https://www.youtube.com/watch?v=kkjf0hCKOCE

The sky is a textbook. The sky is a lawbook. The sky is a science book. —Duane Hamacher, (1:24)

Hamacher uses the Western description "method of loci" rather than an Indigenous word or translated word.

The words "myth", "legend", "magic", "ritual", and "religion" in both colloquial English and even anthropology are highly loaded terms.

Words like "narrative" and "story" are better used instead for describing portions of the Indigenous cultures which we have long ignored and written off for their seeming simplicity.

Highlights Athenian might

Fate as a tool to describe hubris' consequences

Highlights the impact of Xerxes' hubris.

Demonstrating huge losses of empire to great Athenians

The Persians deserve it for violating Athenian principles.

Greek gods used by Persians?

Also, gods seem to represent ideas rather than play a central role in the story. In EoG, the supernatural is directly addressed, such as when Gilgamesh crosses the lake of death to save Enkidu.

The Athenians tricked Xerxes; similar to Ishtar in EoG trying to fool Gilgamesh into sleeping with her, but here it seems to have been meant more to display Athenian cleverness instead of a power grab. Here, Aeschylus describes the Athenians as really winning through intellectual superiority instead of general good.

Greek names for Persian people; although this may have been done make the story more relatable to an Athenian audience, the Persian royals also reference Greek gods rather than Persian ones.

Like Aeschylus, EoG may have also made the names of characters like Humbaba more culturally digestive to its readers, but the belief system never really seems to have been intentionally changed by the storytellers.

Depicts Athens as 'murdering' the Persian empire.

Superiority of individuals and democracy versus absolute rule.

Doesn't necessarily cast Persians in a negative light, but suggests that an army with strongminded individuals will outperform one without.

"Are Athenians just better than us?"

Questioning general superiority of this group

Attitude of Athenians might be one of quiet superiority in knowing that their intellectual superiority outwitted Persians in defeat (EoG-doesn't necessarily highlight superiority as much as thriving and survival of a kingdom).

Used to glorify Athenians in their appearance and the way they act and dress.

Absolute rulers backed Persian soldiers, but no single great Athenian ruler is really depicted in defeating them (highlighted by individual descriptions of how Aeschylus saw soldiers and superiority of the Greek gods

Shows an already existing land trying to expand its power, in contrast with smaller kingdoms of ancient Persia defending land as a means of protagonism (eg: Humbaba). The story highlights human greed and hubris, rather than simply good and evil

Arechar, A. A., Allen, J. N. L., berinsky, a., Cole, R., Epstein, Z., Garimella, K., … Rand, D. G. (2022, February 11). Understanding and Reducing Online Misinformation Across 16 Countries on Six Continents. https://doi.org/10.31234/osf.io/a9frz

The fact that a city dweller must go out to the countryside to see the stars in the skies makes cities and their light pollution a direct form of cultural erasure for indigenous peoples who use the stars for cultural purposes like stories, storytelling, memory and other oral means.

Salali, G. D., Uysal, M. S., Bozyel, G., Akpınar, E., & Aksu, A. (2022). Does social influence affect COVID-19 vaccination intention among the unvaccinated? PsyArXiv. https://doi.org/10.31234/osf.io/5qc3z

Perach, R., & Limbu, M. (2022). Can culture beat Covid-19? Evidence that exposure to facemasks with cultural symbols increases solidarity. PsyArXiv. https://doi.org/10.31234/osf.io/hcxqz

patriarchal stereotypes of men and women throughout Namibia, but they vary from each individual culture in specifics

The Culture Industry: Mass Deception in Dialectic of Enlightenment

The culture industry is any industry that is producing cultural products: news, beauty, music, fashion industry has one goal: generate profit. They will produce things that are produced like a factory. They are intended to produce consumerism. In the way that sex sells, rebellion also sells. The industries that are making our culture are feeding us our news so are corporaterized. Adorno and Horkheimer would not be suprised about YouTube. That cultural adversary may be dialectical.

Academia. You know more about less and less.

Backdrop context: Shaky ground of liberal democracy in the beginnings of WW2,rise of social movements, rise of nationalism and facism.

Englightment: Reason & Individual liberty Bacon: a larger system that synthesized knowledge and power as one; a flipping of nature over man and man over nature; but A/H thought that this played out in a human global scale.

