Honor

Introduction In recent years, looking for an answer to the question what is behind the rise of political Islam and the terrorist attacks by the hand of a few of its advocates, a number of authors have put forward the view that some Muslims feel that their culture is superior, but at the same time fear that in today's world their way of life is threatened and that their honor is at stake. Presumably, the resulting feelings of humiliation are among the causes of the terrorist attacks we have witnessed in recent years.

Abstract
Honor values articulate gender roles, the importance of reputation in maintaining one’s place in society, and maintaining respect for the groups one belongs to. In that sense honor provides a template for organizing social interactions and hence may be functional even among people and societies that do not report valuing and endorsing honor.  We test the prediction that honor influences judgment and attention when activated in two experiments (N=538). Using a culture-as-situated cognition perspective, we predicted that activating one aspect of honor would activate other aspects, even among individuals who do not much endorse honor values. We tested these predictions among European Americans, a group that is not typically associated with honor values. In each study, participants were randomly assigned to experimental or control groups, which differed in one way: the experimental group read statements about honor values as a first step and the control group did not. Participants then judged stick-figure pairs (judging which is male; Study 1, n = 130) or made lexical decisions (judging whether a letter-string formed a correctly spelled word; Study 2, n = 408). In Study 1, experimental group participants were more likely to choose the visually agentic figure as male. In Study 2, experimental group participants were more accurate at noticing that the letter-string formed a word if the word was an honor-relevant word (e.g., noble), but they did not differ from the control group if the word was irrelevant to honor (e.g., happy). Participants in both studies were just above the neutral point in their endorsement of honor values. Individual differences in honor values endorsement did not moderate the effects of activating an honor mindset. Though honor is often described as if it is located in space, we did not find clear effects of where our letter strings were located on the computer screen. Our findings suggest a new way to consider how honor functions, even in societies in which honor is not a highly endorsed value.

Ky artikull eksploron mundësinë dhe interesin për të analizuar historisë semantike të termave të fjalorit të institucioneve që shërbejnë për të shprehur nocionet e nderit dhe besimit. Kjo analizë mundëson një qasje krahasuese në perspektivën e ndërthurur të antropologjisë historike dhe gjuhësore që mund të jetë themelore për të kuptuar raportet ndërmjet vlerave sociale të moralit dhe të fesë. Për të emërtuar fenë dhe besimin, shqiptarët përdorin terma që kanë të njëjtin trung të përbashkët indoeuropian me termat e latinishtes dhe të greqishtes së vjetër. Por edhe fjalë të tjera, që tregojnë vlerat morale të nderit, si betimi dhe fjala e dhënë, si edhe strategjitë për aleanca martesore, mbeten të lidhura me të njëjtat burime në shqip. Në këtë mënyrë, termat e kësaj fushe leksikore tregojnë nocione që janë të rëndësishme për të kuptuar funksionimin e grupit social, familjar e farefisnor, si edhe atë të gjithë shoqërisë. Kështu bëhet e mundur të kuptohet më mirë shprehja e këtij nocioni themelor që mbështetet jo vetëm mbi një kod nderi tepër të rreptë, por edhe mbi struktura farefisnore shumë të forta, mbi përparësinë e fisit e të lidhjeve të gjakut dhe që përfshijnë përgjegjësinë kolektive në mekanizmat komplekse të sistemeve të aleancave dhe hakmarrjeve. Paralelisht, për të kuptuar vlerat morale si edhe natyrën e fesë tek shqiptarët, nuk duhet të nisemi nga subjektiviteti i një besimi apo objektiviteti i një dijeje, por nga marrëdhënia që parimet për nderin dhe praktikat sociale vendosin midis njerëzve. Besimi dhe feja janë thjesht virtyte të nderit, pesha e besimit në fjalën e dhënë.

What is the role of culture in establishing young people’s pathways into gang membership? Italian criminal organizations (COs) exhibit adherence to codes of honor and masculinity, important values in the context where they originated. Here it is proposed that the embedding of these values at an individual level may lessen young people’s group-based opposition to such organizations, and indirectly, create a space in which such organizations can persist and recruit. In a study of young Southern Italians (N = 176; Mage = 16.17), we found that those who endorsed ideological beliefs related to the honorableness of male violence reported lower intentions to engage in antimafia activities. Consistent with the hypothesized mechanisms, this relationship was mediated by more positive attitudes toward COs, and lower reported vicarious shame in relation to the activities of COs. Directions for future research and implications for research on gangs are discussed.

