Academic literature on the topic 'Symbolism (Cross-cultural)'
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Journal articles on the topic "Symbolism (Cross-cultural)"
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Stamatopoulou, Despina, Gerald C. Cupchik, Toshihiko Amemiya, Michelle Hilscher, and Tomoko Miyahara. "A Background Layer in Aesthetic Experience: Cross-cultural Affective Symbolism." Japanese Psychological Research 58, no. 3 (April 13, 2016): 233–47. http://dx.doi.org/10.1111/jpr.12114.
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Goodwyn, Erik. "Archetypes: The Contribution of Individual Psychology to Cross-cultural Symbolism." Journal of Jungian Scholarly Studies 15, no. 1 (March 23, 2020): 5–19. http://dx.doi.org/10.29173/jjs123s.
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When a patient reports a dream or undirected fantasy in psychotherapy, classical Jungian technique includes, among other things, comparing this material to that of cross-cultural symbolism (CCS). The validity of this aspect of the method hinges on what we think the origin of CCS is. If we believe that the lion’s share of such content comes from specific universal tendencies of the individual psyche, then it is reasonable to look to CCS as a source of clinical interpretive information. If not, however, the method loses credibility. An examination of this comparison reveals that some discussions about archetypes have been plagued by a false dichotomy of biology vs. emergence. Addressing this problem helps to organize various theories about archetypes that compare CCS into a more productive dialogue.
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Jian, Yufan, Zhimin Zhou, and Nan Zhou. "Brand cultural symbolism, brand authenticity, and consumer well-being: the moderating role of cultural involvement." Journal of Product & Brand Management 28, no. 4 (July 15, 2019): 529–39. http://dx.doi.org/10.1108/jpbm-08-2018-1981.
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Purpose This paper aims to improve knowledge regarding the complicated relationship among brand cultural symbolism, consumer cultural involvement, brand authenticity and consumer well-being. Although some literature has mentioned the relationship between the above concepts, these relationships have not been confirmed by empirical studies. Design/methodology/approach Based on the self-determination theory and the authenticity theory, a causal model of brand cultural symbolism, consumers’ enduring cultural involvement, brand authenticity and consumer well-being is developed. The structural equation model and multiple regressions are used to test the hypothesis. The primary data are based on an online survey conducted in China (N = 533). A total of six brands from the USA, France and China were selected as study samples. Findings The data reveal that brand cultural symbolism has a positive relationship with brand authenticity and consumer well-being; brand authenticity partially mediates the relationship between brand cultural symbolism and consumer well-being; and find a weakening effect of consumers’ enduring cultural involvement on the relationship between brand cultural symbolism and brand authenticity. Research limitations/implications The weakening effect of consumers’ enduring cultural involvement on the relationship between brand cultural symbols and brand authenticity should be further verified through experiments and the model should be tested in different cultural backgrounds from a cross-cultural perspective. Practical implications The present study offers novel insights for brand managers by highlighting brand authenticity as the fundamental principle that explains the effect of cultural symbolism of brands, consumers’ enduring cultural involvement, as well as eudaimonic and hedonic well-being. Originality/value The findings suggest that cultural significance of a brand is closely related to brand authenticity and consumer well-being; however, on consumers with a highly enduring cultural involvement, the effect of brand culture symbolism and brand authenticity is weakened. This is an interesting finding because in this case, consumers may measure brand authenticity more based on the brand actual behavior (e.g. brand non-commercial tendency and brand social responsibility) rather than the symbolic image.
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Ratka, Relic. "Esoteric Symbolism of the ‘Tree of Life’: A Cross-cultural Perspective." Journal of Human Values 23, no. 2 (April 10, 2017): 73–80. http://dx.doi.org/10.1177/0971685816689730.
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The article reviews about esoteric symbolism of the tree of life in shamanic cultures and oriental traditions including classical Hindu and Buddhist systems, together with various esoteric and indigenous traditions. The very idea of the tree of life, in indigenous cultures, which is often called the ‘world tree’ or ‘shamanic tree’, is connected with human illumination process in the form of mystical or ecstatic experience gained through the process of the self-realization. These various forms of mystico-religious experiences could be found in many religious traditions, considered to be cross-cultural phenomena. The author made an attempt to make a classification of chakras and energetic structure of the human body according to cross-cultural analysis of various cultures.
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Arthur, James. "Learning under the cross: legal challenges to ‘cultural–religious symbolism’ in public schools." Education and the Law 20, no. 4 (December 2008): 337–49. http://dx.doi.org/10.1080/09539964.2010.486917.
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Atsbeha, Negga Tesfaye, and Nadezhda Yaroslavovna Shkandriy. "The cross as a symbol cultural identity of Ethiopia." Vestnik of Saint Petersburg State University of Culture, no. 3 (52) (2022): 12–17. http://dx.doi.org/10.30725/2619-0303-2022-3-12-17.
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The article deals with the semantics and symbolism of the cross in the culture of Ethiopia. It is shown that the special forms and various functions of the cross are associated with the canonical ideas of the ancient Eastern Ethiopian church and its influence on the social and private life of the Ethiopian society. The typology of the main forms of the cross is traced, the development of ornamental decoration in the context of religious and everyday life, including in the bodily practices of tattooing, in the decoration of traditional textiles. The cross is interpreted as a sign of cultural and regional identity. Commission of church crosses is seen as a manifestation of personal piety. The most significant are religious ceremonial crosses associated with worship, as well as hand crosses for personal blessing, which are common not only in the church, but also in family life. Thus, the cross is one of the most important signs of ethnic selfidentification in modern Ethiopian culture.
