Communicating love: Comparisons between American and East Asian university students

This study examined cultural differences in communicating love among 143 young adults from the US and East Asian countries of China, Japan, and South Korea. Through inductive analyses we examined similarities and differences in the activities and beliefs Americans and East Asians have about love in friendship and marriage, as well as the activities and ways in which love is expressed. Americans and East Asians reported that caring, trust, respect, and honesty were all important beliefs about love in friendship, and trust was an important belief about love in marriage. Love in marriage was seen as important and unconditional for Americans, while East Asians were more likely to report caring as an important belief. Sports, preparing food, and shopping were activities associated with expressing love for Americans, while talking and preparing food constituted activities for expressing love for East Asians. Finally, both US and East Asian students expressed love to a friend through acts of support, open discussion, and the sharing of common experiences, while they expressed love to a spouse through physical intimacy, acts of support, and expressions of love such as “I love you” and “I miss you.”     

The United States of America: “A culture of war”

Following a discussion of the concept of war – its definitions, historical origins, 20th–21st century examples, and immediate and legacy costs and consequences – the question of the United States as an empire is explored. The evidence indicates the United States meets all qualifications to be considered an “empire,” specifically a global empire seeking hegemonic economic, political, and cultural control of the world. This evidence includes a worldwide system of military bases, an extensive military–industrial–congressional complex that shapes domestic and foreign policies and actions, and an extensive national security system that now endangers and threatens the legal rights of its own citizens. At the core of U.S. pursuit of empire is a historic commitment to the beliefs in “manifest destiny” and American “exceptionalism.” It is proposed that the process and consequences of much of this are rooted in the existence of a U.S. “culture of war” that dominates U.S. domestic and foreign policies, and their destructive implementation across the world. A “culture of war” is an interlocking system of national meanings, beliefs, behaviors, institutions, and identities that consider violence and war necessary and justifiable in the pursuit of U.S. hegemonic global interests. Given the continuous pursuit of violence and war by the U.S. in the clear absence of security and survival threats, popular views that human beings are instinctually programmed to engage in war appears untenable. A general systems model of the socialization of a “culture of war” in the United States is presented to demonstrate the critical elements and processes involved in its development. The possibility of countering the building of a “culture of war” with building a “culture of peace” is shared in the article's closing section.     

Cultural homelessness, multiminority status, ethnic identity development, and self esteem

This study presents a measure of “cultural homelessness” (Vivero & Jenkins, 1999), a construct developed to explain the experiences of some individuals having early-life immersion in more than one culture. Culturally homeless individuals report pervasive experiences of “being different”: mixed racial, ethnic, and/or cultural heritages within their families of origin and/or between their families and the surrounding sociocultural context, resulting in structural marginality; repeated subjection to contradictory cultural demands; and the acquisition of conflicting frames of reference for their behavior. Ambiguous physical presentation and the complexity of codeswitching across multiple cultural frames of reference at a young age may lead to confused or inappropriate social behavior, resulting in rejection and discrimination by both minority and majority groups, chronic feelings of “not belonging,” self-blame and shame, social and emotional isolation, cultural identity confusion, and the desire to find a “cultural home.” Empirical findings operationalizing this construct show associations of cultural homelessness criteria with gender; risk factors related to multiracial, multiethnic, and multicultural status; ethnic identity; and self esteem.     

Patterns of intergroup attitudes in South Africa after 1994

In the heterogeneous South African society, race has become not only the major organizing principle, but also the primary unit of social analysis. The concept “intergroup relations” has consequently predominantly been associated with racial relations and “intergroup attitudes” with “interracial attitudes”. Interest in South African race relations has furthermore been enhanced by the tumultuous struggle against apartheid. A substantive body of research acquired during apartheid indeed points to interracial tension. The advent of a new political dispensation in 1994 has been accompanied with expectations that increased intergroup contact, in particular, would result in improved interracial relations. The current study investigates intergroup attitudes after 1994. Three countrywide surveys were conducted in 1998, 2001 and 2009 using representative samples of all major racial groups. The results indicate that overall attitudes were more positive among more affluent and urbanized communities. However, there are indications of prevailing negative relations, in particular between Blacks and Afrikaans-speaking Whites. While the attitudes of Afrikaans-speaking Whites seem to have become more positive, that has not been the case to the same extent for Blacks. Blacks also appear to be less positive towards English-speaking Whites than during apartheid. Overall, the results point to more positive intergroup attitudes in some instances, but also to potential emerging points of tension.     

