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| Danielle - kulturele sielkunde [boodskap #63420] |
Ma, 10 Junie 2002 15:08  |
LeswinLaubscher
Boodskappe: 47
Geregistreer: Julie 2000
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Danielle, ek plaas die volgende onder 'n nuwe besprekingsaanhef, en probeer jou
vraag oor kulturele sielkunde beantwoord deur die volgende uittreksel uit 'n
artikel wat ek 'n rukkie gelede geskryf het.
"Richard Shweder (1991, p.73) states that "A discipline is emerging called
cultural psychology. It is not cross-cultural psychology. It is not
psychological anthropology. It is not ethnopsychology. It is cultural
psychology. And its time may have arrived, once again". In the last decade,
there has been a tremendous interest in cultural psychology, and a growing
number of researchers and theorists now identify thus. The writings of
Michael Cole (1996), Richard Shweder (1991), and Jaan Valsiner (1987) have been
central to this burgeoning interest, and these authors remain the best sources
for a fuller telling of its origin story. Suffice it to say, as Shweder (1991)
alludes to in the above quotation that cultural psychology's time may have
arrived, once again, or as Cole (1996) implies in the title of his book
(Cultural Psychology: A Once and Future Discipline), that cultural psychology
is not entirely new, and that its genealogy includes the likes of Giambattisto
Vico, Ludwig Wittgenstein, Wilhelm Dilthey, Johann Herder, Wilhelm Von
Humboldt, Lev Vygotsky, Wilhelm Wundt, and Mikhail Bakhtin, among others. This
grouping of theoretical influences, already, suggest a position opposed to a
psychology fashioned after the model of the natural sciences, and built upon
the typed ideals of Descartes' Rationalism and Locke's Empiricism where mind
and world is conceived of as distinct, fixed, and objective. Indeed, Wilhelm
Wundt's characterisation of a "second psychology" - his Volkerpsychologie -
provides a metonymic representation of a road not taken, of a psychology that
would orient itself descriptively to specifically human questions and
experiences; that would concern itself with matters of Volk, and Geist, the
study of "the spirit of a people"; a psychology that would locate itself
descriptively in real-life situations and study people in relation to their
societies and communities; a psychology which aimed for Verstehen
(understanding), as opposed to Erklären (explanation) ; a purposive psychology
concerned with meaning and interpretation, studied and revealed in ethnography,
linguistics, and folk wisdom.
In an attempt to define cultural psychology, Shweder says that it is "...the
study of the way cultural traditions and social practises regulate, express,
and transform the human psyche, resulting less in psychic unity for humankind
than in ethnic divergences in mind, self, and emotion ... (it is) ... the study
of the ways subject and object, self and other, psyche and culture, person and
context, figure and ground, practitioner and practise, live together, require
each other, and dynamically, dialectically, and jointly make each other up"
(Shweder, 1991, p. 73). Action is thus understood in context, and the clear
assumption is that while people are active agents, they do not act in a context
entirely of their choosing. Indeed, "mind emerges in the joint mediated
activity of people ...(and is) ... 'co-constructed' and distributed" (Cole,
1996, p. 104). An epistemology for cultural psychology, then, would ground
analysis in everyday activity and life events, would reject linear,
cause-effect explanations in favour of interpretative research, and would
emphasise an interdisciplinary methodology (Cole, 1996; Shweder, 1991).
The relationship between individuals and their contexts cannot be separated
into independent and dependent variables for the extent to which they
interpenetrate each other by the meanings humans seize from their environments,
the way in which this "seizing" alters the mental life of individuals, and by
the way in which the environment structures the range of meanings to be seized.
Clearly, such a view cannot tolerate an essentialist perspective of fixed,
immutable and universal truths, or the centrality of the autonomous, individual
subject (Packer & Tappan, In Press), but instead attempts to locate
understanding in the dialectical and dialogical nature of mind in context. Or,
in Shweder's catchy aphorism: "you can't take the stuff out of the psyche and
you can't take the psyche out of the stuff" (Shweder, 1991, p. 89).
