Jean Briggs's Never in Anger as an Ethnography of Experience

Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/66542/2/10.1177_0308275X9301300406.pd

Channeling the super-natural aspects of the ethical life

Comment on Keane, Webb. 2016. Ethical life: Its natural and social histories. Princeton, NJ: Princeton University Press.

The psychology of practice and the practice of the three psychologies

The keynote speakers at the 2nd Asian Association for Social Psychology Meetings were asked to clarify the relationship among the three scholarly fields known as cultural psychology, indigenous psychology and cross-cultural psychology. Are they three names for the same thing? If not are they complementary or antagonistic enterprises? Does one approach subsume the other(s) or make the other(s) possible? What follows is my own general view of the ''three psychologies'' issue. I suggest that cultural psychology and indigenous psychology are kindred approaches, which differ in significant ways from cross-cultural psychology. A distinction is drawn between the study of ''mentalities'' (the proper unit of analysis for cultural and indigenous psychology) and the study of ''mind'' (a non-cultural phenomenon). Cultural psychology is a type of interpretive analysis of social practice which asks, ''what are the 'goals, values and pictures of the world' with reference to which this behavior might be seen as rational?'' The essay describes the assumption of rationality and the place of cultural critique in interpretive analysis. Is there any significant difference at all between cultural psychology and indigenous psychology? One aim of cultural psychology (''globalizing the local'') is premised on the view that ''indigenous psychologies'' may have relevance outside their points of origin. How open is the indigenous psychology movement to the idea that (e.g.) a psychology with a ''Chinese soul'' might illuminate the psychological functioning of members of non-Chinese populations

Fallible judgment in behavioral research

viii, 97 p.; 21 cm

Thinking Through Cultures

vii.404 hal.;24 c

The prosecution of Dawoodi Bohra women: Some reasonable doubts

Muslim women of the Dawoodi Bohra community have recently been prosecuted because they customarily adhere to a religiously based gender-inclusive version of the Jewish Abrahamic circumcision tradition. In Dawoodi Bohra families it is not only boys but also girls who are circumcised. And it is mothers who typically control and arrange for the circumcision of their daughters. By most accounts the circumcision procedure for girls amounts to a nick, abrasion, piercing or small cut restricted to the female foreskin or prepuce (often referred to as ‘the clitoral hood’ or in some parts of Southeast Asia as the ‘clitoral veil’). From a strictly surgical point of view the custom is less invasive than a typical male circumcision as routinely and legally performed by Jews and Muslims. The question arises: if the practice is legal for the gander why should it be banned for the goose