Millennials have been stereotyped as both "entitled slackers" and "the next greatest generation." This study uses depth interviews to offer a scholarly and balanced account of young adults' values and world-views. It investigates their views on a wide range of issues, including religion, the economy, politics, gender, ethnicity, and the digital technologies they've grown up with. Based on the findings, it revises current theories about the psychological underpinnings of beliefs, especially about the "moral intuitions" that guide Millennials' thinking. Examining the values they share and the distinctive views of individuals, this fascinating work will interest researchers and students in psychology and related social sciences.

Millennials have been stereotyped as both "entitled slackers" and "the next greatest generation." This study uses depth interviews to offer a scholarly and balanced account of young adults' values and world-views. It investigates their views on a wide range of issues, including religion, the economy, politics, gender, ethnicity, and the digital technologies they've grown up with. Based on the findings, it revises current theories about the psychological underpinnings of beliefs, especially about the "moral intuitions" that guide Millennials' thinking. Examining the values they share and the distinctive views of individuals, this fascinating work will interest researchers and students in psychology and related social sciences.

In the last fifteen years, psychologists have rediscovered culture and its influence on emotion, thought, and self. Many researchers have come to the conclusion that the world's cultures can be ranked according to the degree to which they are individualist or collectivist, with Western cultures falling at the individualist end and non-Western cultures at the collectivist end. These scholars argue that while individualist cultures give rise to "independent" selves, leading Westerners to think and act autonomously, collectivist cultures foster "interdependent" selves, leading non-Westerners, embedded in social-relationships, to think and act relationally.
Culture and Identity in a Muslim Society presents an alternative to the individualist- collectivist approach to identity. Unlike most psychological and anthropological studies of culture and self, Gary Gregg's work directly investigates individuals, using "study of lives"-style interviews with young adults living in villages and small towns in southern Morocco. Analyzing these young adults' life-narratives, Gregg builds a theory of culture and identity that differs from prevailing psychological and anthropological models in important respects. In contrast to modernist theories of identity as unified, the life-narratives show individuals to articulate a small set of shifting identities. In contrast to post-modern theories that claim people have a kaleidoscopic multiplicity of fluid identities, the narratives show that the identities are integrated by repeated use of culturally-specific self-symbols, metaphors, and story-plots. Most importantly, the life-narratives show these young Moroccans' self-representations to be pervasivelyshaped by the volatile cultural struggle between Western-style "modernity" and authentic Muslim "tradition."
Offering a new approach to the study of identity, the volume will be of interest to cross-cultural psychologists, anthropologists, scholars of Middle-East societies, and researchers specializing in the study of lives.

For over a decade the Middle East has monopolized news headlines in the West. Journalists and commentators regularly speculate that the region's turmoil may stem from the psychological momentum of its cultural traditions or of a "tribal" or "fatalistic" mentality. Yet few studies of the region's cultural psychology have provided a critical synthesis of psychological research on Middle Eastern societies.
Drawing on autobiographies, literary works, ethnographic accounts, and life-history interviews, The Middle East: A Cultural Psychology, offers the first comprehensive summary of psychological writings on the region, reviewing works by psychologists, anthropologists, and sociologists that have been written in English, Arabic, and French. Rejecting stereotypical descriptions of the "Arab mind" or "Muslim mentality, ' Gary Gregg adopts a life-span- development framework, examining influences on development in infancy, early childhood, late childhood, and adolescence as well as on identity formation in early and mature adulthood. He views patterns of development in the context of recent work in cultural psychology, and compares Middle Eastern patterns less with Western middle class norms than with those described for the region's neighbors: Hindu India, sub-Saharan Africa, and the Mediterranean shore of Europe. The research presented in this volume overwhelmingly suggests that the region's strife stems much less from a stubborn adherence to tradition and resistance to modernity than from widespread frustration with broken promises of modernization--with the slow and halting pace of economic progress and democratization.
A sophisticated account of the Middle East's cultural psychology, The Middle East provides students, researchers, policy-makers, and all those interested in the culture and psychology of the region with invaluable insight into the lives, families, and social relationships of Middle Easterners as they struggle to reconcile the lure of Westernized life-styles with traditional values.

This innovative work offers a new approach to the study of self-representation, drawing on both the older "study of lives" tradition in personality psychology and recent work in "narrative psychology." Gary S. Gregg presents a generative theory of self-representation, applying methods of symbolic analysis developed by cultural anthropologists to the texts of life-historical interviews. This model accounts for the continual shifting of identity among contradictory "surface" discourses about the self, as it shows how each discourse is defined as a reconfiguration of a stable cluster of "deep" structurally-ambigious elements. Gregg not only examines the nature of narrative, but also addresses more mainstream issues in cognitive science, such as: How is knowledge of the self and its social world represented? What are the elementary units of self-cognition? How are cognition and affect linked? After a brief introduction, the book raises critical questions about self-representation by presenting re-analyses of two famous case studies--Freud's "Rat Man" and "Mack and Larry" from The Authoritarian Personality--and initial observations from Gregg's fieldwork in Morocco. A theoretical chapter then introduces the notion of structured ambiguity, which enables a person to shift between identities by figure or ground-like reversals of key symbols and metaphors. Three original life-narrative analyses follow, which, with increasing complexity, develop the model via analogies to basic structures of tonal music. The work concludes with a theoretical chapter that reexamines the ideas of William James, George Herbert Mead, and Erik Erikson about the self's unity and multiplicity, and then summarizes agenerative model. The book presents a compelling alternative to prevailing views of self-cognition and identity, and will be a valuable resource for courses in psychology, anthropology, and sociology, as well as an important tool for researchers and professionals in these fields.