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Journal articles on the topic 'Western culture'

Author: Grafiati

Published: 4 June 2021

Last updated: 21 February 2023

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1

Ortega Villasenor, Humberto, and Genaro Quinones Trujillo. "Aboriginal Cultures and Technocratic Culture." Essays in Philosophy 6, no. 1 (2005): 226–34. http://dx.doi.org/10.5840/eip20056128.

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Threatened aboriginal cultures provide valuable criteria for fruitful criticism of the dominant Western cultural paradigm and perceptual model, which many take for granted as the inevitable path for humankind to follow. However, this Western model has proven itself to be imprecise and limiting. It obscures fundamental aspects of human nature, such as the mythical, religious dimension, and communication with the Cosmos. Modern technology, high-speed communication and mass media affect our ability to perceive reality and respond to it. Non-Western worldviews could help us to regain meaningful communication with Nature and to learn new ways of perceiving our world.

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2

Lind, William S. "Defending Western Culture." Foreign Policy, no. 84 (1991): 40. http://dx.doi.org/10.2307/1148780.

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3

Walls, A. F. "The Western Discovery of Non-Western Christian Art." Studies in Church History 28 (1992): 571–81. http://dx.doi.org/10.1017/s0424208400012699.

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Christianity is in principle perhaps the most syncretistic of the great religions. Unlike Hinduism, it does not have a unifocal religious culture belonging to a particular soil; nor, like Islam, does it have common sacred language and a recognizable cultural framework across the globe. Historically, Christian expansion has been serial, moving from one heartland to another, fading in one culture as it is implanted in another. Christian expansion involves the serial, generational, and vernacular penetration of different cultures.

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Harisudin, MN. "Tradisi Lokal sebagai ‘Urf Progresif." ISLAMICA: Jurnal Studi Keislaman 2, no. 1 (January 22, 2014): 95. http://dx.doi.org/10.15642/islamica.2007.2.1.95-108.

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For some, Western culture is not only a form of civilization par excellencebut also a culture that is immune from any critique. Still for some, Western culture is a high culture while other cultures are low cultures. Furthermore, post-colonial studies maintain that Western culture occupies the centre of human civilization while other cultures are at the periphery. The thrust of this latter view is that the Western culture may dominate and rule other cultures. Hence, the real nature of the Western culture is that of hegemony. Now, Western culture has been manifested in many habits and traditions such as pornography, homosexuality, and other form of cultural identity which are malevolent in their nature. In this regard, this paper is interested to show that ‘Urf (local custom) as a framework of analysis commonly used by the scholars of Islam can be appropriated to challenge the hegemonic view of the Western culture and to prove that in fact Western culture can occupy not the centre of human civilization but the periphery.

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Pridmore, Saxby, and Milford McArthur. "Suicide and Western Culture." Australasian Psychiatry 17, no. 1 (January 2009): 42–50. http://dx.doi.org/10.1080/10398560802596843.

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Lentin, Alana. "`Race' and Western Culture." European Journal of Social Theory 4, no. 4 (November 2001): 519–25. http://dx.doi.org/10.1177/13684310122225181.

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7

Chuchra, Rimmy, and Navreet Kaur. "Effect of Western Culture on Indian Culture." International Journal of Computer Applications 136, no. 5 (February 17, 2016): 5–12. http://dx.doi.org/10.5120/ijca2016908391.

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8

Wang, Shichao. "The Differences and Integration between Tea Culture and Coffee Culture." Studies in Linguistics and Literature 6, no. 3 (July 22, 2022): p22. http://dx.doi.org/10.22158/sll.v6n3p22.

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Tea took its source at China and has played an important role in people’s life from ancient times to the present; Coffee originated in the west and its importance is comparable to that of tea to the Chinese people. They are regarded as outstanding representatives of Chinese and Western cultures. The contact between the two cultures reflects their differences and connotations. This paper makes a comparison between tea culture and coffee culture from the aspects of the origin, development, differences and culture connotations. So as to understand the cultural conflicts between Chinese and Western cultures and the trend of mutual integration of Chinese and Western cultures under the trend of globalization.

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Nir, Bina. "Representations of Light in Western Culture." Genealogy 6, no. 4 (October 17, 2022): 85. http://dx.doi.org/10.3390/genealogy6040085.

