Showing papers on "Honor published in 2017"
TL;DR: In this article, the authors develop a theoretical mode to understand why an organization may pursue membership in an organizational category, yet forego opportunities to subsequently promote that membership, based on prior research.
Abstract: Why would an organization pursue membership in an organizational category, yet forego opportunities to subsequently promote that membership? Drawing on prior research, we develop a theoretical mode...
126 citations
19 Jun 2017
TL;DR: This paper found that family honor may be a key factor in explaining insult-related aggression in Mediterranean honor cultures, and that people from Turkish honor culture intended to aggress more after being insulted than Dutch people from a non-honor culture.
Abstract: Masculine honor has been found to explain the relationship between insults and aggression in the USA. However, detailed accounts of Mediterranean honor cultures suggest that family honor may be more important in explaining cross-cultural differences in aggression. Two studies revealed that people from Turkish honor culture intended to aggress more after being insulted than Dutch people from a nonhonor culture (Study 1), and that this effect was driven by differences in family honor rather than differences in masculine honor (Study 2). We posit that family honor may be a key factor in explaining insult-related aggression in Mediterranean honor cultures.
49 citations
Book•
28 Dec 2017TL;DR: This paper surveyed the whole Plautine corpus, where slaves are central figures, and the extant fragments of early Roman comedy, grounded in the history of slavery and integrates theories of resistant speech, humor, and performance.
Abstract: Roman comedy evolved early in the war-torn 200s BCE. Troupes of lower-class and slave actors traveled through a militarized landscape full of displaced persons and the newly enslaved; together, the actors made comedy to address mixed-class, hybrid, multilingual audiences. Surveying the whole of the Plautine corpus, where slaves are central figures, and the extant fragments of early comedy, this book is grounded in the history of slavery and integrates theories of resistant speech, humor, and performance. Part I shows how actors joked about what people feared - natal alienation, beatings, sexual abuse, hard labor, hunger, poverty - and how street-theater forms confronted debt, violence, and war loss. Part II catalogues the onstage expression of what people desired: revenge, honor, free will, legal personhood, family, marriage, sex, food, free speech; a way home, through memory; and manumission, or escape - all complicated by the actors' maleness. Comedy starts with anger.
46 citations
TL;DR: In this article, the authors discuss the predictors of cheating and how honor codes can provide the structure needed to reduce both the perception and prevalence of cheating, and provide evidence-based strategies to administrators and faculty.
Abstract: Although there is evidence of cheating at all levels of education, institutions often do not implement or design integrity policies, such as honor codes, to prevent and adjudicate academic dishonesty. Further, faculty members rarely discuss academic integrity expectations or policies with their students. When cheating does occur, faculty members often ignore it or do not penalize students. In this article, we discuss the predictors of cheating and how honor codes can provide the structure needed to reduce both the perception and prevalence of cheating. We include a discussion of honor codes and their effectiveness. We provide evidence-based strategies to administrators and faculty to improve academic integrity across campus and in the classroom.
35 citations
TL;DR: In this article, the authors investigate the issue at the micro-level, comparing individuals who have used violence in political uprising with those who have not, and compare the two groups.
Abstract: Who participates in political violence? In this study, we investigate the issue at the micro-level, comparing individuals who have used violence in political uprising with those who have not. We de ...
30 citations
TL;DR: Leung et al. as mentioned in this paper developed and validated a model measuring norms that distinguish three types of culture: dignity, face, and honor, and used the framework to explain cultural differences in interdependent social interactions such as negotiation.
Abstract: In this work we develop and validate a model measuring norms that distinguish three types of culture: dignity, face, and honor (Leung & Cohen, 2011). Our motivation is to produce empirical evidence for this new cultural framework and use the framework to explain cultural differences in interdependent social interactions such as negotiation. In two studies, we establish the content validity, construct validity, predictive validity, and measurement invariance of this measurement model. In Study 1, we present the model's three-factor structure and situate the constructs of dignity, face, and honor in a nomological network of cultural constructs. In Study 2, which uses a sample of participants from 26 cultures, we show that the measurement model discriminates among people from the three cultural regions corresponding to the dignity, face, and honor framework. In particular, we report differences between face and honor cultures, which are not distinguished in other cultural frameworks (e.g., Hofstede, 1980). We also show that the measurement model accounts for cultural differences in norms for use of negotiation strategy.
29 citations
28 citations
TL;DR: In Nepal, urbanization, the expansion of capitalist markets, and the rapid democratization of the political sphere have precipitated enormous shifts in Nepal's social organization, including how women are organized.