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O'Boyle, Michael W., David A. Miller, and Fahim Rahmani. "Sound-meaning relationships in speakers of Urdu and English: Evidence for a cross-cultural phonetic symbolism." Journal of Psycholinguistic Research 16, no. 3 (May 1987): 273–88. http://dx.doi.org/10.1007/bf01067547.
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Palka, Joel W. "Left/Right Symbolism and the Body in Ancient Maya Iconography and Culture." Latin American Antiquity 13, no. 4 (December 2002): 419–43. http://dx.doi.org/10.2307/972224.
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Throughout Maya history the left and right sides of the human body, left/right spatial orientation, and handedness have had important cultural and symbolic meanings. This essay examines left/right symbolism in relation to the body, which is generally overlooked in studies of archaeological societies and material culture, and discusses how it relates to ancient Maya ideology and behavior. New information from Classic Maya iconography, plus corroborative information from Maya ethnography and cross-cultural investigations, support the proposition that left/right symbolic differences and hierarchies were present in ancient Maya society. For the Classic Maya, as with contemporary Maya peoples, the right hand or side of the body often signified “pure, powerful, or superordinate,” and the left frequently symbolized “weaker, lame, or subordinate” in particular cultural contexts. Hence, in Classic Maya imagery, kings face to their right and use their right hands, while subordinates are oriented to their left and frequently use their left hands. Following comparative anthropological analyses, consideration of handedness and human body symmetry help explain the left/right dichotomy and the apparent primacy of the right in Classic Maya spatial reference, social order, and worldview. The findings of this study have important implications for the examination of left/right symbolism in material culture, images of the body, and ideology in other societies.
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McNeil, Lynda. "Recurrence of Bear Restoration Symbolism: Minusinsk Basin Evenki and Basin-Plateau Ute." Journal of Cognition and Culture 8, no. 1-2 (2008): 71–98. http://dx.doi.org/10.1163/156770908x289215.
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AbstractBy combining ethnographic and evolutionary psychological approaches, this paper compares adaptive strategies of two groups of hunter-gatherers colonizing marginal environments, one in Southern Siberia (Minusinsk Basin) and the other in North America (Great Basin and Colorado Plateau). The biological and cultural survival of Southern Siberian (Evenki) and Basin-Plateau (Numic) hunter-gatherers depended upon developing a complex of social and symbolic strategies, including ritual, oral narratives and rock art. These symbolic representations, which emerged in response to reproductive and somatic demands, appear to have been preserved and transmitted inter-generationally, and to have recurred cross-culturally above chance.
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Erben Johansson, Niklas, Andrey Anikin, Gerd Carling, and Arthur Holmer. "The typology of sound symbolism: Defining macro-concepts via their semantic and phonetic features." Linguistic Typology 24, no. 2 (August 27, 2020): 253–310. http://dx.doi.org/10.1515/lingty-2020-2034.
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AbstractSound symbolism emerged as a prevalent component in the origin and development of language. However, as previous studies have either been lacking in scope or in phonetic granularity, the present study investigates the phonetic and semantic features involved from a bottom-up perspective. By analyzing the phonemes of 344 near-universal concepts in 245 language families, we establish 125 sound-meaning associations. The results also show that between 19 and 40 of the items of the Swadesh-100 list are sound symbolic, which calls into question the list’s ability to determine genetic relationships. In addition, by combining co-occurring semantic and phonetic features between the sound symbolic concepts, 20 macro-concepts can be identified, e. g. basic descriptors, deictic distinctions and kinship attributes. Furthermore, all identified macro-concepts can be grounded in four types of sound symbolism: (a) unimodal imitation (onomatopoeia); (b) cross-modal imitation (vocal gestures); (c) diagrammatic mappings based on relation (relative); or (d) situational mappings (circumstantial). These findings show that sound symbolism is rooted in the human perception of the body and its interaction with the surrounding world, and could therefore have originated as a bootstrapping mechanism, which can help us understand the bio-cultural origins of human language, the mental lexicon and language diversity.
Dissertations / Theses on the topic "Symbolism (Cross-cultural)"
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Meredith, David Charles. "Match & mismatch : cross-cultural visual symbolism in Hong Kong health & hygiene public information poster campaigns 1950-1990." Thesis, Birmingham City University, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.262946.
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Suteepichatpan, Penpaka. "Addressing cross-cultural narratives and design issues of the Second World War memorials : aftermath of the Bridge on the River Kwae project /." Title page, contents and abstract only, 2002. http://web4.library.adelaide.edu.au/theses/09ARCHLM/09archlmp416.pdf.
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Carney, Ovidia Cornelia Blough. "Effects of age and ethnicity on color preference and on association of color with symbol and with emotion." CSUSB ScholarWorks, 2001. https://scholarworks.lib.csusb.edu/etd-project/1882.
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Boberg, Henrik, and Jiraya Chanchon. "Symbols of Sustainability : A cross-cultural study on consumers perceived symbolic benefits of energy efficient home appliances." Thesis, Uppsala universitet, Företagsekonomiska institutionen, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-202597.
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Sustainability is a growing trend and companies are increasingly engaging sustainability in their core business strategy. One example of how this is manifested is through the development of products that are labelled as energy-efficient. There is a lack of insights into how consumers perceive and gain benefits from such sustainable products, particularly so regarding the nonfunctional and non-economical benefits and into how culture influences those benefits. The purpose of this study is to investigate consumer perceived non-functional and non-economical benefits that are associated with energy-efficient products, in order to gain a deeper understanding on how the Swedish compared to the Thai culture influence consumers perception of energy efficient products within the home appliance industry. The literature review regarding the symbolic meaning of products concludes that the most relevant perceived benefits of products includes emotional-, self-expressiveness-, and social benefits. A cross-cultural quantitative study performed in Sweden and Thailand determines that culture influences consumers understanding of products and thereby influence their perceived benefit from energyefficient home appliances. How culture influences consumer perceived benefits depends on the characteristics of the different cultural dimensions established by Hofstede (2010), involving: power distance, masculinity, individualism, uncertainty avoidance, and long-term orientation.
