During the late 1980s and early 1990s, the field of diplomatic history took a cultural turn – or rather, a series of turns. Inspired by a host of factors internal and external to the discipline as a whole, a number of foreign relations historians came to feel that there were forces other than strategy, economics, politics, or national interest narrowly defined, at play in the shaping of American policy. The symbolic anthropologist Clifford Geertz had already had enormous influence on social and cultural history, emphasizing what he called -borrowing from Max Weber – the “webs of significance” that shaped the everyday experience of human beings. Borrowing from Geertz, and from scholars of cultural and subaltern studies, historians explored the impact on US relations with others of ritual, gesture, body language, identity (e.g., race, gender, and religion), language, emotion, and the senses. The cultural turn, significantly, led to a greater interest in imperialism and colonialism, and, with that, to greater appreciation for the participation of all sides in international encounters. The study of culture invites self-reflection, allowing historians who deploy it to think hard about the assumptions, stereotypes, prejudices, and emotions that they bring to their work.

Although people have been making decisions for many thousands of years, it was only since John von Neumann and Oskar Morgenstern wrote Theory of Games and Economic Behavior and Herb Simon wrote of satisficing and bounded rationality, that researchers started to analyze and understand how people make decisions. The mid- and late twentieth century saw an expansion in what is known about the making of decisions, but more recently new areas within decision theory have come under scientific study. This final chapter is forward-looking and considers possible future directions for understanding human decision making and also for the development of decision theory. Among these future directions are emotion, culture, artificial intelligence, and intuition itself.

This chapter explores the role of culture (e.g., trust, solidarity, rule of law) in predicting the success of voluntary compliance and its malleability toward trust-based rather than coercion-based regulation.

Chapter 2 theorizes the relationship between culture and politics in a manner that explains the Turkish case and can also be applied more generally. I begin by discussing scholarly approaches to the role of culture in contentious politics before offering my conceptual framework for furthering these approaches. How does culture matter in the creation of oppositional identities and political mobilization? Most often, scholars have answered this question by emphasizing structural conditions, movement frames, or personal narratives. Instead, I focus on dispositions. I draw from practice theory to rethink issues of consent and social movement resistance, and I draw from the concept of "practice" to study the processes through which powerful actors cultivate symbolic oppositions within individuals in the form of dispositions. But the implications of this process for movement mobilization have been undervalued. The chapter makes the case that shared dispositions between mobilizing agents and their constituencies produce collective practices among otherwise dispersed individuals and secure consent on the alternative cosmology. While laying the groundwork to establish specific dispositions may take quite some time, once this groundwork has been completed, mobilizing agents can more easily convince people to "hear" insurrectionary messages as well as act on them.

This chapter explores Bloomsbury’s engagements with the United States of America between 1900 and 1960. It analyzes the personal and published writings of various members of the group about American art, politics, and culture. While there is no cohesive “Bloomsbury” position on the USA, it at once fascinated and appalled them, from their university days until late in their lives. From Roger Fry’s tenure at the Metropolitan Museum of Art, until his falling out with J. P. Morgan, through the widespread outrage in Britain at the execution of Sacco and Vanzetti in 1927, and on to J. M. Keynes’ role at the Bretton Woods Conference in 1944 and Clive Bell’s 1950s lecture tours, the USA is a constant presence in their lives. Some welcomed the income that writing for American periodicals provided, while privately disdaining their readers. Others engaged with American politicians on the world stage in the wake of two World Wars. None of those who are associated with “Bloomsbury” held static views about the USA. This chapter explores how they refined and revised their opinions about it throughout the course of their lives.

