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Cultural Experience (cultural + experience)
Selected AbstractsTo go or stay home and watch: exploring the balance between motives and perceived constraints for major events: a case study of the 2008 Beijing Olympic GamesINTERNATIONAL JOURNAL OF TOURISM RESEARCH, Issue 1 2009Daniel C. Funk Abstract The current study offers insight into the role of motivation and constraints on behavioural intentions prior to a mega event. The Psychological Continuum Model framework was used to integrate motivation and leisure constraints theory to examine attraction towards the 2008 Olympic Games. Semi-structured interviews (N = 47) and a questionnaire (N = 235) distributed in Australia and the USA were used to identify and measure three motivational themes: cultural learning, cultural experience and olympic event interest, and three perceived constraints: structural, interpersonal and intrapersonal. Structural Equation Modelling revealed that motives were positively related to behavioural intentions while constraints were negatively related. Analysis further revealed the interaction between motives and perceived constraints led to two different forms of behavioural intentions; intentions to travel and attend the event vs. stay home to watch the event on TV. Policy and marketing implications are discussed that illustrate the benefits of understanding both motives and perceived constraints for tourism travel. Copyright © 2008 John Wiley and Sons, Ltd. [source] International Labour Migrants' Return to Meiji-era Yamaguchi and Hiroshima: Economic and Social EffectsINTERNATIONAL MIGRATION, Issue 3 2008Jonathan Dresner International labour migration from Meiji era (1868,1912) Japan was intensely concentrated: over 60 per cent of the 29,000 participants in the government-managed Hawai'i emigration programme (kan'yaku imin, 1885,1894) came from seven coastal counties around the Hiroshima-Yamaguchi prefectural border in southwest Japan. Almost half of the emigrants became long-term settlers instead of returning to their hometowns, but this paper examines what happened to returning emigrants and to their home communities. Since the migration was primarily economic in nature, the effect of migrant earnings was carefully monitored and is frequently cited by scholars. Surveys showed high rates of debt repayment and savings, and improved living conditions, but investment and entrepreneurship were limited. High-emigration regions rarely became economic centers of any importance. Less carefully studied are non-economic effects, partially because the labour programme was structured to minimize contact with Hawaiian or Caucasian culture, and thus returnees had little cultural experience to transfer to their hometowns. Local officials in Yamaguchi seemed proud of the lack of social change. Even long-term sojourners, who returned due to family needs after a decade or more overseas, exhibited no readjustment difficulties. Returnees, particularly in Yamaguchi, sometimes moved on to Japanese colonial territories, creating multilateral and complex relationships with overseas communities. This sojourning migration, like contemporary analogs, was a powerful form of poverty relief in the midst of dislocating globalization, but did not produce a rise in entrepreneurship or a Westernization of local culture. Because this sojourning migration was structurally similar to our modern-day patterns, it provides evidence of the longevity of those patterns and the possible long-term effects, and raises questions about our expectations for migration policy. Retour des travailleurs migrants internationaux de l'ère Meiji à Yamaguchi et Hiroshima: effets économiques et sociaux Au Japon, la migration internationale de main-d',uvre de l'ère Meiji (1868,1912) a été très concentrée: plus de soixante pour cent des 29 000 participants au programme gouvernemental d'émigration à destination d'Hawaï (kan'yaku imin, 1885-1894) venaient de sept régions côtières proches de la limite entre les préfectures d'Hiroshima et de Yamaguchi dans le Sud-Ouest du Japon. Sachant que la moitié des émigrants sont devenus des résidents de longue durée et ne sont pas rentrés dans leur communauté d'origine, le présent document s'intéresse à ceux qui ont fait le choix inverse. Etant donné que cette migration était principalement de nature économique, les effets des gains des migrants ont étéétudiés avec attention et sont souvent cités par les chercheurs. Si des enquêtes ont révélé des taux importants de remboursement de dettes et d'épargne, ainsi qu'un niveau de vie en hausse, les investissements et la création d'entreprises, en revanche, sont restés limités. On a rarement vu des régions à fort taux d'émigration devenir des centres économiques d'importance. Les effets non économiques ont été moins étudiés, en partie parce que ce programme de main-d',uvre était structuré de façon à réduire le plus