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Social work in the twenty-first century is maturing as a global profession. This comparative study offers an original contribution to the evolving discussion in the field of international social work. The paper makes visible the socio-spatial dimensions and contested interpretations of international and indigenous knowledge through the experiences of social work students in the Global South and Global North. Drawing on findings from an online survey completed by undergraduate and postgraduate Nigerian and Scottish social work students (n  = 142), the paper provides insights into the students' experiences, expectations and perceived challenges. The Nigerian students critiqued the international (Western) knowledge informing their learning and practice, questioned the absence of indigenous knowledge and were aware of the importance, and challenges, of working with cultural diversity. The Scottish students showed little criticality of the Western (local) knowledge underpinning their learning and practice, did not prioritise learning about international social work and highlighted tensions between working with a culture of neoliberalism and social work values and social justice. We call for raising awareness of the epistemological foundations of what is included/excluded in curriculum and why, making the 'local' visible through re-balancing and contextualising the use of international and indigenous knowledge within social work. [ABSTRACT FROM AUTHOR]

It is a noteworthy disanalogy between contemporary ethics and aesthetics that the fitting-attitude account of value, so prominent in contemporary ethics, sees comparatively little play in aesthetics. The aim of this paper is to articulate what a systematic fitting-attitude-style framework for understanding aesthetic value might look like. In the bulk of the paper, I sketch possible fitting-attitude-style accounts of three central aesthetic values—the beautiful, the sublime, and the powerful—so that the general form of the framework comes through. [ABSTRACT FROM AUTHOR]

There are communities in which hearing voices frequently is common and expected, and in which participants are not expected to have a need for care. This paper compares the ideas and practices of these communities. We observe that these communities utilize cultural models to identify and to explain voice-like events—and that there are some common features to these models across communities. All communities teach participants to "discern," or identify accurately, the legitimate voice of the spirit or being who speaks. We also observe that there are roughly two methods taught to participants to enable them to experience spirits (or other invisible beings): trained attention to inner experience, and repeated speech to the invisible other. We also observe that all of these communities model a learning process in which the ability to hear spirit (or invisible others) becomes more skilled with practice, and in which what they hear becomes clearer over time. Practice—including the practice of discernment—is presumed to change experience. We also note that despite these shared cultural ideas and practices, there is considerable individual variation in experience—some of which may reflect psychotic process, and some perhaps not. We suggest that voice-like events in this context may be shaped by cognitive expectation and trained practice as well as an experiential pathway. We also suggest that researchers could explore these common features both as a way to help those struggling with psychosis, and to consider the possibility that expectations and practice may affect the voice-hearing experience. [ABSTRACT FROM AUTHOR]

In the context of the current "replication crisis" across the sciences, failures to reproduce a finding are often viewed as discrediting it. This paper shows how such a conclusion can be incorrect. In 1981, Schuman and Presser showed that including the word "freedom" in a survey question significantly increased approval of allowing a speech against religion in the USA. New experiments in probability sample surveys (n  = 23,370) in the USA and 10 other countries showed that the wording effect replicated in the USA and appeared in four other countries (Canada, Germany, Taiwan, and the Netherlands) but not in the remaining countries. The effect appeared only in countries in which the value of freedom is especially salient and endorsed. Thus, public support for a proposition was enhanced by portraying it as embodying a salient principle of a nation's culture. Instead of questioning initial findings, inconsistent results across countries signal limits on generalizability and identify an important moderator. [ABSTRACT FROM AUTHOR]

We examined the importance of understanding and incorporating cultural context within Aotearoa/New Zealand when engaging in clinical research and practice. This paper reports on the qualitative findings of a mixed methods study aimed at determining what effect a cardiac risk reduction exercise and lifestyle management programme, embedded within a kaupapa Māori methodological approach, had on Māori participants. This methodology saw participants able to redevelop a western model cardiac risk reduction programme by introducing a Māori worldview. Our study revealed how the kaupapa Māori approach empowered participants to examine and evaluate not only their own health and lifestyle choices, but those of family and the wider community. Combining biomedical and kaupapa Māori components into the programme was found to benefit participants' mental, physical, spiritual and family well-being. [ABSTRACT FROM AUTHOR]