Social identification and acculturation in the Basque Autonomous Community

Basque origin undergraduates in four universities of the Basque Autonomous Community (BAC) completed the Host Community Acculturation Scale (HCAS) in three life domains: marriage, culture, and work. Undergraduates with a strong Basque identity (N = 308) and those with a strong dual Basque-Spanish identity (N = 219) completed the HCAS towards the co-national Spanish minority and “devalued” Moroccan immigrants residing in the BAC. Results indicate that (1) undergraduates have a preference for individualism and integrationism towards Spanish co-nationals and Moroccans; (2) Strong Dual identifiers endorse individualism and integrationism more than Strong Basque identifiers towards Spanish co-nationals; (3) Strong Dual identifiers favored Spanish co-nationals over Moroccan immigrants in their acculturation orientations, whereas Strong Basque identifiers endorsed more welcoming acculturation orientations towards Moroccans than towards Spanish co-nationals; and (4) undergraduates endorsed more individualism, integrationism, and assimilationism in the work domain, while they endorsed more segregationism and exclusionism in the culture domain. Results are discussed using the Interactive Acculturation Model.     

Mondrian as kitchen tiles? Artistic and cultural conceptions of art museum visitors in Belgium

This article investigates the ways in which art museums' visitors define their relationships to art and culture, and how this affects their perceptions of art museums. Existing approaches have traditionally attempted to define the meaning of art museums on the basis of the socio-economic composition of museum audiences. Using mixed methods analysis, with a particular stress on qualitative data about the audiences of the six main museums of modern and contemporary art in Belgium, I argue for the need for a more complex and comprehensive framework to understand visitors' perceptions. I show that people characterized by similar cultural tastes and practices use similar strategies to interpret their relationship to culture, art and museums (the same principles of classification, legitimation and justification). On this basis, I argue that those with a similar cultural profile belong to the same “interpretive community” (Fish, 1980; Hooper-Greenhill, 2000).     

Decolonizing love: ambivalent love in contemporary (anti)sexual movements of Taiwan and South Korea*

ABSTRACT

This article problematizes the modern construction of “love” in colonial and contemporary Taiwan and South Korea through historicizing the concept from the nineteenth century to the present. The conception of modern love in East Asia emerged during the late nineteenth century that coincided with the beginnings of civilization and nation-building discourses advocating as a strong mediator for the reconfiguration of social and intimate relationships. In the case of colonial Taiwan and Korea, the colonial governments and intellectuals constantly pivoted on “exceptions” – obscene sex, indecent behavior or illegitimate subjects – to justify their political legitimacy/hegemony to love that prescribed a normative social relationship. Fully embraced by colonial Taiwan and Korea, this mechanism was extended to their postwar regimes; that is, love is celebrated and worshiped without the recognition of its underlying ideology of discrimination and exclusion. I coin the term “love unconscious” to characterize the colonial legacies of love in the contemporary social movements in Taiwan and South Korea. Furthermore I examine how both religious groups and LGBTQ activism were stuck in the “love unconscious” with two cases of contested love: the definition of love in the dictionary, and the rhetoric of love in (anti-)same-sex marriage movements. This article argues that Taiwan and South Korea's LGBTQ and marriage movements are based neither on Western discourses nor inspiration, but are instead driven by the reality and legacy of colonial history. To envisage the decolonization of love is to deconstruct the love unconscious and reconsider the history of colonial love.     

