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Adopting a social psychological approach, across three studies (N = 927) in two western immigrant‐receiving societies (UK and Canada), we examined the role of honour in acculturation variables (i.e., immigrants' heritage and mainstream cultural orientation and well‐being), controlling for some of the commonly studied predictors of immigrant adaptation. We assessed honour as concern (Studies 1 and 2) and as a desired attribute for men and women (Study 3) and studied well‐being in terms of acculturative stress (Study 1) and subjective evaluation of one's life (Studies 1 and 3). We examined our questions among groups of immigrants originating from honour (Studies 1 and 2) and dignity cultural groups (Study 1) and from first‐ and second‐generation immigrants (Study 3). Overall, despite some significant associations at the bivariate level between honour and acculturation outcomes, findings provided mixed support for the claim that honour (measured as concerns and cultural codes) plays a significant role in immigrant acculturation above and beyond commonly studied predictors of immigrant adaptation. [ABSTRACT FROM AUTHOR]

This article discusses the ways in which forceful migration and humanitarian regulations in exile, have prompted redefinitions of gender roles and relations in Bellah families in the refugee camp of Abala, Niger. These include transformations in relations between the Bellah and their former masters, relations between Bellah men and women, and intergenerational relations between Bellah elders and children. The article proposes to view this development as a new sequence in the reformulations of the Bellah 's family structures, relations, and household economy that began under colonial rule. By probing these complex processes of changes in Bellah family relations, this article places, simultaneously, the empirical focus of a study of gender relations on men and women and elders and youth. It departs from and supplements accounts in gender studies that focus either only on women or men, or else on intergenerational tensions among elderly men and youth. The analysis draws its influence from studies that conceive of gender as the very process of structuring subjectivities and social positionalities through the performances of certain roles. [ABSTRACT FROM AUTHOR]

This essay offers an example of Pacific Island biblical contextual reading. My approach draws on 'Western' methods (specifically sociorhetorical interpretation) but adapts and locates them for a Samoan cultural context. In this context, humour and derision can help save face in situations where violence and disorder may occur. The phrase mata o masiasi (face of shame) is utilized in Samoan society for such a purpose. This is an essential aspect of Samoan rhetoric, especially in a community where nurturing and sustaining the va (space-in-between, betweenness) is the sine qua non. The va is the relational space that is foundational to all relationships in society. Resituating the fool's speech of 2 Corinthians 11.1–12.10 within an indigenous Samoan-inspired framework leads to new questions regarding the biblical text with the goal of resituating the biblical text to make sense in my Samoan context. [ABSTRACT FROM AUTHOR]

Studies on women in ecotourism can be classified into two categories. First, women become empowered by participating in community-based ecotourism. Second, such projects continue to push women into gender-specific roles. Drawing from a qualitative study on community-based ecotourism projects in the Chilika Lagoon, this paper argues for a third category. Here, within the rubric of sanskritisation – social mobility and cultural factors associated with patriarchy – women are excluded from working in community-based ecotourism projects. Instead, they need to become "good wives" to uphold the community's izzat (honour) and samskruti (culture) by dissociating themselves from "indecent" works like engaging in the ecotourism projects in the lake. The paper concludes that articulating the embodiment of honour and culture with the framework of sanskritisation can help us broaden our understanding of developmental practices in rural India and explain complex interplays of caste and gender that prevent Dalit women from entering certain labour markets. [ABSTRACT FROM AUTHOR]

Despite the strict rejection of casteism by the Sikh faith, caste-based hierarchies are still a prevalent factor amongst Sikh diasporas within the UK. On the basis of ethnographic fieldwork amongst women whose caste is considered to occupy a lower status, this paper examines their experiences and explores how, over time, this has contributed to the construction of their identity. This article situates the women within a nexus of complex social and cultural factors, illuminating the representations of caste, gender and intergenerational change within Nottingham. An intersectional standpoint provided an analytical value in accentuating the sites where gender, caste and the mediation of honour intersected. The research shows a heterogeneity in the self-positioning of women vis-à-vis caste identity and shows a marked difference in attitudes between generations, denoting a depreciation in the significance of caste. Ultimately, while the respondents were conscious of their caste and of the historical prejudice against their caste, it is significant that they did not live their lives through it, as they internalised Sikhi as their core identity. [ABSTRACT FROM AUTHOR]