Unlike a Platonic search for forms, and essential rules of operation beneath
the visage of contextual "noise", cultural psychology sees its task precisely
in an articulation of the variation, organisation, and patterned structuring of
such "noise". Again, Shweder provides a witty clarification: "...in the land
of cultural psychology all of the action is in the noise. And the so called
noise is not really noise at all; it is the message" (Shweder, 1991, p.99).
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| Re: Danielle - kulturele sielkunde [boodskap #63427 is 'n antwoord op boodskap #63420] |
Ma, 10 Junie 2002 15:38  |
Waaierstertmuis
Boodskappe: 1592
Geregistreer: Oktober 2001
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Senior Lid |
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leswinl...@cs.com (LeswinLaubscher) wrote:
> Danielle, ek plaas die volgende onder 'n nuwe besprekingsaanhef, en probeer jou
> vraag oor kulturele sielkunde beantwoord deur die volgende uittreksel uit 'n
> artikel wat ek 'n rukkie gelede geskryf het.
*BAIE* baie dankie, Leswin! Ek gaan dit later vanaand rustig sit en
deurlees, maar wou net gou dankie sê.
Ek sal my bes probeer om jou nie te veel te pla en pes met vrae nie.
:-)
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| Re: Danielle - kulturele sielkunde [boodskap #63435 is 'n antwoord op boodskap #63420] |
Ma, 10 Junie 2002 18:40 |
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Oorspronklik gepos deur: @rogers.com
LeswinLaubscher wrote:
Action is thus understood in context, and the clear
> assumption is that while people are active agents, they do not act in a context
> entirely of their choosing. Indeed, "mind emerges in the joint mediated
> activity of people
Kan jy bietjie verder uitbrei. Ek is veral
geinteresseerd in die verklaring dat
"mind emerges..."
Gloudina
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| Re: Danielle - kulturele sielkunde [boodskap #63451 is 'n antwoord op boodskap #63420] |
Ma, 10 Junie 2002 23:32 |
Waaierstertmuis
Boodskappe: 1592
Geregistreer: Oktober 2001
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Senior Lid |
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leswinl...@cs.com (LeswinLaubscher) wrote:
> the typed ideals of Descartes' Rationalism and Locke's Empiricism where mind
> and world is conceived of as distinct, fixed, and objective.
Cogito ergo sum -- Ons spot soms deur te sê: I think, therefore I
exist. I think :-)
> ; a psychology which aimed for Verstehen
> (understanding), as opposed to Erklären (explanation) ;
Okay - maar hoe "verstaan" mens iets as dit nie eksperimenteel of
andersinds verklaar word nie? Wat is die beginsels van "verstaan"?
Moet die twee nie eerder hand aan hand gaan nie? Kan "verstaan" en
"verklaar" werklik teenoor mekaar staan?
> a purposive psychology
> concerned with meaning and interpretation, studied and revealed in ethnography,
> linguistics, and folk wisdom.
Aaah....dit raak duideliker....
> In an attempt to define cultural psychology, Shweder says that it is "...the
> study of the way cultural traditions and social practises regulate, express,
> and transform the human psyche, resulting less in psychic unity for humankind
> than in ethnic divergences in mind, self, and emotion ... (it is) ... the study
> of the ways subject and object, self and other, psyche and culture, person and
> context, figure and ground, practitioner and practise, live together, require
> each other, and dynamically, dialectically, and jointly make each other up"
Baie interessant. Ek wonder wat presies sal alles as "kulturele
tradisies" bekend staan? Sosiale gebruike is seker dinge soos die
manier waarop ons eet, of die kosse wat ons eet, geloof en ander
morele aspekte, - selfs miskien dinge wat totaal onaanvaarbaar is in
sekere samelewings, maar heel aanvaarbaar in ander?
Okay - sjoe - dis baie om te probeer inneem. Jy moet onthou dat jy
hier met 'n totale leek te doen het.