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Smith, Timothy B. "Modern Racism: A Cross-Cultural View of Racial and Ethnic Attitudes." DigitalCommons@USU, 1993. https://digitalcommons.usu.edu/etd/6051.
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The study and measurement of attitudes toward racial and ethnic groups are important parts of the field of cross-cultural psychology. The present study examined a theory of racial attitudes, that of symbolic racism, and several demographic variables. The sample population consisted of 575 Caucasians and 122 Far-East Asian college students. Results indicated that Symbolic Racism is a unique theoretical construct, that Caucasian students were less racially biased than their Asian peers, and that group differences in racial attitudes existed across religious affiliation, number of reported interracial friendships, and gender.
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Bilici, Seyma. "Socialt arbete med ensamkommande flyktingbarn : En kvalitativ studie om hur socialarbetare upplever det tvärkulturella arbetet med ensamkommande flyktingbarn." Thesis, Stockholms universitet, Institutionen för socialt arbete - Socialhögskolan, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-65407.
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The purpose of this study was to examine how some social workers in Sweden describe the social work with unaccompanied children. Emphasis was on the role of culture in social work with the unaccompanied children. I wanted to examine how the social workers describe their view on social work with unaccompanied. I also wanted to examine how the social workers describe their view at their own and the unaccompanied children’s cultural backgrounds influence on the social work with the unaccompanied. The study is based on qualitative interviews with four social workers. The empirical material was analysed based on the theories ethnocentrism and symbolic interactionism. The results of the study shows that both the social workers and the unaccompanied children’s cultural background effects social work. The social workers cultural background has a particular effect on the meetings with the unaccompanied children. The social workers capacity to fully understand the unaccompanied clients is limited for cultural factors.
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Bouchon, Marika. "'Nexial-topology' situation modelling : health ecology and other general perspectives." Thesis, View thesis, 2008. http://hdl.handle.net/1959.7/uws:3698.
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ABSTRACT: This research generated a formal method for global ‘situation modelling’ of near-critical and critical phenomena. The new paradigms and the construction of mental reality or social spaces do not explain the damaged world we leave to our children and the degeneration of health. The ‘physical’ was explored experimentally through the reputed imperfection of the body in daily living and the ecology of its health. An ‘integral’ methodology allowed combining this with a study of general perspectives in many fields. This theoretical and empirical study was framed according to a third-order logic: (1) The variety and inconsistency of perspectives on the unclear notion of ‘health’ required a generalist (meta-)classification or organising principle applicable in particular to health. The method of ‘perspectival analysis’ is based on the field- and domain-specific vocabularies, number of categories, and image types used in formulating explanation/ experience in each framework, in both scientific and human domains. This theoretical study was (2) grounded in a ‘radical empirical’ study of the effects of nutrition and healing techniques on a low-grade chronic syndrome (not life threatening but connected to stress, inflammation, swelling, tissues wasting). A ‘local-case’ experimental research design (representative of an aspect of health), and new topographic ‘gauging’ techniques were devised to observe small spatial changes (positioning, distortion, distribution). The results and concrete/ practice models led to the same conclusion as the abstract study: all our perspectives on health, body and space, have some underlying systemic form, and have in common two unifying frames – duality and polarisation –, characteristic also of point-set theory derived frameworks. Using them allows ‘circumnavigating’ the essential of all possible perspectives, without becoming lost in their details. However, they leave non-local effects, anomalies (or ’bad behaviour’) and periodical instability unexplained. (3) These were investigated by studying behaviour (irrespective of whether internal or external), and ‘not well understood’ induced health manifestations, and by mapping their topologic properties of small deformation through (a) a ‘local’ cognitive consideration of experience construction, the research process itself, and the intellectual skill of model-making, (b) etymologic studies to track forward semantic developments and perspectival shifts and inversions, (c) a graphic study of the universal symbolic forms in models, traditions, and dreams, tracing them back to ‘world-origin’ models (appearance/occurrence), and shape-icons (mental, cultural), such as tree, ladder, mountain or vortex-vertex spiral.