Considering the global number of confirmed COVID-19 cases and deaths, it is not strange that COVID-19 disease is a reminiscent of concepts such as death and affliction with a serious disease. Furthermore, it might remind people of issues such as the reason(s) for occurrence of deplorable events in the universe, the meaning of life, individuals' duties toward themselves and others, the relationship between the nature and human beings, and individuals' relationship with a higher being (in case there is a belief in a higher being), i.e. the subjects spirituality deals with. The constructive or destructive role of each of religious and non-religious spiritual systems at the time of crises are observed more clearly than ever. The present paper addresses roles which spiritual systems might play in facing the COVID-19 disease crisis, considering different areas of spiritual well-being and the possibility that spiritual systems might be affected by perceived challenges during a pandemic. Because of the problems interfering with overcoming COVID-19 pandemic and the risk of next waves of its epidemics and pandemics, it is necessary for health policy-makers to use all available capacities and capabilities to counteract the disease, including using both internal motivations (such as spiritual beliefs which prohibit hurting oneself and others and which emphasize performing social responsibilities) and external ones (e.g. regulations) to cope with it. It makes sense for public health officials in different countries to use more actively the potential of those spiritual systems that support COVID-19 public health recommendations, as a culturally based intervention and policy. [ABSTRACT FROM AUTHOR]

Technoference, the interference caused by excessive use of digital devices, has been shown to negatively impact parent–child relationships and children's emotional development. This paper explores the potential of Riau Malay culture, one of Indonesia's indigenous cultures, to offer solutions to the problem of technoference in parenting. Parents can establish closeness, develop their children's potential, and transmit cultural values by returning to cultural values and integrating the principles found in Tunjuk Ajar Melayu or Malay teachings. This approach ultimately contributes to the well-being of families and communities, fostering stronger emotional connections and supporting children's healthy development in the digital era. [ABSTRACT FROM AUTHOR]

Non-Indigenous insects and pathogens (NIIP) have functionally eliminated numerous tree species of immeasurable cultural and ecological significance over the past century, with the number of species introductions and associated impacts growing each year. Foresters are often on the frontlines of these impacts, tasked with quickly adapting management plans to recover potential economic losses and maintain future silvicultural options following tree species loss. We highlight that the irreplaceable cultural and ecological values provided by many tree species argues for renewed focus on applying integrated pest management and adaptive strategies in novel ways to sustain these values for future generations. To guide these efforts, we describe a framework for adapting to NIIP centered on three interrelated components: preservation value, preservation approach, and preservation strategy. This framework and emerging species preservation efforts provide an alternative path forward to sustain threatened species and their associated values in an era of increasing change. Study Implications: The impact of non-indigenous insects and pathogens (NIIP) is one of the greatest challenges facing the long-term stewardship of forests in North America. Species preservation efforts that apply integrated pest management and adaptive strategies to maintain species in the face of NIIP are increasingly needed in foresters' toolboxes to address these novel threats. Identifying the preservation values (ethical responsibility, cultural integrity, ecological function, genetic conservation) tied to a species preservation effort will help guide how preservation approaches and strategies are applied at stand and landscape scales to sustain species and associated cultural and ecological values into the future. [ABSTRACT FROM AUTHOR]

