Discussing the matter of dueling of honour a question always arises, is the duel of honour just another form of ritualized murder, an instrument to kill a person with full acceptance of the society, ...or is there something more about the duel of honour. Analyzing available historical sources and comparing different regulations from Polish codices of honour, the duel of honour will be scrutinized in search of its aim, of its grist, of its role in the honourable conduct. The competences demanded from a gentleman by the honour codices will be reconstructed answering the question – is the duel of honour a demonstration of certain competences or just barretry?
Honour-based violence: awareness and recognition Gregory, Geraldine A.; Fox, Jayne; Howard, Bal Kaur
Paediatrics and child health,
November 2020, 2020-11-00, Volume:
30, Issue:
11
Journal Article
Peer reviewed
Honour-based violence is fundamentally different to domestic violence or other forms of violence against women. Honour-based crimes are violent crimes or other forms of abuse that are carried out in ...order to protect the so-called ‘honour’ of a family or community. The code of ‘honour’ to which it refers is set by the male relatives of a family, and women who break the rules of the code are punished for bringing shame upon the family. Violence against women and girls includes domestic abuse, rape and sexual offences, human trafficking, female genital mutilation, forced prostitution, child abuse and pornography. It also includes honour-based violence and forced marriage that go hand in hand. Honour-based killings are seen as the most extreme form of honour-based violence, however the degree of abuse and violence that women may be subjected to even without or before being killed can be extreme.
The CuPS (Culture × Person × Situation) approach attempts to jointly consider culture and individual differences, without treating either as noise and without reducing one to the other. Culture is ...important because it helps define psychological situations and create meaningful clusters of behavior according to particular logics. Individual differences are important because individuals vary in the extent to which they endorse or reject a culture's ideals. Further, because different cultures are organized by different logics, individual differences mean something different in each. Central to these studies are concepts of honor-related violence and individual worth as being inalienable versus socially conferred. We illustrate our argument with 2 experiments involving participants from honor, face, and dignity cultures. The studies showed that the same "type" of person who was most helpful, honest, and likely to behave with integrity in one culture was the "type" of person least likely to do so in another culture. We discuss how CuPS can provide a rudimentary but integrated approach to understanding both within- and between-culture variation.
Full text
Available for:
CEKLJ, FFLJ, NUK, ODKLJ, PEFLJ
Scholarship has taken for granted the pre-eminence of the right side in the array according to a long-standing reading the debate before the Plataea’s battle (Hdt., IX 26-27). In this essay, we will ...review the positions among scholars and the same Herodotean chapters to suggest an alternative explanation. Then, reading some battle of the 5th and 4th centuries, we will advance an interpretation of the deployment process that is workable with cultural settings and tactics.
Nurses Honoring Fallen Nurses Girgenti, Constance; Pieroni, Sheri; Raldiris, Tonya
The American journal of nursing,
2024-May-01, 2024-05-00, 20240501, Volume:
124, Issue:
5
Journal Article
Peer reviewed
Nurse honor guards are groups of volunteer nurses that attend fellow nurses' funerals or memorial services and conduct a brief ceremony to recognize the nurse's dedication to the profession. These ...ceremonies incorporate elements of nursing's history, including the wearing of traditional nursing uniforms. Nurse honor guards highlight that nurses not only tend to the well-being of their patients but also share a collective responsibility to support and care for one another. This article describes what nurse honor guards do and discusses the authors' experiences participating in them.
Across two studies, we examined how individual differences in masculine honour beliefs (MHB) related to perceptions of men's responsibilities in preventing sexual assaults committed against women. ...Higher levels of MHB were associated with greater perceptions that a male bystander either witnessing a male perpetrator initiate sexually pressuring behaviours (Study 1), or sexual assault (Study 2), should physically intervene. Higher levels of MHB were also associated with greater perceptions that a male bystander should be held responsible for the sexual assault if he failed to prevent it from occurring (Studies 1 and 2). Our research extends the theoretical framework of masculine honour ideology by demonstrating that masculine honour beliefs may inspire both prosocial (e.g. bystander intervention) and antisocial (e.g. vigilantism on behalf of women) in preventing sexual violence against women.
Namûs describes a ‘way of life’ integral to Kurdish sociality and to the sense of self for many Kurds who live it in a plurality of ways. Constituting a form of power over the subject which can ...potentially take the form of domination, namûs is also a social relation of care and power between subjects and is integral to its subject's ethical relationship of self-to-self and processes of self-making. Post-Enlightenment and liberal frameworks of ‘modern’ selfhood, however, have tended to render namûs equivalent to ‘honour’ and ‘honour-based violence’ (‘HBV’). Through this act of mistranslation, a life with namûs is constructed as violent, unworthy, racially inferior and harmful to women. Building upon multi-sited ethnographic fieldwork conducted in North Kurdistan, Turkey and Denmark, this article originally theorises namûs as a practice of ethical self-making that is epistemic, dignified and agentic in all its complexities. Women living with and through namûs actively work to cultivate this way of being, thereby interrupting the epistemic authority of liberal feminism. Namûs, this article argues, cannot be understood through blanket explanations of ‘crime’, ‘oppression’ and ‘patriarchy’, as the discourse on ‘honour’ would suggest. Breaking away from these injurious portrayals is, therefore, vital to realise global epistemological justice.
Nigeria subsidises the cost of petroleum products for its citizens, but corruption means that the cost is rising and to maintain the subsidy, Nigeria has sought financial support from international ...financial institutions, such as the World Bank and International Monetary Fund. However, this support is contingent on neoliberal economic policy reform, in which the World Bank calls for the removal of petroleum product subsidies and the implementation of Western ‘honour’-based regulatory frameworks, that is, International Financial Reporting Standards (IFRS) and International Public Sector Accounting Standards (IPSAS), to improve transparency and accountability. Considering endemic corruption in the Nigerian cultural and socio-political context, where political elites can override any rule and politicians, public officials, and professionals can intentionally manipulate accounting records, we examine the limits of governance/accounting frameworks and explore the boundaries of accountants’ oversight function. In particular, we discuss the impact of ‘honour’-based regulatory frameworks, such as IFRS and IPSAS, on transparency and accountability in the Nigerian oil and gas sector and in the government subsidy programme. This study challenges the neoliberal assumption that Western ‘honour’-based IFRS and IPSAS, widely adopted in developed countries where fraud is rare, can improve transparency and accountability in developing economies like Nigeria, where corruption is endemic.
PDF
