Global perceptions of state apologies for human rights violations.

State apologies for human rights violations are often seen as a key mechanism in reconciliation processes. Nevertheless, they are often contested as well and have not been embraced equally by countries around the world. This raises questions about their universal value and potential to address or redress past harmdoing by countries. In a study across 33 countries (n = 11,023), we found that people around the world consider apologies by states for human rights violations to be reasonably important but tend to be less supportive of the idea that their own country should apologize for past harmdoing. We found that this discrepancy was amplified in countries with stronger honour norms and a stronger collective sense of victim- rather than perpetratorhood. Moving beyond the decontextualized approach that has prevailed in previous psychological research on this topic, our findings show that people's attitudes towards apologies by their country do not exist in a cultural and social vacuum but depend on the extent to which the broader context affords a critical reflection on past harmdoing. As such, they help explain why some countries have been reluctant to offer apologies, and why such gestures may also be more controversial in some contexts than in others.

Honour, acculturation and well-being: Evidence from the UK and Canada.

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.

Desire for a sense of power and religious suicide in psychobiographical research: combining personality and sociocultural theories.

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.

Suicide Among Monotheistic Religions: Between Sacrifice, Honour and Power.

This article discusses the problem of suicide in monotheistic religions (Judaism, Christianity and Islam), focusing on their early existence and considering the original contribution of Christianity. The first part presents the main theses of E. Durkheim on altruistic suicide and the concept of honour. This provides an opportunity to examine the problem of suicide in monotheistic religions from a more comprehensive perspective and recognise a certain specificity of suicide that was absent in altrusitic suicide. The analysis of the problem in relation to the concept of honour is also a valuable starting point for complementary psychological theories. The second part of the article is a more detailed discussion of suicide in Judaism, Christianity and Islam. The results provide a better understanding of the origins and nature of suicide in monotheistic religions whilst opening up a discussion on the possibility of suicide prevention.

The tragic consequence of false honour: Understanding the phenomenon of "honour-killings" and its legal implications in Nepal.

"Honour-killings" are the intentional execution of women who are perceived to have disrespected their families; in Nepal this is frequently considered socially acceptable while the United Nations condemns them as arbitrary executions that violate the right to life. In Nepal, "honour-killing" is typically a caste-based hate crime which is not limited to women as there have been reports of male victims as well. The perpetrators are sentenced to life imprisonment for murder, with the perpetrator serving 25 years. Pride-killing is common in the animal kingdom, but there is no logic in killing a family member to maintain family pride in a civilised human society.

Conceptions of Hegemonic Masculinity as a Mediator of Sexism Directed at Women / Concepções de Masculinidade Hegemônica como Mediadora do Sexismo Direcionado às Mulheres

ABSTRACT This article analyses the relationship between masculine identity and ambivalent sexism, considering concepts of masculinity and culture of honour as mediating variables in this relationship. For this purpose, two studies were carried out with male participants from two regions of Brazil, Midwest (119 participants) and Northeast (117 participants). The results indicated that the concepts of masculinity are mediators of the relationship between masculine identity and ambivalent sexism. In contrast, the culture of honour did not remain significant in the mediation model. We conclude that the conception of masculinity based on hegemonic precepts of gender restates masculine superiority in detriment to the feminine, naturalizes sexism and violent behaviour for maintenance of masculine identity.

RESUMO Este artigo analisa a relação entre identidade masculina e sexismo ambivalente, tomando as concepções de masculinidade e a cultura da honra como variáveis mediadoras dessa relação. Para alcançar este objetivo, foram realizados dois estudos com participantes homens de duas regiões do país, Centro-oeste (119 participantes) e Nordeste (117 participantes). Os resultados indicaram que as concepções de masculinidade são mediadoras da relação entre identidade masculina e o sexismo ambivalente. Em contraste, a cultura da honra não se manteve significativa no modelo da mediação. Conclui-se que a concepção de uma masculinidade, baseada em preceitos hegemônicos de gênero, reafirma a superioridade masculina em detrimento à feminina, e naturaliza práticas de sexismo e comportamentos violentos em defesa da manutenção da identidade masculina.

Increased risk of child maltreatment and mental health problems among adolescents with restrictions regarding choice of future partner: Results from a Swedish school-based survey.

