Causal inference in ethnographic research: Refining explanations with abductive logic, strength of evidence assessments, and graphical models.

In their classic accounts, anthropological ethnographers developed causal arguments for how specific sociocultural structures and processes shaped human thought, behavior, and experience in particular settings. Despite this history, many contemporary ethnographers avoid establishing in their work direct causal relationships between key variables in the way that, for example, quantitative research relying on experimental or longitudinal data might. As a result, ethnographers in anthropology and other fields have not advanced understandings of how to derive causal explanations from their data, which contrasts with a vibrant "causal revolution" unfolding in the broader social and behavioral sciences. Given this gap in understanding, we aim in the current article to clarify the potential ethnography has for illuminating causal processes related to the cultural influence on human knowledge and practice. We do so by drawing on our ongoing mixed methods ethnographic study of games, play, and avatar identities. In our ethnographic illustrations, we clarify points often left unsaid in both classic anthropological ethnographies and in more contemporary interdisciplinary theorizing on qualitative research methodologies. More specifically, we argue that for ethnographic studies to illuminate causal processes, it is helpful, first, to state the implicit strengths and logic of ethnography and, second, to connect ethnographic practice more fully to now well-developed interdisciplinary approaches to causal inference. In relation to the first point, we highlight the abductive inferential logic of ethnography. Regarding the second point, we connect the ethnographic logic of abduction to what Judea Pearl has called the ladder of causality, where moving from association to intervention to what he calls counterfactual reasoning produces stronger evidence for causal processes. Further, we show how graphical modeling approaches to causal explanation can help ethnographers clarify their thinking. Overall, we offer an alternative vision of ethnography, which contrasts, but nevertheless remains consistent with, currently more dominant interpretive approaches.

The Domestication of Machismo in Brazil: Motivations, Reflexivity, and Consonance of Religious Male Gender Roles.

The relationship between culture and the individual is a central focus of social scientific research. This paper examines motivations that mediate between shared culture norms and individual actions. Inspired by the works of Leon Festinger and Melford Spiro, we posit that social network conformation (the perceived adherence of one's social network with norms) and internalization of cultural norms (incorporation of cultural models with the self-schema) will differentially shape behavior (cultural consonance) depending on the domain and individual characteristics. For the domain of gender roles among Brazilian men, religious affiliation results in different configurations of the individual and culture. Our findings suggest that, due to changing and competing cultural models, religious men are compelled to reflexively "think" about what masculinity means to them, rather than subconsciously conform to social (hegemonic) expectations. This study demonstrates the importance of considering the impetus of culturally informed behaviors and, in doing so, provides a methodological means for measuring and interpreting such motivations, an important factor in the relationship between culture and the individual.

Avatar Creation in Videogaming: Between Compensation and Constraint.

Objective: We examine the extent that videogame avatars provide players with opportunities for identity exploration, aiming to test the findings of self-discrepancy theory research on the user/avatar relationship with novel cognitive anthropological methods. Specifically, we examine if avatar traits are idealized (more representative of players' ideal rather than actual self) or actualized (more representative of players' actual self) as a function of players' self-esteem. Materials and Methods: Utilizing cognitive anthropological methods, we examine the relationship between actual, avatar, and ideal selves. We first asked 21 respondents to list traits they associated with their various selves. We then asked 57 new respondents to perform four pile sorts of the salient items from these lists (1 unconstrained sort of like-traits, and 3 sorts of terms indicative of respondents' ideal/actual/avatar self). Analysis of this "free list" and "pile sort" data allowed us to clarify (in a manner sensitive to gamer culture) relationships between respondents' various conceptions of self, including how those relationships were modified by self-esteem. Illustrative quotes from the interviews further clarified these relationships. Results: Paired t-test analysis shows that informants as a whole describe their avatar compared with actual selves with fewer negative terms (idealization). Low-esteem players actualize what they deem as positive traits onto their avatars, while simultaneously idealizing avatars' negative traits by minimizing them. Compared with low-esteem gamers, high-esteem players associate significantly more positive attributes with all their various selves-actual, avatar, and ideal-while describing avatar compared with actual selves with fewer positive terms and comparable numbers of negative terms (the latter a process of actualization). Conclusion: Results point to the necessity of theoretical accounts that recognize that avatars may reflect a complex relationship with the user's actual and ideal self, without assuming that avatar play frees gamers from offline social, psychological, or bodily constraints.