Criminal organizations have a strong influence on social, political, and economic life in Italy and other parts of the world. Nonetheless, local populations display collective passivity against organized crime, a phenomenon known as omertà. Omertà is linked to the concepts of honor and masculinity. That is, in order to fit ideological constructions of manliness, individuals should display indifference toward illegal activities and should not collaborate with legal institutions. In two studies, we investigated the link between endorsement of a masculine honor ideology and collective action intentions against criminal organizations (antimafia). Study 1 (N = 121) involved a Northern Italian sample, and Study 2 (N = 301) involved a Southern Italian sample. Across studies, results showed that endorsement of masculine honor ideology was associated with lower willingness to engage in social activism against criminal organizations. This relationship was mediated by attitudes toward criminal organizations (Study 1 and 2) and, in line with the notion of omertà, by lower levels of collective motive and more anxiety about interacting with police (Study 2). Directions for future research are discussed.

Można odnieść wrażenie, że do naszych czasów w Polsce honor
przetrwał jedynie jako swoisty relikt leksykalny (honorowy patronat czy konsul honorowy), wartość przynależna jedynie wąskim grupom, głównie wojskowym, albo pojęcie zawłaszczone przez agresywnych nacjonalistów, kibiców sportowych i inne zamknięte grupy społeczne. Badania nad honorem (zwłaszcza prowadzone przez psychologów) bazują w dużej mierze na nierozerwalnym i oczywistym wedle przeprowadzających je badaczy związku między honorem a agresją. Tymczasem przykłady pojednawczych metod rozwiązywania sporów honorowych, które można odnaleźć w wielu rejonach świata, pozwalają mieć pewne wątpliwości odnośnie do zasadności i kategoryczności tej tezy.

Poniższemu rozdziałowi przyświeca idea zerwania z podobnym
zawężającym stanowiskiem. W tym celu zaproponuję nowe narzędzie,
które może pomóc w lepszym zrozumieniu tak skomplikowanego zjawiska, jakim jest honor. Zgodnie z tematyką niniejszej książki będzie to ujęcie, które można nazwać przestrzennym, a nawet architektonicznym. Honor jako zjawisko społeczne zostanie opisany w kategoriach panoptykonu — słynnego budynku zaprojektowanego przez Jeremy’ego Benthama i spopularyzowanego za sprawą Michela Foucaulta (1993).

This article addresses how the recent US treatment of suspects detained in its War on Terror relates to the issues of US self-identity and US honor. Both the abuse of these individuals, and the shock which such abuse engenders (when revealed to the US public), are manifested by punishment drives that reinforce a nation’s sense of internal honor, which is constructed and connected to a nation’s self-identity. While professing commit- ments to human rights, on the one hand, and interrogation and torture, on the other, are contradictory practices – they are similar in the sense that both are forms of discipline which uphold internally constituted ontological visions of the US Self. Drawing upon a Foucauldian view of ethics, ‘the relation to oneself’, the article avers that precisely because these disciplinary mechanisms are driven by self-identity and protecting the ‘honor’ of the US nation-state, domestic and international actors can use two tactics – ‘reflexive dis- course’ and self-interrogative imaging – to stimulate US agents to reform such practices in the future.

Abstract This article explores how the introduction of the duel in Brazil around 1888—along with its proponents’
efforts to distinguish it from street fighting or capoeiragem and ‘‘men of honor’’ from dishonored
capoeiras and the uncivilized masses—became a meaningful instrument in a process of symbolic reorganization
with significant social, political, and legal implications. This process, staged on the streets and in the
newspapers of Rio de Janeiro, also reflected the new role of journalists in Brazilian cultural life. Claimsto honor
reinforced hierarchies and became an important tool for an emerging cultural elite that sought to assert
its cultural, social, economic, and ethnic superiority. The article also discusses the role of testas de ferro
and recovers the history of Roma˜o Jose´ de Lima, one of this profession’s most renowned representatives.

