By Claudia Strauss
"Culture" and "meaning" are principal to anthropology, yet anthropologists don't agree on what they're. Claudia Strauss and Naomi Quinn suggest a brand new concept of cultural that means, one who offers precedence to the best way people's stories are internalized. Drawing on "connectionist" or "neural community" types in addition to different mental theories, they argue that cultural meanings aren't mounted or constrained to static teams, yet neither are they always revised or contested. Their technique is illustrated by means of unique study on understandings of marriage and concepts of luck within the usa.
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Extra resources for A Cognitive Theory of Cultural Meaning (Publications of the Society for Psychological Anthropology)
1983a:59)29 Catherine Lutz (1988) has contributed an influential, Foucauldian discussion of emotions on the Micronesian island of Ifaluk: As Clifford has noted of culture itself, emotion is "contested, temporal, and emergent" (1986:19). Once de-essentialized, emotion can be viewed as a cultural and interpersonal process of naming, justifying, and persuading by people in relationship to each other. Emotional meaning is then a social rather than an individual achievement - an emergent product of social life.
But if meanings do not literally rest in symbols and are not identical with symbolic actions, where are they? 3. Meanings Are Abstract Structures. A third possible answer that coul be given to this question, and one that Geertz gave as well, is that meanings are nowhere in particular because they are abstract entities: Anthropological resistance 19 If, leaving our winks and sheep behind for the moment, we take, say, a Beethoven quartet as an, admittedly rather special but, for these purposes, nicely illustrative, sample of culture, no one would, I think, identify it with its score, with the skills and knowledge needed to play it, with the understanding of it possessed by its performers or auditors, nor, to take care, en passant, of the reductionists and reifiers, with a particular performance of it .
Mark Elvin's analysis of an ancient Chinese poem shows that, "The speaker has a clear inward vision of herself as a relatively coherent, enduring, and self-contained entity that makes decisions, carries responsibilities, is possessed by feelings, and in general has a fate, a fortune, and a history" (Elvin 1985:59). ) Are ethnopsychologies right? In light of the preceding review, it is Butler's fascination with surfaces and rejection of inner depth ("... acts, gestures, and desire produce the effect of an internal core or substance, but produce this on the surface of the body" [ibid.
A Cognitive Theory of Cultural Meaning (Publications of the Society for Psychological Anthropology) by Claudia Strauss