Like many port cities in the 19th-century Caribbean, the free port of Gustavia in the Swedish-Caribbean colony of St Barthélemy had a high ratio of women to men, many of whom were enslaved women or free women of colour, disenfranchised under Swedish colonial law. They were present in public life, and can be seen in many cases of breaking 'vägfrid' or participating in public fights, verbally or physically. Sexual honour was a frequent point of conflict in these fights, which could be directed to not just individuals, but entire households. When we examine these cases more closely, we can see how what might at first seem to be random arguments were often embedded in interpersonal relationships, where the street became the meeting place for people, but also an area of conflict between houses. Noise was a frequent consideration in these cases, especially the racialized noise of Black women, as Caribbean homes were very open and led to noise spreading quite easily. In this way, what were at first private disputes easily became public disturbances and colonial courts worked to discipline and control noise from Black women. [ABSTRACT FROM AUTHOR]

Copyright of Pasado y Memoria. Revista de Historia Contemporánea is the property of Pasado y Memoria and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of eHumanista is the property of Professor Antonio Cortijo-Ocana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

By bestowing honours, states produce subjects. But what kind of subjects are created if those honoured do not seek state honours, because they find the honours not worth the responsibilities they have to shoulder, or because they do not internalise the state's values that the honours embody? Building on ethnographic materials from Vietnam, this article explores how some who receive honours are "grateful coerced subjects" on whom state honours are imposed through social pressure, persistent persuasion, or as a matter of fait accompli they cannot refuse. The bestowal of honours exposes them to pressure from the wider society to comply with state's goals and values to prove themselves worthy of the honours, in ways they find physically burdensome and morally problematic. Yet the coerced subjects do not hold a grudge against the state, and even feel grateful to the state for conferring honours on them. [ABSTRACT FROM AUTHOR]

Islamic mehir practices (dower) and other financial arrangements during a marriage reveal how marriage, gender and religion are understood and reconfigured in Istanbul today. Drawing on religious women's narratives of mehir and gifts of gold, this article examines the complex interplay between economic transactions and intimate marital relationships in Istanbul, as well as the relation between my interlocutors' practices of mehir and wedding gifts and their sense of propriety. It suggests that women's ways of understanding and practising economic marriage transactions are ambivalently shaped by intimate entanglements of religion, nuclear family, conjugal love, secular civil law, and reputation and honour. Women uneasily navigate the ambivalences of the intimate sphere as they make decisions and engage in practices related to economic marriage transactions. [ABSTRACT FROM AUTHOR]

This essay considers the unique challenges that would likely follow Shakespearean veterans like Falstaff and Henry V's Agincourt soldiers after a life of military action. I explore the historical context of an increasing homeless population to argue that England's treatment of veterans, as evidenced in national legislation, offers insights into early modern understandings of gender, disability, and vagrancy. In the martial rhetoric of Shakespeare's Henry V, however, the promise of combat injury and the soldier's willingness to accept a disability future ensures his present claims to martial masculinity on the battlefield. Paradoxically, however, in accepting this future, the disabled veteran becomes vulnerable to heteronormative characterizations of queerness associated with amputation and rogue sexualities, a likely reality for an overwhelming number of injured servicemen returning home to England after war abroad. [ABSTRACT FROM AUTHOR]

