Showing papers on "Honor published in 2009"

Accounting for Doing Gender

Abstract: W e're delighted to have "Doing Gender" and its sequelae as the subjects of this symposium. The serious readings of our work by Professors Connell, Jones, Kitzinger, Messerschmidt, Risman, Smith, and Vidal-Ortiz do us honor, and we welcome the chance to address them. We use our response to reflect on, clarify, admit, and expand on what we said originally and what we have said since. As important as the path taken, however, is the theoretical path ahead, and we will comment on that as well.

Stand by Your Man Indirect Prescriptions for Honorable Violence and Feminine Loyalty in Canada, Chile, and the United States

Abstract: Cultural values emphasizing female loyalty, sacrifice, and male honor may indirectly sanction relationship violence and reward women who remain in abusive relationships. Two studies compare participants from subcultures emphasizing honor (Latinos and southern Anglos in Study 1, Chileans in Study 2) and subcultures without strong honor traditions (northern U.S. Anglos in Study 1, Anglo-Canadians in Study 2). In Study 1, participants watch a videotape of a woman describing an abusive relationship. Participants from honor cultures are relatively more favorable to the woman if she stays in the relationship, compared to northerners. In Study 2, Chilean and Canadian students listen to audiotapes of a husband describing a violent conflict with his wife. Chileans rate the husband and his actions more positively than Canadians do when the conflict is jealousy related (perceived flirting), but no cultural differences are found when the conflict is unrelated to jealousy (spending too much money).

Duelling Honors: Power, Identity and the Russia–Georgia Divide

Abstract: The paper explores a shift from engagement to confrontation in Russia's policy toward Georgia since the Rose Revolution. In addition to emphasizing power and security as explanations of Russia's behavior, the paper focuses on considerations of honor and prestige. The latter are relational and a product of Russia's perception of its ties with Western nations. Honor also plays a crucial role in Georgia's attitude toward its northern neighbor, and the entire Caucasus area emerges as a battleground for symbolic attributes of power among larger states with capabilities to influence the region. The case of Russia–Georgia divide is important for demonstrating benefits and limitations of traditional foreign policy explanations and for learning possible ways to de-escalate dangerous bilateral conflicts.

Are Honor Killings Simply Domestic Violence

Abstract: On February 12, 2009, Muzzammil Hassan informed police that he had beheaded his wife. Hassan had emigrated to the United States 30 years ago and, after a successful banking career, had founded Bridges TV, a Muslim-interest network which aims, according to its website, "to foster a greater understanding among many cultures and diverse populations. " Erie County district attorney Frank A. Sedita III told The Buffalo News that "this is the worst form of domestic violence possible, " andKhalid Qazi, president of the Muslim Public Affairs Council of Western New York, told the New York Post that Islam forbid such domestic violence. While Muslim advocacy organizations argue that honor killings are a misnomer stigmatizing Muslims for what is simply domestic violence, a problem that has nothing to do with religion, Phyllis Chesler, who just completed a study of more than 50 instances of North American honor killings, says the evidence suggests otherwise. - The Editors Published in the Spring 2009 Middle East Quarterly, pp. 61-69. by Phyllis Chesler When a husband murders a wife or daughter in the United States and Canada, too often law enforcement chalks the matter up to domestic violence. Murder is murder; religion is irrelevant. Honor killings are, however, distinct from wife battering and child abuse. Analysis of more than fifty reported honor killings shows they differ significantly from more common domestic violence.1 The frequent argument made by Muslim advocacy organizations that honor killings have nothing to do with Islam and that it is discriminatory to differentiate between honor killings and domestic violence is wrong. Background and Denial Families that kill for honor will threaten girls and women if they refuse to cover their hair, their faces, or their bodies or act as their family's domestic servant; wear makeup or Western clothing; choose friends from another religion; date; seek to obtain an advanced education; refuse an arranged marriage; seek a divorce from a violent husband; marry against their parents' wishes; or behave in ways that are considered too independent, which might mean anything from driving a car to spending time or living away from home or family. Fundamentalists of many religions may expect their women to meet some but not all of these expectations. But when women refuse to do so, Jews, Christians, and Buddhists are far more likely to shun rather than murder them. Muslims, however, do kill for honor, as do, to a lesser extent, Hindus and Sikhs. The United Nations Population Fund estimates that 5,000 women are killed each year for dishonoring their families.2 This may be an underestimate. Aamir Latif, a correspondent for the Islamist website Islam Online who writes frequently on the issue, reported that in 2007 in the Punjab province of Pakistan alone, there were 1,261 honor murders.3 The Aurat Foundation, a Pakistani nongovernmental organization focusing on women's empowerment, found that the rate of honor killings was on track to be in the hundreds in 2008. 4 There are very few studies of honor killing, however, as the motivation for such killings is cleansing alleged dishonor and the families do not wish to bring further attention to their shame, so do not cooperate with researchers. Often, they deny honor crimes completely and say the victim simply went missing or committed suicide. Nevertheless, honor crimes are increasingly visible in the media. Police, politicians, and feminist activists in Europe and in some Muslim countries are beginning to treat them as a serious social problem.5 Willingness to address the problem of honor killing, however, does not extend to many Muslim advocacy groups in North America. The well-publicized denials of U.S. -based advocacy groups are ironic given the debate in the Middle East. While the religious establishment in Jordan, for example, says that honor killing is a relic of pre-Islamic Arab culture, Muslim Brotherhood groups in Jordan have publicly disagreed to argue the Islamic religious imperative to protect honor. …