Darts in England, 1900–39: A Social History. By Patrick Chaplin

ABSTRACT

This article examines the status and meanings of heterosexual love in post-war Britain. It is situated within the burgeoning field of the history of emotion and draws upon recent work on interiority and modern selfhood. It argues that love became a central plank in the quest for self-actualization in this period. It explains why love triumphed over pragmatism in the remaking of British matrimony and how this impacted upon the institution of marriage itself. The article posits the immediate post-war years as a time of significant discursive change and emotional instability: expectations rose and critical introspection deepened. The ways in which love was fashioned in the 1940s and 1950s were central to the dramatic social and cultural changes that occurred in the decades that followed.     

The body that can(not) represent us—Tian Chi-Yuan's White Water and modern Taiwanese theatre

ABSTRACT

The denial of Taiwan's status as a nation by international communities has long-served as a catalyst for Taiwanese theatre practitioners’ pursuit of an expressive body that responds to complex national identities. Taking Taiwanese society as the basis for considering the irreducible complexity of postcolonial struggles vis-à-vis the power relations of neoliberal cultural production, in the theoretical framework of this paper, I propose a biopolitical reading of modern Taiwanese theatre. In particular, to reveal the constructedness of the idea of the body, I foreground the embeddedness of theatre in local society and scrutinize the interplay between an imagined body and the theatre through Taiwanese practitioner Tian Chi-Yuan's (1964–1996) White Water (or Baishui, 1993). Using this work as a case study, I focus on his experiment of intercultural bodily gestures through which the fabrication of national identity is both revealed and questioned. I consider Tian's practice of integrating cultural traditions expressive of the dynamics of decolonization with the experiment in reconfiguring the local body—a practice that positions the theatre in Taiwan as an experimental and cathartic site for pursuing an epistemological change in identity formation. Thus, the theatre constitutes a performance of a necessary identity-burdened space between history and memory, struggling to renew itself in distinctive contexts.     

One world, One dream? Intergroup consequences of the 2008 Beijing Olympics

Despite deliberate efforts to promote the ideal of “One world, One dream,” the 2008 Beijing Olympics appears to have exaggerated Mainland Chinese’ perception of Chinese and Western cultural differences and increased low ingroup identifiers’ ingroup favoring emotions and perceptions. In Study 1, we measured Beijing Chinese's perceptions of Chinese and Western values before and after the Olympics. The results showed that, after the Olympics, encountering the Beijing Olympic icon increased perceived value differences between Western and Chinese cultures. Study 2 showed that in Mainland China, individuals who identified strongly with Chinese culture favored Chinese (vs. American) commercial brands more both at the beginning and toward the end of the Olympics. Moreover, although individuals with low levels of Chinese cultural identification did not display significant ingroup favoritism at the beginning of the Olympics, they did so toward the end of the Games. Together, the results suggest that the Olympics had widened the cultural divide between China and the Western world.     

Cultural Continuities

ABSTRACT

This article studies the Nazis' enthusiastic embrace of theatre in the period before and during the Second World War, and places this in a longer tradition of political power and the theatre in Germany. It argues that Hitler, Goering and Goebbels oversaw a ‘restoration’ of German theatre in the later 1930s, aiming to restore the emotional link between audience, Kultur and nation, for their own political purposes.     