This thesis examines health disturbance, physical distortions and cultural deformations, their usual descriptions as timed changes, and shows how two fundamental parameters of direction and motion (or movement, energy, 'Wind') define geometries of binding, or directional activation (or active projection). These culturo-mental geometries produce generic images of locally induced phenomena, and represent boundary phenomena globally as 'natural' in the spatial-physical world, and as 'hidden' or latent in the human world. Their downside is to introduce systematic instability in our expressions, models of culture/civilisation, as well as in health manifestations. All these are found to be rooted in modelling styles derived from the 'local' geometry of observing – framing – a field in 'perspective', mostly based on vision, audition, and skin surface (touch). These geo-Metries are used to explain and justify in particular the instability and recurrent crises of health in chronic syndromes and ageing, and the ‘badly behaved’ health of childhood and adult females (eg consequences of pregnancy). The conclusion imposed itself that the ‘physical world of humans’ is shaped through critical response and boundaries, and it appears that physical integrity, including sound health, sanity and even safety, cannot be preserved but by conscious alert attention or voluntary practice or effort (eg ‘workout’). Some experiences recounted in this work (some from the literature) led to an opposite presupposition. Three possible logics rule deployments of perspective into flat, spherical, and hyperbolic geometries (a known basis of mathematics). Which is used depends on the ‘local’ state of criticality (sense of urgency, emergency, pressure) of the observing body-brain-‘system’. It correlates with this universally assumed vertical axis, with the exclusive use [instruments too] of the senses of the head and of ‘skin-encapsulated’ derived systemic definitions of ‘the world’ and ‘the observer’ (self or body). These allow localising and attributing properties to one or the other or their combination. However, they can also be considered as undifferentiated properties, ‘non-local’ but governing, of the ‘physical world of humans’ as it is apprehended in daily living, manifesting in a surface-related sense of swelling and gravity. A simple form of geometric topology ‘without hole’ (without discontinuity), here introduced through two cognitive experiments, animations, and images, can describe this. The method of ‘nexial-topology’ produces an ‘animated imaging’ that can be used to model (but not ‘represent’ in word, number, or realistic/ naturalistic images) the situation reaching ‘critical boundary’. It then shows auto-reinforcing self-organisation and auto-destruction in ‘passing’ it. Yet, it can also be used as a ‘native gauging’ expressed in gesture or body posture, related to intuition, instinct, and the rare ‘thinking in image’. As such, it describes approaching ‘critical boundary’ (versus ‘reaching’) as auto-limiting. A crucial finding is that ‘spontaneous’ behaviours (non-induced, non-intended) can ensure the integrity of health under operation in most conditions, and stop extremes. Yet, they are usually deemed meaningless, random or useless, and are systematically suppressed by enculturation and prevented by civilised lifestyles. ‘Nexial-topology’ gives a clear meaning to them, and can model the ‘ease’ of health and of daily living. It gives access to more basic options, with wider effects, more immediate than all our solutions, often ignored because too obvious. For example, ‘global warming’ could be addressed as a non-local property and a deployment into crises to ‘stop’, rather than separate problems of water, resources, heated behaviour, inflammatory and ‘water diseases’.
KEYWORDS: Interdisciplinary research, cross-disciplinary methodologies, modal logic, fundamental problem, general relativity, localisation, physicalism, geometric quantization, occurrence, appearance, extension, projection, attribution, distributed, anthropic principle, anthropomorphism, unified, unbounded, left, right, spiral, viral, genetic drift, natural, life, human nature, human pressure, limit, extreme, threshold, validity, value, critical decision making, apperception, child cognition, sense, semantic drift, Four Elements, symbolic inversion.
THIS IS A MULTI-MEDIA THESIS. FOR A SITE MAP OF THE NAMES AND DISPLAY ONLINE OF THE 52 FILES OF THIS THESIS, PLEASE CONSULT THE SECTION: ORGANISATION OF THE MULTI-MEDIA MATERIALS IN THIS THESIS, IN THE FRONT PAGES FILE (SOURCE 2), BEFORE THE TABLE OF CONTENTS.
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Sweydan, Francois. "Recherches sur le système de représentations symboliques de l’art néolithique aux textes des pyramides- Origines et formation des éléments de la religion solaire de l’Egypte antique." Thesis, Lyon 2, 2011. http://www.theses.fr/2011LYO20009.
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Dès les premières dynasties, le pictogramme fut dans l’écriture le prolongement des représentations figuratives naturalistes, logogrammes dans les palettes funéraires décorées protodynastiques. Ce constat nous porte à les mettre en correspondance avec l’art pariétal du néolithique nubien, le prédynastique égyptien, et celui des aires culturelles périphériques. La reconsidération des pétroglyphes en tant que symboles et idéogrammes, c’est-à-dire des mythogrammes autant que des logogrammes-phonogrammes polysémiques permet de dégager un système structurel de représentations symboliques universel dans la vallée du Nil. Essentiellement funéraire, il est organisé autour d’une nouvelle lecture en relation aux mythes fondateurs de l’Œil d’Horus/solaire, s’exprime dans des rites primitifs de revivification, de renaissance, néolithiques et prédynastiques, explicités ensuite durant les premières dynasties sur des tablettes, des sceaux-cylindres votifs, et l’onction du mort avec les sept huiles canoniques et, enfin, dans les Textes des Pyramides. Contrairement à l’idée commune d’opposition des notions de Nature-Culture, il est question de les conjuguer, de réconcilier la dualité non binaire et de voir, par exemple, les fonctions héliotrope et/ou héliophore des animaux du bestiaire soudanien, avec Sokar le faucon funéraire, les garants bienveillants des métamorphoses et de renaissance du soleil/des défunts, par ailleurs, félidés, canidés, antilopes…, investis du numineux des divinités tutélaires. À la lueur d’une nouvelle lecture du mythe “osirien” primitif de métamorphose, nous reconsidérons les conceptions sur le sacrifice animal sur des bases d’anthropologie religieuse. Loin d’une maîtrise et soumission de la nature, et d’un diffusionnisme, l’interculturalité de la pensée mythique archaïque première dans la vallée nubiano-égyptienne et des régions périphériques multiethniques implique, vis-à-vis du monde naturel et des forces spirituelles numineuses, la transculturalité des conceptions