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Cultural fusion theory (CFT) describes the process that people, typically immigrants, undergo when they come in contact with a new environment and culture. CFT provides an account that differs from more prominent theories of cultural adaptation, which propose models in which immigrants gradually adapt to a new culture while leaving their old culture behind.
In places like the U.S. and Canada, where the people are ethnically diverse, social unity is primarily based on common social values and beliefs. However, some critics of cultural identity declare that cultural identity based upon difference is a divisive force in society. In addition, cultural identity may be defined by the social network of ...
At the heart of expectation states theory is the concept of status beliefs. Status beliefs are defined as "widely held cultural beliefs that link greater social significance and general competence, as well as specific positive and negative skills, with one category of a social distinction compared to another". [3]
Hofstede's cultural dimensions theory is a framework for cross-cultural psychology, developed by Geert Hofstede.It shows the effects of a society's culture on the values of its members, and how these values relate to behavior, using a structure derived from factor analysis.
Migrationism explains cultural change in terms of human migration, while diffusionism relies on explanations based on trans-cultural diffusion of ideas rather than populations (pots, not people [1]). Western archaeology the first half of the 20th century relied on the assumption of migration and invasion as driving cultural change.
The Inglehart–Welzel cultural map of the world is a two-dimensional cultural map showing the cultural values of the countries of the world along two dimensions: The traditional versus secular-rational values reflect the transition from a religious understanding of the world to a dominance of science and bureaucracy.
Wilson and Liu suggested intergroup attitudes follow social structure and cultural beliefs, theories, and ideologies developed to make sense of group's place in the social structure and the nature of their relationships with other groups; from this view, SDO is a product rather than a cause of social life. [52]
The book is a foundational text in cultural anthropology and represents Geertz’s vision of how culture should be studied and understood. The essays collectively argue for a new approach to anthropology , one that emphasizes the interpretive analysis of culture, which Geertz describes as “webs of significance” spun by humans themselves.