FOLKBIOLOGY DOESN'T COME FROM FOLKPSYCHOLOGY: EVIDENCE FROM YUKATEK MAYA IN CROSS-CULTURAL PERSPECTIVE

By Scott Atran, Douglas L. Medin, Elizabeth B. Lynch, Valentina Vapnarsky, E. Ek, Paulo Sousa. 2001

110 citations recorded by the source corpus.

Subfields: Cultural Studies, Developmental and Educational Psychology, Experimental and Cognitive Psychology

View Paper: https://www.semanticscholar.org/paper/01a29bcbeae5c7c87a5dbb2bbf564aaec91788b7

How researchers see this paper

The researchers whose trusted networks rank it highest, strongest advocate first. Every researcher gets a different order.

In Cultural Studies

1. Susan A. Gelman
2. Scott Atran
3. Steven J. Heine
4. Francisco J. Gil-White
5. Ara Norenzayan
6. Joseph Henrich
7. Carol D. Lee
8. M. Kline

In Developmental and Educational Psychology

1. Susan A. Gelman
2. Douglas L. Medin
3. Steven J. Heine
4. Lance J. Rips
5. Edward E. Smith
6. Grace N. Rivera
7. Andrew G. Christy
8. Ara Norenzayan

In Experimental and Cognitive Psychology

1. Steven J. Heine
2. Susan A. Gelman
3. Ara Norenzayan
4. Lance J. Rips
5. Joshua A. Hicks
6. Douglas L. Medin
7. Rebecca J. Schlegel
8. P. Henry

Citations in the corpus

• Understanding the Relationship Between Perceived Authenticity and Well-Being (2019, background): “…that are basic to human cognition, there should be uniformity in these beliefs across people and cultures (given that people tend to essentialize in most cultures; e.g., Atran et al., 2001; Errington, 1989; Gil-White, 2001; Henrich, Heine, & Norenzayan, 2010; Sousa, Atran, & Medin, 2002).”
• Weird people, yes, but also weird experiments (2010, unknown): “However, when the folkbiological reasoning of children in rural Native American communities in Wisconsin and Yukatek Maya in Mexico was investigated (Atran et al., 2001; Ross, Medin, Coley, & Atran, 2003; Waxman & Medin, 2007) none of these three empirical patterns emerged.”
• Concepts and categories: Memory, meaning, and metaphysics (2012, background): “…believe (like adults) that the identity of animals and plants follows that of their progenitors, regardless of the environment in which the progeny matures (e.g., progeny of cows raised with pigs, acorns planted with apple trees) (Atran et al., 2001; Gelman & Wellman, 1991; Sousa et al., 2002).”
• Cultural and experiential differences in the development of folkbiological induction (2003, background): “, 2002) and Yukatek Maya children (Atran et al., 2001), we expected to find both cultural and experiential differences in the development of folkbiological knowledge.”
• Are Ethnic Groups Biological “Species” to the Human Brain? (2001, background): “Gil-White attributes the cognitive bias toward essentializing human kinds to an “ethnicity module” that he characterizes as an exaptation of what I have dubbed “the living-kind module” for species detection (Atran et al. 2001).”
• Learning from others: children's construction of concepts. (2009, background): “Society Meet., Santa Fe, New Mexico Hill JH, Mannheim B. 1992.”
• Evolution and Devolution of Knowledge: A Tale of Two Biologies (2004, background): “…as do adults, that the identity of animals and plants follows that of their progenitors, regardless of the environment in which the progeny matures (for example, progeny of cows raised with pigs, acorns planted with apple seeds) (Atran et al. 2001; Gelman & Wellman 1991; Sousa, Atran & Medin 2002).”
• Psychological universals: what are they and how can we know? (2005, background): “Either way, folk psychology guides folk biology only in the absence of a well-developed folkbiological framework, as they argued to be the case in urban American culture (see also Atran et al., 2001, regarding a similar pattern of results among rural Yucatec Maya children).”