Background: Honour-related violence and oppression is a violation of human rights and a public health problem. Oppression can be manifested by not being allowed to choose future partners and can increase the risk of abuse and mental health problems. Aims: The aim of this study was to investigate associations between restrictions regarding choice of future partner (RCP), child maltreatment and mental health problems among adolescents in Sweden. Methods: The study was based on cross-sectional data, including a nationally representative sample of 4741 pupils from grade nine in primary school and second year in high school. Pearson's chi-square tests and binary logistical regression analyses adjusting for socio-demographic factors were conducted. Results: RCP was significantly associated to child maltreatment, including poly-victimisation, and mental health problems. In the adjusted analysis, an increased risk for all types of maltreatment, poly-victimisation (adjusted odds ratio (aOR) 10.2, confidence interval (CI) 5.6-18.4), self-harm (aOR 1.9, CI 1.1-3.2) and suicide attempt (aOR 2.4, CI 1.3-4.7) were shown in adolescents exposed to RCP compared to non-exposed. Conclusions: There is an increased risk of child maltreatment including poly-victimisation and mental health problems among adolescents exposed to RCP compared to non-exposed. The study emphasizes the matter as a public health problem requiring immediate preventive measures to ensure the rights of children and adolescents.

Male Barroom Aggression among Members of the Australian Construction Industry: Associations with Heavy Episodic Drinking, Trait Variables and Masculinity Factors.

Introduction and Aims: Past research indicates heavy episodic drinking (HED), trait aggression, male honour and conformity to masculine norms are risk factors for male barroom aggression (MBA) perpetration. However, little is known about the impact of these variables on experiences of MBA victimization. Further, data derived previously, particularly in relation to perpetration have come from relatively low-risk samples comprising university students, limiting the generalizability of findings to other, at-risk male groups. Thus, the present study assessed the impact of the aforementioned variables as well as personality constructs of impulsivity and narcissism on both the perpetration of and victimization from MBA among a high-risk sample sourced from male members of the Australian construction industry. Method: A purposive sample of Australian male construction workers aged 18 to 69 years (n = 476, Mage = 25.90, SDage = 9.44) completed individual interviews at their current place of employment or while training at various trade schools in Geelong and Melbourne, Victoria, Australia. Items related to past month HED, past year experiences of verbal and physical MBA (perpetration and victimization), trait aggression's four factors (physical, verbal, anger, hostility), impulsivity, narcissism, male honour and conformity to masculine norms. Results: Participants reported high levels of verbal (24.2%) and physical (21%) MBA perpetration and verbal (33.6%) and physical (31.1%) MBA victimization. Hierarchical binary logistic regression analyses identified HED as the strongest predictor of aggression involvement, while trait physical aggression, trait anger, narcissism and conformity to norms endorsing violence and a need to win were significantly and positively associated with MBA perpetration. Conclusions: The present study reinforces the key relationships between heavy drinking and aspects of personality and MBA, while also highlighting narcissism as a risk factor for barroom aggression perpetration. Indeed, personality profiles and HED appear to exert stronger influences on MBA perpetration than socially constructed masculinity factors, most of which were unrelated to aggression involvement in bars, clubs or pubs.

Charlatanes versus médicos honorables: el discurso profesional sobre la virtud y la buena praxis en España (1820-1860) / Charlatans versus honorable doctors: the professional discourse on virtue and good practice in Spain (1820-1860)

Los estudios sobre la corrupción, el fraude o las prácticas inmorales constituyen un área en expansión en la historiografía. Dentro de ese marco, el artículo se centra en el análisis del discurso médico sobre la charlatanería y la práctica profesional fraudulenta en España entre 1820 y 1860. Trazable al menos hasta la época de la Ilustración y enmarcado en una estrategia discursiva más amplia, el discurso contra la charlatanería aportaba un contra-modelo operativo para construir el ideal de profesional virtuoso, cuya labor profesional estaba avalada por una formación reglada y por el desarrollo de la medicina como «ciencia útil» para el país y para la Humanidad. La convivencia entre una medicina «legítima» y otras prácticas alternativas había sido una constante en la historia. Sin embargo, durante el siglo XIX tomó fuerza a nivel trans-nacional un discurso generalizado de denuncia contra los llamados charlatanes, personas que ejerciesen la medicina sin título o que llevasen a cabo prácticas entendidas como acientíficas o inmorales. Este discurso fue desplegado desde espacios de comunicación profesionales, en especial la prensa médica de la época, en un contexto que se caracterizaba por la transfor-mación de la profesión médica en España y en Europa (y más allá), por el afán de reafirmar la profesión médica como una ocupación honorable y por la pugna por los pacientes/clientes en un mercado con rasgos novedosos. Asimismo, resaltamos el papel del Estado a la hora de definir y reconocer la autoridad de experto de los médicos y, al mismo tiempo, ser interpelado por ellos para implicarse en la lucha contra la charlatanería (AU)

"A woman's honor tumbles down on all of us in the family, but a man's honor is only his": young women's experiences of patriarchal chastity norms.