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In physical terms, light is a wave radiating from an energy source, yet different cultures in different periods have also attributed metaphysical properties to light that are outside of nature. Even in today’s secular discourse, we often resort to using imagery of light to symbolise a variety of virtues, whereas ‘New Age’ discourse raises light to a renewed metaphysical status. In this article, we will use the genealogical method to examine the origins of the popular Western conception of light as representative of knowledge, goodness, wisdom and sanctity by looking at the great myths and the foundational texts of Western culture. This understanding of light is a deep structure, originating in religion, that persists in secular culture: from ancient Near Eastern mythologies, to Plato’s parable of the cave, to the Judeo-Christian narrative and the Enlightenment and culminating in the role of light in New Age culture.

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10

Ran, Yuti. "Integrating Chinese Culture with Western Culture in EFLT Classroom." Studies in English Language Teaching 4, no. 3 (August 24, 2016): 376. http://dx.doi.org/10.22158/selt.v4n3p376.

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<em>In the current climate of internationalization, intercultural communication is rapidly growing in importance. This paper firstly discusses the inappropriateness of current English teaching and the necessity on developing college learners’ intercultural competence on the basis of the research results on cultural awareness carried out among learners and teachers in universities home and abroad. Then it explores the teaching strategies on how to cultivate learners’ intercultural competence in EFLT classroom. By employing the techniques of presentation, analysis, discussion, comparison and contrast between Chinese culture and western culture in the teaching content, the learners can obtain the knowledge of both cultures, expand their cultural awareness, increase their tolerance of the existence of difference, understand the new and different cultural patterns and develop a perspective of cross-cultural awareness. This progressive procedure on integrating Chinese culture with western culture in EFLT classroom reinterpreted and extended the tradition procedure in culture teaching.</em>

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11

Yu, Van. "Culture and the Western World." Janus Head 7, no. 2 (2004): 529–31. http://dx.doi.org/10.5840/jh20047233.

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12

Caldecott, Stratford. "The Evangelization of Western Culture." Chesterton Review 26, no. 4 (2000): 463–69. http://dx.doi.org/10.5840/chesterton200026493.

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13

서은미. "Understanding Western Culture Through Films." English & American Cultural Studies 7, no. 1 (April 2007): 123–42. http://dx.doi.org/10.15839/eacs.7.1.200704.123.

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14

Woods, Timothy J. "Death in Contemporary Western Culture." Islam and Christian–Muslim Relations 18, no. 3 (July 2007): 333–43. http://dx.doi.org/10.1080/09596410701396071.

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15

Remele, Kurt. "Christianity and western therapeutic culture." European Legacy 1, no. 3 (May 1996): 1120–25. http://dx.doi.org/10.1080/10848779608579538.

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16

Sprague, Gregory A. "Male Homosexuality in Western Culture:." Journal of Homosexuality 10, no. 3-4 (March 12, 1985): 29–44. http://dx.doi.org/10.1300/j082v10n03_06.

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17

Nosachev, Pavel. "Interdisciplinary Studies of Western Esoterim and Culture Studies." St.Tikhons' University Reviews 66, no. 4 (August 31, 2016): 105–20. http://dx.doi.org/10.15382/sturi201666.105-120.

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18

Goheen, Mike. "GOSPEL, CULTURE, AND CULTURES:LESSLIE NEWBIGINS MISSIONARY CONTRIBUTION." Philosophia Reformata 66, no. 2 (December 2, 2001): 178–88. http://dx.doi.org/10.1163/22116117-90000230.

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Lesslie Newbigin’s book Foolishness to the Greeks: The Gospel and Western Culture opens with an interesting observation. On the one hand, the relationship between the gospel and culture is not a new subject. One thinks, for example, of the classic study of H. Richard Niebuhr who proposed five models of the relation of Christ to culture, and of work of Paul Tillich who struggled toward, what he called, a ‘theology of culture’ (Niebuhr 1951; Tillich 1959). However, the majority of work has been done by scholars who have not had the missionary experience of communicating the gospel to a radically foreign culture. On the other hand, the last three decades have witnessed a spate of studies on the issue of gospel and culture within the discipline of missiology under the general rubric ‘contextualization studies.’1 Missionaries have become more aware of the western captivity of the gospel and have struggled fruitfully with the issues of gospel and culture, and gospel and cultures. Yet while “it has sought to explore the problems of contextualization in all the cultures of humankind from China to Peru, it has largely ignored the culture that is the most widespread, powerful, and persuasive among all contemporary cultures — namely . . . modern Western culture” (Newbigin 1986:2-3). To put Newbigin’s observation another way, the missionary experience and tradition has gained penetrating insight into the issues of gospel and culture, and gospel and cultures but this tradition has not been appropriated in mainstream western scholarship to shed light on the subject of gospel and culture, and more particularly on the relationship between the gospel and western culture. To my way of thinking, this is a great loss because the missionary experience of cross-cultural witness offers important insight into the gospel-culture relation.

