117,607 research outputs found

    WHY CAN HUNTER-GATHERER GROUPS BE ORGANIZED SIMLARLY FOR RESOURCE PROCUREMENT, BUT THEIR KINSHIP TERMINOLOGIES ARE STRIKINGLY DISSIMILAR: A CHALLENGE FOR FUTURE CROSS-CULTURAL RESEARCH

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    Cross-cultural research involves explanatory arguments framed at the meta-level of a cohort of societies, each with its own historical development as an internally structured and organized system. Historically, cross-cultural research on hunter-gatherer groups initially was in accord with the general anthropological interest in determining the ideational basis for differences in systems of social organization, but more recent work has shifted emphasis to the phenomenal level of factors affecting the mode of adaptation to an external environment. This has left a major lacuna in our understanding of the reasons for cross-cultural differences among ideational systems such as kinship terminologies in hunter-gatherer societies. I address this lacuna in this article through cross-cultural comparison of hunter-gatherer kinship terminologies at an ideational, qualitative level. The means for so doing is first worked out using the kinship terminology of the Hadza, an East African hunter-gather group. Next, comparison of the Hadza and their kinship terminology with two other hunter-gatherer groups prominent in the anthropological literature, along with their kinship terminologies, makes evident a major disjunction between, on the one hand, the similarity of hunter-gatherer societies at the phenomenal level of activities such as food procurement and, on the other hand, striking differences among the same groups at the ideational level of the structural organization of their kinship terminologies. The reason for the striking differences between the ideational and the phenomenal levels is not immediately evident and remains a topic to be addressed in future cross-cultural research

    Because We Smile: Jonathan Swift\u27s Enthusiastic Magnifying Glass

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    Jonathan Swift (1667-1745) was intellectually before his time. His insights into the human condition reveal a belief in the not-hopeless corruption of humanity. To capture this state of the human condition, he used two key symbols: wind and machine. These two symbols represent the two sides of the dialectical argument into which Swift forces his readers. What guide should direct humanity-enthusiasm and emotional stimulation (wind) or reason and objective systems (the machine)? Preoccupied with these two ideas, Swift uses his scatological satires to level all of humanity. Swift forces his readers onto their knees in the mud and mire and only after moving them toward repenting of all vain pride does Swift allow his audience the redemption of laughter

    The Italian version of the Thinking About Life Experiences Questionnaire and its relationship with gender, age, and life events on Facebook

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    The present study provided a cross-cultural validation of the Thinking About Life Experiences Scale-revised (TALE-R) in an Italian sample of Facebook users (n = 492; female = 378; male = 114; mean age 26.1) to test for replication and universality of the TALE-R three-factor model. Furthermore, it explored the interrelations among gender, age, the scores at the TALE-R and the frequency of posting textual/visual information about individuals' life events on Facebook. Results at exploratory and confirmatory factor analysis gave empirical support to both of a tripartite model for the functions of autobiographical memory (i.e., directive-behavior, social-bonding, and self-continuity) and measurement invariance of this three-factor model across gender and age. Further results at linear correlation and regression analyses showed that directive-behavior and self-continuity functions of autobiographical memory are significantly related to the ways people use Facebook for personal documentation. Age differences more than gender influence this association. Discussion and conclusion reported both theoretical and empirical implications of the findings of the study
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