The introduced emerald ash borer (EAB) represents the costliest invasive forest insect in US history, causing significant mortality of ash species across much of eastern North America as well as in Colorado and Oregon. Few surviving overstory ash trees exist in areas first invaded by EAB, such as the Lake States region; however, forests with healthy, mature ash remain in recently invaded regions, such as the northeastern United States. Given the importance of ash to cultural lifeways of Indigenous peoples and the ecology and economies of working forest lands, there is growing interest in applying protection measures to maintain ash in forested settings. We further develop our call for species preservation by presenting Indigenous and Western science case studies of ongoing efforts to mitigate the impacts of EAB, illustrating specific applications of these strategies for meeting different preservation goals in lowland and northern hardwood forests in northeastern North America. Study Implications: The introduced emerald ash borer (EAB) threatens to functionally eliminate ash species from large portions of the United States. Although the impacts of EAB are now widespread in many areas, portions of the United States, such as the Northeast, still contain forests with healthy, mature ash. This presents a unique opportunity to apply the integrated pest management strategies and knowledge gained from other invaded regions to preserve the cultural and ecological values provided by ash in the forest. Multistakeholder partnerships built around preserving the cultural and ecological values of ash have provided a powerful approach for sustaining ash into the future. [ABSTRACT FROM AUTHOR]

This article highlights the significance of prioritizing Indigenous voices and knowledge systems, using whānau-centred initiatives (a concept that encompasses the broader family and community) as a foundation for health promotion within an Indigenous context. Tū Kahikatea, a conceptual framework, is used to demonstrate the relationship between the values underpinning different whānau-centred initiatives and their corresponding outcomes. The framework highlights the capacity of whānau-centred initiatives to support whānau in attaining mana motuhake, which represents collective self-determination and the ability to exercise control over their own future. By doing so, these initiatives contribute to the improvement of whānau health outcomes. With recent changes to Aotearoa New Zealand's health system, the findings underscore the benefits and potential of whānau-centred initiatives in enhancing whānau health outcomes, and advocate for continued strengths-based practices in Aotearoa New Zealand's health system. By bridging the gap between academia and grassroots community action, the article demonstrates the potential of whānau-centred initiatives and contributes to a global call for integrating Indigenous viewpoints and practices into Westernized healthcare, in order to improve Indigenous health outcomes. [ABSTRACT FROM AUTHOR]

Background Despite the advantages of physical activity (PA), older adults are often insufficiently active to maximise health. Understanding factors that influence PA engagement will support well-designed interventions for older people. Our aim was to review the qualitative evidence exploring the factors affecting older adults' engagement in PA. Methods We searched six electronic databases for studies of community-dwelling older adults (≥70 years) including qualitative methods. We excluded studies of a single-disease group, individuals with cognitive impairment and care home residents. Methodological rigour was assessed with the Critical Appraisal Skills Programme, and framework synthesis was applied using the Capability Opportunity Motivation—Behaviour (COM-B) model, which hypothesises that behaviour is influenced by three factors: capability, opportunity and motivation. Results Twenty-five studies were included in the review (N  = 4,978; mean 79 years) and 32 themes were identified. Older adults' capability was influenced by functional capacity (e.g. strength) and perceived risk of injury from PA (e.g. falls). Opportunity was impacted by the environment 'fit' (e.g. neighbourhood safety), the availability of social interaction and socio-cultural ageing stereotypes. PA was motivated by identifying as an 'exerciser', health gains and experiencing positive emotions (e.g. enjoyment), whereas negative sensations (e.g. pain) reduced motivation. Conclusions The qualitative synthesis showcased a complex web of interacting factors influencing PA between the sub-domains of COM-B, pinpointing directions for intervention, including a focus on whole systems approaches. There was a lack of research exploring PA influences in the oldest old and in low-income countries. Future research should seek to involve under-served groups, including a wider diversity of older people. [ABSTRACT FROM AUTHOR]