In today’s globalized world, a deep understanding of how culture affects international business phenomena is critical to scholarship and practice. Yet, armed with only superficial measures of national cultural differences, scholars and practitioners find themselves stereotype rich and operationally poor where culture meets real-world international business context. “Culture” is substantially more complex than this, made up of multiple interacting cultural spheres (national, regional, institutional, organizational, functional) that are differentially enacted by individuals many of whom are multicultural themselves. Settings in international business are therefore rife with multilevel cultural interactions as individuals with diverging cultural assumptions are brought together in real time (often virtually) across distance and differentiated contexts. This coursebook on ethnography in IB is the first of its kind, offering students, academics, and executives a way to study, understand, reduce uncertainty about, and make the most of the effects of culture in today’s global and multicultural business contexts.

Human facial movements transmit a wealth of dynamic signals that provide crucial information about people’s emotional states. The temporal dynamics of facial expressions of emotion are optimised to hierarchically transmit biologically rooted and socially adaptive signals over time. We begin this chapter by formally defining these signals and by offering an overview of recent advances in research methods that improving our understanding of them. We then describe how the ability to decode such biologically relevant social signals emerges early in life and evolves throughout adolescence. Next, we discuss how experience, culture, and individual differences shape the decoding of facial expressions of emotion, before moving towards differences in processing static and dynamic facial expressions of emotion. Finally, we elaborate on the use of more ecologically valid experimental designs, cross-cultural studies, and understanding the roots of individual differences in facial expression processing to improve future knowledge in the field.

When thinking about emotional expressions, most would probably envision facial expressions (e.g., smiling, scowling) or vocalizations (e.g., crying, laughter). Here we focus on the emotional postures and movements of the body – an important, but fairly understudied, signal for emotion perception. During emotional episodes, humans often position and move their bodies in consistent ways that may (or may not) signal their underlying feelings and future actions. We briefly review the historical antecedents of this literature, as well as current knowledge on the neural processing, developmental trajectory, and cultural differences in the emotional perception of body language. We continue by examining the role of the body as a contextualizing agent for disambiguating facial expressions, as well as their inverse relationship – from faces to bodies. Future directions and speculations about how this emerging field may evolve are discussed.

Decades of research demonstrate cultural variation in different aspects of emotion, including the focus of emotion, expressive values and norms, and experiential ideals and values. These studies have focused primarily on Western and East Asian cultural comparisons, although recent work has included Latinx samples. In this chapter, we discuss why studying culture is important for studies of emotion and what neuroscientific methods can contribute to our understanding of culture and emotion. We then describe research that uses neuroscientific methods to explore both cultural differences and similarities in emotion. Finally, we discuss current challenges and outstanding questions for future research.

This chapter examines Aimé Césaire’s engagement with Marxism from his neglected 1930s writings through his later talks and speeches from the 1950s and 1960s, where he articulates his notion of a “tropical Marxism.” It argues that Césaire takes up and transforms the Marxist concept of alienation to theorize the paralyzing impact of colonialism through assimilation and underdevelopment. This analysis of alienation undergirds the idea of a tropical Marxism, which emphasized the necessity for colonized peoples to integrate Marxism creatively to the particular conditions of their societies. By tracing the theoretical underpinnings of this idea of tropical Marxism through Césaire’s intellectual and political journey first as a student in Paris and then as a representative of Martinique in the French National Assembly, we glean the myriad of ways in which Marxism spoke to the problem of colonialism and therefore constitutes a seminal part of the canon of anticolonial social theory.

Neuroanthropology aims to understand the interactions between the brain and culture and how such interactions, in part, drive human variation. Current discussions in neuroanthropology aim to understand better how neurological development generates culture and how human sociocultural contexts shape neural development. The chapter described the roots of these discussions in the historical development of anthropology. Anthropology’s holistic approach and emphasis on human variation laid the groundwork for neuroanthropology. The concept of “local neurologies” offers an approach for understanding neural development in interaction with small-scale, situated sociocultural and ecological dynamics. The chapter then discusses how individuals develop within these local constraints using three approaches (developmental systems, embodied cognition, and dynamic epidemiology) that support studies of how sociocultural processes engage with flexible human nervous systems. Ultimately, this chapter contrasts explanations of human behavior and experience that rely on only the neurological or cultural and instead suggests better ways to bridge the gap between the brain and culture.