Group punishment does not always discount: Cultural difference in punishment of individuals and groups

2021 ◽  
Author(s):  
Hong‐Zhi Liu ◽  
Xiao‐Zhuang Wang ◽  
Xiaomin Sun ◽  
Zi‐Han Wei
Keyword(s):  
Cultural Difference

The Souls of Muslim Folk

2012 ◽  
Vol 29 (4) ◽  
pp. 63-86
Author(s):  
Abdelwahab El-Affendi
Keyword(s):  
African Americans ◽  
Race Relations ◽  
Cultural Difference ◽  
Traumatic Experience ◽  
Recent History ◽  
Current Debate ◽  
Dark Phase ◽  
The West ◽  
European Culture

The current debate on the vices of multiculturalism and the merits of integration, of problematizing cultural difference, appears to miss important lessons from recent history in the treatment of minorities. In this paper, I start by questioning the celebration of Barack Obama’s election as a “breakthrough” for multicultural inclusiveness. I argue that the “Obama phenomenon” highlights the limits of democratic inclusiveness and sheds light on the traumatic experience of African Americans, who have been victimized precisely for seeking to assimilate. European Jews, especially in Germany, could not be accused of any reluctance to integrate either, and their contributions to European culture are legendary. But they also suffered grievously for their pains. Thus when the same xenophobic political trends traditionally hostile to the integration of minorities begin to vociferously demand that Muslims should integrate, this must be seen as a warning that we may be heading toward a very dark phase of race relations in the West.

Tongues of Fire

2018 ◽  
Author(s):  
Nancy Farriss
Keyword(s):  
Cultural Difference ◽  
Language Contact ◽  
Social Contexts ◽  
Culture Contact ◽  
Rhetorical Strategies ◽  
Southern Mexico ◽  
Fine Grained ◽  
Indigenous Church ◽  
Cultural Gaps

Language and translation governed the creation of Mexican Christianity during the first centuries of colonial rule. Spanish missionaries collaborated with indigenous intellectuals to communicate the gospel in dozens of local languages that had previously lacked grammars, dictionaries, or alphabetic script. The major challenge to translators, more serious than the absence of written aids or the great diversity of languages and their phonetic and syntactical complexity, was the vast cultural difference between the two worlds. The lexical gaps that frustrated the search for equivalence in conveying fundamental Christian doctrines derived from cultural gaps that separated European experiences and concepts from those of the Indians. This study focuses on the Otomangue languages of Oaxaca in southern Mexico, especially Zapotec, and relates their role in the Dominican evangelizing program to the larger frame of culture contact in postconquest Mesoamerica. Fine-grained analysis of translated texts is used to reveal the rhetorical strategies of missionary discourse and combines with an examination of language contact in different social contexts. A major aim is to spotlight the role of the native elites in shaping what emerged as a new form of Christianity. As translators, chief catechists, and parish administrators they made evangelization in many respects an indigenous enterprise and the Mexican church it created an indigenous church.

Traveling Transnational Identities

2017 ◽  
Author(s):  
Sunil Bhatia
Keyword(s):  
Cultural Difference ◽  
Cultural Practices ◽  
Indian Culture ◽  
Transnational Identities ◽  
College Age ◽  
Class Standing ◽  
American Media ◽  
Consumption Practices ◽  
World Class ◽  
The Right

This chapter describes how the transnationally oriented elite and upper-class urban Indian youth are negotiating their everyday experiences with globalization. It shows how the college-age elite youth psychologically imagine themselves as being world-class citizens not just by going abroad but also by reimagining new forms of Indianness through their active participation in specific cultural practices of watching American media, shopping at exclusive malls, and constructing emancipatory narratives of globalization. The transnational urban youth’s narratives are hybrid and are organized around an Indianness that is mobile, multicultural, connected to consumption practices, and crosses borders easily. Being a global Indian means displaying a kind of transnational cultural difference that has the right currency and credibility and that can be transported to other countries, where it is accepted as legitimate, valid, and as having a world-class standing. Selected parts of Indian culture can be adopted in their travels and study-abroad stints.

The National and the Universal

2020 ◽  
pp. 368-386
Author(s):  
Sarah Collins
Keyword(s):  
Nineteenth Century ◽  
Cultural Difference ◽  
John Stuart Mill ◽  
Late Nineteenth Century ◽  
Johann Gottfried Herder ◽  
Early Nineteenth Century ◽  
The World ◽  
Respective Treatment ◽  
History Of

This chapter examines the continuities between the categories of the “national” and the “universal” in the nineteenth century. It construes these categories as interrelated efforts to create a “world” on various scales. The chapter explores the perceived role of music as a world-making medium within these discourses. It argues that the increased exposure to cultural difference and the interpretation of that cultural difference as distant in time and space shaped a conception of “humanity” in terms of a universal history of world cultures. The chapter reexamines those early nineteenth-century thinkers whose work became inextricably linked with the rise of exclusivist notions of nationalism in the late nineteenth century, such as Johann Gottfried Herder and John Stuart Mill. It draws from their respective treatment of music to recover their early commitment to universalizable principles and their view that the “world” is something that must be actively created rather than empirically observed.

Sign in / Sign up

Export Citation Format

Share Document