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19

Liang, Yun. "On the origin and formation of the early Qin Culture." Chinese Archaeology 18, no. 1 (November 27, 2018): 136–45. http://dx.doi.org/10.1515/char-2018-0013.

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Abstract The early Qin Culture refers to the Qin Culture from the Western Zhou Dynasty to the early Spring-and-Autumn Period. Considering its cultural composition, we will realize that it has three main sources, namely the Shang, Zhou, and Western Rong (Western Barbarian) Cultures. The elements derived from the Shang Culture comprised the furniture of waist pits and the custom of dog burial in graves, the use of human sacrifice, the interment of chariots and horses, the Shang-style pottery wares and the tradition of constructing huge-scale mausoleums. These elements reflect that the Qin people initially came from the east and had strong ties with the Shang Dynasty and were deeply influenced by the Shang Culture, and belonged to the Yin people (after the fall of the Shang Dynasty) in the broader sense. The elements absorbed from the Zhou Culture comprised the architectural types of ancestral temples and palaces, the adoption of the ritual vessels, the suspended musical instruments, the Zhou style pottery wares and the writing system. These elements indicate that the Qin people adopted the ritual and musical culture of the Western Zhou Dynasty, which had a great political significance at the early stage of Qin’s history. The factors derived from the cultures of the Western Rong ethnic group or the northern steppes included the flexed burial position, the golden body ornaments and chariots and horses, iron wares, animal motifs on utensils, recesses on the walls of the burial pits and the ditches around the graves, the use of bronze cauldrons and swords (daggers). Such elements reflect that during the development process in the Longyou region, the Qin people absorbed the cultures of the adjacent Western Rong ethnic group, the Eurasian steppes and farther beyond. The first kind of elements continued to predominate the Qin Culture down to the middle Western Zhou, then the second and the third ones arose from the late Western Zhou to the early Spring-and-Autumn Period, and simultaneously, the first were only present in the aristocratic burial activities. Based on the remnants of the Shang Culture, the early Qin Culture came into being by widely absorbing elements of the Zhou and Western Rong Cultures.

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20

Zhou, Ting. "Chinese Folk Photographic Creations of Western Photographers." Asian Social Science 13, no. 7 (June 23, 2017): 190. http://dx.doi.org/10.5539/ass.v13n7p190.

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Folk cultures contribute to the important composition of the traditional culture in China, a multiracial ancient civilization enjoying a profound history. Folk photography opens a window for the world to enable people in other countries to understand China as well as its traditional culture. Western photographers have created a large amount of folk photographs during over a century of corresponding development. These works mean not only great significances to the documentation and heritage of Chinese folk cultures but also enormous contributions to the communication of Chinese folk cultures towards the global community. The paper reviewed the Chinese folk photographic creations of western photographers from mid-19th century to early 21st century, and discussed the connotations and meanings of these works.

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21

Nosochenko, Marina. "Destiny Concept in Eastern and Western Cultures." Proceedings of Altai State Academy of Culture and Arts, no. 2 (2022): 40–48. http://dx.doi.org/10.32340/2414-9101-2022-2-40-48.

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The paper analyses destiny subject in religious and philosophical doctrines and theories of the East and the West. Common for different cultures concepts related with the destiny idea are considered. Etymology of destiny term in some ancient and modern languages is studied; specific senses related with the term are looked into. Key factors determined interest to the destiny idea in mankind history, concepts of destiny in Eastern and Western cultures are compared. According to the author, tragic fatalism or heroic rioting are more typical for consciousness of the person belonging to the Western culture. The Eastern culture person regards destiny idea through the lens of quietism and self-understanding.

