Культурные синдромы Гарри Триандиса

Хочу обозначить понятие "культурные синдромы" и их важность. Они состоят из общих установок, убеждений, норм и ценностей, существующих среди тех, кто говорит на определенном языке, в определенном географическом районе, в течение определенного исторического периода. Общие элементы субъективной культуры организованы вокруг темы, например, сложность или важность коллектива. Культурные синдромы обеспечивают фокус, поэтому мы можем избавиться от размытого понятия "культуры" и использовать понятие, которое можно систематически изучать.


Вот примеры культурных синдромов:


Cultural complexity, e.g., hunters and gatherers versus information societies. The size of settlements is one of the best ways to index cultural complexity (Chick, 1997).

Tightness. Tight cultures have many rules, norms, and ideas about what is correct behavior in different kinds of situations; loose cultures have fewer rules and norms. In the former cultures also, people become quite upset when others do not follow the norms of the society, and may even kill those who do not behave as is expected, while in the latter cultures people are tolerant of most deviations from normative behaviors. In Japan, which is a tight culture, people are sometimes criticized for minor deviations from norms, such as having too much of a sun tan, or having curly hair (Kidder, 1992). Most Japanese live in fear that they will not act properly (Iwao, 1993).

Individualism and collectivism. Triandis (1994) has suggested that individualism emerges in societies that are both complex and loose; collectivism in societies that are both simple and tight. For example, theocracies or monasteries are both tight and relatively poor; Hollywood stars live in a culture that is both complex and loose. This speculation has not been tested rigorously, but the data seem to hang together reasonably well so that it may be the case that, for instance, Japan that is now quite complex is less collectivist that the Japan of the 19th century.

Vertical and horizontal cultures. Vertical cultures accept hierarchy as a given. People are different from each other. Hierarchy is a natural state. Those at the top "naturally" have more power and privileges than those of the bottom of the hierarchy. Horizontal cultures accept equality as a given. People are basically similar, and if one is to divide any resource it should be done equally.

Active-passive cultures. In active cultures individuals try to change the environment to fit them; in passive cultures people change themselves to fit into the environment. Active cultures are more competitive, action-oriented, and emphasize self-fulfillment; those characterized as more passive are more cooperative, emphasize the experience of living, and are especially concerned with getting along with others.

Universalism-particularism. In universalist cultures people try to treat others on the basis of universal criteria (e.g., all competent persons regardless of who they are in sex, age, race, etc. are acceptable employees); in particularist cultures people treat others on the basis of who the other person is (e.g., I know Joe Blow and he is a good person, so he will be a good employee).

Diffuse-specific. Diffuse cultures respond to the environment in a holistic manner (e.g., I do not like your report means I do not like you). Specific cultures discriminate different aspects of the stimulus complex. (e.g., I do not like your report says nothing about how much I like you).

Ascription-achievement People can judge others on the basis of ascribed attributes, such as sex, race, family membership, etc. These are attributes people are born with. By contrast, people might judge others in terms of achieved attributes, such as skill, publications, awards.

Instrumental-expressive. People may sample more heavily attributes that are instrumental (e.g., get the job done) or expressive (e.g., enjoy the social relationship).

Emotional expression or suppression. People may express their emotions freely, no matter what the consequences, or they may control the expression of emotion.

Можно обнаружить намного больше других синдромов, таких, например, которые отражены в работе Клакхон и Стродтбека (1961) о ценностных ориентациях, культуру чести/гордости (Нисбетт и Коен, 1996) и другие. Следует отметить, что культурные синдромы, вероятно, коррелируют друг с другом. Это должно стать важной темой для исследований в кросс-культурной психологии следующего поколения.