This article is an examination of the extent to which traditional medical knowledge in China can be protected by intellectual property laws. The analysis begins by providing a global picture with regard to the historic origin of intellectual property, exploring the reasons why China does not have indigenous counterparts to the western system of intellectual property rights protecting its traditional knowledge (including traditional medical knowledge) and stating the problems of transplanting western intellectual property standards in China. A discussion follows on how China, under foreign pressure, has made efforts to comply with the changing standards mandated by various international, regional, and bilateral arrangements related to intellectual property, with examples of the development of China's patent law. China's approach towards the protection of traditional medical knowledge in various international fora related to intellectual property is explored. Finally, there is a specific examination of the compatibilities between the western system of intellectual property rights and traditional medical knowledge in China, at the national and community levels. This article argues that the system of intellectual property rights does not easily fit with China's traditional medical knowledge because of China's unique cultural traits, distinctive historical context and wide ethnic, religious, and local community diversity. [ABSTRACT FROM AUTHOR]

Expanding on a new body of literature on cultural self-selection, the present study investigates how refugees who arrived in Germany since 2013 relate to the general population of their countries of origin in terms of liberal democratic values. The cultural self-selection literature suggests that more liberal individuals may be more likely to flee to Germany. To trace cultural self-selection amongst refugees, a series of analyses is conducted: first, refugees of Iraqi, Russian, and Pakistani descent in Germany (IAB-BAMF-SOEP) and the general populations of their origin countries (World Values Survey) are statistically matched on socio-demographic characteristics and their democratic values are compared. After matching the samples, refugees express significantly higher support for liberal democratic values than the general population of their countries of origin. Second, a series of regression models is calculated, tracing three potential mechanisms for the observable differences: (1) acculturation effects in Germany, (2) the experience of being forcibly displaced, and (3) cultural self-selection. The results speak to the theoretical conjectures of the cultural self-selection literature. Liberal democratic values are not correlated with the time spent in Germany (acculturation), flight reasons, and past traumatic experiences (flight experience) but are positively correlated with a critical stance towards the government in the country of origin as well as with positive feelings towards Germany as the receiving society. [ABSTRACT FROM AUTHOR]

How should we characterize the interaction between moral and aesthetic values in the context of environmental aesthetics? This question is important given the urgency of many environmental problems and the particular role played by aesthetic value in our experience of environment. To address this question, we develop a model of Environmental Virtue Aesthetics (EVA) that, we argue, offers a promising alternative to current theories in environmental aesthetics with respect to the relationship between aesthetics and ethics. EVA counters environmental aesthetic theories that focus more narrowly on scientific knowledge and ground aesthetic value in ways that obfuscate pluralistic modes of appreciation of and relationships with natural and semi-natural environments. To develop EVA, we work with a revised notion of respect and engage with ideas concerning the development of aesthetic sensibilities, care, and virtuous aesthetic appreciation. EVA has the potential to support forms of human-nature co-flourishing, as well as constituting an aesthetic grounding for ecological citizenship. [ABSTRACT FROM AUTHOR]

In the small but growing literature on the philosophy of country music, the question of how we ought to understand the genre's notion of authenticity has emerged as one of the central questions. Many country music scholars argue that authenticity claims track attributions of cultural standing or artistic self-expression. However, careful attention to the history of the genre reveals that these claims are simply factually wrong. On the basis of this, we have grounds for dismissing these attributions. Here, I argue for an alternative model of authenticity in which we take claims about the relative authenticity of country music to be evidence of 'country' being a dual-character concept in the same way that it has been suggested of punk rock and hip-hop. Authentic country music is country music that embodies the core value commitments of the genre. These values form the basis of country artists' and audiences' practical identities. Part of country music's aesthetic practice is that audiences reconnect with, reify, and revise this common practical identity through identification with artists and works that manifest these values. We should then think of authenticity discourse within country music as a kind of game within the genre's practice of shaping and maintaining this practical identity. [ABSTRACT FROM AUTHOR]