Resumen

El presente trabajo estudia la aplicabilidad de la metodología del Aprendizaje Basado en Problemas (ABP) en la asignatura de literatura, a través de una propuesta didáctica que trata de acercar la comedia de Fuente ovejuna a estudiantes de 4º de la ESO. En la primera parte del trabajo, se describen las características y el funcionamiento del Aprendizaje Basado en Problemas; en la segunda, se desarrolla una propuesta de intervención a través del diseño de cuatro problemas ABP: Honor y violencia, Honor y papel de la mujer, Honor y apariencias y Honor y delación. El valor del honor funciona como eje vertebrador de la intervención didáctica y tiene como fin generar interconexiones significativas entre la comedia del Siglo de Oro y la época actual, de un modo experiencial, cooperativo y favorecedor de una educación inclusiva, que fomente los valores de la igualdad, el respeto y la tolerancia.

Abstract

This work studies the applicability of the methodology of Problem Based Learning (PBL) in the subject of literature, through a didactic proposal that tries to bring the comedy of Fuente ovejuna to students of 4th of ESO. In the first part of the work, there is the description of the characteristics and the functioning of the Problem Based Learning; in the second one, there is an intervention proposal, developed through the design of four PBL problems: Honor and violence, Honor and role of women, Honor and appearances and Honor and accusation. The value of honor serves as the core idea of the didactic intervention and aims to generate significant interconnections between the comedy of the Golden Age and the current era, in an experiential, cooperative and encouraging inclusive education that promotes the values of equality, respect and tolerance.

Fragmentos de una sentencia victoriosa. En esta sentencia se observa cómo se condena a una difamadora y sus cómplices en un proceso civil (en México la difamación dejó de ser tipificada como delito hace décadas, de manera incorrecta, por lo que la única vía procedente es la civil).
Este tipo de documentos son de vital importancia en tiempos como los que se viven, en los que a personas fanáticas y llenas de ira, frustración y envidia, les parece sencillo culpar de su fracaso en la vida a personas con quienes en su momento tuvieron una relación de pareja que no prosperó.

This book chapter explores the role of the patriarchal ideology in feeding various modalities of sexual violence in the Middle East and North Africa (MENA), with special emphasis on rape, female genital mutilation, forced marriage, and the relationship between honor and violence.

Монографія присвячена проблемі особистих немайнових прав як системної сукупності суб’єктивних цивільних прав фізичних осіб. У ній на підставі детального аналізу розкриваються проблеми філософсько-історичної ґенези особистих немайнових прав фізичної особи, досліджуються питання особистих немайнових відносин як складової предмета цивільного права, визначається правова природа, ознаки та галузева належність особистих немайнових прав фізичних осіб. Досліджуються проблеми здійснення та захисту особистих немайнових прав фізичної особи. Окрема увага приділяється аналізу системи особистих немайнових прав фізичних осіб та дослідженню окремих їх різновидів.
Книга розрахована на наукових та науково-педагогічних працівників вищих навчальних закладів і наукових установ, студентів, аспірантів та докторантів юридичного напрямку, практичних працівників судових, правоохоронних та правозастосовних органів, посадових осіб органів державної влади та місцевого самоврядування і широкий читацький загал.
Наведені у роботі нормативно-правові акти подані зі змінами та доповненнями станом на 1 липня 2007 року.

The monograph is devoted to the problem of the personal non-property rights as the system collection of the subjective civil rights of natural persons. On the basis of the detailed analyses the problems of the philosophic and historical genesis of the personal non-property rights of a natural person have been revealed, the legal nature, features and branch attribute of the personal non-property rights of natural persons have been defined in the work. The problems of the realization and protection of the personal non-property rights of a natural person are researched. The special heed is paid to the analysis of the system of the personal non-property rights of a natural person and to the research of the particular varieties
The book is for scientific and scientific-pedagogical members of staff of higher education establishments and scientific institutions, students, post graduates and persons working for degree of doctor of legal trend, practitioners of the court, law-enforcement bodies, officials of bodies of state power and local authorities and for the wide audience of readers.
The normative and legal acts are given with the changes and amendments made by July, 1, 2007.