In medieval and early modern Germany, the Einlager (lat. obstagium) was a widespread practice of private debt enforcement. Parties stipulated that in case the debtor defaulted, contractually agreed on persons, usually the debtor and/or sureties along with members of their retinue, would confine themselves to given premises, usually a public house, for as long as the debt was left unpaid. During that time, all costs for boarding and lodging were to be borne by the debtor. This legal institution was meant to increase the economic pressure on the debtor and keep him from pursuing his usual private and professional life. Voluntarily agreeing to the Einlager, publicly committing to a debt as well as submitting to slander should the debtor not turn himself in all hinged on contemporary codes of honour – the debtor vouched his personal honour when he took on him the possibility of the Einlager. At the same time, the Einlager itself was perceived to leave personal honour intact. This meant that it was popular in cases in which distraint for debt proved difficult; particularly noble debtors and cities found it to be acceptable. However, increasing economic pressure on an already defaulting debtor had always been viewed sceptically. During the course of the 16th century, criticism of the Einlager grew more intensive and new facets were added to it. Prolonged stays in pubs, sometimes in excess of a year, were now deemed detrimental to public as well as private morality. More importantly, the Einlager as a means of private, autonomous debt enforcement that used personal honour as a leverage point was increasingly perceived as a challenge to early modern concepts of territorial lordship, as it ignored governmental jurisdiction. Early modern German legislation addressing the issue introduced a new argument: It criticized that those employing the Einlager made themselves judges in their own causes. Assailed on all sides, the Einlager thus quickly fell into disuse around 1600. Only in a few northern German regions it was moderated by legislation and employed well into the 19th century. [ABSTRACT FROM AUTHOR]

This article aims to present a culturally plausible reading of Revelation 2–3. This will be done through the use of a social-scientific model focussing on the core values of honour and shame in the ancient Mediterranean world. Before describing this model, the article will present a cursory discussion on the currently received view of Revelation’s genre and Revelation 2–3. It is argued that while the received view provides valuable historical descriptions of the ancient Mediterranean world, this approach is inadequate to bring to the fore the underlying norms and values found in Revelation 2–3. Using the model of honour and shame as a lens through which to read Revelation 2–3, it becomes apparent that these seven letters are filled with honour claims that are either confirmed, challenged or denied. In addition, honour is also ascribed to specific communities, and in some cases, honour is redefined. Intradisciplinary and/or interdisciplinary implications: Reading Revelation 2–3 through social-scientific models engages critically with the traditional approach to these texts, and provides a culturally sensitive and responsible reading thereof. This reading further promotes a constructive engagement with cross-cultural anthropology.

Pragmatic vindicatory genealogies provide both a cause and a rationale and can thus affect the space of reasons. But how far is the space of reasons affected by this kind of genealogical argument? What normative and evaluative implications do these arguments have? In this paper, I unpack this issue into three different sub-questions and explain what kinds of reasons they provide, for whom are these reasons, and for what. In relation to this final sub-question I argue, most importantly, that these arguments are ambiguous about what they give us reasons for, meaning that they can be interpreted both as justifications for recognizing the normative standing of certain norms, values, and practices – and thus for living by them – and as excuses for those that do so. I illustrate this point by reference to the genealogical vindication of honor cultures, showing how the vindicatory argument can illuminate such case as one of excusing moral ignorance. Drawing on legal theory and moral philosophy, I show that different evaluative and normative implications hang on the result of the interpretation as either justification or excuse, and show that this ambiguity is a virtue rather than a limitation. [ABSTRACT FROM AUTHOR]

As against the abiding popular image of the ever-dauntless Spartans, serious commentators have long recognized what a central part fear played in Lacedaemonian life: fear of the helots, fear of the laws, fear of defeat and dishonour and disgrace, without hope of respite this side of the grave. Yet the full implications of such a life, forever suspended most precariously 'between shame and glory' as Jean-Pierre Vernant put it, have not been drawn out, especially with respect to its supposed beneficiaries, the Spartiates, who were sacrificed to its merciless logic no less than those they were keeping under such brutal subjugation. This essay proposes to close the gap by fitting together the dispersed pieces and presenting a more comprehensive picture of the silent anxieties and hidden miseries of the vaunted masters of Sparta who purchased their dominion at so frightful a price, not only to others, but also to themselves. [ABSTRACT FROM AUTHOR]