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22

Mickūnas, Algis. "Resistance to Western Popular and Pop-Culture in India." Coactivity: Philosophy, Communication 25, no. 1 (March 27, 2017): 48–62. http://dx.doi.org/10.3846/cpc.2017.268.

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The essay is designed to present the phenomena of popular culture, its difference from pop culture, both products of modern West, and their impact on film and advertisement media in India. First, the discussion focuses on the Critical School which proposed the initial thesis of commodification of culture with a resultant “lowering” of standards to appeal to “the masses”, and an appeal to the “average” tastes. In the essay an argument is presented that pop culture is a “critique” of popular culture and is an elitist position attempting to shock popular mores and media content. Given this setting, it is argued that while India has followed both the globalizing popular and pop cultures, neither are adequate to encompass Indian media, specifically their film content.

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23

Yanhui, LU, and LIU Fangming. "Critical Reading of Walden from the Perspective of Chinese and Western Cultures." Asia-Pacific Journal of Humanities and Social Sciences 2, no. 3 (September 30, 2022): 073–79. http://dx.doi.org/10.53789/j.1653-0465.2022.0203.009.p.

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Chinese traditional thoughts have a great influence on Western literature and American Transcendentalism. Given Sino-western culture differences and Thoreau’s language limitations, by making a comparative analysis of Confucianism-Taoism implied in the essay and Thoreau’s transcendentalism, this paper aims to understand and interpret objectively and realistically elements of Chinese traditional culture in Walden so as to further think about how to maintain the cultural consciousness and cultural confidence of Chinese traditional culture. To start with the interpretation of the writing background of Walden and the author's personal identities, critical reading of Walden from different perspectives of Chinese and Western cultures is of great significance for the interpretation of the essence of Chinese and Western cultures, which contributes to guiding positive world views, outlooks on life and values, and better appreciating Chinese traditional culture and transcendentalism involved in Walden.

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24

NIR, Bina. "Western Culture and Judeo-Christian Judgement." Cultura 14, no. 2 (December 31, 2017): 69–88. http://dx.doi.org/10.3726/cul.2017.02.04.

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25

Maxwell, Catherine, and Catherine Belsey. "Desire: Love Stories in Western Culture." Modern Language Review 91, no. 4 (October 1996): 987. http://dx.doi.org/10.2307/3733554.

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26

Miles, Malcolm. "Fragmentation and Wholeness in Western Culture." Modern Believing 37, no. 4 (October 1996): 2–8. http://dx.doi.org/10.3828/mb.37.4.2.

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27

Musiał-Kidawa, Aldona. "Human subjectivity in western european culture." Scientific Papers of Silesian University of Technology. Organization and Management Series 2017, no. 112 (2017): 265–72. http://dx.doi.org/10.29119/1641-3466.2017.112.22.

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28

Ascherson, Neal. "Caesar: a life in Western culture." Public Archaeology 6, no. 4 (December 2007): 245–48. http://dx.doi.org/10.1179/175355307x264192.

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29

Blackbourn, D. "Inhumanities: Nazi Interpretations of Western Culture." Common Knowledge 20, no. 3 (October 1, 2014): 499–500. http://dx.doi.org/10.1215/0961754x-2732916.

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30

Zorn, Jean-Françoid. "For a Missiology of Western Culture." International Review of Mission 95, no. 378-379 (July 10, 2006): 320–23. http://dx.doi.org/10.1111/j.1758-6631.2006.tb00572.x.

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31

Crick, Malcolm, and Stephen Horigan. "Nature and Culture in Western Discourses." Man 25, no. 2 (June 1990): 352. http://dx.doi.org/10.2307/2804585.

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32

Bavaj, Riccardo. "Inhumanities: Nazi Interpretations of Western Culture." German History 33, no. 2 (March 3, 2015): 320–22. http://dx.doi.org/10.1093/gerhis/ghv028.

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33

de Freitas, Marcílio. "Fundamental references from the Western culture." International Review of Sociology 18, no. 2 (July 2008): 211–24. http://dx.doi.org/10.1080/03906700802087779.

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34

Wang, Furen. "“Western discourse” and contemporary Chinese culture." Frontiers of Literary Studies in China 1, no. 2 (May 2007): 197–212. http://dx.doi.org/10.1007/s11702-007-0009-3.