If Enlightenment was supposed to create logic and reason why did we experience WW2, for A/H if we're to take Bacon seriously we have to consider DOMINATION in newer notions of freedom.

Regression: Enlightenment as Myth. Englightenment becomes totalitarian it ABSTRACTS. Ex. Hitler youth, a difference among others yet they become homogenous sameness among each other.

The result of the sacrifice continues that is far more reaching that MArx's alienation. --> UNFETTERED ACCEPTANCE

Adorno/H say that positivism: 1) a system of philiospgy were every assertion can be proved 2) as ideoogy where eveyrthing is true by default and questioning it goes against objective foundations.

Kant saw a short-sighted view of self-reason

IDEOLOGY of defintiion #2 the process of Englightenment is brought into analysis of the Culture Industry.

Context: AMerica is becoming global powerhouse, Soviet underwent their own Industrial Revolution, change was everywhere and revolutionary change with one large outlier thus the immediat question. Despite a global population of workers revolitng around the globe then why didnt the United States or Western Countries embrace similar post-capitalist systems seen across teh globe? And how is Soviet existing as a post-capitalist system alongside the capitalist system?

Art is being systematized, newer technology is being synthesized into one and the same narrative. The same repackaged story; subject and authority. This mimics the governance of a few over many.

A/H utilize Kant's idea of schemtaism (being how the midn communicates with objects and other structures aorund us, how to reason and cogantate; synthesize and bring Froyd into the mix, how we suppress ourselves and our desires to how we fit into society. We cognitively pick up how the world is presented to us. Viewership creates the bounds within which we can do art. A psychological realism that is difficult to break for a person who works a 9-5pm; to break it in a capitalist system is used to labor and build wealth. Art becomes the same even when it tries to stand out. There is a unifornm aethetic if you wnat to be different, the sameness and constant

Art is now abstracted a fulfilmmnet of mere numbers rather than aesthetic work and utility. Regarding art in newer creation, A/H bring up autombiles as an example, a film must have a romatic sequence that the industry now demands. This is part of Mechanical reproduction. Art will become tailored to your class relation as well. But it's not only class and poleconomy but it's not just corporate art is entirely based oof profit but rather there is a cyclcial ideology that reinforces this ideology. see

The focus isn't on marvel movies (for their thrist for profit) or to tell consumers to not consume this art but its the industry itself that reproduces the

"Thirst" is not conscious it is a result of the structure that is capitalism the culture industry modling of our desires in the first place.

It's not good enough to tell individuals to not consume said tailored art. Example anti-semitism is a result of essentialist notions of race. Largest incubators of anti-semitism stem from the bourigeoise themselves but a ruling class of people attempting to hide a ruling class domination. Here the bouregoise know the struggles of individuals and pins this to Jewish individuals.

Thus its not really just pushing Jewish people out of certain borders this marks the downfall of bouregoise property.

Look up: > Cultural education became....

The whole world is made to pass through the filter of the culture industry...

Culture is a paradoxical commodity. It is so completely subject to the law of exchange that it is no longer exchanged; it is so blindly equated with use that it can no longer be used. For this reason it merges with the adver­tisement. The more meaningless the latter appears under monopoly, the more omnipotent culture becomes. (pg 131).

Unending sameness also governs the relationship to the past. What is new in the phase of mass culture compared to that of late liberalism is the exclusion of the new.

Example of the difficulty of translating words when the underlying concepts don't exist in a culture.

Mortimer J. Adler misses out entirely on the potential value of social annotation by suggesting that one shouldn't share or lend their annotated volumes.

Fortunately this sort of advice wasn't previously dispensed in the middle ages or during the Renaissance, particularly by scholars. (See also The Book Nobody Read: Chasing the Revolutions of Nicolaus Copernicus by Owen Gingerich in which he outlines the spread of knowledge by sharing books and particularly the annotations within them.)

Something to keep in mind about everyday life.

Obesity is a social epidemic and not a medical one. It's been caused by dramatic shifts in our surroundings in the past century. Food is cheaper and more abundant. It's also been heavily processed and designed to be fattier, saltier, and higher in carbohydrates. There is less encouragement to physically move our own bodies whether by walking, bicycling, running, etc. Our cities have become more driver focused. Our lives have become much more sedentary.

: attentional pathogenic culture ; an environment in which sustained and deep focus is harder for all of us

Just as Western historians erase indigenous ideas as misunderstandings or fabrications or outright appropriation of those ideas as pre-existing ideas in European culture, is it possible that we do the same thing with orality and memory? Are medievalists seeing mnemotechniques of the time and not properly interpreting them by not seeing them in their original contexts and practices?

