Collective identity can be altered by attacking culture’s tangible components (a temple) which are often a manifestation of or a support to their intangible (spiritual practice). That... Show moreCollective identity can be altered by attacking culture’s tangible components (a temple) which are often a manifestation of or a support to their intangible (spiritual practice). That identity can also be altered by attacking culture’s intangible in isolation (prohibition of spiritual practice). The research determines the extent to which international adjudicatory mechanisms have considered the causes, means and consequences of intentionally attacking culture’s tangible and intangible components. The research then brings their separate practice together. Based on treaty law, culture will be placed in a legal mould. Culture can be anthropical or natural, movable or immovable, secular or religious, tangible or intangible, regardless of terminology (cultural property, cultural heritage, intangible or tangible cultural heritage). Culture will then be placed in a judicial mould, in order to consider how natural and legal persons can invoke cultural damage in judicial proceedings. Culture is a legacy-oriented triptych made of local, national and international panels. While each panel makes sense in isolation, they are best understood when viewed together. State responsibility and individual criminal responsibility-based jurisdictions have accepted that attacking culture may be both tangible-centred and heritage-centred in terms of typology of damage. They have further recognised that the victims of such attacks can be natural persons as members of the collective or the collective as the sum of natural persons. But the victims can also be legal persons which may participate in judicial proceedings and seek reparations for harm sustained as a result of damage inflicted to their property (a museum’s building as well as its artefacts). Show less
To evaluate and improve quality of colorectal cancer surgery clinical audit systems were introduced in several countries. One of the goals of a clinical audit is learning from ‘best practice’. The... Show moreTo evaluate and improve quality of colorectal cancer surgery clinical audit systems were introduced in several countries. One of the goals of a clinical audit is learning from ‘best practice’. The aim of this thesis was to learn about ‘best practice’ in colorectal cancer surgery. This was done by first identifying best performing hospitals and then investigate which structural, procedural and contextual factors are correlated with best performance in these hospitals.This thesis shows that the concept of best performance and ‘best practice’ may be too simplistic in everyday practice. It was not possible to reliably define a best performing (group of) hospitals on a combination of outcomes. However, specific outcomes could be helpful to identify starting points for improvement. Furthermore, it was not possible to identify a combination of structural or process measures necessary for good performance. To reach good outcomes, specialization and dedication of the ward and the team seem to be important. To reach best performance, ‘best practice’ seems to be: a specialized team with the right attitude and culture, effective teamwork and dedication to continuous improvement supported by continuous learning from reliable national and hospital specific data. Show less
This thesis examined the extent to which relationships between emotional experiences and aggressive behaviours in adolescents are affected by culture. While existing studies often compare... Show moreThis thesis examined the extent to which relationships between emotional experiences and aggressive behaviours in adolescents are affected by culture. While existing studies often compare individuals from different countries to study cultural influences, this thesis also took a between-country approach by comparing Dutch and Malaysian adolescents; groups that reflect individualistic and collectivistic cultures, respectively. Also, the effect of individualistic and collectivistic values at an individual level was examined. First, the outcomes show that many relationships were culturally universal. Regardless of country or cultural orientation, adolescents who had more problems with anger control tended to be more aggressive; and those who experienced intense anger, fear and shame were more often bullied. Also, guilt was related to less aggressive behaviours in both Malaysian and Dutch samples. Yet, this thesis also revealed country/cultural specific relationships. Whereas shame was related to more aggression in Dutch adolescents, the opposite was true for Malaysian adolescents.Remarkably, this thesis found that the traditional classification between individualistic Western countries and collectivistic Eastern countries was not fully supported when cultural values were assessed at individual levels. For example, while higher levels of shame were related to less aggressive behaviours in individualistic-oriented adolescents, the opposite was true for collectivistic-oriented adolescents. Show less
Multicellular giant algae Chara species have been widely used in physiological studies for decades. This study tries to link the physiological phenomena associated to the role of the plant hormone... Show moreMulticellular giant algae Chara species have been widely used in physiological studies for decades. This study tries to link the physiological phenomena associated to the role of the plant hormone auxin to molecular mechanisms, impelling a more advanced and comprehensive usage of Chara as a model system. Show less