Beyond the ‘feminization of masculinity’: transforming patriarchy with the ‘feminine’ in contemporary Japanese youth culture

Contemporary Japanese society has seen the emergence of aesthetically conscious young men who employ ‘feminine’ aesthetics and strategies as ways of exploring and practising new masculine identities. In this paper, I explore the significance of this emerging trend of male beauty by observing and analysing the expressions, strategies and intentions of those young men who have taken to aesthetically representing themselves in these ways. This cultural trend is often described as the ‘feminization of masculinity,’ echoing the gendered articulation of rising mass culture in terms of the ‘feminization of culture,’ which acknowledges aspects of the commercialization of masculine bodies in Japan of the 1990s onward. While this view successfully links important issues, such as femininity, beauty, and the gendered representation of the self in a broader context of capitalist culture, it does not sufficiently convey a sense of agency in the young men's lively practices of exploring and expressing new masculine values and ideals. Rather than viewing ‘feminization’ simply as a sign of commodification, I argue that these young men strategically distance themselves from conventional masculinity by artificially standing in the position of the ‘feminine’, where they can more freely engage in the creation of alternative gender identities. From this point of view, the use of the phrase ‘feminization of masculinity’ often implies a fear and anxiety on the part of patriarchy over the boundary‐crossing practice that seriously challenges the stability of gendered cultural hegemony. Moreover, such anxiety driven reactions easily merge with nationalist inclination, as those threatened tend to seek the consolidation of patriarchal/hegemonic order by eliminating ambiguities and indeterminacy in cultural/national discourse. I conclude that the cultural hegemony of contemporary Japan could better sustain itself by incorporating non‐hegemonic gender identities, which would allow it maintain an open space for critical imagination and effectively diffuse an obsessive and ultimately self‐destructive desire for transparency/identity.     

Belonging here, not there: The case of attaining European passports by grandchildren of Holocaust survivors

The paper presents findings obtained from interviews conducted with sixty Israeli grandchildren of Holocaust survivors, discussing their views regarding Israel and Europe as expressed by their intentions to live in Israel and acquire European citizenship. Analysis of the interviews revealed that the majority view Israel as the place in which they choose to live because of family and cultural bonds, as well as from the long-lasting impact of the Holocaust. Others felt less anchored and viewed the opportunity to immigrate to their forefathers’ European homelands more positively. Their reasons were based either on the unstable Israeli security situation, compounded by the anxieties elicited by the memory of the Holocaust, or as a result of perceiving Europe as a gateway to the globalized world and its financial gains.The emerging image of Europe for this third generation vacillates between two poles, each anchored in a different time and cultural frame. The first is the “Europe of the Holocaust”; image which emerged as a result of the events that took place on European soil during the period 1933-1945 together with current anti Semitism. The second is “Europe of the Globalized world”, that is, the Europe of the era beginning in the late 1980s, with its ever-expanding social, cultural and economic boundaries. Moreover, the willingness of the third generation to openly discuss the option of either staying or leaving Israel, represents a significant change in attitude from the first and second generation of Israeli Holocaust survivors. The change is seen, as part of a process of maturation of the Israeli identity which allows for multi voices to be heard on issues of belonging and citizenship.     

The social adjustment of Filipino nonmigrants,emigrants, and immigrants to Hawaii

This study compared the social adjustment of a group of Filipinos who had initiated definite arrangements to emigrate to Hawaii (emigrants) with another group of Filipinos from the same communities as the emigrants who expressed no intention to emigrate (nonmigrants). These two samples were then compared with a group of recent Filipino immigrants to Hawaii. Social adjustment was measured by the Katz Adjustment Scales, relative's rating form, in terms of clusters of symptomatic and social behavior. The results showed that the immigrants in their social adjustment were less emotionally expressive than the emigrants, who were in turn, less expressive than the nonmigrants. However, significant cluster score differences obtained primarily between the Philippine samples and the immigrants, while there was a general lack of significance between the nonmigrants and the emigrants. The overall decline in the level of emotional expression of the immigrants was attributed to their adherence to the paramount Philippine value of social acceptance as their modal means of adjustment to the immigration experience. Thus, the direction and nature of changes in the emotional expression of Filipino immigrants follow from their culture and its integral norms and values rather than being derivative of processes of acculturation.     