possible les contacts avec la culture hawaïenne ou caucasienne, ce qui fait que les rapatriés n'avaient guère d'acquis culturels exogènes à transmettre. Les responsables locaux de Yamaguchi semblaient d'ailleurs se réjouir de l'absence de changements sociaux. Même les résidents de longue durée, qui étaient rentrés pour raisons familiales au bout d'au moins une décennie à l'étranger, ne montraient aucune difficultéà se réadapter. Les rapatriés, en particulier à Yamaguchi, ont parfois déménagé vers les territoires coloniaux japonais, créant des relations multilatérales complexes avec les communautés de l'outre-mer. Cette migration temporaire, comme les mouvements analogues à la même époque, était une formidable façon de réduire la pauvreté dans un contexte de bouleversement mondial, mais elle n'a pas renforcé l'esprit d'entreprise ni conduit à une occidentalisation de la culture locale. Comme cette migration temporaire était structurellement semblable à nos modèles contemporains, elle témoigne de la longue durée de vie de ces modèles et de leurs effets possibles à long terme, et soulève des questions quant à nos attentes en matière de politique migratoire. Retorno a los trabajadores migrantes internacionales a la era Meiji en Yamaguchi e Hiroshima: Efectos socioeconómicos La migración laboral internacional en la era Meiji del Japón (1868,1912) era sumamente concentrada: más del 60 por ciento de los 29.000 participantes en el programa de emigración Hawai'i (kan'yaku imin, 1885-1894) administrado por el Gobierno, provenía de varios condados costeros en torno a la frontera prefectural entre Hiroshima-Yamaguchi en el sudeste del Japón. Casi la mitad de los emigrantes residía en albergues semipermanentes y no retornaban a sus lugares de origen. Ahora bien, en este artículo se examina lo ocurrido con los migrantes que retornaron y con las comunidades de retorno. Habida cuenta que la migración era mayormente de carácter económico, el efecto de los ingresos de los migrantes se siguió de cerca y, frecuentemente, ha sido citado por los estudiosos en la materia. Las encuestas demuestran elevadas tasas de reembolso de deudas y de ahorro, así como un mejoramiento de las condiciones de vida, pero también apuntan a limitadas inversiones o empresas. Las regiones de alta emigración rara vez se convirtieron en centros de importancia económica. No se ha estudiado en detalle los efectos extra económicos, en parte porque el programa de migración laboral estaba estructurado para minimizar el contacto con la cultura hawaiana o caucasiana, por lo cual las personas que retornaban tenían poca experiencia cultural que aportar a sus lugares de origen. Los funcionarios locales en Yamaguchi se enorgullecían de la falta de intercambio social. Incluso aquéllos residentes de larga duración que retornaron debido a cuestiones familiares tras una década o más en ultramar, no presentaron ninguna dificultad en readaptarse. Las personas que retornaron, particularmente a Yamaguchi, se desplazaron a veces a territorios coloniales japoneses, estableciendo complejas relaciones multilaterales con comunidades en ultramar. La migración de carácter permanente, al igual que sus análogos contemporáneos, era un sólido medio de aliviar la pobreza en medio de una globalización perturbadora, pero no dio lugar a un incremento empresarial o a una occidentalización de la cultura local. La similitud estructural de la migración de larga duración con nuestros patrones de hoy en día, aporta pruebas de la longevidad de los mismos, de los posibles efectos a largo plazo de dichos patrones y plantea una serie de preguntas sobre las expectativas en cuanto a las políticas migratorias. [source] A Neo-Boasian Conception of Cultural BoundariesAMERICAN ANTHROPOLOGIST, Issue 3 2004IRA BASHKOW For the past 30 years, anthropology's critics have repeatedly questioned the notion of "cultural boundaries," arguing that concepts of culture inappropriately posit stable and bounded "islands" of cultural distinctiveness in an ever-changing world of transnational cultural "flows." This issue remains an Achilles' heel,or at least a recurring inflamed tendon,of anthropology. However, in the conception of boundaries, we still have much to learn from Boasian anthropologists, who conceived of boundaries not as barriers to outside influence or to historical change, but as cultural distinctions that were irreducibly plural, perspectival, and permeable. In this article, I retheorize and extend the Boasians' open concept of cultural boundaries, emphasizing how people's own ideas of "the foreign",and the "own" versus the "other" distinction,give us a way out of the old conundrum in which the boundedness of culture, as conceived in spatial terms, seems to contradict the open-ended nature of cultural experience. [source] Psychotherapy in the aesthetic attitudeTHE JOURNAL OF ANALYTICAL PSYCHOLOGY, Issue 2 2010John Beebe Abstract:, Drawing upon the writings of