Abstract: Urbanization, the expansion of capitalist markets, and the rapid democratization of the political sphere have precipitated enormous shifts in Nepal’s social organization, including how wome...
24 citations
TL;DR: Cultural differences in suicide can be indicative of varying social pressures placed on individuals as discussed by the authors, and suicide rates in US honor cultures have been proposed to reflect pressures associated with social status.
Abstract: Cultural differences in suicide can be indicative of varying social pressures placed on individuals High suicide rates in US honor cultures have been proposed to reflect pressures associated wit
23 citations
TL;DR: The authors found that people from honor cultures show heightened emotional responses to insults to their social image, while people from other cultures also show heightened protection from insults to the same image, and they investigated whether people from honour cultures also showed heightened protection against cyberbullying.
Abstract: People from honor cultures show heightened emotional responses to insults to their social image. The current research investigates whether people from honor cultures also show heightened protection...
15 May 2017
TL;DR: Tor Aase as discussed by the authors describes the dynamics of honor in violence and cultural change: a case from an Oslo inner city district, Inger-Lise Lien Honor and revenge in the culture of outlaw Danish bikers, Joi Bay Violence without honor in the American South, Roy DA'Andrade The prototypical blood feud: Tangir in the Hindu Kush mountains, Tor Aase Honor, feuding, and national fragmentation in Kurdistan, Haci Akman Kampung revenge: crime, state and neighbourhood retaliation in Java, Eldar Braten Hatred, revenge, sorcery
Abstract: Contents: Introduction: Honor and revenge in the contemporary world, Tor Aase The dynamics of honor in violence and cultural change: a case from an Oslo inner city district, Inger-Lise Lien Honor and revenge in the culture of outlaw Danish bikers, Joi Bay Violence without honor in the American South, Roy DA'Andrade The prototypical blood feud: Tangir in the Hindu Kush mountains, Tor Aase Honor, feuding, and national fragmentation in Kurdistan, Haci Akman Kampung revenge: crime, state and neighbourhood retaliation in Java, Eldar Braten Hatred, revenge, sorcery: reflections on the personalization of violence in contemporary societies, Bruce Kapferer The attraction of power: honor and politics in a Japanese village, Leif Selstad A house that lacks a man, lacks respect, Marit Melhuus Index.
TL;DR: In this article, students from eight nations including two from Latin America rated items tapping the extent to which they believed that most persons in their nation endorsed these types of mindset, and their ratings did not accord with prior beliefs as to which cultures exemplify dignity, face, and honor.
TL;DR: This article found that individual differences in masculine honor beliefs would be associated with greater drives to achieve muscularity as a way for men to become hard targets who repel threats and intimidate others.
Abstract: Individual differences in masculine honor beliefs are related to men’s aggressive responses to threats and insults. We predicted individual differences in masculine honor beliefs would be associated with greater drives to achieve muscularity as a way for men to become hard targets who repel threats. Across 3 studies we found higher levels of endorsement of masculine honor beliefs were associated with greater degrees of muscularity concerns (Studies 1 and 2) and greater beliefs that men lift weights to provide a means for defense against threats and to intimidate others (Study 2). Furthermore, we found levels of men’s endorsement of masculine honor beliefs are palpable, such that observers can reliably predict these levels after a brief social interaction (Study 3). Thus, the beliefs that men must protect themselves, their reputations, their families, and their property against threat and insult, with physical aggression if necessary, may compel men to make themselves hard targets who ward off those who would otherwise threaten, insult, or challenge them without having to fight.
TL;DR: This article conducted a field experiment to test the effect of explicit promises, in the form of "honor pledges", on loan repayment rates and found that such promises can be an effective way to motivate borrowers to follow through on their commitments.
Abstract: Across domains, people struggle to follow through on their commitments. This can happen for many reasons, including dishonesty, forgetfulness, or insufficient intrinsic motivation. Social scientists have explored the reasons for persistent failures to follow through, suggesting that eliciting explicit promises can be an effective way to motivate action. This paper presents a field experiment that tests the effect of explicit promises, in the form of “honor pledges,” on loan repayment rates. The experiment was conducted with LendUp, an online lender, and targeted 4,883 first-time borrowers with the firm. Individuals were randomized into four groups, with the following experimental treatments: (1) having no honor pledge to complete (control); (2) signing a given honor pledge; (3) re-typing the same honor pledge as in (2) before signing; and (4) coming up with a personal honor pledge to type and sign. I also randomized whether or not borrowers were reminded of the honor pledge they signed prior to the repayment deadline. The results suggest that the honor pledge treatments had minimal impacts on repayment, and that reminders of the pledges were similarly ineffective. This suggests that borrowers who fail to repay loans do so not because of dishonesty or behavioral biases, but because they suffer from true financial hardship and are simply unable to repay.