The idea of talking rocks, as an example, is dismissed as lunacy, crazy, or some new-age hokum, but in reality it's at the far end of the spectrum. It's so unknowable for Western audiences that it's wholly dismissed rather than embraced, extended, and erased.

What does the spectrum of potentially appropriated ideas look like? What causes their adoption or not, particularly in cases of otherwise cultural heterodoxy?

The format of many "great books" courses is to help students relate the texts to their own lives, not to have a better understanding of the books or to hone methods of interpreting them.

This isn't too dissimilar to the way that many Protestants are taught to apply the Bible to their daily lives.

Are students mis-applying the great books because they don't understand their original ideas and context the way many religious people do with the Bible?

This idea of transmission of knowledge within oral societies is worth exploring. What is the media of transmission? How does it work in comparison with literate societies? What is the overlap in the two Venn Diagrams?

This may prove an interesting perspective given my own desire to explore some of the same sorts of dynamics in Celtic texts at the border of orality and literacy in the early centuries of the common era.

Odysseus staggered from the river and lay down again in the rushes and kissed the grain-giving soil.

This reference to "grain-giving soil" reminds me of this quote:

History celebrates the battlefields whereon we meet our death, but scorns to speak of the ploughed fields whereby we thrive; it knows the names of king's bastards, but cannot tell us the origin of wheat. That is the way of human folly.<br/>—Les Merveilles de l'Instinct Chez les Insectes: Morceaux Choisis (The Wonders of Instinct in Insects: Selected Pieces) by Jean-Henri FabreJean-Henri Fabre (Librairie Ch. Delagrave (1913), page 242)

ref: quote

Culturally we often see people kneeling down and kissing the ground after long travels, but we miss the prior references and images and the underlying gratitude for why these things have become commonplace.

"Grain-giving" = "life giving" here specifically. Compare this to modern audiences see the kissing of the ground more as a psychological "homecoming" action and the link to the grain is missing.

It's possible that the phrase grain-giving was included for orality's sake to make the meter, but I would suggest that given the value of grain within the culture the poet would have figured out how to include this in any case.

By my count "grain-giving" as a modifier variously to farmland, soil, earth, land, ground, and corn land appears eight times in the text. All these final words have similar meanings. I wonder if Lattimore used poetic license to change the translation of these final words or if they were all slightly different in the Greek, but kept the meter?

This is an example of a phrase which may have been given an underlying common phrasing in daily life to highlight gratitude for the life giving qualities, but also served the bard's needs for maintaining meter. Perhaps comparing with other contemporaneous texts for this will reveal an answer?

The Palette of Being is a very useful idea that is related to Cumulative Cultural Evolution (CCE) and autopoiesis. From CCE, humans are able to pass on new ideas from one generation to the next, made possible by the tool of inscribed language.

Peter Nonacs group at UCLA as well as Stuart West at Oxford research Major Evolutionary Transitions (MET) West elucidates that modern hominids integrate the remnants of four major stages of MET that have occurred over deep time. Amanda Robins, a researcher in Nonacs group posits the idea that our species of modern hominids are undergoing a Major Systems Transition (MST), due specifically to our development of inscribed language.

CCE emerges new technologies that shape our human environments in time frames far faster than biological evolutionary timeframes. New human experiences are created which have never been exposed to human brains before, which feedback to affect our biological evolution as well in the process of gene-culture coevolution (GCC), also known as Dual Inheritance theory. In this way, CCE and GCC are entangled. "Gene–culture coevolution is the application of niche-construction reasoning to the human species, recognizing that both genes and culture are subject to similar dynamics, and human society is a cultural construction that provides the environment for fitness-enhancing genetic changes in individuals. The resulting social system is a complex dynamic nonlinear system. " (https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3048999/)

This metaphor of experiences constituting different colors on a Palette of Being is a powerful one that can contextualize human experiences from a deep time framework. One could argue that language usage automatically forces us into an anthropomorphic lens, for sophisticated language usage at the level of humans appears to be unique amongst our species. Within that constraint, the Palette of Being still provides us with a less myopic, less immediate and arguably less anthropomorphic view of human experience. It is philosophically problematic, however, in the sense that we can speculate about nonhuman modalities of being but never truly experience them. Philosopher Thomas Nagel wrote his classic paper "What it's like to be a bat" to illustrate this problem of experiencing the other. (https://warwick.ac.uk/fac/cross_fac/iatl/study/ugmodules/humananimalstudies/lectures/32/nagel_bat.pdf)

