Alle Publikationen
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2015
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(2015): Reconsidering Respect for Persons in a Globalizing World. In: Developing world bioethics 15 (2), S. 98-106. DOI: 10.1111/dewb.12045
DOI: http://www.ncbi.nlm.nih.gov/pubmed/24720355 Abstract: Contemporary clinical ethics was founded on principlism, and the four principles: respect for autonomy, nonmaleficence, beneficence and justice, remain dominant in medical ethics discourse and practice. These principles are held to be expansive enough to provide the basis for the ethical practice of medicine across cultures. Although principlism remains subject to critique and revision, the four-principle model continues to be taught and applied across the world. As the practice of medicine globalizes, it remains critical to examine the extent to which both the four-principle framework, and individual principles among the four, suffice patients and practitioners in different social and cultural contexts. Using the four-principle model we analyze two accounts of surrogate decision making - one from the developed and one from the developing world - in which the clinician undertakes medical decision-making with apparently little input from the patient and/or family. The purpose of this analysis is to highlight challenges in assessing ethical behaviour according to the principlist model. We next describe cultural expectations and mores that inform both patient and clinician behaviors in these scenarios in order to argue that the principle of respect for persons informed by culture-specific ideas of personhood may offer an improved ethical construct for analyzing and guiding medical practice in a globalized and plural world.
Keywords: Beneficence, Bewertung von sozialem Verhalten (/sozialer Angemessenheit), Clinical Decision-Making/ethics, Cultural Characteristics, culture specific, Decision Making, Developed Countries, Developing Countries, Ethical Analysis, Ethics, Medical, Family/ethnology/psychology, Humans, Internationality, Interviews as Topic, Islam, kulturspezifisch, Medizin, Observablen/Kriterien für sozial angemessenes Verhalten und dessen Bewertung, Pakistan, Personal Autonomy, Personhood, Physician-Patient Relations/ethics, Principle-Based Ethics, respect, Respekt, Transcultural Nursing, United States 2010
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(2010): Incorporating the cultural value of respeto into a framework of Latino parenting. In: Cultural Diversity and Ethnic Minority Psychology 16 (1), S. 77-86
Abstract: Latino families face multiple stressors associated with adjusting to United States mainstream culture that, along with poverty and residence in inner-city communities, may further predispose their children to risk for negative developmental outcomes. Evidence-based mental health treatments may require culturally informed modifications to best address the unique needs of the Latino population, yet few empirical studies have assessed these cultural elements. The current study examined cultural values of 48 Dominican and Mexican mothers of preschoolers through focus groups in which they described their core values as related to their parenting role. Results showed that respeto, family and religion were the most important values that mothers sought to transmit to their children. Respeto is manifested in several domains, including obedience to authority, deference, decorum, and public behavior. The authors describe the socialization messages that Latina mothers use to teach their children respeto and present a culturally derived framework of how these messages may relate to child development. The authors discuss how findings may inform the cultural adaptation of evidence-based mental health treatments such as parent training programs. (PsycINFO Database Record (c) 2016 APA, all rights reserved)
Keywords: Acculturation, Adult, Child, Child development, Childhood Development, Cultural Characteristics, cultural values, decorum, Dominican Republic, Einzelstudie / spezifisch, Ethnic Values, Female, Gesundheit, Hispanic Americans, Humans, Intergenerational Relations, Kulturforschung/ kulturelle Unterschiede, Latinas, Latino parenting, Latinos, Mexican Americans, MODELS, Parent Child Relations, Parenting, Preschool, preschoolers, Psychological, respect, respeto, Social Values, Socialization, United States, VALUES 2008
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(2008): Dissociative experience and cultural neuroscience. Narrative, metaphor and mechanism. In: Culture, medicine and psychiatry 32 (1), S. 31-64. DOI: 10.1007/s11013-007-9077-8
DOI: http://www.ncbi.nlm.nih.gov/pubmed/18213511 Abstract: Approaches to trance and possession in anthropology have tended to use outmoded models drawn from psychodynamic theory or treated such dissociative phenomena as purely discursive processes of attributing action and experience to agencies other than the self. Within psychology and psychiatry, understanding of dissociative disorders has been hindered by polemical "either/or" arguments: either dissociative disorders are real, spontaneous alterations in brain states that reflect basic neurobiological phenomena, or they are imaginary, socially constructed role performances dictated by interpersonal expectations, power dynamics and cultural scripts. In this paper, we outline an approach to dissociative phenomena, including trance, possession and spiritual and healing practices, that integrates the neuropsychological notions of underlying mechanism with sociocultural processes of the narrative construction and social presentation of the self. This integrative model, grounded in a cultural neuroscience, can advance ethnographic studies of dissociation and inform clinical approaches to dissociation through careful consideration of the impact of social context.