The emergence of Islam as a mainstream religion took place midway through the seventh century in the Arabian Peninsula, a land sparsely occupied by people, composed of deserts and oases, with a notable absence of organised political structures. The prevailing legal and political system was distinctly tribalistic, with justice often being administered by the affected party in the event of a crime. The society was male-dominated, women were relegated to the status of sexual objects, especially in marriage; and the absence of a fixed limit in the number of wives a man could have reinforced a patriarchal order. Justice was often decentralised, reflecting the prevailing tribal ethos. In addition, an entrenched custom of polyandry was prevalent. Furthermore, a grim practice by some Bedouin Arabs involved infanticide, particularly the burial of female infants alive, driven by the then societal pressures and notions of honour. This practice persisted despite some individual reservations, underscoring the deeply rooted social norms of the time. In addition to infanticide, a further illustrative example of the societal norms in pre-Islamic Arabia was the absence of legal protections of vulnerable members, such as orphans, and widows. Their precarious status often left them at the mercy of societal whims, emphasising the need for a transformative legal and ethical framework. Examining the concepts of duty, honour, equality, and human dignity within the context of Islamic tenets, this article unravels the extent to which these principles provide safeguards and inalienable rights to women. Through an exploration of Islamic perspectives, this article challenges misconceptions on women's rights in Islam and encourages a nuanced understanding of Islam's stance on fostering constructive dialogue and promoting duty, honour, gender, equality, and human dignity within the broader context of human rights. [ABSTRACT FROM AUTHOR]

In around 1900 debating rules came under attack. This special issue examines debates in parliaments as well as popular meetings. Changes in parliamentary ideals and the rise of democracy put the rules of parliamentary debate under pressure. This article considers the question whether there existed an alternative ideal to reasonable parliamentary debating. As a competing ideal for political debates, this contribution discusses the agonistic notion of honour. Honour is the claim to be respected by significant others. Honour is competitive, gendered, public and theatrical, and ought to be defended in a fair fight. Honour is local rather than universal, i the exclusive code of a certain community, a relevant 'honour group'. Using examples from Britain, France, Germany, Belgium and the Netherlands and from parliaments as well as political popular meetings, this article argues that honour helps us to understand public and parliamentary meetings in around 1900. [ABSTRACT FROM AUTHOR]

Copyright of IDP: Revista de Internet, Derecho y Politica is the property of Universitat Oberta de Catalunya and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article examines Proverbs 3:31–35 in the exam malpractice crisis ravaging secondary schools in Nigeria. Proverbs 3:31–35 has the central thesis of the call to avoid the company of evildoers and the blessings of going on the right path. Scholars have approached the issue of examination malpractice from an economic, social and psychological lens. In this study, the Old Testament was used as the lens for tackling the situation. This is a qualitative study using the rhetorical method. The data were obtained from the Bible, Bible commentaries, gazettes, journal articles and other periodicals. Emerged themes include: (1) warning not to join bad people; (2) consequences of the warning and (3) end point of one’s decision. Exam misconduct reflects deeper societal concerns such as corruption, weak regulatory enforcement and the temptation to succeed at any cost. Intradisciplinary and/or interdisciplinary implications: Proverbs 3:31–35 has shown that the increasing number of graduates who cannot defend their certificates and corruption is caused by the blatant and obscene nature of exam malpractice in Nigeria. Old Testament and Practical Theology were implicated in the study.