Ek dink ek gaan ook soos Hantamkind nou vra dat jy dit asseblief in
gewone taal vir ons moet verduidelik. :-)
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| Re: Danielle - kulturele sielkunde [boodskap #63455 is 'n antwoord op boodskap #63420] |
Di, 11 Junie 2002 02:32 |
Waaierstertmuis
Boodskappe: 1592
Geregistreer: Oktober 2001
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leswinl...@cs.com (LeswinLaubscher) wrote:
> provides a metonymic representation of a road not taken, of a psychology that
> would orient itself descriptively to specifically human questions and
> experiences; that would concern itself with matters of Volk, and Geist, the
> study of "the spirit of a people"; a psychology that would locate itself
> descriptively in real-life situations and study people in relation to their
> societies and communities;
So, vereenvoudig beteken dit dan dat kulturele sielkunde handel nie
oor die individu nie, maar eerder 'n geheelbeeld van 'n
interafhanklike samelewing?
Hoe pas migrasie en etniese verhoudings/betrekkings hierby in?
Ek meen dat anders as in die verlede, is dit deesdae mos baie makliker
om ons individuele en groep "realiteite" te kan verander en herraam as
sulks. Ons hoef nie meer in 'n homogene samelewing te leef waar ons
politiek en geloofstradisies o.a van kleinsaf in ons kele gedruk is
nie. Maar hierdie swaai in die samelewing moes sekerlik 'n invloed
gehad het en hê op die geheel?
> Indeed, "mind emerges in the joint mediated
> activity of people ...(and is) ... 'co-constructed' and distributed" (Cole,
> 1996, p. 104).
Interessant. So ruk gelede het ek op 'n ander groep probeer vra oor
hoe ons "dink". In 'n taal of in simbole of albei.
Wat ek probeer sê/vra is - as "consciousness" 'n sosiale entiteit is
wat geformuleer word deur interaksie met ander mense en die wereld om
ons - beteken dit dan dat TAAL die belangrikste aspek van hierdie
"mind emerging" is?
Ek meen - sonder 'n goeie taalgebruik of groot genoeg woordeskat om
jou gevoelens en ervaringe te kan beskryf, sal jou "mind" altyd binne
jouself wees, en nooit daar buite in die samelewing nie. So, kan mens
dan dalk tot die gevolgtrekking kom dat in 'n kultuur of samelewing
met 'n beperkte woordeskat (in vergelyking met sê maar Frans en
Engels), miskien 'n baie "eng" en nougesette kultuur sal wees met baie
reëls en regulasies en baie minder "vryhede"? En soos die woordeskat
en taalgebruik in hierdie kultuurgroep ontwikkel, sal die algemene
kuluurgebonde tradisies ook verander?
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| Re: Danielle - kulturele sielkunde [boodskap #63521 is 'n antwoord op boodskap #63451] |
Di, 11 Junie 2002 23:21 |
LeswinLaubscher
Boodskappe: 47
Geregistreer: Julie 2000
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Volle Lid |
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Gloudina,
oor die vraag na mind & activity, daar is 'n wye persepsie dat psige essensiele
strukture en komponente het wat ongeaffekteerd is deur omgewing en konteks.
Anologie met Plato se inherente ideale vorme. Kulturele sielkunde se
uitgangspunt, egter, is dat terwyl strukture wel mog vorm en sedimenteer,
geskied dit slegs deur kontekstuele plasing en in aktiewe deelname in kulturele
aksie/aktiwiteit. Anders is dit net 'n brein in 'n proefbottel, en brein is
nie mind nie. Voorts is die objek van studie NIE hierdie strukture en brein
nie, maar die plasing van mind (wat betekenismakend is, d.w.s, wat strukture
inspan tot btekenismakende ends) in daaglikse interaksie, proses, en konteks.
Natuurlik ontleen so 'n siening veel van Martin Heidegger en Ludwig
Wittgenstein se filosofie. Taal is dus 'n belangrike komponent waarlangs mind
emerge en as sodanig is kulturele sielkunde in dialoog met die sogenaamde
"linguistic turn" in filosofie in die laaste veertig of vyftig jaar.