Jungian analyst Joseph Henderson on unconscious attitudes toward culture that patients and analysts may bring to therapy, the author defines the aesthetic attitude as one of the basic ways that cultural experience is instinctively accessed and processed so that it can become part of an individual's self experience. In analytic treatment, the aesthetic attitude emerges as part of what Jung called the transcendent function to create new symbolic possibilities for the growth of consciousness. It can provide creative opportunities for new adaptation where individuation has become stuck in unconscious complexes, both personal and cultural. In contrast to formulations that have compared depth psychotherapy to religious ritual, philosophic discourse, and renewal of socialization, this paper focuses upon the considerations of beauty that make psychotherapy also an art. In psychotherapeutic work, the aesthetic attitude confronts both analyst and patient with the problem of taste, affects how the treatment is shaped and ,framed', and can grant a dimension of grace to the analyst's mirroring of the struggles that attend the patient's effort to be a more smoothly functioning human being. The patient may learn to extend the same grace to the analyst's fumbling attempts to be helpful. The author suggests that the aesthetic attitude is thus a help in the resolution of both countertransference and transference en route to psychological healing. Translations of Abstract S'appuyant sur les écrits de l'analyste jungien Joseph Henderson sur les attitudes inconscientes vis-à-vis la culture que patient et analyste apportent en thérapie, l'auteur définit l'attitude esthétique comme l'un des moyens élémentaires d'appréhension par la conscience de l'expérience culturelle, celle-ci devenant une part consciente de l'expérience propre d'un individu. Dans le traitement analytique, l'attitude esthétique émerge comme une partie de ce que Jung a nommé la fonction transcendante, apte à créer de nouvelles possibilités symboliques d'accroissement de la conscience. Elle peut offrir des possibilités créatrices d'adaptation nouvelle, là où l'individuation s'est enlisée dans les complexes inconscients, à la fois personnels et culturels. S'érigeant contre les formulations qui ont comparé la psychologie des profondeurs au rituel religieux, au discours philosophique et au renouveau de la socialisation, l'auteur met l'accent sur une prise en compte de la beauté qui fait de la psychothérapie également un art. Dans le travail psychothérapeutique, l'attitude esthétique confronte l'analyste et le patient au problème du goût, influe sur la forme et le cadre de l'analyse et peut conférer une dimension de grâce à la façon dont l'analyste renvoie en miroir au patient ses combats et ses efforts pour devenir un être humain au fonctionnement plus flexible. De même, le patient peut-il concéder la même grâce aux tentatives maladroites de l'analyste pour se rendre utile. L'auteur suggère que l'attitude esthétique constitue donc une aide à la résolution du transfert et du contre-transfert,,en route,vers la guérison psychologique. Am Beispiel der Schriften des jungianischen Analytikers Joseph Henderson über unbewußte kulturelle Haltungen, die Patienten wie Analytiker in die Behandlung einbringen, definiert der Autor die ästhetische Haltung als einen der elementaren Wege, auf dem instinktiv Zugang zur kulturellen Erfahrung gewonnen und vorangetrieben wird, so daß diese zum bewußten Bestandteil der Erfahrungswelt eines Individuums werden kann. Innerhalb der analytischen Behandlung erscheint die ästhetische Haltung als Teil dessen, was Jung die Transzendente Funktion nennt, um neue symbolische Möglichkeiten für das Wachstum des Bewußtseins entstehen zu lassen. Sie kann kreative Möglichkeiten für Neuadaptionen da schaffen, wo die Individuation in einem unbewußten Komplex steckengeblieben ist und dies sowohl auf personeller wie auch auf kultureller Ebene. Im Kontrast zu Ausführungen in denen Tiefenpsychologie mit religiösen Ritualen, philosophischen Diskursen und Erneuerung der Sozialisation verglichen wurde fokussiert sich der Autor auf die Betrachtungen der Schönheit, welche Psychotherapie zugleich zu einer Kunst werden lassen. In der psychotherapeutischen Arbeit konfrontiert die ästhetische Haltung den Analytiker wie den Patienten mit dem Problem des Geschmacks der beeinflußt, wie die Behandlung geformt und ,gerahmt' wird, und der eine Dimension der Anmut zum Spiegeln des Analytikers hinzufügt, dem Spiegeln des Ringens, welches die Anstrengungen des Patienten, ein glattes funktionierendes menschliches Wesen zu sein, begleitet. Der Patient kann lernen, die gleiche Anmut den tastenden Versuchen des Analytikers hilfreich zu sein, entgegen zu bringen. Der Autor unterstellt, daß die ästhetische Haltung eine Hilfe darstellen kann bei der Auflösung sowohl der Gegenübertragung als auch der Übertragung auf dem Weg zu seelischer