Purpose: In this qualitative study we explored how young women living in Sweden with ethnic and cultural roots in the Middle East and East Africa comply with or resist so-called honour norms and how they perceive that these norms affect their living conditions. Method: In depth interviews were performed with 14 young women. The majority were between 21 and 32 years of age with a mean age of 24. All interviews were transcribed verbatim and a grounded theory approach was used. To reflect the diversity in women's experiences, the grounded theory approach was conducted from a feminist perspective to transform women's personal narratives to a larger social context. Results: We analysed the core category "Honorable women in becoming" as the central emerging phenomenon related to categories about structural and individual control of women, the women's adjustment and resistance, and the continuum of severe consequences and violence that they experienced in their struggle for autonomy. Conclusion: Simone de Beauvoir's feminist theory about women as "the other" was an inspiration and gave us valuable input to highlight women's experiences and situations from a perspective of gender, power, and oppression.

The role of culture in appraisals, emotions and helplessness in response to threats.

In honour cultures, such as Turkey, reputation management is emphasised, whereas in dignity cultures such as northern US, self-respect and personal achievements are central. Turkey is also a collectivistic culture, where relationship harmony is as important as reputation management. When Turkish people's reputation is threatened, they may experience an internal conflict between these two motives and display helplessness. The purpose of the present study was to examine how people from Turkey (an honour culture; n = 52) and northern US (a dignity culture; n = 48) would perceive and respond to reputation threats as opposed to self-respect threats. As predicted, Turkish participants anticipated stronger anger, shame, and helplessness in response to reputation threats than self-respect threats, whereas differences were smaller or non-existent in northern US. Moreover, shame was a mediator between appraisal and helplessness for reputation threats in Turkey (shame positively predicted helplessness); anger was a mediator between appraisal and helplessness for self-respect threats in northern US (anger negatively predicted helplessness). These results are novel in their inclusion of helplessness and appraisal theory of emotions when examining responses to threats in honour and dignity cultures.

Supporting ALL victims of violence, abuse, neglect or exploitation: guidance for health providers.

Smaller groups of victims of violence, abuse, neglect or exploitation - such as male victims of intimate partner violence (IPV), victims of elder abuse, victims of abuse by carers, victims of parent abuse, victims of human trafficking, girls and boys below 18 years engaging in sex work, victims of sexual exploitation by gangs or groups and victims of honour based violence (such as forced marriages and female genital mutilation) - are often in contact with the health care system without being identified as such and frequently do not receive appropriate treatment. To address this problem, two things need to happen: 1) that ALL groups of victims of violence, abuse, neglect or exploitation are explicitly listed in policies and protocols, and 2) that both the similarities as well as the differences between the groups with regard to identification, support and referral - described in this article - are explained, so that health providers are appropriately supported in this important function.

Forensic medical aspects of femicide in Jordan.

This study aims to highlight three types of femicide in Jordan - so-called 'honour killings', fatal intimate partner violence (IPV), and domestic violence committed by male family members other than the husband (DV) - and to compare them with the killing of women in non-gender related situations such as during a robbery. The autopsy reports of 100 adult female homicide victims dealt with at Jordan University Hospital in Amman during a 10-year period from 2006 to 2015 were reviewed. Based on information contained in the police reports they were assigned to one of four categories. Of the 100 deaths, 52% were classed as honour killings, 33% as fatal IPV and 5% as DV crimes, with non-gender related murders making up the remaining 10%. The majority (76%) occurred in the woman's home. The commonest cause of death was gunshot injuries, the severity of violence as judged by the largest number of major injuries was greatest in the honour killings, and 14 victims had defence wounds, again the majority in the honour cases. The hymen was found to be intact in 38% of the honour victims, while 33% in this category were pregnant at the time of death, compared to only 3% of fatal IPV victims. CONCLUSIONS: Most female murders in Jordan are committed by an assailant who is either a partner or a family member, the home becoming the most dangerous place to be for a threatened woman. With extra-marital pregnancy being one of the strongest motivators for honour killings, and old injuries a potential sign of ongoing intimate partner violence, forensic doctors can assist in recognizing these risk factors and thereby help potential victims. It is thus important to highlight some of the characteristic features of femicide.

Science as a Matter of Honour: How Accused Scientists Deal with Scientific Fraud in Japan.