solaires et le partage pluriculturel, transhistorique des croyances résurrectionnelles polycycliques. Ainsi, les pétroglyphes d’animaux, les scènes de chasse animale, les représentations de barques, de sandales, etc., sont de nature funéraire votive, apotropaïqueSince the beginning of the first dynasties, the pictogram in writing was the extension of naturalistic figurative representations, logograms in the decorated funerary protodynastic palettes. This statement carry us to link them with the parietal art of Neolithic Nubia, the egyptian Predynastic, and peripheral cultural areas. We have reconsidered the petroglyphs as polysemic symbols and ideograms, i.e. mythograms as well polysemic logograms-phonograms, allowing us to draw up a structural system of symbolic representations, universal in the Nile valley. Basically funerary, the system is organised around a new reading in connection with the founding of the ‘Eye of Horus’/solar myths, and express itself in primitive Neolithic and Predynastic rites of revivification, rebirth, more explicit afterwards during the first dynasties on labels, votive cylinder-seals, and anointing the deads with the seven holy canonical oils, finally in the Pyramid Texts. Contrary to the common idea which opposite the Nature-Culture notions, there is some question to combine them, to reconcile the non-binary duality and to see, for example, the heliotrope functions and/or heliophore animals of the sub-Saharan bestiary, with Sokar the funerary hawk, the benevolent guarantors for the rebirth and metamorphosis of the sun/deads; otherwise felids, canids, antelopes…, invested by the numinous of the protecting divinities. In consequence of a new reading of the primitive ‘osirian’ myth of metamorphosis, we have reconsidered the conceptions about animal sacrifice on the basis of religious anthropology. Far from bringing under control and submission of nature, and diffusionnism, the intercultural (cross-cultural) of the first archaic mythic thought in the multi-ethnic nubian-egyptian valley and associated neighbouring areas involves, towards the natural world and the numinous spiritual strengths, the cross-cultural of solar conceptions and multicultural, trans-historic sharing of the polycyclic resurrectional believes. Thus, the animal petroglyphs, cynegetic scenes, boats and sandals representations, etc., are of funerary votive, apotropaic nature
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Bouchon, Marika, University of Western Sydney, College of Arts, and Centre for Social Ecology Research. "'Nexial-topology' situation modelling : health ecology and other general perspectives." 2008. http://handle.uws.edu.au:8081/1959.7/28676.
Full textAbstract:
ABSTRACT: This research generated a formal method for global ‘situation modelling’ of near-critical and critical phenomena. The new paradigms and the construction of mental reality or social spaces do not explain the damaged world we leave to our children and the degeneration of health. The ‘physical’ was explored experimentally through the reputed imperfection of the body in daily living and the ecology of its health. An ‘integral’ methodology allowed combining this with a study of general perspectives in many fields. This theoretical and empirical study was framed according to a third-order logic: (1) The variety and inconsistency of perspectives on the unclear notion of ‘health’ required a generalist (meta-)classification or organising principle applicable in particular to health. The method of ‘perspectival analysis’ is based on the field- and domain-specific vocabularies, number of categories, and image types used in formulating explanation/ experience in each framework, in both scientific and human domains. This theoretical study was (2) grounded in a ‘radical empirical’ study of the effects of nutrition and healing techniques on a low-grade chronic syndrome (not life threatening but connected to stress, inflammation, swelling, tissues wasting). A ‘local-case’ experimental research design (representative of an aspect of health), and new topographic ‘gauging’ techniques were devised to observe small spatial changes (positioning, distortion, distribution). The results and concrete/ practice models led to the same conclusion as the abstract study: all our perspectives on health, body and space, have some underlying systemic form, and have in common two unifying frames – duality and polarisation –, characteristic also of point-set theory derived frameworks. Using them allows ‘circumnavigating’ the essential of all possible perspectives, without becoming lost in their details. However, they leave non-local effects, anomalies (or ’bad behaviour’) and periodical instability unexplained. (3) These were investigated by studying behaviour (irrespective of whether internal or external), and ‘not well understood’ induced health manifestations, and by mapping their topologic properties of small deformation through (a) a ‘local’ cognitive consideration of experience construction, the research process itself, and the intellectual skill of model-making, (b) etymologic studies to track forward semantic developments and perspectival shifts and inversions, (c) a graphic study of the universal symbolic forms in models, traditions, and dreams, tracing them back to ‘world-origin’ models (appearance/occurrence), and shape-icons (mental, cultural), such as tree, ladder, mountain or vortex-vertex spiral. This thesis examines health disturbance, physical distortions and cultural deformations, their usual descriptions as timed changes, and shows how two fundamental parameters of direction and motion (or movement, energy, 'Wind') define geometries of binding, or directional activation (or active projection). These culturo-mental geometries produce generic images of locally induced phenomena, and represent boundary phenomena globally as 'natural' in the spatial-physical world, and as 'hidden' or latent in the human world. Their downside is to introduce systematic instability in our expressions, models of culture/civilisation, as well as in health manifestations. All these are found to be rooted in modelling styles derived from the 'local' geometry of observing – framing – a field in 'perspective', mostly based on vision, audition, and skin surface (touch). These geo-Metries are used to explain and justify in particular the instability and recurrent crises of health in chronic syndromes and ageing, and the ‘badly behaved’ health of childhood and adult females (eg consequences of pregnancy). The conclusion imposed itself that the ‘physical world of humans’ is shaped through critical response and boundaries, and it appears that physical integrity, including sound health, sanity and even safety, cannot be preserved but by conscious alert attention or voluntary practice or effort (eg ‘workout’). Some experiences recounted in this work (some from the literature) led to an opposite presupposition. Three possible logics rule deployments