TL;DR: This address outlines a vision for the future of CBT, which involves greater collaborative science, with all minds working together on the same problem, and greater attention to the risk factors and critical processes that underlie psychopathology and explain treatment change.
TL;DR: In this article, participants from an honor culture (Poland), a dignity culture (Canada), and a face culture (China) were asked how they would react to a series of provocative scenarios, while the preferred reaction to provocation in dignity cultures may be based on humor and amusement.
Abstract: Abstract Research on culture-related violence has typically focused on honor cultures and their justification of certain forms of aggression as reactions to provocation. In contrast, amusement and humor as the preferred reactions to provocation remain understudied phenomena, especially in a cross-cultural context. In an attempt to remedy this, participants from an honor culture (Poland), dignity culture (Canada), and face culture (China) were asked how they would react and how they would like to react to a series of provocative scenarios. Results confirmed that aggression may be the preferred reaction to provocation in honor cultures, while the preferred reaction to provocation in dignity cultures may be based on humor and amusement. The third kind of provocation reaction, withdrawal, turned out to be more complex but was most popular in dignity and face cultures. Furthermore, results confirmed that the way individuals think they would behave is more culturally diversified than the way individuals would like to behave.
06 Jan 2017
TL;DR: In this article, the editors of HSO recently decided to add a new category for annually awarding an outstanding article on theory-informed research to honor Mary Parker Follett, who was one of the pioneers of the field.
Abstract: The Editorial Board of HSO recently decided to add a new category for annually awarding an outstanding article on theory-informed research to honor Mary Parker Follett. It is timely to reflect on h...
TL;DR: In the wake of the sexual revolution and the coarsening of popular culture in our day it would seem that the position of Quakers on sexuality, while careless about order and discipline, would be considered pretty respectable by contemporary standards of sexual behavior.
Abstract: legally valid; thus, as Muers puts it (p. 159), they affirmed the values of order and discipline, while ‘shunning respectability’. In the wake of the sexual revolution and the coarsening of popular culture in our day it would seem that the position of Quakers on sexuality, while careless about order and discipline, would be considered pretty respectable by contemporary standards of sexual behavior. This indicates a major weakness of the type of Quaker theological ethics promoted by Muers: there is a kind of disdain for or suspicion of moral rules, but more fundamentally a suspicion of Christian dogma. For all the fine examples of Quakers who took ‘dogmatic’ stands on marriage, nonviolence, and the swearing of oaths, the affinity to vague ideas such as ‘God is present and revealing God’s self in and through a particular history’ (p. 42) and the lack of solid interest in exploring the doctrines of creation, incarnation, atonement and resurrection result in an ethic shaped more by group consensus than by conceptual clarity of fundamental Christian truth. Christians in the twenty-first-century West probably do not need to be encouraged further along the path of vagueness, a path where simple confidence in the correctness of the conclusion of the group substitutes for theologically informed ethical reasoning. There are, however, several positive lessons for Christians from other traditions to draw on. First, that the church in general, understood as the ensemble of denominations, individuals, and explicitly Christian organizations, is in a minority position in modern culture, and Quakers have something to teach us all about how to maintain identity. Secondly, the experience and confidence to speak truth to power implies the need to see situations correctly, and to discern where compromise is and is not appropriate. Thirdly, the need for a more careful and simpler lifestyle is pressing. This has actually been a fairly prominent element in both Catholic and Protestant views of spirituality (from monastic to Wesleyan), but has been obscured in the recent age of consumerism and badly needs re-emphasizing. Fourthly, and probably relatedly, spirituality has suffered from activism, programs, business models of church life, technology, and the sheer noise and bustle of modern culture. The Quaker tradition of silence and attention in worship (pp. 74–79) is a valuable and attractive witness and example.
TL;DR: The authors examines changes in how early modern German burghers conceptualized the role of anger and provocation in cases of insults and defamatory outbursts and concludes that the law increasingly came to legitimize the expression of anger in insult cases, recognizing it as a potentially mitigating or exculpatory factor.