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35

Morten, Lucien. "About Science in Modern Western Culture." Dialectics and Humanism 14, no. 3 (1987): 39–47. http://dx.doi.org/10.5840/dialecticshumanism19871436.

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36

Zadorozhna, Oksana. "Visualization of Pandemics in Western Culture." NaUKMA Research Papers. History and Theory of Culture 3 (November 21, 2020): 90–96. http://dx.doi.org/10.18523/2617-8907.2020.3.90-96.

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37

Wilton, Gary. "Eccentric Culture: Theory of Western Civilization." International journal for the Study of the Christian Church 9, no. 3 (August 2009): 261–63. http://dx.doi.org/10.1080/14742250903208333.

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38

Pang, S. C., A. S. Clayton, and R. H. Harrison. "Culture-positive tuberculosis in Western Australia." Australian and New Zealand Journal of Medicine 22, no. 2 (April 1992): 109–13. http://dx.doi.org/10.1111/j.1445-5994.1992.tb02787.x.

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39

Wax, Dustin M. "Sex and Pleasure in Western Culture." Archives of Sexual Behavior 36, no. 3 (May 18, 2007): 471–72. http://dx.doi.org/10.1007/s10508-007-9189-9.

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40

Manshur, Fadlil Munawwar. "The Connection between Arabic and Western Culture in the Rise of Populism." Jurnal Humaniora 31, no. 3 (December 2, 2019): 263. http://dx.doi.org/10.22146/jh.44770.

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This article discusses the rise of populism in Arabic and Western cultures as well as the connection between them. This study shows that populism in the Arab and Western world have several common characteristics: resistance against the mainstream, xenophobia, isolation, intolerance, hostility towards strangers, extremism, radicalism, anti-multiculturalism, and anti-globalization. The rise of populism has aﬀected Arabic and Western cultures, as well as their interactions. Because of populism, Western culture’s views of the outside world, strangers, immigrants, and Islam has changed significantly. Western culture, inﬂuenced by populism, tend to be intolerant, isolated, xenophobic, and lack trust in multiculturalism. Meanwhile, populism in Arabic culture tends to be more anti-Western, anti-capitalist, and anti-liberalist. With the rise of populism, relations between these two cultural entities have become colored by tension, distrust, suspicion, and xenophobia.

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41

Gross, Eduard-Claudiu. "Souvenir Photography: Documenting a Foreign Culture for the Western Audience." Linguaculture 13, no. 2 (December 31, 2022): 97–103. http://dx.doi.org/10.47743/lincu-2022-2-0318.

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Photographer Felice Beato (1832-1909) was a pioneer of souvenir photography, a genre of photography that depicted foreign cultures for an unfamiliar audience. A type of photography that was popular in the 19th century, particularly in Japan, souvenir photography was created to export images of foreign cultures to people in the West. This article explores the historical implications of souvenir photography, the influence of Felice Beato on the genre, and how he represented Asian culture to people in the West. Beato’s work in Japan, China, and India allowed him to experiment with different types of photography, such as architectural, panoramic, and war photography. His photography was characterized by the use of panoramic and colorization techniques, which allowed him to capture the essence of the places he visited. His work contributed significantly to the emergence of souvenir photography as a genre, and his ability to convey the beauty of his subjects was widely recognized. Beato’s photography brought a part of Asian culture to the western population, and his images often portrayed what the westerns perceived as the exoticism of these cultures.

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42

Zhang, Jiwen. "An Exploration of the Differences between Chinese and Western Costumes in the Archaeological Archaeology of Clothing Culture in Different Periods of Agriculture." Journal of Environmental and Public Health 2022 (June 15, 2022): 1–12. http://dx.doi.org/10.1155/2022/2491990.

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Countries around the world have different historical development processes in different periods of agricultural economic environment, and have formed different costume culture characteristics. This study analyzes the differences in aesthetic standards in Chinese and Western clothing cultures, as well as the differences between Chinese and Western costumes in color design, structural design, and dress methods, and elaborates the main reasons for the differences between Chinese and Western clothing cultures. The study focuses on the characteristics and differences of traditional clothing art culture in various places, but because of the differences in historical conditions, lifestyles, psychological qualities, and traditional ideas and cultural concepts, there are great differences between the traditional costume art culture concepts in China and the West. Based on this, the study specifically explains the difference between the two through the comparison of the aesthetic characteristics of the traditional costume art culture concepts in the Middle East and the West, and the difference in the expression of the Middle East and Western clothing art.

