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  1. "Going Over to the Other Side": The Sociality of Remembrance in Galician Death Narratives.Sharon R. Roseman - 2002 - Ethos: Journal of the Society for Psychological Anthropology 30 (4):433-464.
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  • Shame as a Culture-Specific Emotion Concept.Dolichan Kollareth, Jose-Miguel Fernandez-Dols & James A. Russell - 2018 - Journal of Cognition and Culture 18 (3-4):274-292.
    On the assumption that shame is a universal emotion, cross-cultural research on shame relies on translations assumed to be equivalent in meaning. Our studies here questioned that assumption. In three studies (Ns, 108, 120, 117),shamewas compared to its translations in Spanish (vergüenza) and in Malayalam (nanakedu). American English speakers usedshamefor the emotional reaction to moral failures and its use correlated positively withguilt, whereasvergüenzaandnanakeduwere used less for moral stories and their use correlated less with the guilt words. In comparison with Spanish (...)
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  • Giving Sorrow New Words: Shifting Politics of Bereavement in a Papua New Guinea Village.Karen J. Brison - 1998 - Ethos: Journal of the Society for Psychological Anthropology 26 (4):363-386.
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  • Talking about emotions: Semantics, culture, and cognition.Anna Wierzbicka - 1992 - Cognition and Emotion 6 (3):285-319.
    The author argues that the so-called “basic emotions”, such as happiness, fear or anger, are in fact cultural artifacts of the English language, just as the Ilongot concept of liget, or the Ifaluk concept of song, are the cultural artifacts of Ilongot and Ifaluk. It is therefore as inappropriate to talk about human emotions in general in terms of happiness, fear, or anger as it would be to talk about them in terms of liget or song. However, this does not (...)
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  • (1 other version)The role of the body in descriptions of emotions.Maïa Ponsonnet & Kitty-Jean Laginha - 2020 - Pragmatics and Cognition 27 (1):20-82.
    This article presents the first systematic typological study of emotional expressions involving body parts at the scale of a continent, namely the Australian continent. The role of body parts in figurative descriptions of emotions, a well-established phenomenon across the world, is known to be widespread in Australian languages. This article presents a typology of body-based emotional expressions across a balanced sample of 67 languages, where we found that at least 30 distinct body parts occur in emotional expressions. The belly is (...)
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  • Conceptual representations and figurative language in language shift.Maïa Ponsonnet - 2017 - Cognitive Linguistics 28 (4):631-671.
    This article explores the correlations between linguistic figurative features and their corresponding conceptual representations, by considering their respective continuities and discontinuities in language shift. I compare the figurative encoding of emotions in Kriol, a creole of northern Australia, with those of Dalabon, one of the languages replaced by this creole, with a particular focus on evidence from metaphorical gestures. The conclusions are three-fold. Firstly, the prominent figurative association between the body and the emotions observed in Dalabon is, overall, not matched (...)
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  • (1 other version)D’une anthropologie des émotions.David Le Breton - 2006 - Contrastes: Revista Internacional de Filosofía 11.
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