Philoxenia is the ancient Greek custom or tradition of treating a stranger as a friend, but it goes much deeper in terms of its reality and consequences. This custom sits deep in Greek culture and mythology, where its layers of culture and religion formed a powerful force for creating peaceful relations at individual, group or societal levels. A modern-day example of survival of the ancient and unconditional form of philoxenia is the island of Icaria, situated in the Aegean Sea. The Icarian culture and its way of life has remained faithful to traditional customs, aided by an isolated geographical location. Icaria is an isolated island unprotected from the wind. It is, however, also a “Blue Zone” where the average life expectancy is one of the highest in the world and where heart disease and cancers are extremely rare. This research note defines and discusses the ancient tradition of philoxenia (otherwise known as hospitality), highlighting its unconditionality as a force for harmony, social cohesion and inspired outcomes, contrasted with the conditionality of the modern forms of hospitality that are based on the exchange of money for services. It discusses how understanding philoxenia can illuminate dysfunctionality in modern hospitality service-scapes, and considers a wider geopolitical perspective that conflicts can be reduced at national level (according to some scholars), just as ignoring philoxenia and instead allowing xenophobia to go unchecked can encourage conflicts. Research is drawn from ancient and modern sources, and the proposition developed is that philoxenia is a moral imperative, an unconditional commitment to the stranger, at peril of dissolution due to materialism and dysfunctionality in our modern setting, which in turn is giving rise to avoidable levels of conflict between individuals, groups or nations.

The article presents two theoretical perspectives that provide a helpful framework in psychobiographical research, especially when psychobiographies concern religious suicide. The first is typical in contemporary psychology, a subjective analysis focused on the individual, looking at life course/lifetime in the light of personality psychology. The second one is represented by anthropological research on the concept of honour-shame and the sociological works of E. Durkheim. Contemporary psychobiography should consider sociocultural context and refer to social sciences (anthropology, sociology). This applies in particular to the psychobiographies of people representing a world of values different from the Western world, i.e. non-WEIRD people. The problem is especially true of monotheistic religions that grew up in the world of honour-shame cultural code (Middle East, Mediterranean culture). The natural human need for psychological power is then woven into a specific set of beliefs and values that may, in extreme cases, favour the decision to commit suicide. Suicide acts seen in this perspective are no longer the act of sick or socially alienated people but often the act of fully healthy, conscious, educated and socially integrated people. Such a dramatic decision may become the only way to regain a sense of dignity, strength and control. [ABSTRACT FROM AUTHOR]

This article is devoted to the key persons in honour proceedings--the seconds, who were also known as honorary deputies. Through a comparative analysis of Wladyslaw Boziewicz's codes of honour, the Polish Code of Honour (1919) and General Rules of Honorary Conduct (1927), a reconstruction will be made of the normativity of the role of seconds contained in them. This will allow us to trace the direction of changes in Boziewicz's reflection on the essence of the course of honour proceedings, which is contained in his codifications. Thus, one of his points of social criticism directed against the practice of honour proceedings will be revealed. The study will demonstrate how, in Boziewicz's reflection on honour proceedings, the role of autonomous moral reflection of honour deputies and the ethical community they represent has increased in relation to the will of their principals. [ABSTRACT FROM AUTHOR]

This paper explores Xenophon's depiction of Cyrus the Great as a ruler in the Cyropaedia. Xenophon's Cyrus is often regarded by the scholarship as an ideal, benevolent leader sincerely concerned with virtue, friendship, and honour-related dynamics. However, it is clear that Cyrus equally resorts to malicious and divisive means, employing psychological subjugation, fostering mutual rivalry among his friends, and weakening his subjects. His actions ultimately arouse fear, envy, and insecurity, as Cyrus displays some of the typical features of a tyrant. Xenophon possibly meant to show how Cyrus, by successfully balancing different and contrasting aspects, succeeded in maintaining power no matter the costs by 'domesticating' his subjects. [ABSTRACT FROM AUTHOR]