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| Re: Danielle - kulturele sielkunde [boodskap #63524 is 'n antwoord op boodskap #63521] |
Di, 11 Junie 2002 23:37 |
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Oorspronklik gepos deur: @rogers.com
LeswinLaubscher wrote:
Taal is dus 'n belangrike komponent waarlangs mind
> emerge en as sodanig is kulturele sielkunde in dialoog met die sogenaamde
> "linguistic turn" in filosofie in die laaste veertig of vyftig jaar.
Kan jy bietjie vertel van die "linguistic
turn" in die filosofie.
Gloudina
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| Re: Danielle - kulturele sielkunde [boodskap #63525 is 'n antwoord op boodskap #63521] |
Di, 11 Junie 2002 23:51 |
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Oorspronklik gepos deur: @rogers.com
LeswinLaubscher wrote:
Voorts is die objek van studie NIE hierdie strukture en brein
> nie, maar die plasing van mind (wat betekenismakend is, d.w.s, wat strukture
> inspan tot betekenismakende ends) in daaglikse interaksie, proses, en konteks.
Taal is dus 'n belangrike komponent waarlangs mind
> emerge
Ek dink nie wat ek nou gaan sê het enigiets
met die prys van eiers te doen nie. Maar dit
is vreeslik interessant vir my dat wanneer 'n
Buddhis begin met sy inkantasie "With body
speech and mind I dedicate myself.....," dan
word die saamgeplaaste hande bo naas sy brein
geplaas om die "body" aan te dui, dan word die
hande voor die mond geplaas vir "speech" en by
die plek waar die hart is, vir "mind." Die
Buddhistiese psigologie sien dus die werkings
van die korteks as dit wat die mens laat dink
dat hy 'n liggaam het.
Buddhisme is natuurlik ook baie toegewyd aan
die funksie van "speech." Net soos by die Hindoes.
Mantras is funksioneel.
Gloudina
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| Re: Danielle - kulturele sielkunde [boodskap #63528 is 'n antwoord op boodskap #63524] |
Wo, 12 Junie 2002 02:39 |
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Oorspronklik gepos deur: @rogers.com
@rogers.com wrote:
>
> LeswinLaubscher wrote:
>
> Taal is dus 'n belangrike komponent waarlangs mind
>
>> emerge en as sodanig is kulturele sielkunde in dialoog met die sogenaamde
>> "linguistic turn" in filosofie in die laaste veertig of vyftig jaar.
>
>
>
> Kan jy bietjie vertel van die "linguistic
> turn" in die filosofie.
>
> Gloudina
>
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| Re: Danielle - kulturele sielkunde [boodskap #63529 is 'n antwoord op boodskap #63525] |
Wo, 12 Junie 2002 02:40 |
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Oorspronklik gepos deur: @rogers.com
@rogers.com wrote:
>
> LeswinLaubscher wrote:
>
> Voorts is die objek van studie NIE hierdie strukture en brein
>
>> nie, maar die plasing van mind (wat betekenismakend is, d.w.s, wat
>> strukture
>> inspan tot betekenismakende ends) in daaglikse interaksie, proses, en
>> konteks.
>
>
> Taal is dus 'n belangrike komponent waarlangs mind
>
>> emerge
>
>
>
>
> Ek dink nie wat ek nou gaan sê het enigiets
> met die prys van eiers te doen nie. Maar dit
> is vreeslik interessant vir my dat wanneer 'n
> Buddhis begin met sy inkantasie "With body
> speech and mind I dedicate myself.....," dan
> word die saamgeplaaste hande bo naas sy brein
> geplaas om die "body" aan te dui, dan word die
> hande voor die mond geplaas vir "speech" en by
> die plek waar die hart is, vir "mind." Die
> Buddhistiese psigologie sien dus die werkings
> van die korteks as dit wat die mens laat dink
> dat hy 'n liggaam het.
> Buddhisme is natuurlik ook baie toegewyd aan
> die funksie van "speech." Net soos by die Hindoes.
> Mantras is funksioneel.
>
> Gloudina
>
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