Abstract: This paper examines changes in how early modern German burghers conceptualized the role of anger and provocation in cases of insult and defamation. Reflecting the wider culture's conflicted assessment of anger, considerable debate existed among urban magistrates as to whether anger could excuse or mitigate a defendant's culpability for defamatory outbursts; some jurists concluded that anger negated the punishable animus of the offense, while others rejected the defense as a threat to public order. Because of the high social value of public reputation in this period, however, early modern German law assumed, and to some extent, justified, the forceful defense of honor. Between the sixteenth and eighteenth centuries, the law increasingly came to legitimize the expression of anger in insult cases, recognizing it as a potentially mitigating or exculpatory factor. Many territorial and civic codes also defined a legal "right of retort" that allowed a certain measure of verbal "self-help" when individuals judged that their honor had been offended. These developments complicate Norbert Elias' suggestion that standards of civility emerging in this period increasingly proscribed the passionate defense of honor and the pursuit of private justice. Far from demanding the suppression of anger, the law increasingly came to protect it, while at the same time seeking to tame its more destructive manifestations.
TL;DR: In 1998, it was a great honor to receive the American Society of Brewing Chemists Award of Distinction in Boston as mentioned in this paper, which was presented to me by my past M.Sc. student Dave Thomas, who w...
Abstract: On the 20th of June 1998, it was a great honor to receive the American Society of Brewing Chemists Award of Distinction in Boston. It was presented to me by my past M.Sc. student Dave Thomas, who w...
Dissertation•
01 Jun 2017
Journal Article•
TL;DR: In this paper, a cross-cultural journey to develop a Great Commission model that incorporates prayer in outreach and ministry to people within predominantly honor-shame cultures is described, and the model is tested in the context of the Global Church with a global mission in a globalized world.
Abstract: Today, we are part of a “global church with a globalized mission in a globalized world”. The global church is on the move, pursuing the Great Commission from everywhere to everyone. As we go, it is vital to understand how God’s honor embodied in Jesus is profoundly good news among peoples whose core life value is maintaining honor and avoiding shame. This paper embarks on a cross-cultural journey to develop a Great Commission model that incorporates prayer in outreach and ministry to people within predominantly honor-shame cultures.
TL;DR: In this article, a number of esteemed scholars comment on the article "Do Compact Development Make People Drive Less?" (Stevens, 2017) and expand on several issues discussed in the article.
Abstract: It is an honor to have so many esteemed scholars comment on my article “Does Compact Development Make People Drive Less?” (Stevens, 2017). I am happy that the commenters expanded on several issues ...
TL;DR: The authors consider the implications of speaking out and remaining silent in the aftermath of the 2016 U.S. presidential election and raise questions about when and how to honor and break silences.
Abstract: The authors consider the implications of speaking out and remaining silent in the aftermath of the 2016 U.S. presidential election. They reflect on the forms of speech available to and expected of educators and educational anthropologists in order to raise questions about whose voices are heard or ignored in the current public discourse. Drawing from their language-focused work alongside Latino immigrant communities, the authors raise questions about when and how to honor and break silences.
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TL;DR: The authors analyzes the contributions of these five writers in addressing this perennial question about war, and concludes that "foolery is the cause of war." And Tuchman has the simplest explanation of all: human folly.
TL;DR: In this paper, a German soldier wrote a letter to his ex-wife: "You made me a broken man. I wanted to do everything to make you happy but you deceived me horribly.
Abstract: There is not much else to say since you will know yourself that you can never again be part of my life after your shameful behavior. I wanted to do everything to make you happy but you deceived me horribly. You made me a broken man. . . . We will divorce and then you can carry on with your dissolute life. As a German soldier I cannot belong to a wife who has given herself to prisoners. I hope that the court will find you alone guilty for our divorce and you, shameless woman, will not receive a penny from me. . . . I want you to stop your stupid letters, it is only all lies.
TL;DR: This paper explored the semantic fields of honor and shame in various kinds of OT lament, including individual laments and communal laments in poetry, as well as penitential prayers in prose.
Abstract: Old Testament scholarship increasingly recognizes that honor and shame were ubiquitous cultural values in ancient Israel. While this development has led to several full-length studies on honor and shame in OT prosaic books, OT poetic books in which honor-shame terminology features even more prominently have yet to be studied in detail, especially the lament psalms and the related penitential prayers of the post-exilic era. This article therefore explores the semantic fields of honor and shame in the various kinds of OT lament—individual laments and communal laments in poetry, as well as penitential prayers in prose. Though distinctive in their own way, each lament tradition closely links the suffering supplicant’s shame to the honor of Yhwh. This entwinement of divine and human identities empowers the supplicant to lean into shaming experiences—a cultural uniqueness of OT lament traditions when considered in the light of psychology and anthropology.