Practices related to research misconduct seem to have been multiplied in recent years. Many cases of scientific fraud have been exposed publicly, and journals and academic institutions have deployed different measures worldwide in this regard. However, the influence of specific social and cultural environments on scientific fraud may vary from society to society. This article analyzes how scientists in Japan deal with accusations of scientific fraud. For such a purpose, a series of scientific fraud cases that took place in Japan has been reconstructed through diverse sources. Thus, by analyzing those cases, the social basis of scientific fraud and the most relevant aspects of Japanese cultural values and traditions, as well as the concept of honour which is deeply involved in the way Japanese scientists react when they are accused of and publicly exposed in scientific fraud situations is examined.

Transphobic 'Honour'-Based Abuse: A Conceptual Tool.

This article proposes that an understanding of transphobic 'honour'-based abuse can be employed as a conceptual tool to explore trans people's experiences of familial abuse. This conception has evolved by connecting a sociology of shame, Goffman's work on stigma and 'honour'-based ideology. The discussion draws upon findings of a qualitative study which explored trans people's experiences of domestic violence and abuse. Narrative interviews were undertaken with 15 trans people who had either experienced abuse or whose perceptions were informed experientially through their support of others. Transcripts were analysed using the Listening Guide. Findings indicate that trans people can experience abuse as a result of a family's perceptions of shame and stigma. This article offers a novel way of conceptualising trans people's experiences of family-based abuse, but it also holds potential for understanding other relational contexts, for example, those of intimate partnerships.

[How do quarrels end? on duel]. / Comment termine-T-on les querelles ? À propos du duel Come finiscono le liti ? A proposito del duello.

This essay analyses duels in the early modern period (up until the early part of the nineteenth century), both as the ultimate form of quarrels, their natural conclusion under certain conditions, while duel is itself the object of intense polemics. A duel, which is organised by laws, regulates dissensus at the same time as it exacerbates this dissensus. It is through duels that dissensus in society appears, showing how social intercourses acknowledge disagreements between individuals and regulate ways of solving them. This essay analyses the form of the duel as the end of all quarrels. It then examines the controversies that surrounded duels. Finally, it examines the place of duel in literature, its poetic and dramatic function, in order to underline the ways in which the literary text contributes to a reflection on duels.

Analysis and comparison of domestic femicide cases in the cities of Diyarbakir & Tekirdag, Turkey: A preliminary study.

Court decision files from 2007 to 2012 were examined retrospectively in the Criminal High Courts of Diyarbakir and Tekirdag to analyse and compare domestic femicides in Diyarbakir and Tekirdag, Turkey, according to different fundamental characteristics. In total, 58 assailants were convicted of 50 femicides during this period. There were no so-called 'honour killings' in Tekirdag, while 16 (37.2%) of the homicides were honour killings in Diyarbakir. Policies to prevent violence against women, extending the means of access to post-violence services and reinforcing the law, policies and action plans to end this type of violence could be effective in decreasing cases of domestic femicide.

Culture of honour theory and social anxiety: Cross-regional and sex differences in relationships among honour-concerns, social anxiety and reactive aggression.

Consistent with the "flight or fight" model of anxiety, social anxiety may incite withdrawal or attack; yet, it is unclear why some socially anxious individuals are vulnerable to aggress. It may be that culture impacts tendencies to "fight" or "flee" from social threat. Honour cultures, including the American South, permit or even promote aggression in response to honour-threats. Thus, social anxiety in the South may be more associated with aggression than in non-honour cultures. In the current sample, region moderated the relation between social anxiety and aggression; social anxiety related positively to reactive (but not proactive) aggression among Southerners (n = 285), but not Midwesterners (n = 258). Participant sex further moderated the relationship, such that it was significant only for Southern women. Also, for Southerners, prototypically masculine honour-concerns mediated the relationship between social anxiety and reactive aggression. Cultural factors may play key roles in aggressive behaviour among some socially anxious individuals.

Defending honour, keeping face: Interpersonal affordances of anger and shame in Turkey and Japan.

In the present study, we tested the idea that emotions are afforded to the extent that they benefit central cultural concerns. We predicted that emotions that are beneficial for the Turkish concern for defending honour (both anger and shame) are afforded frequently in Turkey, whereas emotions that are beneficial for the Japanese concern for keeping face (shame but not anger) are afforded frequently in Japan. N=563 students from Turkey and Japan indicated how frequently people in their culture experience a range of interpersonal anger and shame situations, and how intense their emotions would be. As predicted, participants perceived emotional interactions to occur frequently to the extent that they elicited culturally beneficial emotions. Moreover, the affordance of culturally beneficial emotions differed in predictable ways not only between cultures but also within cultures between situations with close vs. distant others and male vs. female protagonists.