Positive mental well-being and immune transcriptional profiles in highly involved videogame players.

Previous research has identified a link between experiencing life as meaningful and purposeful-what is referred to as "eudaimonia"-and reduced expression of a stress-induced gene profile known as the "conserved transcriptional response to adversity" (CTRA). In the current study, we examine whether similar links between eudaimonic well-being and CTRA reduction occur in a sample of 56 individuals with a particularly strong engagement with virtual worlds: avid online videogame players. Results consistently linked higher eudaimonic well-being, and more specifically the social well-being subdomain of eudaimonia, to lower levels of CTRA gene expression. That favorable psychobiological relationship between eudaimonia and CTRA appeared most strongly among individuals reporting high levels of positive psychosocial involvement with gaming. Findings are consistent with the hypothesis that committed social/recreational activity may help damp CTRA expression especially among persons who are already experiencing some kind of threshold of positive eudaimonic experience.

Intensive online videogame involvement: A new global idiom of wellness and distress.

Extending classic anthropological "idioms of distress" research, we argue that intensive online videogame involvement is better conceptualized as a new global idiom, not only of distress but also of wellness, especially for emerging adults (late teens through the 20s). Drawing on cognitive anthropological cultural domain interviews conducted with a small sample of U.S. gamers (N = 26 free-list and 34 pile-sort respondents) (Study 1) and a large sample of survey data on gaming experience (N = 3629) (Study 2), we discuss the cultural meaning and social context of this new cultural idiom of wellness and distress. Our analysis suggests that the "addiction" frame provides a means for gamers to communicate their passion and commitment to online play, even furthering their enthusiasm for the hobby and community in the process, but also a way for players to express and even resolve life distress such as depression and loneliness. The American Psychiatric Association (APA) has recently included "Internet gaming disorder" (IGD) as a possible behavioral addiction, akin to gambling, warranting further consideration for eventual formal inclusion in the next iteration of the Diagnostic and Statistical Manual of Mental Disorders (DSM-5). Our study leads us to suggest that clinicians only sparingly use IGD as a clinical category, given that medical and gamer understandings of "addictive" play differ so markedly. This includes better distinguishing positive online gaming involvement-also sometimes framed by gamers as "addictive"-from other play patterns more clearly entailing distress and dysfunction.

"Find that Balance:" The Impact of Cultural Consonance and Dissonance on Mental Health among Utah and Mormon Women.

Cultural consonance and religious participation are both associated with salutogenic mental health outcomes. Yet studies of religious and other cultural models must take into account multiple and conflicting cultural norms. In this article, we explore the consequences of trying to adhere to the oppositional cultural models of religious (Latter-day Saint or Mormon) and secular American gender roles as perceived by college-aged women at a Utah university. Using cultural consensus and cultural consonance analysis, we demonstrate that while conforming with one model may provide social and mental health benefits, striving for consonance with both results in increased perceived stress levels for Latter-day Saints and nonmembers alike. Such cultural dissonance may be a contributing factor to the current mental health crisis among Utah youth. This work expands the theory of cultural consonance by examining it in the context of two incongruent lifestyles.

"I swear to God, I only want people here who are losers!" cultural dissonance and the (problematic) allure of Azeroth.

We use ethnographically informed survey and interview data to explore therapeutic and problematic play in the online World of Warcraft (WoW). We focus on how game-play in WoW is driven by shared and socially transmitted models of success that we conceptualize as cultural ideals. Our research reveals associations between having higher online compared to offline success, on the one hand, and gamers' reports about how their play both adds to and subtracts from their mental wellness, on the other. Fusing William Dressler's notion of "cultural consonance" (an individual's relative consistency with his or her culture) with Leon Festinger's "cognitive dissonance" (the tendency of individuals to suffer distress when they cannot eliminate incompatibilities in conflicting beliefs and attitudes), we develop the notion of "cultural dissonance," which in this context refers to how conflicts between online and offline lives, and also subsequent attempts to minimize the conflicts through psychological negotiations, impact gamers' mental health.

A formal anthropological view of motivation models of problematic MMO play: achievement, social, and immersion factors in the context of culture.