of perspective into flat, spherical, and hyperbolic geometries (a known basis of mathematics). Which is used depends on the ‘local’ state of criticality (sense of urgency, emergency, pressure) of the observing body-brain-‘system’. It correlates with this universally assumed vertical axis, with the exclusive use [instruments too] of the senses of the head and of ‘skin-encapsulated’ derived systemic definitions of ‘the world’ and ‘the observer’ (self or body). These allow localising and attributing properties to one or the other or their combination. However, they can also be considered as undifferentiated properties, ‘non-local’ but governing, of the ‘physical world of humans’ as it is apprehended in daily living, manifesting in a surface-related sense of swelling and gravity. A simple form of geometric topology ‘without hole’ (without discontinuity), here introduced through two cognitive experiments, animations, and images, can describe this. The method of ‘nexial-topology’ produces an ‘animated imaging’ that can be used to model (but not ‘represent’ in word, number, or realistic/ naturalistic images) the situation reaching ‘critical boundary’. It then shows auto-reinforcing self-organisation and auto-destruction in ‘passing’ it. Yet, it can also be used as a ‘native gauging’ expressed in gesture or body posture, related to intuition, instinct, and the rare ‘thinking in image’. As such, it describes approaching ‘critical boundary’ (versus ‘reaching’) as auto-limiting. A crucial finding is that ‘spontaneous’ behaviours (non-induced, non-intended) can ensure the integrity of health under operation in most conditions, and stop extremes. Yet, they are usually deemed meaningless, random or useless, and are systematically suppressed by enculturation and prevented by civilised lifestyles. ‘Nexial-topology’ gives a clear meaning to them, and can model the ‘ease’ of health and of daily living. It gives access to more basic options, with wider effects, more immediate than all our solutions, often ignored because too obvious. For example, ‘global warming’ could be addressed as a non-local property and a deployment into crises to ‘stop’, rather than separate problems of water, resources, heated behaviour, inflammatory and ‘water diseases’. KEYWORDS: Interdisciplinary research, cross-disciplinary methodologies, modal logic, fundamental problem, general relativity, localisation, physicalism, geometric quantization, occurrence, appearance, extension, projection, attribution, distributed, anthropic principle, anthropomorphism, unified, unbounded, left, right, spiral, viral, genetic drift, natural, life, human nature, human pressure, limit, extreme, threshold, validity, value, critical decision making, apperception, child cognition, sense, semantic drift, Four Elements, symbolic inversion. THIS IS A MULTI-MEDIA THESIS. FOR A SITE MAP OF THE NAMES AND DISPLAY ONLINE OF THE 52 FILES OF THIS THESIS, PLEASE CONSULT THE SECTION: ORGANISATION OF THE MULTI-MEDIA MATERIALS IN THIS THESIS, IN THE FRONT PAGES FILE (SOURCE 2), BEFORE THE TABLE OF CONTENTS.Doctor of Philosophy (PhD)
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Zhang, Wei. "A cross cultural study of symbolic meanings of products : perception of Chinese and North American consumers." Thesis, 2007. http://spectrum.library.concordia.ca/975780/1/MR34609.pdf.
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It has been long recognized in consumer research that consumers buy products and services not only for their utilitarian values and problem solving characteristics, but also for their symbolic meanings. Since culture plays a crucial role in the formation, transfer and communication of symbolic meanings, it is hypothesized that cultural differences may lead to differences in the symbolic meanings that are ascribed to a sample of products/services. A survey of Chinese and Canadian consumers confirms this hypothesis for a list of symbolic meanings that are associated with a sample of products and services that were selected in pilot studies. Averaging across a sample of products/services for a given symbolic meaning, hypothesis tests suggest that more Chinese ascribe utilitarian, interpersonal tie related, financial, and status related symbolic meanings whereas more Canadians ascribe enjoyment, self identity, appearance related, and social responsibility related symbolic meanings with the selected sample of products. However, the differences in the sample proportions are practically very small for symbolic meanings associated with financial value, interpersonal ties and utilitarian value. When the hypotheses are tested at the individual product/service level relatively stronger support is observed with regard to symbolic meanings associated with enjoyment, self expression, self achievement, appearance, status, and social responsibility. In general, the results confirm that the proportion of the population that ascribe a particular symbolic meaning to a product may depend on the culture. Implications of the findings, limitations of the research, and future research directions are discussed.
Books on the topic "Symbolism (Cross-cultural)"
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Rüdiger, Schott, Krawietz Werner, Pospisil Leopold J, and Steinbrich Sabine, eds. Sprache, Symbole und Symbolverwendungen in Ethnologie, Kulturanthropologie, Religion und Recht: Festschrift für Rüdiger Schott zum 65. Geburtstag. Berlin: Duncker & Humblot, 1993.
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Zhong Ri se cai de wen hua jie du. Beijing Shi: Zhongguo chuan mei da xue chu ban she, 2012.
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Mimes et parades: L'activité symbolique dans la vie sociale. Paris: L'Harmattan, 1995.
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Signs of life: The five universal shapes and how to use them. Sonoma, CA: Arcus Pub. Co., 1992.
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Signs of life: The five universal shapes and how to use them. New York: Jeremy P. Tarcher/Putnam, 1998.
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Arrien, Angeles. Signs oflife: The five universal shapes and how to use them. Sonoma, CA: Arcus Pub. Co, 1992.
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Meredith, David Charles. Match & mismatch: Cross-cultural visual symbolism in Hong Kong health & hygiene public information poster campaigns, 1950-1990. Birmingham: University of Central England in Birmingham, 1996.
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Smadar, Lavie, Narayan Kirin, and Rosaldo Renato, eds. Creativity/anthropology. Ithaca: Cornell University Press, 1993.
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Foreign bodies: Performance, art, and symbolic anthropology. Berkeley: University of California Press, 1992.
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Dzibelʹ, G. V. Fenomen rodstva: Prolegomeny k ideneticheskoĭ teorii. Sankt-Peterburg: MAĖ RAN, 2001.