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Cochran, Adrienne. "Teaching Non-Western Students about Western Culture: Western Values Considered within a Global Context." Networks: An Online Journal for Teacher Research 5, no. 2 (April 1, 2002): 48. http://dx.doi.org/10.4148/2470-6353.1189.

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Tret'iakov, E. A. "Chronological complexes of Medieval sites in Western Siberia." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 1(56) (March 21, 2022): 134–47. http://dx.doi.org/10.20874/2071-0437-2022-56-1-11.

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Recently, an opinion has been established about the broad chronology of the medieval cultures in the study of the Middle Ages of the Trans-Urals. Particularly, the period of existence of the Bakal Culture has been consi-dered to fit within the framework of the 4th–13th centuries, and the Yudino Culture within the 6th–13th centuries. Based on the general chronology of the archaeological sites, as well as discovery of materials of different cultures within the same settlements, the researchers suggested a certain level of interaction between representatives of the Bakal and Yudino Cultures. Such ethno-cultural situation probably had to be accompanied by economic, so-cial or military aspects of the interaction of the medieval communities. However, we cannot readily accept the co-existence of representatives of the Bakal and Yudino Cultures, since no multicultural burial complexes have been found and no syncretic has been observed in the material culture. Thus, one of the main objectives was to detail the chronology of the medieval complexes and to identify the chronological phases. To address this problem, we have assessed all known dated archaeological sites of the medieval period, examined by stationary excavations and subjected to absolute and relative dating, 36 sites in total. Using the comparative typological method, an at-tempt was made to narrow the chronological framework of material complexes for each site. All radiocarbon dates have been calibrated using OxCal 4.3 program and IntCal13 calibration curve with a confidence interval 95,4 %, and 68,3 %. The absolute dates were then correlated with the relative dates. As a result, two chronological peri-ods were defined: 4th–8th and 9th–13th centuries. The first period correlates with the period of existence of the Bakal Culture. The later dates, obtained from the few single-layer sites of the Bakal type, are not supported by the material complexes and the presence of burial grounds of this time. Archaeological sites of the Yudino Culture appeared in the territory of Trans-Urals in the 9th century. This has been reliably confirmed by the appearance of single-layer settlements and monocultural necropolises dating to the developed medieval period. In summary, we conclude that the chronology of the Medieval cultures of the Trans-Urals does not overlap, and the analysis of microstratigraphy of the majority of settlement complexes allows observing the gradual replacement of some cul-tural groups by others.

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45

Quan, Yidong. "Discussion on the Application of Chinese Traditional Cultural Elements in Modern Environmental Art Design." Scientific and Social Research 3, no. 4 (October 29, 2021): 149–51. http://dx.doi.org/10.36922/ssr.v3i4.1238.

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China has a development history of nearly 5000 years. There are rich traditional cultural elements in China. These elements are the witness of China’s historical development. Therefore, cultural elements cannot be abandoned by the public with the development of the times. We should pay attention to traditional culture, inherit civilization and effectively combine modern art and design. When designing environmental works of art, designers should understand the differences between eastern and western cultures, which require in-depth research on the concept of cultural design. They should not blindly advocate oriental culture and abandon western culture, or blindly worship western culture and design western works of art. In art design, to absorb the essence of Chinese culture, this article studies how to bring the domestic excellent traditional cultural elements into the modern environmental art design, and puts forward some strategies.

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46

Zhong, C. "Chinese and Western Cultural Differences Embodied in Industrial Design." Materials Science Forum 697-698 (September 2011): 754–59. http://dx.doi.org/10.4028/www.scientific.net/msf.697-698.754.

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This article mainly describes the development of Chinese design culture and the impact of culture in Germany, Italy and Scandinavian countries on industrial design. Then it analyzes differences from perception of nature, value, thinking mode and aesthetic point between China and the West. It compares the difference of industrial design in different countries and impact of different cultures on industrial design. It systematically studies the relationship between culture and industrial design. The key point in design is use of culture. The innovative point in this article is to apply the cultural elements to industrial design. In design, the combination of cultural elements and products should be natural and proper. The cultural elements and products should have something in common. People should not superficially impose cultural symbols on the appearance of product.