Philoxenia is the ancient Greek custom or tradition of treating a stranger as a friend, but it goes much deeper in terms of its reality and consequences. This custom sits deep in Greek culture and mythology, where its layers of culture and religion formed a powerful force for creating peaceful relations at individual, group or societal levels. A modern-day example of survival of the ancient and unconditional form of philoxenia is the island of Icaria, situated in the Aegean Sea. The Icarian culture and its way of life has remained faithful to traditional customs, aided by an isolated geographical location. Icaria is an isolated island unprotected from the wind. It is, however, also a "Blue Zone" where the average life expectancy is one of the highest in the world and where heart disease and cancers are extremely rare. This research note defines and discusses the ancient tradition of philoxenia (otherwise known as hospitality), highlighting its unconditionality as a force for harmony, social cohesion and inspired outcomes, contrasted with the conditionality of the modern forms of hospitality that are based on the exchange of money for services. It discusses how understanding philoxenia can illuminate dysfunctionality in modern hospitality service-scapes, and considers a wider geopolitical perspective that conflicts can be reduced at national level (according to some scholars), just as ignoring philoxenia and instead allowing xenophobia to go unchecked can encourage conflicts. Research is drawn from ancient and modern sources, and the proposition developed is that philoxenia is a moral imperative, an unconditional commitment to the stranger, at peril of dissolution due to materialism and dysfunctionality in our modern setting, which in turn is giving rise to avoidable levels of conflict between individuals, groups or nations. [ABSTRACT FROM AUTHOR]

Despite the strict rejection of casteism by the Sikh faith, caste-based hierarchies are still a prevalent factor amongst Sikh diasporas within the UK. On the basis of ethnographic fieldwork amongst women whose caste is considered to occupy a lower status, this paper examines their experiences and explores how, over time, this has contributed to the construction of their identity. This article situates the women within a nexus of complex social and cultural factors, illuminating the representations of caste, gender and intergenerational change within Nottingham. An intersectional standpoint provided an analytical value in accentuating the sites where gender, caste and the mediation of honour intersected. The research shows a heterogeneity in the self-positioning of women vis-à-vis caste identity and shows a marked difference in attitudes between generations, denoting a depreciation in the significance of caste. Ultimately, while the respondents were conscious of their caste and of the historical prejudice against their caste, it is significant that they did not live their lives through it, as they internalised Sikhi as their core identity.

The article is devoted to the study of legislation and legal doctrine on compensation for moral damages for humiliation of honour, dignity and the right to inviolability of business reputation of a police officer who is a representative of law enforcement agencies. It has been determined that the institute of civil liability distinguishes compensation for moral damages as a specific measure of civil liability, which is specified in the Civil Code of Ukraine as a measure of protection. It has been established that the amount of moral damages cannot be calculated by the court when deciding on their compensation, and therefore the court is guided by its own subjective beliefs when calculating them, which is a problem of law enforcement. Case law on police officers' claims for moral damages from persons who have violated their personal non-property rights has been analysed. It has been found that the courts apply the practice of higher courts, which is based on the approaches of the international community, that a police officer is a public figure whose activities are of public interest and therefore must tolerate criticism, and this cannot be a ground for going to court. It has been substantiated that an employee of an internal affairs agency is a representative of the State, and therefore, in case of violation of his/her personal non-property rights, in particular, the right to inviolability of business reputation, failure to award him/her compensation for moral damages affects the reputation of both the agency in which he/she serves and the State. It has been proven that this approach of binding a police officer to the provisions on public figures harms the reputation of the State and eliminates the application of the preventive function of civil liability, which is an important factor for maintaining public order. To support the positions of national scholars, the author proposes to create a separate regulatory act which would provide guarantees for the protection of personal non-property rights of law enforcement officers and establish a balance between the observance of freedom of expression in the media regarding police activities and the observance of the rights of law enforcement officers in the performance of their official duties.