We can also leverage the Palette of Being in education. Deep Humanity (DH) BEing Journeys are a new kind of experiential, participatory contemplative practice and teaching tool designed to deepen our appreciation of what it is to be human. The polycrisis of the Anthropocene, especially the self-induced climate crisis and the Covid-19 pandemic have precipitated the erosion of stable social norms and reference frames, inducing another crisis, a meaning crisis. In this context, a re-education of embodied philosophy is seen as urgent to make sense of a radically shifting human reality.

Different human experiences presented as different colors of the Palette of Being situate our crisis in a larger context. One important Deep Humanity BEing journey that can help contextualize and make sense of our experiences is language. Once upon a time, language did not exist. As it gradually emerged, this color came to be added to our Palette of Being, and shaped the normative experiences of humanity in profound ways. It is the case that such profound shifts, lost over deep time come to be taken for granted by modern conspecifics. When such particular colors of the Palette of Being are not situated in deep time, and crisis ensues, that loss of contextualizing and situatedness can be quite disruptive, de-centering, confusing and alienating.

Being aware of the colors in the Palette can help us shed light on the amazing aspects that culture has invisibly transmitted to us, helping us not take them for granted, and re-establish a sense of awe about our lives as human beings.

https://www.theguardian.com/technology/2021/nov/03/what-does-tech-take-from-us-meet-the-writer-who-has-counted-100-big-losses

A brief review/interview with a book author who eschews many new technologies and why.

Beginning, Middle, End

Micah White wrote of the end: The End of Protest.

Micah White is the award-winning activist who co-created Occupy Wall Street, a global social movement, while an editor of Adbusters magazine.

Occupy Wall Street was a constructive failure but not a total failure. Occupy demonstrated the efficacy of using social memes to quickly spread a movement, shifted the political debate on the fair distribution of wealth, trained a new generation of activists who went on to be the base for movements ranging from campus fossil fuel divestment to Black Lives Matter protests. Occupy launched many local projects that will have lasting small-scale impact. Occupy buoyed many institutional activist organizations that were able to materially profit from the renewed interest in protest. All of these are signs that our movement was culturally influential. It may be comforting to believe that Occupy splintered into a thousand shards of light. However, an honest assessment reveals that Occupy Wall Street failed to live up to its revolutionary potential: we did not bring an end to the influence of money on democracy, overthrow the corporatocracy of the 1 percent or solve income inequality. If our movement did achieve successes, they were not the ones we’d intended. When victory eluded Occupy, a world of activist certainties fell apart.

I call Occupy Wall Street a constructive failure because the movement revealed underlying flaws in dominant, and still prevalent, theories of how to achieve social change through collective action. Occupy set out to “get money out of politics,” and we succeeded in catalyzing a global social movement that tested all of our hypotheses. The failure of our efforts reveals a truth that will hasten the next successful revolution: the assumptions underlying contemporary protest are false. Change won’t happen through the old models of activism. Western democracies will not be swayed by public spectacles and mast frenzy. Protests have become an accepted, and therefore ignored, by-product of politics-as-usual. Western governments are not susceptible to international pressure to heed the protests of their citizens. Occupy’s failure was constructive because it demonstrated the limitations of contemporary ideas of Protest. I capitalize p to emphasize that the limitation was not in a particular tactic but ratter in our concept of Protest, or our theory of social change, which determined the overall script. Occupy revealed that activists need to revolutionize their approach to revolution.

Failure can be liberating. Defeat detaches us from a theory of revolution that is no longer effective, reopening the possibility of true change. “For a revolutionary,” writes Régis Debray, professor of philosophy and associate of Che Guevara, “failure is a springboard. As a course of theory it is richer than victory: it accumulates experience and knowledge.”

(Pages 26-27)

A Theory of Change

How did we get here?

Yesterday (October 26, 2021), I picked up David Graeber’s book, The Dawn of Everything: a New History of Humanity, written with David Wengrow, at Coles in Abbotsford.

It is interesting to note that David Graeber was interested in the origins, the beginnings.