Honor Killings and the Quest for Justice in Black and Minority Ethnic Communities in the United Kingdom

Abstract: Crimes of honor are characterized by violence against women (VAW) and are consequently not gender neutral. This article not only examines the relationship between gender and violence in communities where honor crimes are committed, focusing on the status of women in South Asian communities, but also considers other contexts in which these crimes are practiced. Criminal justice responses to the issue over the last 10 years are then examined, leading to an analysis of a round-table discussion intended to consider approaches to the issue. The viability of criminalization is called into question because the official response to these crimes is often insensitive to women’s cultural circumstances. Recommendations are made to help reduce the numbers of these crimes.

Honor, Shame, and Social Status Revisited

Abstract: (ProQuest: ... denotes formulae omitted.) He does not make gods who sculpts sacred faces into gold or marble; he makes gods who asks of them. The humblest could hiss you at the games or piss on your statue. They could kill you. Honour is always a question of ascription, not a matter of fact or individual right.1 That honor and shame were and (for the most part) remain pivotal cultural values in the Mediterranean is really beyond question. One can debate fruitfully how honor and shame work together and independently, and how they work differently in different locations, but there is more than enough evidence to defend the proposition that in the Mediterranean, past and present, these values remain pivotal.2 The broadly accepted anthropological definition of honor and shame has been distilled from two sources: the observation of human interaction in person3 and ancient literary and epigraphical remains.4 From the vast amount of modern ethnographic work and ancient primary sources, Bruce Malina developed a model of honor and shame that, while criticized,5 has stood the test of time. Many scholars of biblical antiquity have benefited from the explanatory power of Malina's model, an influence not limited to those affiliated with the Context Group.6 This much is admitted in the otherwise critical article by F. Gerald Downing.7 Yet, despite the obvious strengths of Malina's model, it is starting to show signs of its age and might benefit from some changes that would increase its heuristic power and longevity. It is always good to return periodically to look with fresh eyes at our models and the data we use to construct them, and I think we shall be rewarded by doing so here. I. REVIEWING MALINA'S HONOR AND SHAME Malina claimed that concerns of honor and shame are to be found where authority, gender status, and respect intersect. Authority is the ability to control others without force; gender status refers to the different standards of acceptable behavior that apply to males and females; respect refers to the attitude one ought to have toward those who control your existence (humans, gods, God). Where these three intersect, Malina situates his well-known definition of honor: "the value of a person in his or her own eyes (that is, one's claim to worth) plus that person's value in the eyes of his or her social group."8 Honor, for Malina (as for Julian Pitt-Rivers and John G. Peristiany before him), relies on claims to honor from a person and the assessment of that claim by a public court of reputation (hereafter PCR). There are two types of honor; Malina calls them "ascribed honor" and "acquired honor." Ascribed honor is the honor with which one is born: by ethnicity, family reputation, gender, wealth, and so on. This honor tends to be less dynamic than acquired honor, which can be won and lost on a daily basis through acts of benefaction and the agonistic contest of challenge and riposte. Honor cultures are not a unique feature of the Mediterranean area. Honor cultures appear also in Japan and South America and within subcultures in nonhonor cultures (e.g., North American sports teams, military and police forces, and gangs). An honor culture is defined by the seriousness with which the people who inhabit it protect their honor and fight to retrieve it if it has been lost. This phenomenon can exist only in concert with the perception that access to honor is limited. If there were enough honor to go around, losing a little here and there would carry no consequences. This is an important distinction to draw, for it is also what distinguishes honor and shame cultures from non-honor and shame cultures: a non-honor and shame culture might well know honor and shame, but it does not see honor as a limited good and thus does not contest it with the same intensity. It is Malina's understanding of the challenge and riposte contest that will be the focus of my critique of his model. …