In United Nations (UN) human rights reporting and analysis, 'honour' has been systematically conflated with 'honour-related violence' (HRV). However, honour and HRV are not the same thing. In this article I examine contemporary UN human rights discourses around honour. I argue that these discourses are underpinned by racialised and orientalist-colonial imaginaries which falsely categorise people and places as either having or not having honour. This conflation presents honour as a cultural problem attributed to racialised communities mostly associated with the Muslim World. Adopting a critical post- and de-colonial perspective, I undertake a discourse analysis of UN human rights documents to expose orientalist tropes that reproduce epistemic and material violence against honour. There are three strategies employed to commit this violence: first, through the reduction of honour to physical and emotional HRV—a violence predicated upon the logic of coloniality and the orientalist division of the world into modern and pre-modern states; second, by associating honour as violence with Muslims and migrant communities, the discourse furthers structural Islamophobia; third, by reproducing colonial saviour narratives that designate honour as control over women's sexuality. The human rights discourse on honour forecloses upon alternative ways of understanding what honour is and means for those who live with it. As such, the international human rights discourse on honour extends the coloniality of power and the geopolitics of knowledge. [ABSTRACT FROM AUTHOR]

This study digs into the field of translation while specifically focusing on the process of translating cultural implications from English to Urdu in Shafak's novel. Translation is an intricate process that requires mediation between languages and cultures, and inherent to it are various challenges that become most evident when dealing with cultural nuances. Through qualitative analysis of social norms, gender roles, cultural references, portrayal of women, this research uncovers the multifaceted nature of translation shifts. Moreover, reveals the effort required to preserve the essence of source text while adapting to target culture. The exploration of interplay between language and culture, this study contributes to deeper understanding of the complexities inherent in literary translation. The aim of this particular study is to unveil how cultural implications are preserved, adapted, or lost during all of this. Likewise, aims to explore how translation influences the narrative, linguistic, and cultural characteristics of Urdu impact the essence of the original work. By exploring the translational shifts this study sheds light on the multifaceted nature of cultural implications in the realm of literary translations. [ABSTRACT FROM AUTHOR]

In recent years, dozens of families in Palestine have publicly disowned male relatives who have transgressed social or sexual norms in some way. In this article, we contend that such acts of disowning are, for Palestinian families, a means of protection from public shaming. We contrast the discourse of disowning transgressive males with the 'honour killing' of transgressive females. Disownment is almost never an option for female relatives who commit similar transgressions. By severing contact with male relatives who have violated hegemonic ideals of loyalty to one's nation, self-control, and sacrifice, families can deflect accusations of complicity. The hegemony of these ideals is maintained by punishing those who ally themselves with the Israeli occupation, are homosexuals, or are seen as 'transgressive' women. The article demonstrates that familial relations can be regarded as discontinuous: biological ties can be severed both linguistically and physically. The discourse of disowning, which, to the best of our knowledge, has not been scrutinised in contemporary Palestine will be analysed within the interrelated webs of traditions, religion, and politics. [ABSTRACT FROM AUTHOR]

Despite the widely accepted recognition of the notion of self-respect and its importance for emotional well-being, it has received scant attention in the psychological literature. We report on the development and validation of a scale to measure trait (character-based) appraisal self-respect (ASR), conceptualised as a disposition to perceive or appraise oneself as being a respectworthy honourable person. We tested the factor structure, reliability, convergent, discriminant and criterion validity of the ASR scale in samples of adult individuals (combined N = 1910 across samples). The resulting ASR scale was found to be essentially unidimensional and showed good internal and acceptable test-retest reliability. Trait ASR was correlated with (yet distinct from) theoretically related measures of global self-esteem, moral self and principledness, and was distinct from other self-esteem facets not based on honourable character traits. Importantly, it related to well-being and prosocial behaviour over-and-above self-esteem. The validation work served to consolidate the theoretical boundaries and utility of this important concept. [ABSTRACT FROM AUTHOR]