Biologists and social scientists have long tried to understand why some societies have more fluid and open interpersonal relationships and how those differences influence culture. This study... Show moreBiologists and social scientists have long tried to understand why some societies have more fluid and open interpersonal relationships and how those differences influence culture. This study measures relational mobility, a socioecological variable quantifying voluntary (high relational mobility) vs. fixed (low relational mobility) interpersonal relationships. We measure relational mobility in 39 societies and test whether it predicts social behavior. People in societies with higher relational mobility report more proactive interpersonal behaviors (e.g., self-disclosure and social support) and psychological tendencies that help them build and retain relationships (e.g., general trust, intimacy, self-esteem). Finally, we explore ecological factors that could explain relational mobility differences across societies. Relational mobility was lower in societies that practiced settled, interdependent subsistence styles, such as rice farming, and in societies that had stronger ecological and historical threats. Show less
This dissertation reports on how Chinese and Dutch non-native teachers of English as a foreign language in secondary education in different countries perceive themselves as teachers in relation to... Show moreThis dissertation reports on how Chinese and Dutch non-native teachers of English as a foreign language in secondary education in different countries perceive themselves as teachers in relation to cultures associated with the English language. In different cultural contexts, teachers of English as a foreign language (EFL teachers) can have diverse ideas about language-and-culture teaching, and they may have different notions of themselves as teachers in relation to cultures associated with the English language. How EFL Teachers see themselves and perceive their roles in relation to these cultures is referred to in the literature as ‘teachers’ intercultural identities’. We explored the characteristics of EFL teachers’ intercultural identity perceptions, and the relationship between EFL teachers’ cultural values and their intercultural identities. We conducted a literature review and a two-phase empirical study including individual interviews and a questionnaire survey among 268 Chinese and Dutch secondary school teachers of English. We found significant differences between the intercultural identity perceptions of Chinese and Dutch non-native EFL teachers. The results also provide insight into the connection between the teachers' cultural values and their intercultural identity perceptions. The findings are relevant for pedagogies and training in foreign language teaching. Show less
The study of non-Western cultures often relies on the knowledge of those cultures’ religions. This certainly applies to Javanese Studies, where “Javanese Islam” is one of its constitutive concepts.... Show moreThe study of non-Western cultures often relies on the knowledge of those cultures’ religions. This certainly applies to Javanese Studies, where “Javanese Islam” is one of its constitutive concepts. However, this notion is plagued by theoretical problems, suggesting it misrepresents the Javanese religious condition. Through a conceptual genealogy this research traces the origin of “Javanese Islam”. Its conceptualisation is shown to be part of a Western project of making sense of Javanese culture. However, the origin of the twin-concepts “Javanese Islam” and “Javanism” does not lie in the West’s ambitions for colonial dominance. Rather, they are pieces of Christian theology. The West’s preoccupation with religion compelled it to recognise certain Javanese traditions as elements of religion. It thus came to see ngelmu as the core beliefs and slametan as the central ritual of a Javanese religion. This representation however is not supported by empirical evidence or theoretical proof. If, as this research suggests, syncretist Javanese Islam is actually an experiential entity in the experiential world of the West, new research questions arise. Is there an alternative approach to gain insight into Java’s traditions? Show less
This book presents a mode by which to discuss and assess Jewish religious participation and religious group membership as a social phenomenon through the lens of social identity theory. It... Show moreThis book presents a mode by which to discuss and assess Jewish religious participation and religious group membership as a social phenomenon through the lens of social identity theory. It includes analyses and discussion of minority groups’ self-perception within broader national contexts, self-esteem as a result of religious group membership, and the dichotomy between religious in-group identity and active belief. If we are able to distinguish ‘belief’ from ‘belonging’ relative to institutional religions, we might better accommodate the needs and values of these groups. This book focuses on a Canadian group of secular Jews, combining quantitative and qualitative methods to illuminate how religious identity, connection and membership affect daily modern life. Show less