Renowned for his biting and incisive writing about bureaucracy, politics and capitalism, Graeber was a leading figure in the Occupy Wall Street movement and professor of anthropology at the London School of Economics (LSE) at the time of his death.

https://www.theguardian.com/books/2020/sep/03/david-graeber-anthropologist-and-author-of-bullshit-jobs-dies-aged-59

Originally published on Medium on August 29, 2019.

Sallie McFague, in The Meaning of Life in the World Religions, writes an article entitled, “The World as God’s Body.”

Evolution is not only or solely biological; it is also historical and cultural. Once evolutionary history reaches the human, self-conscious stage, natural selection is not the only operative principle, for natural selection can be countered with the principle of solidarity.

(Page 297)

https://www.youtube.com/watch?v=zjZAdPX6ek0

Osculatory targets or plaques were created on pages to give priests

Most modern people don't touch or kiss their books this way and we're often taught not to touch or write in our texts. Digital screen culture is giving us a new tactile touching with our digital texts that we haven't had since the time of the manuscript.

Pennycook, G., & Rand, D. (2021). Nudging social media sharing towards accuracy. PsyArXiv. https://doi.org/10.31234/osf.io/tp6vy

Given the word barbarous here, I wonder if, on the whole, cultures viewed from outside of one's own culture are more often seen for the worst of their traits rather than the best or even just the average traits?

With limited experience and exposure, what qualifies one correspondent to stereotype an entire culture? Is the lack of alternate and likely better information reason enough for the viewing culture to completely condemn the external culture? (Assuredly not...)

Told from this perspective and with the knowledge of the importance of the theory of First Effective Settlement, is it any wonder that America has grown up to be so heavily influenced by moral and mental depravity, over-influenced by capitalism and religion, ready to enslave others, and push vice and drugs? The founding Virginians are truly America in miniature.

Cross reference: Theory of First Effective Settlement

“Whenever an empty territory undergoes settlement, or an earlier population is dislodged by invaders, the specific characteristics of the first group able to effect a viable, self-perpetuating society are of crucial significance for the later social and cultural geography of the area, no matter how tiny the initial band of settlers may have been.” “Thus, in terms of lasting impact, the activities of a few hundred, or even a few score, initial colonizers can mean much more for the cultural geography of a place than the contributions of tens of thousands of new immigrants a few generations later.” — Wilbur Zelinsky, The Cultural Geography of the United States, Englewood Cliffs, NJ: Prentice-Hall, 1973, pp. 13–14.

Summary:

"What has time done to us?"

In America it’s normal to wear shoes in house, but not really in the east side of the world

It‘s not typical to drink tea with milk in the USA

Shows that even though he is new to this Country and was confused at the beginnging, he gets used to his new home

In England, the narrator stays in his own cultural context as much as possible. There is almost no British influence or interest in English culture shown by him.

reflects the work that emigration or a new country or an unknown culture requires

new national customs, integration

Another reference to the clothing of the time attached to manicules. What might these tell us about fashion over time? What other older fashions existed within these?

Zarzeczna, N., Hanel, P. H. P., Rutjens, B., Bono, S. A., Chen, Y.-H., & Haddock, G. (2021). Scientists, speak up! Source impacts trust in and intentions to comply with health advice cross-culturally. PsyArXiv. https://doi.org/10.31234/osf.io/279yg

El artículo escrito por George Caffentzis, profesor de filosofía y escritor sobre el pensamiento social y político, y Silvia Federici, activista feminista, maestra y escritora; manifiesta como la información en la era digital elabora una base de datos sobre la propiedad intelectual, influyendo en los factores económicos, sociales y culturales de los internautas. Con esto, los modos de producción informática se vuelven masivos y generan dependencias lucrativas por adquirir una experiencia de aprendizaje mientras se genera un intercambio comunitario, el cual incrementa los intereses capitalistas y la desigualdad comercial de la reproducción de contenidos.

PsyArXiv Preprints | Anti-Asian Discrimination and Antiracist Bystander Behaviors amid the COVID-19 Outbreak. (n.d.). Retrieved 4 August 2021, from https://psyarxiv.com/tfsqh/

Why are so many villains in comic books depicted as scientists? Has this harmed the American psyche? Encouraged an anti-science temperament?

Observation sparked, in part, to episode of Young Sheldon, Season 1 about Sheldon's eating issues.

A solid question.

Perhaps less mysterious when gauged against the extreme financialization of our economy since the 1970's.