Thesis. The article aims to study Poile Sengupta's play entitled Mangalam to analyse how the play raises a voice against society's enforced models of masculinity and femininity, and sexual and psychological violence and its impact on women in the domestic sphere. Concept. The study foregrounds the impact of moral policing via the not ions of honour and shame in Sengupta's Mangalam and analyses that family, a micro-unit of patriarchy is the primary location of violence inflicted on women. The present study further attempts to examine interpersonal violence perpetuated through the institution of marriage through a study of the portrayal of marital violence in Sengupta's Mangalam. Results and Conclusion. Sengupta presents contemporary social issues and interrogates moral policing and violence perpetuated by patriarchy through the discussed play. It presents a dramatic piece written by a woman, thus challenging the male-dominated narratives through a voice of protest and addressing violence inflicted on a woman's body and psyche. Originality. The originality of the study relies on examining the underlying causes of gender-based violence within the institution of marriage and family as the smallest unit of patriarchy while also understanding the relevance of literary representations by women dramatists as resistance literature. [ABSTRACT FROM AUTHOR]

This study attempts to analyze Honor (2013) by Elif Shafak from an Islamic feminist perspective in order to investigate the women rights in Islam. Men treat women as an inferior sex everywhere they go, including in England and Turkey. Both the village in Turkey and the country of England share the same social mindset. Places have little impact in altering such mindsets. Women suffer as a result of being ruled by a society that is dominated by men. Turkish author Shafak has both a Turkish hamlet and England in her novel. This novel explores the so-called male ego in which a son kills his mother to preserve the honor of his family. Honor killings are thought to have been a problem for the Muslim world ever since the development of Islam. Margot Badran's (1994) Islamic feminist theory has been chosen by the researcher to illustrate the inequalities of women's rights in the text. Islamic feminism studies the treatment of women in Islam which aims at the equality of all Muslims, regardless of gender, in both public and private life. [ABSTRACT FROM AUTHOR]

An introduction to a collection of nine papers on contempt, bringing contemporary philosophical approaches to the phenomenon into relation with its construction and presentation in the four classical cultures of China, Greece, India, and Rome. The introduction offers a brief summary of the papers and places the issues that they explore in the wider research context of the historical and cross-cultural study of emotion. [ABSTRACT FROM AUTHOR]

This article will aim to cover military writers' comments upon the psychological, emotional, and motivational aspects of soldiers in the eighteenth century. In recent years, there has been a positive re‐evaluation of the Ancien Régime soldier compared with that of the later citizen soldier of the French Revolutionary and Napoleonic Wars. This article seeks to add to this re‐appraisal by introducing a literature element to the discussion, highlighting and analysing the many passages writers wrote on these psychological topics, such as the fear of death in combat, the world of honour governing the soldier, and nationalistic differences in temperament. [ABSTRACT FROM AUTHOR]

In the 150 years since Schöll's seminal work, the Prytaneion Decree has been studied frequently. Of the groups of honourees mentioned in the decree, the agonistic victors have received the least attention. Most scholars have simply attributed them, without further discussion, to the sphere of war or to the sphere of religion. In this article, athletics is understood as a sphere of action with its own logic: the passages on athletes in the decree are examined in detail and situated within the debate in classical Athens about whether victors of the Panhellenic Games should be honoured by the polis and to what extent. The strange duplication in the decree, which first regulates honours for agonistic victors in general and, in a second paragraph, honours for hippic victors, is related to some texts that viewed hippic victories more critically than gymnic ones. A precise dating of the decree is not possible, but there were several events in the fifth century that might have created the desire among Athenians for a general regulation of sitêsis for athletes. [ABSTRACT FROM AUTHOR]

This contribution examines the doctrine of dark representations as it is presented in the anthropological annotations of the critical period. The explanation of such representations is analysed, taking into account the analogies used for this purpose. Three kinds of manifestations of such representations in everyday life are then considered: our connection with death and fear, the development of certain feelings, such as respect, and their effects, and the way we produce philosophical knowledge. [ABSTRACT FROM AUTHOR]