Heilung. Attingendo agli scritti dell'analista junghiano Joseph Henderson sugli atteggiamenti inconsci nei confronti della cultura che pazienti e analisti possono portare in terapia, l'autore definisce l'atteggiamento estetico come uno dei modi basici con cui si accede istintivamente all'esperienza culturale così che questa possa diventare parte conscia dell'esperienza di un individuo del sé. Nella terapia analitica l'atteggiamento estetico. Emerge come parte di ciò che Jung chiamo funzione trascendente per creare nuove forme simboliche per lo sviluppo della consapevolezza. Può fornire opportunità creative per un nuovo adattamento quando l'individuazione è rimasta bloccata in complessi inconsci, sia personali che culturali. In contrasto con le affermazioni che hanno comparato la psicoterapia del profondo al rituale religioso, al discorso filosofico e al rinnovamento della socializzazione, l'autore si concentra sulla considerazione della bellezza che fa della psicoterapia anche un'arte. Nel lavoro psicoterapeutico, l'atteggiamento estetico mette a confronto sia l'analista che il paziente con il problema del gusto, influenza il modo in cui il trattamento prende forma e ,si struttura', e può aggiungere una dimensione di gentilezza al rispecchiamento dell'analista delle lotte che accompagnano lo sforzo del paziente di divenire un essere umano più morbido. Il paziente può imparare ad estendere la stessa gentilezza ai goffi tentativi dell'analista di essere di aiuto. L'autore pensa che nel percorso di guarigione l'atteggiamento estetico può quindi essere di aiuto alla risoluzione del transfert e del controtransfert. Estudiando los trabajos del analista Jungiano Joseph Henderson sobre las actitudes inconscientes hacia la cultura que pacientes y analistas aportan a la terapia, el autor define la actitud estética como una de las formas básicas en las cuales la experiencia cultural es instintivamente alcanzada y procesada para ser parte consciente de la experiencia individual del self. En el tratamiento analítico, la actitud estética surge como parte de lo que Jung llamó la función trascendente, ella crea nuevas posibilidades simbólicas para el desarrollo de la consciencia. Ella puede proporcionar oportunidades creativas para una nueva adaptación donde la individuación se ha detenido en complejos inconscientes, tanto personales como culturales. Contrastando con formulaciones que han comparado la psicoterapia profunda con el ritual religioso, el discurso filosófico, y la renovación de la socialización, el autor se enfoca en aquellas consideraciones sobre la belleza que hacen de la psicoterapia un arte. En el trabajo psicoterapéutico, la actitud estética confronta tanto al analista como al paciente con el problema del gusto, afecta en cómo el tratamiento es establece y se ,encuadra', pudiendo otorgar una dimensión de gracia al espejo del analista en las luchas que asisten al esfuerzo del paciente para convertirse en un ser humano más armónico. Al paciente aprender a ver esta misma gracia en los esfuerzos del analista por ser útil. El autor sugiere que la actitud estética es, por lo tanto, una ayuda en la resolución de la contratransferencia y de la transferencia en el camino de la cura psicológica. [source] Surrealistic Exuberance , Dark MattersARCHITECTURAL DESIGN, Issue 2 2010Neil Spiller Abstract For Neil Spiller, there is a current vacuum in much of contemporary parametric design. It is devoid of embodied cultural experience and character. Much can be learnt by rediscovering the dark matter of Baroque and Surrealistic art and architecture, which through repressed eroticism optimised on the simultaneous presence of the secular and the profane - the heaving physicality of the everyday world and the repressed strictures of the Catholic church. Copyright © 2010 John Wiley & Sons, Ltd. [source] Transnationalism as a Motif in Family StoriesFAMILY PROCESS, Issue 4 2005Elizabeth Stone Ph.D. Family stories have long been recognized as a vehicle for assessing components of a family's emotional and social life, including the degree to which an immigrant family has been willing to assimilate. Transnationalism, defined as living in one or more cultures and maintaining connections to both, is now increasingly common. A qualitative study of family stories in the family of those who appear completely "American" suggests that an affiliation with one's home country is nevertheless detectable in the stories via motifs such as (1) positively connotated home remedies, (2) continuing denigration of home country "enemies," (3) extensive knowledge of the home country history and politics, (4) praise of endogamy and negative assessment of exogamy, (5) superiority of home country to America, and (6) beauty of home country. Furthermore, an awareness of which model,assimilationist or transnational,governs a family's experience may help clarify a clinician's understanding of a family's strengths, vulnerabilities, and