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47

Lardinois, André. "Eastern Myths for Western Lies." Mnemosyne 71, no. 6 (November 20, 2018): 895–919. http://dx.doi.org/10.1163/1568525x-12342384.

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AbstractThat the great cultures of the Near East influenced Mycenaean and Archaic Greek culture has been amply demonstrated by the archaeological record. But did this influence extend to Greek literature? And was it recognized by the ancient Greeks themselves? In this paper I answer these two questions in the affirmative after examining two passages from Homer’s Iliad: Hera’s identification of Oceanus and Tethys as the parents of the gods (14.201) and Poseidon’s account of the division of the world through lot (15.189-193).The analysis of these passages is preceded by a methodological section on how literary parallels between these cultures can be evaluated.

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Malkawi, Somaya H., Nisrin S. Alqatarneh, and Elaine K. Fehringer. "The Influence of Culture on Occupational Therapy Practice in Jordan." Occupational Therapy International 2020 (June 29, 2020): 1–9. http://dx.doi.org/10.1155/2020/1092805.

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Background. Occupational therapy’s origins draw from Western culture, values, and beliefs which may impact the application of traditional occupational therapy practice in non-Western cultures. Purpose. This study explored how occupational therapists in Jordan facilitate occupational therapy practice within Islamic Eastern culture. Method. A phenomenological approach was used in this study. Semistructured interviews were conducted with eleven occupational therapists that work in Jordan and have at least two years of experience. Data were analyzed using thematic analysis methods. Results. Three central themes emerged: impact of Jordanian culture and Islamic beliefs about independence and disability on occupational therapy practice, the therapists’ notions of ideal occupational therapy practice vs. daily reality, and challenges posed by workspace and the availability of equipment. Conclusion. This study highlights the growing need to translate and expand the core values of occupational therapy to align with cultures in non-Western countries and cultures.

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Jalaluddin, Jalaluddin, and Iwan Jazadi. "Indonesian Learner Cultural Characteristics and Perception toward Western Culture." Educatio 15, no. 1 (August 10, 2020): 1–11. http://dx.doi.org/10.29408/edc.v15i1.2230.

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This paper argues that to have a successful learning of English in Indonesian schools, the consideration of culture should be at the forefront. That is, it is acknowledged that to learn English as a second or foreign language cannot be separated from the target language culture or the western culture. On the other hand, the perspective of English as global or international language allows the integration or use of students’ local cultural background into the teaching materials. To shed light on this critical issue, this study seeks to describe Indonesian learners’ characteristic cultural backgrounds and their perception toward western culture. Relying on a literature study and the first author’s experience and observation, the findings show that Indonesian learners share the culturally embedded characteristics of passivity, shyness, and lack of critical thinking, while perceiving western culture as negative, colonizing, dominating, and threatening. Therefore, it is concluded that English language teaching in Indonesia should integrate students’ local cultures and be prepared and implemented by highly skilled Indonesian teachers and practitioners who are abreast with ELT theories and development at the world level including those from the western world.

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Marsella, Anthony J., and Ann Marie Yamada. "Culture and Psychopathology: Foundations, Issues, Directions." Journal of Pacific Rim Psychology 4, no. 2 (December 1, 2010): 103–15. http://dx.doi.org/10.1375/prp.4.2.103.

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AbstractThe present article offers an overview of the historical influences, conceptual assumptions, and major findings and issues associated with the study of culture and psychopathology. The article traces continuing reductionistic resistance to the incorporation of cultural considerations in the etiology, expression, and treatment of psychopathology to historical and contemporary forces. These forces include ‘cultural context’ of Western psychiatry and psychology, which choose to locate the determinants of behaviour in the human mind and brain. A definition of culture that acknowledges its internal and external representations is offered, and steps in the cultural construction of reality are proposed. Within this context, the risks of imposing Western cultural views universally are noted, especially attempts to homogenise classification and diagnostic systems across cultures. ‘Culture-bound’ disorders are used as example of Western bias via the assumption that they have ‘real’ disorders, while the other cultures have disorders that are shaped by culture. Cultural considerations in understanding the rate, etiology, and expression are presented, including recommended criteria for conducting epidemiological studies across cultural boundaries, especially ‘schizophrenic’ disorders as this problematic diagnostic category is subject to multiple cultural variations. The article closes with discussions of ‘cultural competence’ and ‘multilevel’ approaches to behaviour.

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