Find full textBook chapters on the topic "Symbolism (Cross-cultural)"
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An, Dadi, and Edwin H. W. Chan. "Investigating the Comprehension of Public Symbols for Wayfinding in Transit Hubs in China." In Cross-Cultural Design, 301–11. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-57931-3_24.
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Zou, Chuanyu, and Guangxin Wang. "Comparative Analysis Comprehensibility of Healthcare Symbols Between USA and China." In Cross-Cultural Design. Methods, Tools and User Experience, 458–67. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-22577-3_33.
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Casimir, Michael J., and Susanne Jung. "“Honor and Dishonor”: Connotations of a Socio-symbolic Category in Cross-Cultural Perspective." In Emotions as Bio-cultural Processes, 229–80. New York, NY: Springer US, 2008. http://dx.doi.org/10.1007/978-0-387-09546-2_12.
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Bagagiolo, Giorgia, Federica Caffaro, Lucia Vigoroso, Ambra Giustetto, Eugenio Cavallo, and Margherita Micheletti Cremasco. "Interpretability of Surround Shapes Around Safety Symbols: Cross-Cultural Differences Among Migrant Farmworkers." In Advances in Intelligent Systems and Computing, 1663–72. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-96071-5_170.
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"Do dogs laugh? A cross-cultural approach to body symbolism." In Implicit Meanings, 185–89. Routledge, 2002. http://dx.doi.org/10.4324/9780203029909-18.
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Alland, Alexander. "Phallic Symbolism and Reproductive Expropriation: Sexual Politics in Cross Cultural Perspective." In Dialectics and Gender, 20–37. Routledge, 2019. http://dx.doi.org/10.4324/9780429041969-2.
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McCarthy, Angela, and Nicholas J. Evans. "Conclusion." In Death in the Diaspora, 201–5. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474473781.003.0009.
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This concluding chapter synthesises the key findings and theoretical points raised in this multidisciplinary collection and reinforces the richness and diversity of memorialisation at home and abroad during four centuries of British and Irish settlement overseas. Alert to the material composition of stones, their locations, symbolism, traditions of remembrance, and cross-cultural adaptation, contributors to this book show that gravestones were very public statements about the religious, geographic, economic, political and ethnic identities of European’s dying abroad. The collective findings suggest not just the evolution of a global death industry, but also the transfer of cultural practices by most societies wherever these migrants settled.
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Raamsdonk, Esther Van. "Maritime Mirrors: Marvell’s Dutch Satires." In Imagining Andrew Marvell at 400, 149–65. British Academy, 2022. http://dx.doi.org/10.5871/bacad/9780197267073.003.0009.
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Marvell’s satires frequently use water and its changeable characteristics to reflect, distort, swallow, or buoy up. This chapter applies a transnational approach to extend a European and polyglot reading of Marvell through his imagery of the sea, particularly during three Anglo-Dutch wars. The metaphorical potential of water was used to invert nationalist propaganda – not through simple inversion or exaggeration, but by the merging of competing tropes and symbolism, including that of Dutch writers such as Vondel and Vos. This chapter thus attempts to appreciate Marvell’s grasp of a broader cross-cultural context, through his redrawing of the contested figure of Neptune. As Marvell plays on the fluidity of meanings and disturbs easy stereotypes, he is accessing a wider European network of ideas. Marvell’s rhetoric is his own, but the mirror held up has been through many hands before.
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Caschera, Maria Chiara, Arianna D’Ulizia, Fernando Ferri, and Patrizia Grifoni. "Multiculturality and Multimodal Languages." In Cross-Cultural Interaction, 1027–42. IGI Global, 2014. http://dx.doi.org/10.4018/978-1-4666-4979-8.ch058.
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The way by which people communicate each other changes in the different cultures due to the different communicative expectations and depending on their cultural backgrounds. The development of the Internet has caused an increasing use of computer systems by people from different cultures, highlighting the need for interaction systems that adapt the interaction according to the cultural background of the user. This is one of the reasons of the growing research activity that explores how to consider cultural issues during the design of multimodal interaction systems. This chapter is focused on such a challenging topic, proposing a grammatical approach representing multicultural issues in multimodal languages. The approach is based on a grammar, that is able to produce a set of structured sentences, composed of gestural, vocal, audio, graphical symbols, and so on, along with the meaning that these symbols have in the different cultures. This work provides a contribution to the area of mulsemedia research, as it deals with the integration of input produced by multiple human senses and acquired through multiple sensorial media.
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Wang, Kevin Y. "Mixing Metaphors." In Cross-Cultural Interaction, 116–32. IGI Global, 2014. http://dx.doi.org/10.4018/978-1-4666-4979-8.ch008.
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This chapter explores the theoretical and conceptual assumptions underlying the notion of virtual community. Drawing from relevant literature, the author first examines the fundamental properties of the Internet as both technological and cultural artifact and argues that the Internet can embody different technological, functional, and symbolic meanings that will have direct implications for how communities are formed and experienced. Building on that framework, the second part of the chapter focuses on the sociological and psychological bases of community and explores how such conceptions change with the emergence of the Internet. The author concludes that studies of virtual communities must be contextualized according to historical and existing patterns of social life and offers a discussion on new challenges and questions facing mass communications research in this increasingly interdisciplinary area.
Conference papers on the topic "Symbolism (Cross-cultural)"
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Wang, Ying. "Research on Marketing Adaptability of Cross-border E-commerce under Different Cultural Symbols." In 2017 7th International Conference on Education and Management (ICEM 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icem-17.2018.126.