Yee (2006) found three motivational factors-achievement, social, and immersion-underlying play in massively multiplayer online role-playing games ("MMORPGs" or "MMOs" for short). Subsequent work has suggested that these factors foster problematic or addictive forms of play in online worlds. In the current study, we used an online survey of respondents (N = 252), constructed and also interpreted in reference to ethnography and interviews, to examine problematic play in the World of Warcraft (WoW; Blizzard Entertainment, 2004-2013). We relied on tools from psychological anthropology to reconceptualize each of Yee's three motivational factors in order to test for the possible role of culture in problematic MMO play: (a) For achievement, we examined how "cultural consonance" with normative understandings of success might structure problematic forms of play; (b) for social, we analyzed the possibility that developing overvalued virtual relationships that are cutoff from offline social interactions might further exacerbate problematic play; and (c) in relation to immersion, we examined how "dissociative" blurring of actual- and virtual-world identities and experiences might contribute to problematic patterns. Our results confirmed that compared to Yee's original motivational factors, these culturally sensitive measures better predict problematic forms of play, pointing to the important role of sociocultural factors in structuring online play.

Cultural Consonance, Religion and Psychological Distress in an Urban Community / Consonância Cultural, Religião e Sofrimento Psicológico em uma Comunidade Urbana / La Consonancia Cultural, la Religion, y los Trastornos Psicologicos en una Comunidad Urbana

Cultural consonance is the degree to which individuals approximate prototypes encoded in cultural models. Low cultural consonance is associated with higher psychological distress. Religion may moderate the association between cultural consonance and psychological distress. Brazil, with substantial variation in religion, is an important society for the examination of this hypothesis. Research was conducted in Ribeirão Preto, Brazil, using a mixed-methods design. Measures of cultural consonance were derived using ethnographic methods and then applied in a survey of 271 individuals drawn from four distinct social strata. Low cultural consonance was associated with higher psychological distress in multiple regression analysis ( B = -.430, p < .001). Members of Pentecostal Protestant churches reported lower psychological distress independently of the effect of cultural consonance ( B = -.409, p < .05). There was no buffering effect of religion. Implications of these results for the study of religion and health are discussed.

Consonância cultural é o grau em que os indivíduos se aproximam dos protótipos codificados nos modelos culturais. Consonância cultural baixa é associada a sofrimento psicológico. A religião pode moderar a associação entre consonância cultural e sofrimento psicológico. O Brasil apresenta uma diversidade religiosa, sendo, portanto, uma sociedade importante para examinar esta hipótese. Este estudo, realizado em Ribeirão Preto, Brasil, utilizou delineamento de métodos mistos. As medidas de consonância cultural foram derivadas de métodos etnográficos e aplicadas em um estudo de levantamento realizado com 271 participantes, selecionados de quatro estratos socias. Consonância cultural baixa mostrou-se associada a sofrimento psicológico alto em análise de regressão múltipla ( B = - 0,430, p < 0,001). Membros de igrejas protestantes pentecostais relataram menor sofrimento psicológico independente dos efeitos da consonância cultural ( B = - 0,409, p < 0,05). A religião não moderou o efeito da consonância. São discutidas as implicações desses resultados para o estudo da relação entre religião e saúde.

Consonancia cultural es el grado en que individuos se acercan a prototipos codificados en modelos culturales. Consonancia cultural baja está asociada con alto nivel de trastornos psicológicos. La religión puede moderar la relación entre consonancia cultural y trastornos psicológicos. Brasil, con variación religiosa considerable, es una sociedad importante para examinar esta hipótesis. La investigación fue realizada en Ribeirão Preto, Brasil, utilizando un diseño de métodos mixtos. Medidas de consonancia cultural se obtuvieron utilizando métodos etnográficos y luego se aplican en una encuesta de 271 personas procedentes de cuatro estratos sociales. Consonancia cultural baja se asoció con una mayor angustia psicológica en el análisis de regresión múltiple ( B = -.430, p < .001). Los miembros de las iglesias protestantes pentecostales manifiestan una menor angustia psicológica independientemente del efecto de la consonancia cultural ( B = -.409, p < .05). La religión no moderó el efecto de la consonancia. Las implicaciones de estos resultados para el estudio de la relación entre religión y salud se discuten.