http://dx.doi.org/10.1177/0022022104270113.

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45

Werner, Emmy E. "A Cross-Cultural Perspective on Infancy." Journal of Cross-Cultural Psychology 19, no. 1 (1988): 96–113. http://dx.doi.org/10.1177/0022002188019001007.

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46

Vontress, Clemmont E. "An Existential Approach to Cross-Cultural Counseling." Journal of Multicultural Counseling and Development 16, no. 2 (1988): 73–83. http://dx.doi.org/10.1002/j.2161-1912.1988.tb00643.x.

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47

Berry, John W. "Global psychology: implications for cross-cultural research and management." Cross Cultural Management 22, no. 3 (2015): 342–55. http://dx.doi.org/10.1108/ccm-03-2015-0031.

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Purpose – Psychology, both as science and practice, has been largely developed in one cultural area of the world: Europe and North America. As a result, the discipline is culture-bound, limited in its origins, concepts, and empirical findings to only this small portion of the world. The discipline is also culture-blind, largely ignoring the influence of the role of culture in shaping the development and display of human behaviour. These limitations have resulted in the dominant position of a Western Academic Scientific Psychology (WASP) in relation to other cultural perspectives on human behaviour. The paper aims to discuss these issues. Design/methodology/approach – This paper draws on concepts and strategies in psychology (particularly cross-cultural and intercultural psychology) to propose some remedies to problems arising from the dominant WASP position. For example, of what relevance is such a limited perspective to understanding human activity in other cultures; and how can such a limited understanding serve the purpose of effective intercultural interactions? Findings – The eventual goal is to achieve a global psychology that incorporates concepts and findings from societies and cultures from all parts of the world, one that will permit a valid understanding of people within their cultures, and permit effective intercultural across cultures. Originality/value – The paper presents some criticisms of the dominant western psychology (WASP), and proposes that the achievement of a more global psychology may be within reach if some concepts and methods now available in psychology from both the dominant western sources and from those working in the rest of the world are used.

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48

Glover, Anne, and Dasia Black-Gutman. "Reflections on Cross-Cultural Research." Australasian Journal of Early Childhood 21, no. 3 (1996): 1–5. http://dx.doi.org/10.1177/183693919602100302.

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Cross-cultural research, like all other research, is multi-dimensional. It includes both comparative research, as opposed to research conducted in a single society, and research in which researchers and participants belong to different cultural groups. As a process, it presents numerous challenges. In cross-cultural or comparative studies there are questions related to the validity of the constructs being employed, the appropriateness of measures, and the suitability of methodologies for specific contexts. When researchers and study participants belong to different groups, questions about who determines and defines the research, who owns it, and how the research data is used, all need to be addressed.

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49

Keats, Daphne M. "Cross-Cultural Studies in Child Development in Asian Contexts." Cross-Cultural Research 34, no. 4 (2000): 339–50. http://dx.doi.org/10.1177/106939710003400403.

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Quinlan, Robert J., and Marsha B. Quinlan. "Cross-Cultural Analysis in Evolution and Human Behavior Studies." Cross-Cultural Research 41, no. 2 (2007): 91–95. http://dx.doi.org/10.1177/1069397106298894.

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