There has always been a wide divergence between the Afghan government and the local
people, especially Ulema and tribal elders. That is why all the reforms brought by the
Afghan government have never been acceptable to them. Afghans live their life according
to their traditions and customs and do not accept any other law contrary to these customs
and traditions. Rulers who have tried to force the reforms over the Afghan society are being
overthrown or exiled from the country.
Afghanistan’s 99% population is Muslim but they even don’t follow the teachings
regarding the honor killings as prescribed in Quran, Ahadith and fiqh. They follow their
own customs and traditions of honor (namus), Respect (izzat) and Shame (sharam). They
follow the Pashtun code of conduct (Pushtunwali) during peace and war times. That is the
only acceptable code to all the Pashtuns.
Women face violence at their homes as well as when they report their cases to the police.
Police hand them back over to their families which either leads to their killing or facing
more violence than ever before. Only Ulema and tribal elders can play a positive role in
such circumstances when tribal structures are so strong that no government can challenge
any of them. Ulema and tribal elders considering it as their Islamic duty make their nation
aware of the Islamic principles and avoid people from violence against women including
honor killings.
Violence against women does not only harm the women but it has a long lasting impact on
the society. Young generations are learning from the old generation. They inherit this
violence, which deprive a woman from enjoying her rights according to sharia.

In this paper, the use of the word honor in the Poem of the Cid is examined, in relation to the social reality of the Cid. It intends to show that honor, even though it has a primary meaning of material possessions, mainly land, goes further than that, being an immaterial good, more important than life itself, and it can be won, increased, lost and shared.

The story of Zanzanù is symbolically the history of the birth of  outlaw imagine in early modern age. Zanzanù firstly became a 'bandit' because he received a banishment penalty owing to the killing of a member of a rival family. But then, unable to establish a peace with his enemies, he couldn't return to his village and he followed a vengeance for his father killing. Survived to several ambushes of his enemies and of bounty killers who chased him, he soon entered the  dimension of myth until he died the 17th of august 1617 in a bloody battle which lasted a full day.

Although Machiavelli argues that “return to first principles” is a necessary
and perhaps even sufficient condition for counteracting political corruption, few
scholars have engaged in a sustained textual analysis of Discourses III.1, the
chapter in which he outlines the meaning of this enigmatic concept. Reassessing
Machiavelli’s exempla in this chapter will reveal that return to first principles
consists in the revival of the ethos of innovation and public-spiritedness that
accompanies every successful political founding. This process of renewal entails
reviving the psychological forces that initially guide human beings to establish
new political orders, including fear of violent death and longing for glory.
Existing interpretations of D III.1 have tended to emphasize renewal through
fear-invoking punishment, neglecting Machiavelli’s examples of renewal through
exemplary acts of civic virtue. A careful analysis of instruments and agents of
return to first principles will illustrate how both spectacular punishment and
virtuous acts of self-sacrifice converge to counteract corruption and foster
political innovation.

El Derecho internacional regula en el marco de las relaciones diplomáticas la posibilidad de que un Estado declare persona non grata a un nacional de otro Estado . La declaración tiene unos efectos jurídicos bien definidos. La persona afectada pierde en un plazo razonable los «privilegios» —v. gr., inmunidad jurisdiccional— que frente al Estado declarante le corresponderían en calidad de miembro de una misión diplomática. En el presente trabajo se analizan las declaraciones administrativas de persona non grata efectuadas fuera del contexto del Derecho internacional y de contenido más bien simbólico. En especial se abordan la cuestión de si puede una Administración pública efectuar lícitamente semejantes pronunciamientos y la de qué garantías protegen jurídicamente a los ciudadanos que reciben este calificativo tan poco cariñoso.

States pursue social actions to serve self-identity needs, even when these actions compromise their physical existence. Three forms of social action, sometimes referred to as ‘motives’ of state behaviour (moral, humanitarian, and honour-driven) are analyzed here through an ontological security approach.

Brent J. Steele develops an account of social action which interprets these behaviours as fulfilling a nation-state's drive to secure self-identity through time. The anxiety which consumes all social agents motivates them to secure their sense of being, and thus he posits that transformational possibilities exist in the ‘Self’ of a nation-state. The volume consequently both challenges and complements realist, liberal, constructivist and post-structural accounts to international politics.