mode of framing their cultural experiences. [source] Cultural differences in conceptual models of ride comfort for high-speed trainsHUMAN FACTORS AND ERGONOMICS IN MANUFACTURING & SERVICE INDUSTRIES, Issue 2 2009Joo Hwan Lee This study focuses on an analysis of the difference in cultural experiences for similar services through analyzing the difference in conceptual models of ride comfort for passengers of KTX (Korea Train eXpress) and TGV (Train a Grand Vitesse). These trains operate with identical platforms; KTX was introduced by K-TGV (Korea-TGV) based on TGV (French high-speed train). For the conceptual models of ride comfort, this study surveyed 200 KTX passengers on the Seoul--Busan line (duration: 2 hours 30 minutes) and surveyed 150 France TGV passengers on the Paris--Marseilles line (duration: 2 hours 40 minutes). The conceptual models of ride comfort were analyzed using structural equation modeling (SEM). In the results of the study, though there were differences in cultural environment (e.g., physical environment, body size, etc.) and cultural mentality (e.g., preference, unconscious rule, etc.), the models of ride comfort for both countries shared similar critical factors. However, there were significant differences in loading values of ride comfort for these critical factors. In particular, there were differences of 1.5 to 2 times between the two models regarding the subfactors seat factor and human fatigue factor. In conclusion, this study elicits that experience factor is the most influential on ride comfort, and cultural factors are applied as essential variables in ride comfort improvement. © 2009 Wiley Periodicals, Inc. [source] Value Similarities Among Fathers, Mothers, and Adolescents and the Role of a Cultural Stereotype: Different Measurement Strategies ReconsideredJOURNAL OF RESEARCH ON ADOLESCENCE, Issue 4 2009Annette M. C. Roest In research on value similarity and transmission between parents and adolescents, no consensus exists on the level of value similarity. Reports of high-value similarities coexist with reports of low-value similarities within the family. The present study shows that different conclusions may be explained by the use of different measurement strategies. In addition, we demonstrate that measured value similarities may be biased by a cultural stereotype, that is, an indirectly measurable phenomenon outside the family most likely attributed to shared cultural experiences. We examined similarities in 8 social,cultural value orientations among fathers, mothers, and adolescents from 433 Dutch families. Results revealed different outcomes when using ordinary correlations (r), absolute difference scores (d), or profile correlations (q). Similarly, different influences of a cultural stereotype were found when applying different measurement strategies. We discuss which measurement strategies are best used under which circumstances and which role the cultural stereotype plays. [source] Culture and psychiatric symptoms in Puerto Rican children: longitudinal results from one ethnic group in two contextsTHE JOURNAL OF CHILD PSYCHOLOGY AND PSYCHIATRY AND ALLIED DISCIPLINES, Issue 5 2008Cristiane S. Duarte Background:, The development of youth psychopathology may be associated with direct and continuous contact with a different culture (acculturation) and to distress related to this process (cultural stress). We examine cultural experiences of Puerto Rican families in relation to youth psychiatric symptoms in two different contexts: one in which migrant Puerto Ricans reside on the mainland as an ethnic minority and another in which they reside in their place of origin. Methods:,Sample: Probability samples of 10- to 13-year-old youth of Puerto Rican background living in the South Bronx, New York City (SB) and in the San Juan Metropolitan area in Puerto Rico (PR) (N = 1,271) were followed over time. Measures: Three assessments of internalizing psychiatric symptoms (elicited through the DISC-IV) and of antisocial behaviors (ASB) quantified through a six-point index were carried out. Independent variables included scales of adult and child acculturation and cultural stress, and other putative correlates. Data analysis: Within each study site, multilevel linear regression models were examined. Results:, Parental acculturation was associated with ASB in youth at both sites, but youth acculturation itself was not related to psychiatric symptoms. At both contexts, cultural stress was a more consistent correlate of youth psychiatric symptoms than acculturation after controlling for nativity, maternal education, child gender, stressful life events and parental psychopathology. However, the strength of the youth cultural stress association decreased over time. Conclusion:, The association between cultural factors and child psychiatric symptoms is not restricted to contexts where an ethnic group is a minority. [source] | ||||||||||||||||