Are these people primarily propping up our classist structures to the lack of all else?

What could be done to re-regulate things back into some semblance of balance?

How much of the financialization is strip mining the lower classes or even middle classes of their earnings and retirements in progressively more vicious economic downturns that get bailed out by the populace?

Would allowing companies that are "too large to fail" help right the system and push more wealth back down to the lower classes?

I'm not sure I agree with this perspective of not necessarily asking for outside help.

What if the author is at fault for not communicating properly or leaving things too obscure? Is this the exception of which he speaks?

What if the author isn't properly contextualizing all the necessary information to the reader? This can be a particular problem when writing history across large spans of both time and culture or even language.

Bressan, P. (2021). Strangers look sicker (with implications in times of COVID-19). PsyArXiv. https://doi.org/10.31234/osf.io/x4unv

Akhther, N. (2021). Internet Memes as Form of Cultural Discourse: A Rhetorical Analysis on Facebook. PsyArXiv. https://doi.org/10.31234/osf.io/sx6t7

Im, H., Wang, P., & Chen, C. (2021). The Partisan Mask: Political Orientation, Collectivism, and Religiosity Predict Mask Use During COVID-19. PsyArXiv. https://doi.org/10.31234/osf.io/9s58f

Email delivery apparently isn't much different than RSS. What sorts of functionality do RSS readers provide over email in terms of search, filtering, and presentation? Surely RSS is more powerful at slicing and dicing one's reader data.

How do all these different forms of content fit into the greater set of genres in Western culture?

Yap, Suhui, Albert Lee, Li-Jun Ji, Ye Li, and Ying Dong. “Cultural Differences in People’s Psychological Response to COVID-19.” Frontiers in Psychology 0 (2021). https://doi.org/10.3389/fpsyg.2021.636062.

Stephan Lewandowsky. (2021, May 4). And of course… more myths have to be rebutted on our myths page: Https://t.co/uZ5PTpNHff (although it is good to see how many myths are just variants of older zombie arguments) 3/n [Tweet]. @STWorg. https://twitter.com/STWorg/status/1389549507206172674

Does Christianity still have a space in modern life if it can't be effective in the simplest ways?

Is it christianity+capitalism and conspicuous consumption that doesn't work?

What is causing this institutional failure?

Jesus is a "hood ornament."

searing...

Is it possible that this religion has been forcing itself on it's youth and thus chasing them away, thereby eroding support?

When will this "apocalypse" happen? What will it look like? What will be the cultural and political fall out look like?

Lantian, A., & Rose, M. (2021). No Evidence That Believers in Conspiracy Theories Have More Negative Attitudes Toward Transhumanism. PsyArXiv. https://doi.org/10.31234/osf.io/pt8j7

I really appreciate the respect given to indigenous knowledge here.

The researchers could have gone much further in depth in describing it and the aspects of what they mean by cultural "safety". They've done a disservice here by downplaying widespread adoption. Why not? Why couldn't we accord the proper respect of traditions to actively help make these techniques more widespread? Shouldn't we be willing to do the actual work to accord respect and passing on of these knowledges?

Given my reading in the area, there seems to be an inordinate amount of (Western) "mysticism" attributed to these techniques (here and in the broader anthropology literature) rather than approaching them head-on from a more indigenous perspective. Naturally the difficult part is being trusted enough by tribal elders to be taught these methods to be able to pass them on. (Link this idea to Tim Ingold's first chapter of Anthropology: Why It Matters.)

All this being said, the general methods known from the West, could still be modified to facilitate in widespread adoption of those techniques we do know. Further work and refinement of them could continue apace while still maintaining the proper respect of other cultures and methods, which should be the modern culture default.

If nothing else, the West could at least roll back the educational reforms which erased their own heritage to regain those pieces. The West showing a bit of respect for itself certainly wouldn't be out of line either.