Using ontological security to interpret three cases - British neutrality during the American Civil War (1861-1865), Belgium’s decision to fight Germany in 1914, and NATO’s (1999) Kosovo intervention - the book concludes by discussing the importance for self-interrogation in both the study and practice of international relations.

This chapter considers the ethical status of honor - is honor and doing what is honorable intrinsically ethically good, intrinsically ethically bad, or intrinsically ethically neutral – by considering Ridley Scott's earliest film, "The Duellists," which is based on Joseph Conrad's novella, "The Duel." (Apologies for some sentences about the moral ambiguity of honor added by the volume's editors).

Individuals relate to others in ways that reflect the values, norms, beliefs, and practices of their cultures. This article provides an overview of research themes and findings on the role of culture in interpersonal relationships. This research is typically guided by theoretical frameworks focused on individualism (and independent selves), collectivism (and interdependent selves), or honor, and is also characterized by the use of multiple methodological approaches (e.g., emotional narratives, experiments, focus groups, surveys). The reviewed research reveals profound cultural differences in various aspects of interpersonal relationships, including beliefs about friends and enemies, relationship formation and dissolution, conflict, social support seeking, and the motivation to maintain a positive image in the eyes of close others.

Es  bien  sabido  que  en  Japón  ha  existido  durante  largo  tiempo  una  tradición de suicidios honorables. Conforme  a  la  misma,  quitarse  la  vida  es  percibido como  una  salida  posible,  que permite al suicida preservar su honor. Dicha tradición, que suele relacionarse con el modelo de conducta de los samurai y el código bushido, cobra un interés especial en la actualidad, ante la elevada  tasa  de  suicidios  que  se  encuentra  en  Japón  (aunque  también  en  otros  países  de  la región). De hecho, Japón constituye uno de los países con la tasa de suicidios más elevada del mundo. La  presente  comunicación  se  propone  reflexionar  sobre  el  suicidio  en  Japón  desde  distintos puntosde  vista.  En  concreto,  se  ha  sugerido  en  alguna  ocasión  que  el  suicidio  en  el  mundo occidental  suele  ser  el  resultado  de  una  depresión  o  de  otra  patología  psicológica,  mientras que  en  el  mundo  oriental  es  más  frecuente  que  sea  el  resultado  de  una  decisiónlúcida  y responsable. Por otro lado, la elevada tasa de  suicidios en Japón se  ha atribuido también a la extraordinaria  tensión  y  estrés  de  la  vida  en  el  Japón  moderno,  una  tensión  causada  por  los cambios  sociales  masivos que  la  necesidad  de modernizar  la sociedad  feudal  de  la  noche  a  la mañana  habría  provocado.  Si  bien  esta  última  consideración  sobre  la  sociedad  feudal  pueda tener  algo  de  anacronismo,  sí  que  parece  digna  de  consideración  la  posibilidad  de  establecer algún vínculo entre la tensión y el estrés de la vida moderna y la tasa de suicidios en dicho país. También conviene examinar la relación con la idea del honor en la cultura japonesa.En fin, la comunicación tiene como objetivo comparar algunas ideas sobre el suicidio en Japón con el mismo fenómeno en Occidente, con el trasfondo de la lucha para prevenirlo.

La hipótesis que organiza este artículo es que en el logro del reconocimiento como personas honorables los artesanos hicieron del trabajo manual un elemento central para la construcción de una vida meritoria, tanto personal como familiar. El discurso artesanal relacionaba la defensa de la producción nativa, los hábitos y las posibilidades de consumo de las gentes del común, con la contribución del trabajo material a la formación de la nación y las características que esta debía poseer. Tanto las prácticas sociales como el discurso que las organizaban obligatoriamente pasaban por la participación en la vida pública y en consecuencia en un activo ejercicio de la ciudadanía.

