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As such, the term may cover both deliberate and informal enculturation. [1] The process of learning and absorbing culture need not be social, direct or conscious. Cultural transmission can occur in various forms, though the most common social methods include observing other individuals, being taught or being instructed. Less obvious mechanisms ...
Cultural bias has no a priori definition. [clarification needed] Instead, its presence is inferred from differential performance of socioracial (e.g., Blacks, Whites), ethnic (e.g., Latinos/Latinas, Anglos), or national groups (e.g., Americans, Japanese) on measures of psychological constructs such as cognitive abilities, knowledge or skills (CAKS), or symptoms of psychopathology (e.g ...
The other is equilibrium selection not explicable by the game itself. Equilibrium selection is closely related to coordination. For a simple example, driving is common throughout the world, but in some countries people drive on the right and in other countries people drive on the left (see coordination game).
The other promise of anthropology, one less fully distinguished and attended to than the first, has been to serve as a form of cultural critique for ourselves. In using portraits of other cultural patterns to reflect self-critically on our own ways, anthropology disrupts common sense and makes us reexamine our taken-for-granted assumptions. [9]
Polish sociologist Ludwig Gumplowicz is believed to have coined the term "ethnocentrism" in the 19th century, although he may have merely popularized it. Ethnocentrism in social science and anthropology—as well as in colloquial English discourse—means to apply one's own culture or ethnicity as a frame of reference to judge other cultures, practices, behaviors, beliefs, and people, instead ...
Implicit association, where the speed with which people can match words depends on how closely they are associated. Salience bias , the tendency to focus on items that are more prominent or emotionally striking and ignore those that are unremarkable, even though this difference is often irrelevant by objective standards.
(In other words, variance in how individuals, groups and societies define what is in accordance with their philosophically normative standards.) This has led philosophers such as A. J. Ayer and J.L. Mackie (for different reasons and in different ways) to cast doubt on the meaningfulness of normative statements of such a type.
Other ethnologists argued that different groups had the capability of creating similar beliefs and practices independently. Some of those who advocated "independent invention", like Lewis Henry Morgan , additionally supposed that similarities meant that different groups had passed through the same stages of cultural evolution (See also ...