Sobo, E. J. (2015). Social Cultivation of Vaccine Refusal and Delay among Waldorf (Steiner) School Parents. Medical Anthropology Quarterly, 29(3), 381–399. https://doi.org/10.1111/maq.12214

• The common rule under the British caused there to be a common characteristic among Indians that could turn into an Indian nationality

• There was already massive distrust in the cultural/religious policies of the British before the cartridge controversy
• It is notable that the main sticking point for the rebels was British religious enforcement, showing how displeased Indians were with British policies in the early 1800s to try to make Indians culturally British

An obvious take on the Starbucks Logo, but is there cultural appropriation here and which direction is it going in? (Cross reference: https://www.logogenie.net/blog/starbucks-logo-a-brief-history-of-their-logo-design-evolution-and-what-makes-it-so-great )

Hein, G., Gamer, M., Gall, D., Gründahl, M., Domschke, K., Andreatta, M., Wieser, M. J., & Pauli, P. (2021). Social cognitive factors outweigh negative emotionality in predicting COVID-19 related safety behaviors. PsyArXiv. https://doi.org/10.31234/osf.io/5sbzy

Endress, Ansgar. ‘The Values of Survival: Socio-Cultural Values Predict COVID-19-Related Mortality’. PsyArXiv, 3 December 2020. https://doi.org/10.31234/osf.io/da95b.

Gligorić, Vukašin, Allard Feddes, and Bertjan Doosje. ‘Political Bullshit Receptivity and Its Correlates: A Cross-Cultural Validation of the Concept’. PsyArXiv, 27 October 2020. https://doi.org/10.31234/osf.io/u9pe3.

ComputingCulturalHeritage. (n.d.). The British Library; The British Library. Retrieved 6 March 2021, from https://www.bl.uk/projects/computingculturalheritage

Dante Licona. (2020, December 8). What can NGOs, government and public institutions do on TikTok? Today @melisfiganmese and I shared some insights at #EuroPCom, the @EU_CoR conference for public communication. We were asked to talk about upcoming social media trends. Here’s a thread with some insights👇 https://t.co/GzOA66vstQ [Tweet]. @Dante_Licona. https://twitter.com/Dante_Licona/status/1336303773334069251

Smaldino, Paul E., and Cailin O’Connor. ‘Interdisciplinarity Can Aid the Spread of Better Methods Between Scientific Communities’. MetaArXiv, 5 November 2020. https://doi.org/10.31222/osf.io/cm5v3.

Seitz, B. M., Aktipis, A., Buss, D. M., Alcock, J., Bloom, P., Gelfand, M., Harris, S., Lieberman, D., Horowitz, B. N., Pinker, S., Wilson, D. S., & Haselton, M. G. (2020). The pandemic exposes human nature: 10 evolutionary insights. Proceedings of the National Academy of Sciences, 117(45), 27767–27776. https://doi.org/10.1073/pnas.2009787117

Florea, C., Topalidis, P., Hauser, T., Angerer, M., Kurapov, A., Leon, C. A. B., & Schabus, M. (2020, October 25). Sleep during COVID-19 lockdown: a cross-cultural pilot study. https://doi.org/10.31234/osf.io/cakq3

Introduced by Pierre Bourdieu in the 1970s, the concept has been utilized across a wide spectrum of contemporary sociological research. Cultural capital refers to ‘knowledge’ or ‘skills’ in the broadest sense. Thus, on the production side, cultural capital consists of knowledge about comportment (e.g., what are considered to be the right kinds of professional dress and attitude) and knowledge associated with educational achievement (e.g., rhetorical ability). On the consumption side, cultural capital consists of capacities for discernment or ‘taste’, e.g., the ability to appreciate fine art or fine wine—here, in other words, cultural capital refers to ‘social status acquired through the ability to make cultural distinctions,’ to the ability to recognize and discriminate between the often-subtle categories and signifiers of a highly articulated cultural code. I'm quoting here from (and also heavily paraphrasing) Scott Lash, ‘Pierre Bourdieu: Cultural Economy and Social Change’, in this reader.

Ibrahim, F. A., & Dykeman, C. (2020, October 23). Counseling Muslim Americans: Cultural and Spiritual Assessments. https://doi.org/10.1002/j.1556-6676.2011.tb02835.x

Grossmann, I., Twardus, O., Varnum, M. E. W., Jayawickreme, E., & McLevey, J. (2021). Societal Change and Wisdom: Insights from the World after Covid Project. PsyArXiv. https://doi.org/10.31234/osf.io/yma8f

I hear this name and can't help but think about the potential influence on the name of the character from The Dead Poets Society

https://www.youtube.com/watch?v=LjHORRHXtyI

Obradovich, N., Özak, Ö., Martín, I., Ortuño-Ortín, I., Awad, E., Cebrián, M., Cuevas, R., Desmet, K., Rahwan, I., & Cuevas, Á. (2020). Expanding the measurement of culture with a sample of two billion humans [Preprint]. SocArXiv. https://doi.org/10.31235/osf.io/qkf42

Ehlert, A., Kindschi, M., Algesheimer, R., & Rauhut, H. (2020). Human social preferences cluster and spread in the field. Proceedings of the National Academy of Sciences, 117(37), 22787–22792. https://doi.org/10.1073/pnas.2000824117

Raab, Marius Hans, Claus Christian Carbon, and Niklas Döbler. ‘A Game of COVID. Ludification as a Way to Make Sense of a Pandemic’. Preprint. PsyArXiv, 5 September 2020. https://doi.org/10.31234/osf.io/cwktm.