How effective were investments in pandemic preparation? We use a comprehensive and detailed measure of pandemic preparedness, the Global Health Security (GHS) Index produced by the Johns Hopkins Center for Health Security (JHU), to measure which investments in pandemic preparedness reduced infections, deaths, excess deaths, or otherwise ameliorated or shortened the pandemic. We also look at whether values or attitudinal factors such as individualism, willingness to sacrifice, or trust in government—which might be considered a form of cultural pandemic preparedness—influenced the course of the pandemic. Our primary finding is that almost no form of pandemic preparedness helped to ameliorate or shorten the pandemic. Compared to other countries, the United States did not perform poorly because of cultural values such as individualism, collectivism, selfishness, or lack of trust. General state capacity, as opposed to specific pandemic investments, is one of the few factors which appears to improve pandemic performance. Understanding the most effective forms of pandemic preparedness can help guide future investments. Our results may also suggest that either we aren't measuring what is important or that pandemic preparedness is a global public good. [ABSTRACT FROM AUTHOR]

Objectives This study examined a Māori (Indigenous people of Aotearoa New Zealand) age-friendly housing development. Two Māori community groups worked with multiple stakeholders to codesign a culture-centered, kaumātua (older adults) urban housing community. The purpose was to identify codesign and culture-centered principles in the development. Methods Kaupapa Māori (Māori-centered) and participatory research methodologies guided the culture-centered research design. Data collection included 27 interviews with 19 residents and 12 organizational stakeholders; three focus groups with residents' families, service providers, and nonresident kaumātua (n = 16); and project documents. Data analysis used the framework method. Results Three codesign process themes emerged: (a) Kaumātua-centered vision; (b) realizing the vision; and (c) living the shared vision. Discussion Accounting for cultural practices in codesigning age-friendly and culture-centered housing for and with Indigenous older adults helps meet their cultural, social, health, and economic needs. The research offers a practical pathway to developing age-friendly housing environments for Māori kaumātua , their communities, wider society, and other Indigenous people. [ABSTRACT FROM AUTHOR]

Objectives Sensory disabilities, including vision disability and hearing disability, increase risk for social isolation, which is associated with multiple negative health outcomes. Existing literature suggests that the cultural value of familism may provide a buffer against social isolation. We examined the longitudinal trajectory of social isolation among Hispanic older adults with self-reported vision disability (SRVD) and self-reported hearing disability and tested a modified measure of social isolation incorporating familism. Methods We compared 8-year trajectories of social isolation among Hispanics (n = 445) and non-Hispanic Whites (n = 4,861) from the National Health and Aging Trends Study. We used structural equation modeling to explore the longitudinal relationships between sensory disability and social isolation while comparing 2 measures of social isolation. Results Social isolation increased longitudinally for both groups, with SRVD significantly associated with higher initial levels. Social isolation started and remained higher across time among Hispanics. Using an adjusted measure of social isolation (added familial support), neither initial levels nor trajectories of social isolation differed between Hispanic and non-Hispanic White participants. Discussion Initially, Hispanics appeared more socially isolated, reporting less social support from outside the home. Yet, we found that they were more likely to report family social connections. Traditional measures of social isolation focusing on social support outside of the home (neglecting support by family) may lack content validity among Hispanic groups. Culturally sensitive measures of social isolation will be increasingly consequential for future research and health policy to meet the needs of a diverse older population. [ABSTRACT FROM AUTHOR]

Translation plays a central role as a creative method in Angela Carter's Fireworks (1974). The collection of stories showcases Carter's multilingual musings on the word hanabi by opening with "A Souvenir of Japan," which records a brief moment of bliss during the Japanese summer festival, captured in the image of the "morning glories of the night." It then builds on its literary and cultural resonances in English, French, and Japanese to form a variegated bouquet of stories linked by the flower motif that gives the collection its aesthetic identity. Infused by Carter's experience of Japan and memories of Baudelaire, Buñuel, and Bashō, Fireworks exemplifies Carter's translational poetics as a mode of writing blossoming across intertwined languages, cultures, and art forms. [ABSTRACT FROM AUTHOR]