Keywords: Adaptation, Psychological, Adult, Beeinflussung sozial angemessenen Verhaltens, Brain/physiopathology, chemisch / neurologisch / medikamentös / durch Substanzen, Cross-Cultural Comparison, Cultural Characteristics, Culture, Dissociative Disorders/diagnosis/physiopathology/psychology, Female, Humans, Konstruktion des Selbst, Magic, Mental Healing, metaphor, Narration, Observablen/Kriterien für sozial angemessenes Verhalten und dessen Bewertung, Pathologie, Religion and Psychology, Social Conformity, Witchcraft 2004
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(2004): Bad but bold. Ambivalent attitudes toward men predict gender inequality in 16 nations. In: Journal of personality and social psychology 86 (5), S. 713-728. DOI: 10.1037/0022-3514.86.5.713
DOI: http://www.ncbi.nlm.nih.gov/pubmed/15161396 Abstract: A 16-nation study involving 8,360 participants revealed that hostile and benevolent attitudes toward men, assessed by the Ambivalence Toward Men Inventory (P. Click & S.T. Fiske, 1999), were (a) reliably measured across cultures, (b) positively correlated (for men and women, within samples and across nations) with each other and with hostile and benevolent sexism toward women (Ambivalent Sexism Inventory, P. Click & S.T. Fiske, 1996), and (c) negatively correlated with gender equality in cross-national comparisons. Stereotype measures indicated that men were viewed as having less positively valenced but more powerful traits than women. The authors argue that hostile as well as benevolent attitudes toward men reflect and support gender inequality by characterizing men as being designed for dominance. zitiert von 387
Keywords: Adolescent, Adult, Attitude, Australasia, Beneficence, Cross-Cultural Comparison, Cultural Characteristics, Data Collection, Europe, Factor Analysis, Statistical, Female, Hostility, Humans, Interpersonal Relations, Kulturforschung/ kulturelle Unterschiede, Latin America, Male, Middle East, Persönlichkeitspsychologie, Predictive Value of Tests, PREJUDICE, Sex Factors, Sexism, Sozialpsychologie, Stereotyping, Students/psychology, Verhaltensforschung 2000
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(2000): The concept of anger. Universal or culture specific?. In: Psychopathology 33 (4), S. 159-170. DOI: 10.1159/000029139
DOI: http://www.ncbi.nlm.nih.gov/pubmed/10867573 Abstract: I will suggest that the English word 'anger' and its counterparts in diverse languages of the world are based on concepts of anger that have a great deal of complexity. This conceptual complexity derives from several sources: (1) the metaphors and metonymies that apply to the concepts in various languages; (2) the prototypes of anger that people share in these cultures, and (3) the many different senses that the word anger and its counterparts have in different languages. We can ask: Are there any universal aspects of the concept(s) of anger? On the basis of linguistic evidence from English, Chinese, Japanese, Hungarian, Zulu and Wolof, I will suggest that there are, but I will also claim that some of the aspects are culture specific. This raises the further important question of why there is both universality and culture specificity in the conceptualization of this emotion. At stake is the issue of which of the following two contradictory claims is valid: (1) that anger is conceptualized in the same way universally, or (2) that anger is a social construction and thus varies considerably from culture to culture. I will propose a compromise view, which can be called 'body-based social constructionism', that enables us to see anger and its counterparts as both universal and culture specific.
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