Perrott, D. (2020, May 26). Is Applied Behavioural Science reaching a Local Maximum? Medium. https://medium.com/@DavePerrott/is-applied-behavioural-science-reaching-a-local-maximum-538b536f7e7d

Webster, G. D., Mahar, E., & Wongsomboon, V. (2020). American Psychology Is Becoming More International, But Too Slowly: Comment on Thalmayer et al. (2020). https://doi.org/10.31234/osf.io/wqmer Ame

Sorokowska, A., Sorokowski, P., Hilpert, P., Cantarero, K., Frackowiak, T., Ahmadi, K., Alghraibeh, A. M., Aryeetey, R., Bertoni, A., Bettache, K., Blumen, S., Błażejewska, M., Bortolini, T., Butovskaya, M., Castro, F. N., Cetinkaya, H., Cunha, D., David, D., David, O. A., … Pierce, J. D. (2017). Preferred Interpersonal Distances: A Global Comparison. Journal of Cross-Cultural Psychology, 48(4), 577–592. https://doi.org/10.1177/0022022117698039

Im, H., & Chen, C. (2020). Social Distancing Around the Globe: Cultural Correlates of Reduced Mobility [Preprint]. PsyArXiv. https://doi.org/10.31234/osf.io/b2s37

Make note of Sarah Marie Henry's Furries, Fans, and Feminism: Querying and Queering of the Furry Fandom. Sarah Marie Henry made a very good point about the appropriation of Native American culture in the furry fandom, something that is not exactly the nicest thing to do. Traditions stay within certain groups for a reason. A direct quotation/reference may be impossible, as the only copy of this master's thesis is locked up in San Francisco State University, and there's a pandemic. 😕

A radio podcast exploring the novel and its cultural influences

Long read: Cultural evolution, Covid-19, and preparing for what’s next. (2020, April 22). LSE Business Review. https://blogs.lse.ac.uk/businessreview/2020/04/22/long-read-cultural-evolution-covid-19-and-preparing-for-whats-next/

Sorokowska, A., Sorokowski, P., Hilpert, P., Cantarero, K., Frackowiak, T., Ahmadi, K., Alghraibeh, A. M., Aryeetey, R., Bertoni, A., Bettache, K., Blumen, S., Błażejewska, M., Bortolini, T., Butovskaya, M., Castro, F. N., Cetinkaya, H., Cunha, D., David, D., David, O. A., … Pierce, J. D. (2017). Preferred Interpersonal Distances: A Global Comparison. Journal of Cross-Cultural Psychology, 48(4), 577–592. https://doi.org/10.1177/0022022117698039

How Culture Explains Our Weak Response to the Coronavirus. (2020, June 14). Ethical Systems. https://www.ethicalsystems.org/how-culture-explains-our-weak-response-to-the-coronavirus/

Wallis, P., & Nerlich, B. (2005). Disease metaphors in new epidemics: The UK media framing of the 2003 SARS epidemic. Social Science & Medicine, 60(11), 2629–2639. https://doi.org/10.1016/j.socscimed.2004.11.031

Smith-Keiling, Beverly L., Archana Sharma, Sheritta M. Fagbodun, Harsimranjit K. Chahal, Keyaira Singleton, Hari Gopalakrishnan, Katrina E. Paleologos, et al. “Starting the Conversation: Initial Listening and Identity Approaches to Community Cultural Wellness,.” Journal of Microbiology & Biology Education 21, no. 1 (April 10, 2020). https://doi.org/10.1128/jmbe.v21i1.2073.

Dheer, R., Egri, C., & Treviño, L. J. (2020, May 29). COVID-19 A Cultural Analysis to Understand Variance in Infection Rate across Nations. Retrieved from psyarxiv.com/cbxhw