In February 1926, Chinese art collector John Hilditch opened the Hilditch–McGill Chinese Palace Temple in Manchester. Filling a garage with Chinese objects and performing what he claimed to be Buddhist rituals, Hilditch insisted the temple offered visitors a chance to see Chinese art in 'actual Chinese fashion and atmosphere'. This article analyses Hilditch's attempts to construct an authentic temple and visitor accounts of its realism to analyse the relationship between high and low culture, and how China was understood and imagined in the 1920s. It shows how Hilditch's combination of sensory effects adopted from mass culture and claims to museum notions of scientific verification, in addition to the projection of well-established stereotypes of China, skewed understandings of authenticity and invited faith—albeit most likely 'ironic' faith—in the temple's legitimacy. Scholars have argued that the rise of mass culture prompted art museums to restructure on high cultural values but interpretation of the temple as a museum shows that the lines between mass culture and museums were blurred. The temple thereby encourages a broader definition of museums and complicates our understanding of interwar culture more generally by showing how the categories of high and low culture were less stable than some scholars have presumed. [ABSTRACT FROM AUTHOR]

This article focuses on the famous skull collection of the German naturalist Johann Friedrich Blumenbach (1752–1840) to demonstrate that human remains in early modern scientific collections possessed an important but often underestimated economic value in addition to their well-known scientific and social worth. Blumenbach's skulls are thus presented as a part of a vigorous early modern 'necro-economy' and as a product of its networks. The article highlights three strategies of enrichment which were used to create the value of these bones: reference to scientific values, the use of emotions and story-telling. The last two strategies in particular are relevant to present-day debates concerning the restitution of musealized human remains, for their analysis helps us deconstruct a perceptual bias that tends to contrast a Western and predominantly 'scientific' (and thus seemingly universal) value of collected human remains with theoretically 'softer' cultural values allegedly attributed to them in their countries of origin. [ABSTRACT FROM AUTHOR]

The COVID-19 pandemic is highlighting the harm perpetuated by gender-blind programs for marginalized citizens, including sexual and gender minorities (SGMs) and cisgender women. Gender-blind programs are known to augment harms associated with violence and structural stigmatization by reinforcing rather than challenging unequal systems of power. The intersecting marginalization of these populations with systems of class, race, and settler-colonialism is exacerbating the impact that policies such as physical distancing, school closures, and a realignment of healthcare priorities are having on the wellbeing of these populations. The overarching reasons why women and SGM are marginalized are well known and stem from a hegemonic, patriarchal system that fails to fully integrate these groups into planning and decision making regarding public health programming—including the response to COVID-19. In this perspective, we aim to highlight how the exclusion of cisgender women and SGM, and failure to use a gender redistributive/transformative approach, has (i) hampered the recovery from the pandemic and (ii) further entrenched the existing power structures that lead to the marginalization of these groups. We also argue that COVID-19 represents a once-in-a-century opportunity to realign priorities regarding health promotion for cisgender women and SGM by using gender redistributive/transformative approaches to the recovery from the pandemic. We apply this framework, which aims to challenge the existing power structures and distribution of resources, to exemplars from programs in health, housing, employment, and incarceration to envision how a gender redistributive/transformative approach could harness the COVID-19 recovery to advance health equity for cisgender women and SGM. [ABSTRACT FROM AUTHOR]

Although a wide body of scholarly research recognizes multiple kinds of values for water, water security assessments typically employ just some of them. In the present article, we integrate value scenarios into a planetary water security model to incorporate multiple water-related social values and illustrate trade-offs among them. Specifically, we incorporate cultural values for environmental flows needed to sustain ecosystem function (rights of waters), the water requirements of a human right to food (rights to water), and the economic value of water to commercial enterprise (commercial water rights). Pairing quantitative hydrological modeling with qualitative systems of valuing, we suggest how to depict the available water for realizing various combinations of the values underlying those rights. We account for population growth and dietary choices associated with different socioeconomic pathways. This pluralist approach incorporates multiple kinds of values into a water security framework, to better recognize and work with diversity in cultural valuation of water. [ABSTRACT FROM AUTHOR]