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Uçak, Olcay. "Towards a Single Culture in Cross-Cultural Communication: Digital Culture." In COMMUNICATION AND TECHNOLOGY CONGRESS. ISTANBUL AYDIN UNIVERSITY, 2021. http://dx.doi.org/10.17932/ctcspc.21/ctc21.007.
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Culture is a multifaceted, complex process which consists of knowledge, art, morals, customs, skills and habits. Based on this point of view of Tylor, we can say that the culture is the human in the society, his learning styles and the technical or artistic products that originate from these learning styles, in other words, the content. In antropology it is argued that when the concept of culture is considered as a component in a social system, the combination of the social and cultural areas form the socio-cultural system. Approaches that handle culture within the socio-cultural system are functionalism (Malinowski), structural-functionalism (Radliffe-Brown), historical-extensionist (Kluckhohn, Krober), environmental adaptive (White), while the approaches that treat culture as a system of thought are cognitive (Goodenough), structural (Levi Strauss) and symbolic (Geertz) approaches. In addition to these approaches that evaluate cultures specific to communities, another definition is made according to the learning time: Margeret Mead, Cofigurative Culture. In order to evaluate today’s societies in terms of culture, we are observing a new culture which has cofigurative features under the influence of convergent technologies (mobile, cloud technology, robots, virtual reality): Digital Culture. This study aims to discuss the characteristics of the digital culture, which is observed after the theoretic approaches that define different cultures in cross-cultural communication (Hofstede’s Cultural Dimension and Cofigurative Culture) and called as network society by Manual Castells and accelerated during the Covid19 pandemic, in other words the common communication culture. Common cultural features will be studied through methods of semiology and text analysis upon digital contents which are starting to take hold of cross-cultural communication, a comparison between cross-cultural communication and communicative ecology will be made, the alteration in the cultural features of the society will be examined via visual and written findings obtained.
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Yuan, Xiaorong. "Analysis on the Influence of Core Nodes of Visual Communication Symbols in Cross Cultural Advertising Network Communication." In 2019 11th International Conference on Measuring Technology and Mechatronics Automation (ICMTMA). IEEE, 2019. http://dx.doi.org/10.1109/icmtma.2019.00123.
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Tagirov, Philipp. "Symbolic Violence and the Other in Cross-Cultural Field. Some Remarks on R. Girard's and J. Baudrillard's Theories." In 2nd International Conference on Arts, Design and Contemporary Education. Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/icadce-16.2016.310.
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Jian, Bin, and Liang Yan. "Research on National Culture and Cross-cultural Communication Based on Audiovisual Symbols Taking CCTV Documentary, "A Bite of China" as an Example." In Proceedings of the 3rd International Conference on Culture, Education and Economic Development of Modern Society (ICCESE 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccese-19.2019.166.
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Ding, Wei, and Xinyue Yang. "Field Research of Environment Identity System Based on Corporate Identity System." In 13th International Conference on Applied Human Factors and Ergonomics (AHFE 2022). AHFE International, 2022. http://dx.doi.org/10.54941/ahfe1002253.
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Since the 1980s, CIS has been a methodology for many enterprises to improve their brand image. The full English name of CIS is Corporate Identity System. CIS originated from the United States, then developed and perfected in Japan, and began to rise in China in 1980s. Because CIS developed earlier in Taiwan, it has reference value for the correct introduction of CIS in the mainland.On this basis, through continuous practice, MOMA design team put forward a new analysis of CIS. As one of China's top ten design companies and design innovation demonstration enterprises, MOMA design is committed to providing customers with comprehensive solutions from product prototype definition, concept design, structure design, supply chain integration and brand building. MOMA design in the field of nearly 20 years of groping, has been highly recognized by the industry, and the composition of CIS enterprise identification system has a new interpretation, thinks that CIS should include five subsystems: MIS(Mind Identity System), BIS(Behavior Identity System), VIS(Visual Identity System), PIS (Products Identity) System and Environment Identity System (EIS). CIS has been developing for more than 40 years in China, and countless entrepreneurs, practitioners and scholars have gradually perfected their ideas and continuously incorporated some new ideas. However, relatively few literatures can be retrieved in the research of EI. With the advent of sustainable design and digital economy, MOMA design in the long-term project practice that "environment" for the development of corporate image is a state of crisis and opportunity, to a certain extent, has played a key role, and the enterprise's demand for external environment is also growing. In this paper, EI of CIS five elements is taken as the research object and the concept of "field" is adopted. "Field" is derived from Bourdieu's field theory. Field refers to "network or configuration of objective relations between positions". Field, capital and habitus constitute the core of Bourdieu's sociological theory, which embodies the characteristics of relational thinking. Capital is the quantity and type controlled by actors, including economic capital, cultural capital, social capital and symbolic capital. Habitus is an actor's temperament of perception, judgment and action according to different fields. Bourdieu believed that each field should explore the special practical experience of the local nature, and be used as a general field theoretical analysis method, as the construction principle and reproduction mechanism of field practical space. Therefore, relevant scholars extend "CIS field" and "CIS field effect", considering the transverse field mutual relations among the five elements of CIS. This paper takes EI as the sub-field of CIS, considers the mining of EI vertical field to improve the overall integrity of CIS, uses field theory to analyze the macro field, meso field and micro field in environmental identification, subdivides the environment contained in each field, and sort out the overall logical framework of EIS. Then through the case of MOMA design, using capital and habitus as media to verify the cross relations between the three dimensions of the segmentation of environmental identity system. This paper aims to further improve CIS and put forward the importance of EI, hoping to promote the collaborative evolution of enterprises themselves, enterprises with enterprises and enterprises with the outside world in this field, and also hope to bring certain reference value to some practitioners and academic staff.