Culture of honor

Abstract: “Jack, we have noticed a potentially harmful pattern in your life that may be detrimental to your future and that of Shiloh Place.” It was the first of November and time for my accountability lunch with my friends and ministry Executive Board members, pastors Phillip Miles and Chip Judd. For years we have tried to get together at least twice a month in order to help each other mature so that we can reach our maximum potential as husbands, fathers, and in our relationship with God. The level of honesty and openness can be pretty painful as we seek to speak truth into each other’s lives. Because we love and value each other so much, usually we are not threatened by some of the heavy things that we lay upon each other.

Revisiting the “Rivers of Blood” Controversy: Letters to Enoch Powell

Abstract: On 20 April 1968, J. Enoch Powell, the Conservative MP of Wol verhampton (South-West), delivered his infamous invective against continuing Commonwealth immigration to Britain. He argued that the postwar influx of immigrants from the former colonies in the West Indies, Southeast Asia, and Africa made the native English "strangers in their own land." They could not get hospital beds and school places, they suffered discrimination at the hands of race relations legislation designed to protect the immigrant, and they had to watch foreign cultures overtake their own communities, he contended. Powell predicted that violence would explode if the number of immigrants con tinued rising. "As I look ahead, I am filled with foreboding," he warned with his now notorious allusion to Virgil: "Like the Roman, I seem to see 'the River Tiber' foaming with much blood."1 The "Rivers of Blood" speech, as politicians and the press soon deemed it, elicited both acclaim and criticism across Britain, and Powell became both hero and villain to the nation overnight. The Labour Party attacked him for legitimizing racist sentiment, and the leader of his own party, Edward Heath, dismissed him from the Shadow Cabinet for making such an incendiary statement without prior party approval. Such criticism only fueled a mass outpouring of popular support for his message, however, and elevated Powell in many eyes from the status of champion to martyr. London dockers began a strike in his honor, and "Don't Knock Enoch" signs appeared as a public statement of approval. Gallup and Na

Honor Betrayed: Sexual Abuse in America's Military by Mic Hunter

Abstract: Of the Civil War, William Tecumseh Sherman said, “War is hell.” Combat exposes military personnel to the worst atrocities known to human experience: exposure to death, disfigurement, terror, and pa...

Language Experience in Second Language Speech Learning: In Honor of James Emil Flege (review)

Abstract: with daily in their work – often operating under extreme time constraints. They have to adjust their interpretation style to the individual requirements of the deaf person, who may be at work, in a hospital, a school, or even a courtroom. Fortunately every chapter of this volume offers useful insights that will be of great value to working interpreters and students of interpreting. This book should also be of considerable interest to linguists and other students of language and communication who seek a deeper understanding of the remarkable capacity of the brain to process language in more than one modality. Looking back, I’m not sure how my life would have been altered if a ‘real’ interpreter had been present on my first day in school. I am happy that no children of deaf parents – or any other family member, for that matter – will need to interpret for their parents in difficult personal situations, such as medical appointments or home and school meetings. I’m glad that now there is a substantial cadre of professional sign-language interpreters ready to do these jobs. I’m doubly pleased that these same interpreters will be able to rely on this excellent compendium of theories, evidence, and practical tips to help them along in their professional work. (JAMES C. MACDOUGALL)

Academic Freedom: Public Knowledge and the Structural Transformation of the University