Learning styles and their impact on cross-cultural training: An international comparison in France, Germany and Quebec

Every person has his or her own individual way to learn and to solve problems in day-to-day situations. These personal cognitive strategies, acquired in a long socialization process are called “learning styles” and may differ depending on gender, age or culture.In this study, the learning styles of over 300 students in business administration in France, Germany and Quebec are examined with the Learning Style Inventory (LSI). Representative and significant learning differences where found. This is why the LSI can be used in a first step for the illustration and comparison of typical patterns of learning. In a second step the results may be of use to international trainers in making decisions about course design and methods of cross-cultural training in relation to the learning profiles of the participants.     

Religiosity and natives’ social contact with new refugees. Explaining differences between East and West Germany

The recent migration flows of refugees to Germany allow for the investigation of social contact between new arrivals and the longer-residing population. By examining this contact from the perspective of natives, I try to explain why West Germans have more frequent contact with refugees compared to their East German counterparts. I add the role of natives’ religiosity to the explanation and, thereby, integrate it into the ‘opportunities–preferences–third parties’ framework, which is commonly used to explain inter-ethnic contact. Based on data from the GGSS (German General Social Survey) in 2016, and by applying logistic regression, I show that natives’ religiosity (highly religious constitute an exception) is a facilitating factor for the establishment of contact with refugees, whereas the role of natives’ religious affiliation is inconclusive. By means of mediation analysis and effect decomposition, it is revealed that the East-West divide in contact with recent refugees is – among other well-known explanatory factors (number of refugees, attitudes towards refugees, and economic situation) – attributable to natives’ lower degree of religiosity in East Germany. The differing number of Christians and Muslims between East and West Germany is not decisive in this regard. In conclusion, the study provides an example of how different contexts of reception, secularised East Germany and less secularised West Germany, shape social contact between natives and refugees, and, thereby, also influence the early integration processes of new arrivals.     

The Games We Play Online and Offline: Making Wang-tta in Korea

This article presents an ethnographic analysis of case studies derived from fieldwork that was designed to consider the different ways Korean game players establish community online and offline. I consider ways Korean youth participate in activities at Korean computer game rooms, which can be thought of as "third places." A synthesis of the Korean concept Wang-tta provides extra insight into the motivations to excel at digital games and one of the strong drivers of such community membership. Korea's gaming society has many unique elements within the interplay of culture, social structure, and infrastructure.     

When is a foreign‐language film not a foreign‐language film? When it has too much English in it: The case of a Singapore film and the Oscars 1

Abstract

In December 2005, a film called Be With Me, by Singapore director, Eric Khoo, was disqualified from entering the Best Foreign Language Film category at the following year’s Academy Awards on the grounds that it contained ‘too much English’. An Academy spokesperson attempted to explain this decision with what was apparently obvious, that ‘English is not a foreign language’. In an age where issues of cultural migration, hybridity, diaspora and globalisation are de rigueur, this intractable declaration seems almost comic. However, it indicates a continued ambivalence in the role of the English language in the making of a cultural identity: the perennial post‐colonial conundrum that shows no sign of going away. Singapore’s post‐independence decision to keep English as the first language of the country means that the use of English, albeit with local variations, is a quotidian reality. I would like to use this incident to reflect, not so much on the politics of Oscar selection, as perhaps more importantly, on the implications it presents for the internationalisation, and thus the ownership, of English, as well as its role as a marker for both local and global subjectivities – especially when the irony of the situation is compounded by the fact that Khoo’s film is, in effect, mostly silent.     

Heroes of Their Own Life Stories: Narrating the Female Self in the Feminist Age

ABSTRACT

This article proposes a triple legacy of the expressive culture of the 1960s and 70s. Late twentieth century feminism, discourses of gender equality and the advent of modern confessional culture liberated women’s women’s voices, producing self-realising narratives and a shift in women’s facility to produce authentic ‘reflexive projects of the self’. Drawing on oral history interviews with women born in the 1940s in the United Kingdom, Australia and North America, a new concept for a distinct genre of women’s oral history narrative is advanced– the feminography – in which we hear women owning their voices and the stories those voices tell.