Suchergebnisse

This paper builds on Hatano and Inagaki's pioneering work on the role of experience and cultural models in children's biological reasoning. We use a category-based induction task to consider how experience and cultural models shape rural and urban children's patterns of biological reasoning. We discuss the implications of these findings for developmental theory and educational practice.

The answers to scientific questions depend on who's asking, because the questions asked and the answers sought reflect the cultural values and orientations of the questioner. These values and orientations are most often those of Western science. In Who's Asking?, Douglas Medin and Megan Bang argue that despite the widely held view that science is objective, value-neutral, and acultural, scientists do not shed their cultures at the laboratory or classroom door; their practices reflect their values, belief systems, and worldviews. Medin and Bang argue further that scientist diversity -- the participation of researchers and educators with different cultural orientations -- provides new perspectives and leads to more effective science and better science education. Medin and Bang compare Native American and European American orientations toward the natural world and apply these findings to science education. The European American model, they find, sees humans as separated from nature; the Native American model sees humans as part of a natural ecosystem. Medin and Bang then report on the development of ecologically oriented and community-based science education programs on the Menominee reservation in Wisconsin and at the American Indian Center of Chicago. Medin and Bang's novel argument for scientist diversity also has important implications for questions of minority underrepresentation in science.

Surveys show that our growing concern over protecting the environment is accompanied by a diminishing sense of human contact with nature. Many people have little commonsense knowledge about nature - are unable, for example, to identify local plants and trees or describe how these plants and animals interact. Researchers report dwindling knowledge of nature even in smaller, nonindustrialized societies. In The Native Mind and the Cultural Construction of Nature, Scott Atran and Douglas Medin trace the cognitive consequences of this loss of knowledge. Drawing on nearly two decades of cross-cultural and developmental research, they examine the relationship between how people think about the natural world and how they act on it and how these two phenomena are affected by cultural differences. These studies, which involve a series of targeted comparisons among cultural groups living in the same environment and engaged in the same activities, reveal critical universal aspects of mind as well as equally critical cultural differences. Atran and Medin find that, despite a base of universal processes, the cultural differences in understandings of nature are associated with significant differences in environmental decision making as well as intergroup conflict and stereotyping stemming from these differences. The book includes two intensive case studies, one focusing on agro-forestry among Maya Indians and Spanish speakers in Mexico and Guatemala and the other on resource conflict between Native-American and European-American fishermen in Wisconsin. The Native Mind and the Cultural Construction of Nature offers new perspectives on general theories of human categorization, reasoning, decision making, and cognitive development

Anthropological enquiry suggests that all societies classify animals and plants in similar ways. Paradoxically, in the same cultures that have seen large advances in biological science, practical knowledge of nature has dramatically diminished. Here we describe historical, cross‐cultural, and developmental research on the ways in which people ordinarily conceptualize organic nature (folk biology), concentrating on cognitive consequences associated with knowledge devolution. We show that the results of psychological studies of categorization and reasoning from 'standard populations' fail to generalize to humanity at large. The populations most commonly used in studies by psychologists (Euro‐American college and university students) have impoverished experience of nature, and this generates misleading results about knowledge acquisition and the ontogenetic relationship between folk biology and folk psychology. We also show that groups living in the same habitat can manifest strikingly distinct behaviours, cognitions, and social relations relative to it. This has novel implications for environmental decision making and management, including commons problems.

We report a series of experiments carried out with Palestinian and Israeli participants showing that violent opposition to compromise over issues considered sacred is (i) increased by offering material incentives to compromise but (ii) decreased when the adversary makes symbolic compromises over their own sacred values. These results demonstrate some of the unique properties of reasoning and decision-making over sacred values. We show that the use of material incentives to promote the peaceful resolution of political and cultural conflicts may backfire when adversaries treat contested issues as sacred values.

We report a series of experiments carried out with Palestinian and Israeli participants showing that violent opposition to compromise over issues considered sacred is (i) increased by offering material incentives to compromise but (ii) decreased when the adversary makes symbolic compromises over their own sacred values. These results demonstrate some of the unique properties of reasoning and decision-making over sacred values. We show that the use of material incentives to promote the peaceful resolution of political and cultural conflicts may backfire when adversaries treat contested issues as sacred values.

We report a series of experiments carried out with Palestinian and Israeli participants showing that violent opposition to compromise over issues considered sacred is (i) increased by offering material incentives to compromise but (ii) decreased when the adversary makes symbolic compromises over their own sacred values. These results demonstrate some of the unique properties of reasoning and decision-making over sacred values. We show that the use of material incentives to promote the peaceful resolution of political and cultural conflicts may backfire when adversaries treat contested issues as sacred values.

Calls for the improvement of science education in the USA continue unabated, with particular concern for the quality of learning opportunities for students from historically nondominant communities. Despite many and varied efforts, the field continues to struggle to create robust, meaningful forms of science education. We argue that 'settled expectations' in schooling function to (a) restrict the content and form of science valued and communicated through science education and (b) locate students, particularly those from nondominant communities, in untenable epistemological positions that work against engagement in meaningful science learning. In this article we examine two episodes with the intention of reimagining the relationship between science learning, classroom teaching, and emerging understandings of grounding concepts in scientific fields – a process we call <i>desettling</i>. Building from the examples, we draw out some key ways in which desettling and reimagining core relations between nature and culture can shift possibilities in learning and development, particularly for nondominant students.

This study reports ethnographic and experimental analyses of inter‐generational changes in nativeItza'Maya and immigrant Ladino populations ofGuatemala's Petén rainforest concerning understanding of ecological relationships between plants, animals, and humans, and the perceived role of forest spirits in sustaining these relationships. We find dramatic changes in understanding ecological relationships and the perceived role of forest spirits.Itza'Maya conceptions of forest spirits (arux) are now more often confounded with Ladino spirits (duendes), withItza' spirits no longer reliably serving as forest guardians. These changes correlate with a shift in personal values regarding the forest, away from concern with ecologically central trees and towards monetary incentives. More generally, we describe how economic, demographic, and social changes relate to the loss of a system of beliefs and behaviours that once promoted sustainable agro‐forestry practices. These changes coincide with open access to common pool resources.

Community engagement and participation in academic research is growing in popularity and acceptance. Communities are now routinely engaged and participate in academic research design, implementation and interpretation, but the capacity of communities to conduct their own research is not always a product of these engagement initiatives. This article describes a collaboration between an organisation that supports Native American participation in the fields of science, technology, engineering and mathematics (STEM) and university researchers to expand the organisation's capacity to conduct research by creating a searchable database from their organisational records. We discuss how strategic design of a research collaboration can result in infrastructure development that contributes to community capacity.

In the hope to resolve the two sets of opposing results concerning the effects of psychological distance and construal levels on moral judgment, Žeželj and Jokić (2014) conducted a series of four direct replications, which yielded divergent patterns of results. In our commentary, we first revisit the consistent findings that lower-level construals induced by How/Why manipulation lead to harsher moral condemnation than higher-level construals. We then speculate on the puzzling patterns of results regarding the role of temporal distance in shaping moral judgment. And we conclude by discussing the complexity of morality and propose that it may be important to incorporate cultural systems into the study of moral cognition.