Abstract: We honor individuals who spoke up even when there were reasons to be silent, and we honor a university that sheltered them. The New School played a distinctive role at a crucial time and it is right to honor it on the occasion of the seventy-fifth anniversary of the founding of the University in Exile. But I want to challenge us not to let either the heroic stories of the past or the history of terrible abuses narrow our understanding of academic freedom and the issues faced in contemporary universities. When we think of academic freedom we are apt to think of individuals with something to say and political repression of their speech. But academic freedom is not just a matter of free speech and individual rights. It is a matter of institutions and public purposes. Those who value intellectual discovery and expression, intellectual contributions to a vibrant public sphere, freedom of conscience, and a sense of professional responsibility face challenges not just from individual acts of outright repression but from broad transformations of higher education. The very structure of academic institutions has changed dramatically, not least as the place of the liberal arts has dwindled within many. Costs have escalated and sources of funding shifted.

Miss Elsa and the Veil: Honor, Shame, and Identity Negotiations

Abstract: This article explores the meaning of the veil as a religious symbol and its connections with notions of shame, honor, and identity, especially in the Islamic context. Using personal narrative, interviews, biographies, and fiction, together with historical data and scriptural traditions, Davary explores the meaning of the veil and its reemergence while acknowledging the historical heterogeneities of Muslim women's lives. She draws insights from a juxtaposition of the ban on the veil in Turkey and its compulsion in Iran. Central to this article is the notion that women are defined by their bodies and that the symbolic representation of women in religious texts, myths, and stories affects women's power, subjectivity, and identity.

On the Origin of Art and Symbolism

Abstract: How and when was the artistic gift born? In the second essay in Science9s series in honor of the Year of Darwin, Michael Balter discusses the evolution of the human ability to develop mental images and convey them through abstract means such as drawing and sculpting.

Online Academic Integrity

Abstract: Psychology students completed a task with reinforcement for successful performance. We tested academic integrity under randomly assigned conditions of check mark acknowledgment of an honor pledge, typed honor pledge, or no pledge. Across all conditions, 14.1% of students inflated their self-reported performance (i.e., cheated). We found no significant differences in the likelihood of cheating under differing honor pledge conditions. Students were more likely to cheat in late semester (20.2% and 16.0%) compared to the early semester condition (9.6%). Our research is important in understanding the frequency and timing of online academic dishonesty.

On the Threshold: Youth as Arbiters of Urban Space in Early Modern France

Abstract: Recent historical interest in early modern urban space has largely ignored the place of children and youth in the city. This study uses criminal records from seventeenth- and eighteenth-century Dijon, France to determine the triggers, locations, and contexts for disputes involving young people. The essay demonstrates that while young people articulated a field of honor similar to that of established adults in their neighbourhoods, their liminal status encouraged them to refine their concepts of honor and identity in urban areas not controlled by adults. City walls and night-time streets, for example, were common spaces where youth experimented with their identities. While historians may anticipate that the youths’ activities occurred primarily within peer groups, this essay argues that the fragile identities of young men and women were strongly rooted in their households. The strategies and tactics the youth employed within the city landscape were informed by their gender and by their transitional life-stage between dependence and autonomy.

The Art of the Gut: Manhood, Power, and Ethics in Japanese Politics

Abstract: Acknowledgments Note on Names Preface Introduction: The Power Remainder 1 Breadwinners 2 The Inheritor 3 The Paradox of Masculine Honor 4 Cheating as a Democratic Practice 5 The Art of the Gut Conclusion: Salad and Cigarettes for Breakfast, or How to Find Democracy by Losing One's Sense of Perspective Notes Index

"No Sacrifice is too Great, save that of Honor": Honor, Death, and Psychological Combat Trauma in the American Civil War

Abstract: Examination of honor culture and attitudes toward death and dying found in letters, diaries, and newspapers – from the colonial and revolutionary period through the Civil War era – strongly suggests that Civil War soldiers did not suffer from psychological combat trauma. Psychological combat trauma is as much a part of today’s war as uniforms and ammunition, but this was not the reality for Civil War Americans. The truth is that all wars are terrible for those who fight them, and physical stresses of battle have been part of warfare in every age. Twentieth-century ideas of the psychological effects of war differ vastly from those of the nineteenth century. Civil War battle offered potential for psychiatric trauma. Civil War soldiers, however, lived in a time of different expectations and beliefs about honor and death and dying. Expectations for psychiatric trauma for these soldiers did not exist. This dissertation uses research in honor culture, masculinity studies, and attitudes toward death and dying to illustrate the idea that nineteenth-century cultural ideals of honor and death reduced or prevented psychological consequences of combat in Civil War soldiers.