The hypothesis that organizes this article is that in achieving recognition as honorable people craftsmen did manual labor central to the construction of a worthy life, personal and family. The traditional discourse linked the defense of native production, habits and consumption possibilities of the common people, working with the contribution of material to the formation of the nation and the characteristics that it should possess. Both social practices and discourse that necessarily went through organized participation in public life and therefore in an active exercise of citizenship.
""

The banter between warriors plays a role in several battle scenes within the books of Samuel. The repartee is a useful way for the author to add color and depth to the narrative. What do these dialogues reveal? What insights do they provide into the cultural and theological frameworks of ancient Israel, as reflected through Samuel?

The cultural lens of honor and shame is often used to analyze these interactions. Bourdieu, Malina, and Pitt-Rivers are just some of the scholars who developed cultural frameworks based upon the importance of honor and shame. Malina, extrapolating from North African cultural studies by Bourdieu, developed a challenge and response model for the acquisition of honor as depicted in the Bible. The classic example used to validate this challenge and response model is the David and Goliath narrative. However, other warrior narratives in Samuel do not fit this mold quite so easily.

This paper examines several warrior exchanges in Samuel and explores how ancient Near Eastern honor and shame dynamics influence the banter and subsequent engagements (or lack thereof). On another level, there is the action of the divine behind the narratives. The banter between combatants reflects the divine proxy: the spiritual battle in human form. Four dialogues within two narratives are examined: David and Goliath, and Abner and the sons of Zeruiah. Each dialogue provides insight into the honor-shame dynamics and divine proxy.

CONTENIDO:

Presentación
Primera parte:
TRABAJO, ARTESANOS, ESTILOS DE VIDA Y CIUDADANÍA
1. Raza, liberalismo, trabajo y honorabilidad en Colombia durante el siglo XIX.
Sergio Paolo Solano D.
2. Liberalismo, ciudadanía y vecindad en la Nueva Granada (Colombia). durante la primera mitad del siglo XIX.
Roicer Flórez Bolívar/Sergio Paolo Solano D.
3. Educando al buen ciudadano. Artesanos y guardias nacionales en la República de la Nueva Granada (Colombia), 1832-1853.
Roicer Flórez Bolívar/Sergio Paolo Solano D.

Segunda parte:
INDÍGENAS, REGIÓN, NACIÓN Y PODER
4. La novela Yngermina de Juan José Nieto y el mundo racial del Bolívar Grande (Colombia) en el siglo XIX.
Sergio Paolo Solano D.
5. Raza, mestizaje, nación y ciudadanía: Notas para re-pensar la configuración socio-racial del Caribe colombiano en el siglo XIX.
Sergio Paolo Solano D.
6. Indígenas y ciudadanía en el Estado Soberano de Bolívar (Colombia), 1863-1875.
Roicer Flórez Bolívar
7. Ganaderos y comerciantes: el manejo del poder político
en el Estado Soberano de Bolívar (Colombia), 1857-1886.
Sergio Paolo Solano y Roicer Flórez.
BIBLIOGRAFÍA

De l’organisation sociale aux discours et pratiques qui construisent la notion de personne chez les Albanais, en passant par les relations interethniques et les dynamiques interculturelles des valeurs morales dans l’ensemble des Balkans, l’auteur trace le parcours de ses recherches sur les processus symboliques qui structurent les identités sociales, les relations de parenté et de genre, ainsi que les idéologies nationales des cultures, des religions et des langages. Méthodologiquement, s’il a dû s’abstraire de sa propre société et s’en détacher complètement pour pouvoir l’étudier, comme socio-anthropologue, il a dû faire un effort supplémentaire: après en sortir, il a dû y entrer à nouveau afin de la re–connaître et l’expliquer socio-anthropologiquement. À ce niveau, l’expérience transculturelle souligne une conversion des complications et des incertitudes du travail de terrain ethnographique vers la stabilité relative de la connaissance socio-anthropologique. L’objectivité expérientielle d’une telle démarche permet de comprendre de façon plus intime la réalité qualitative exprimée dans les frontières symboliques des identités locales, dans une aire culturelle définie comme un champ composite et instructif. En définitive, si la construction identitaire et la dynamique interculturelle sont importantes, une meilleure appréhension plus précise et plus rigoureuse de la totalité sociale est obtenue via une nouvelle méthodologie permettant de construire un meilleur modèle d’explication théorique.