Since the 1980s, a migration has started from the Japanese community in Brazil "back" to Japan. This movement has been studied in recent publications as an interesting example of "return migration"... Show moreSince the 1980s, a migration has started from the Japanese community in Brazil "back" to Japan. This movement has been studied in recent publications as an interesting example of "return migration". This dissertation is based on interviews with migrants of the first and second generation, conducted between 2003 and 2010 in Kandatsu and surroundings. This ethnographic field research shows that the concept of “return” does not properly describe the migration of Japanese Brazilians to Japan, because it is rather a circular movement between the two countries. Moreover, it appears that the identity of these people is an ambivalent dynamic and strategic entity. The study provides important information about the motivation of the migrants, their experiences in Japan, and the challenges they face within and outside the family. It is a very heterogeneous group. Differences in cultural background, appearance, affinity with Japanese culture and Japanese language skills are decisive for the integration process. Within this process migrants handle different strategies that ultimately lead either to a permanent establishment in Japan or a decision to return temporarily or permanently to Brazil. Crucial to the integration process is the success of the Japanese-Brazilian children in Japanese schools. Show less
Much of the previous work investigating the impact of honor on conflict management has focused on how people endorsing honor values respond to possibly offensive interactions. Despite the... Show moreMuch of the previous work investigating the impact of honor on conflict management has focused on how people endorsing honor values respond to possibly offensive interactions. Despite the accumulation of this research, it is yet unclear why people endorsing the ideal of honor respond more fiercely after being offended. Moreover, hardly any systematic attempts have been undertaken to identify ways in which these negative ramifications of offensive encounters can be prevented or reduced. The discoveries made in the context of this dissertation paint a more balanced picture of the effect of honor concern on conflict management and inform us on possible avenues of effective conflict intervention. Show less
Alden, D.L.; Friend, J.; Schapira, M.; Stiggelbout, A. 2014
The overall goal of the current dissertation is to uncover predictors and outcomes of positive parenting in ethnic minority families. Chapter 2 provides an overview of commonly used observational... Show moreThe overall goal of the current dissertation is to uncover predictors and outcomes of positive parenting in ethnic minority families. Chapter 2 provides an overview of commonly used observational instruments to measure sensitivity, showing the versatility and scientific importance of the construct. The results presented in Chapter 3 suggest that mothers of different cultural backgrounds and socioeconomic groups have a highly similar view on maternal sensitivity. In Chapter 4, the results show that both acculturation stress and general psychological distress mediated the relation between socioeconomic status and positive parenting in Turkish minority families with young children. The results of the empirical study presented in Chapter 5 suggest that family stress processes play a role in adolescents’ behavioral outcomes, whereas family investment processes play a role in adolescents’ cognitive-behavioral outcome in Turkish minority families. Overall, the studies described in this thesis have shown that parenting beliefs and behaviors in ethnic minority families can only be understood in light of factors that are often related to minority status, such as lower socioeconomic status, higher general family stress, and acculturation stress. These factors should be taken into account in research and practice regarding parenting behaviors and child development in ethnic minority families. Show less
Combining extant literature with archival and archaeological evidence, photo albums and oral interviews, eponymous names and witty sayings, folksongs and participant observation; this study,... Show moreCombining extant literature with archival and archaeological evidence, photo albums and oral interviews, eponymous names and witty sayings, folksongs and participant observation; this study, covering from 1880 to 1980, wrote a history of Yorubaland as seen through dress. Also subsumed in this study was a history of Yorùbá dress, especially its place in the construction of Yorùbá ethno-national identity. Yorùbá people conceived dress as an assemblage of modifications and/or supplements to the human body. These included coiffed hair and coloured skin, pierced ears and scented breath, etc. Underlying this conceptualization was the requirement of being an Omoluabi, an ethical category defined as a conglomeration of moral principles such as being lofty in spoken words and respectful, having good mind towards others and being truthful, possessing lofty character and being brave, hardworking and being intelligent, including having a good dress sense. All these formed Yorùbá individual and group identity (Yorùbáness) as well as what Yorùbá dress was all about. To be a Yorùbá man or woman was therefore to dress well and to dress well was to be a Yorùbá man or woman. Understood in this way, Yorùbáness therefore was impossible without Yorùbá dress and Yorùbá dress was impossible without Yorùbáness. Show less