Nā Hulu Kupuna: To Honor Our Intellectual Ancestors

Abstract: Because of American colonialism and the attendant displacement of the Hawaiian language, most Hawaiian children grow up not knowing that they come from a long line of intellectuals. They are taught that Hawaiian culture, except for a few of the arts, is a thing of the past. The project that this article describes seeks to begin to remedy that situation by documenting the writers and editors of nineteenth and twentieth century Hawaiian-language newspapers and books. This essay focuses on the creation of bio-bibliographies of the writer Joseph H. Kānepu'u (1824–ca. 1883), and the writer, editor, attorney, and politician Joseph Mokuohai Poepoe (1852–1913).

Issues of Academic Integrity: An Online Course for StudentsAddressing Academic Dishonesty

Abstract: At Kansas State University, an institutional strategy to promote academic integrity involves an honor code that is backed up by the K-State Honor and Integrity System, a student judiciary system, and the “Development and Integrity” course for students who have been found in contravention of the code. This article addresses the honor system, related university policies, and the recent development of the online version of the Development and Integrity course. This article includes an introduction, a survey of the literature, relevant pedagogical theories, a brief background, an overview of the course design and development, and lessons learned.

Fighting for Honor. The History of African Martial Art Traditions in the Atlantic World

Abstract: Fighting for Honor. The History of African Martial Art Traditions in the Atlantic World, by T.J. Desch Obi, Columbia, University of South Carolina Press, 2008, xvi+350 pp., $49.95, ISBN 978-1-57003...

Honor, brotherhood, and the corporate ethos of London's Barber-Surgeons' Company, 1570-1640.

Abstract: As the largest and most civically active body of medical practitioners in the late Tudor and early Stuart period, surgeons played a vital role in London's urban landscape, but remained precariously vulnerable to abasement due to the regular contact with death and disease necessitated by their work. Based on an analysis of guild records, printed surgical manuals, and conduct literature, this study explores the emergent corporate ethos of London's Barber-Surgeons' Company and addresses the identity formation of surgeons in the late-sixteenth and early-seventeenth centuries. By implementing codes of conduct and uniform standards of practice, punishing transgressions of propriety, and developing legislation to limit the activities of unlicensed and foreign practitioners, Company officers ardently sought social and occupational legitimacy within a milieu characterized by a tremendous emphasis on status and hierarchy. Rooted in methodology drawn from the social history of medicine and cultural anthropology, this study argues that in response to the persistent stigma associated with their work and London's increasingly prevalent culture of credit, surgeons, like other artisanal groups, sought to enhance their social legitimacy and occupational respectability by manipulating contemporary social rituals, reinforcing the honorable associations of their work, and preserving the veneer of brotherhood and camaraderie. KEYWORDS: barber-surgeons, surgery, livery companies, honor, civic culture, London.

Tulipmania: Money, Honor, and Knowledge in the Dutch Golden Age

Abstract: Anne Goldgar, Tulipmania: Money, Honor, and Knowledge in the Dutch Golden Age (2007), xx + 425 (University of Chicago Press, Chicago, $3000, paperback $2250) The hardest things for scholars (or

The Cult of Imperial Honor in British India

Abstract: Introduction The Cult and Maintenance of Honor A Middle-Class Method: Building the Steel Frame of the Raj Queen of the Earth: An Empire of Honor The Bungalow: A Clearing in the Jungle

Nationalism and Its Logical Foundations

Abstract: Nationalism from Three Directions Rationality's Janus-Like Nature Modeling social and Material Recompense Ode to a Hero Duty, Honor, and the Supreme Sacrifice

Thomas Hobbes: Turning Point for Honor

Abstract: Chapter 1 Introduction Chapter 2 Chapter 1. What Honor Meant to Hobbes Chapter 3 Chapter 2. Gentlemen and Martyrs Chapter 4 Chapter 3. Fear and Self-Preservation Chapter 5 Conclusion