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Journal articles on the topic 'Cultural Modesty'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 February 2022

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1

Andrews, Caryn Scheinberg. "Modesty and healthcare for women: understanding cultural sensitivities." Community Oncology 3, no. 7 (July 2006): 443–46. http://dx.doi.org/10.1016/s1548-5315(11)70732-x.

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2

Andrews, Caryn Scheinberg. "Developing a Measure of Cultural-, Maturity-, or Esteem-Driven Modesty Among Jewish Women." Research and Theory for Nursing Practice 28, no. 1 (2014): 9–37. http://dx.doi.org/10.1891/1541-6577.28.1.9.

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Understanding modesty and how it relates to religiosity among Jewish women was relatively unexplained, and as part of a larger study, a measure was needed. The purpose of this article is to report on three studies which represent the three stages of instrument development of a measure of modesty among Jewish women, “Your Views of Modesty”: (a) content/concept definition; (b) instrument development; and © evaluation of the psychometric properties of the instrument: reliability and validity. In Study I, Q methodology was used to define the domain and results suggesting that modesty has multidimensions. In Study II, an instrument was developed based on distinctive perspectives from each group or what was important and not so important. This formed a 25-item Likert scale. In Study III, a survey of 300 Jewish women revealed internal consistency estimates with Cronbach’s alpha 0.92, indicating high degree of internal consistency reliability for “Your Views of Modesty.” For construct validity, four factors were found explaining 55% of the variance of modesty: (a) religion-driven, (b) maturity-driven, (c) esteem-driven, and (d) public-based modesty was identified. “Your Views of Modesty” shows good evidence for reliability and validity in this Jewish population.

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3

Xiaohua Chen, Sylvia, Michael Harris Bond, Bacon Chan, Donghui Tang, and Emma E. Buchtel. "Behavioral Manifestations of Modesty." Journal of Cross-Cultural Psychology 40, no. 4 (February 6, 2009): 603–26. http://dx.doi.org/10.1177/0022022108330992.

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4

Yeghiazaryan, Gayane. "The Concept “Modesty” in the Context of British, American and Armenian Cultural Identity." Armenian Folia Anglistika 9, no. 1-2 (11) (October 15, 2013): 134–39. http://dx.doi.org/10.46991/afa/2013.9.1-2.134.

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The present article provides an analysis of the concept “modesty” in the context of British, American and Armenian cultural identity. As an indicator of a common value in three linguo-cultures, the concept “modesty”, however, appears in various expressions. The article presents the similarities and differences of the value perception of the concept “modesty” in three linguo-cultures.

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5

Lewis, Reina. "Uncovering Modesty: Dejabis and Dewigies Expanding the Parameters of the Modest Fashion Blogosphere." Fashion Theory 19, no. 2 (February 2015): 243–69. http://dx.doi.org/10.2752/175174115x14168357992472.

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6

Shi, Yuanyuan, Constantine Sedikides, Huajian Cai, Yunzhi Liu, and Ziyan Yang. "Disowning the Self: The Cultural Value of Modesty can Attenuate Self-Positivity." Quarterly Journal of Experimental Psychology 70, no. 6 (June 2017): 1023–32. http://dx.doi.org/10.1080/17470218.2015.1099711.

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7

Tyler, Andrea. "The Coconstruction of Cross-Cultural Miscommunication." Studies in Second Language Acquisition 17, no. 2 (June 1995): 129–52. http://dx.doi.org/10.1017/s0272263100014133.

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This paper examines the sources of miscommunication in a videotaped tutoring session involving a native speaker of Korean and a native speaker of U.S. English. Analysis revealed an initial nonmutual interpretation of participant role and status. These divergent interpretations appear to have resulted from the Korean tutor's transfer of a Korean conversational routine, which he defined as involving polite speaker modesty, to the U.S. English context. The initial conflicting interpretations are maintained and solidified by additional mismatches in discourse management strategies, schema, and contextualization cues. The cumulative effect of these mismatches was the judgment on the part of each of the interlocutors that the other was uncooperative.

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8

Purbasari, Mita. "Indahnya Betawi." Humaniora 1, no. 1 (April 30, 2010): 1. http://dx.doi.org/10.21512/humaniora.v1i1.2142.

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Frequently the uniqueness of Betawi with its superiority and shortage performance attracts many people. This article clarifies beauty in Betawi’s modest ethnic which concerns on history, artefact, culture, art, cloth and clothes’ motif, food, and ceremony relates to people’s life, by using cultural study method and structuralism theory. It is concluded that Betawi culture has been created through a long process, even though in fact they have been removed now, but the assimilation process with various ethnics in Indonesia makes Betawi ethnic is exist and recognized. Various arts together with cultural acculturation, language, and people arise multiple perceptions toward Betawi ethnic. The modesty factor causes Betawi ethnic can be accepted by all social levels in Indonesia. With cultural richness of Betawi, so that preservation on this culture is needed, considering on the Betawi’s characteristic which is less aware of their existence.

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9

Heydt-Stevenson, Jillian, and Kurtis Hessel. "Queen Mab, Wollstonecraft, and Spinoza: Teaching “Nature’s Primal Modesty”." European Romantic Review 27, no. 3 (April 24, 2016): 351–63. http://dx.doi.org/10.1080/10509585.2016.1163786.

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10

Cameron, Catherine Ann, Cindy Lau, Genyue Fu, and Kang Lee. "Development of children’s moral evaluations of modesty and self-promotion in diverse cultural settings." Journal of Moral Education 41, no. 1 (March 2012): 61–78. http://dx.doi.org/10.1080/03057240.2011.617414.

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JIAYUANYU and KEVIN R. MURPHY. "MODESTY BIAS IN SELF-RATINGS OF PERFORMANCE: A TEST OF THE CULTURAL RELATIVITY HYPOTHESIS." Personnel Psychology 46, no. 2 (December 7, 2006): 357–63. http://dx.doi.org/10.1111/j.1744-6570.1993.tb00878.x.

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12

Pfeiffer, Peter C., and Ferrel V. Rose. "The Guises of Modesty: Marie von Ebner-Eschenbach's Female Artists." German Studies Review 18, no. 2 (May 1995): 333. http://dx.doi.org/10.2307/1431850.

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13

Danziger, Marlies K., and Ruth Bernard Yeazell. "Fictions of Modesty: Women and Courtship in the English Novel." Eighteenth-Century Studies 26, no. 3 (1993): 539. http://dx.doi.org/10.2307/2739433.

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14

Couldry, Nick. "Cultural studies Can we / should we reinvent it?" International Journal of Cultural Studies 23, no. 3 (February 14, 2020): 292–97. http://dx.doi.org/10.1177/1367877919891733.

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This short article returns to an original sense of the term ‘cultural studies’, that is, a subject which needed to be invented to supplement a democratic deficit in established humanities and social science disciplines. It reviews reasons why something like cultural studies needs to be reinvented again today (converging crises in democratic systems and culture, deriving from new social and political ecologies, linked to technology), but also reasons why, right now, this is particularly difficult. Addressing this challenge requires a modesty as to what can be done, but also an urgency opening up a space where the threats to democracy’s future can honestly be faced in a cross-disciplinary dialogue.

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15

Kim, Seungyoun, and Bob G. Knight. "Adaptation of the three-dimensional wisdom scale (3D-WS) for the Korean cultural context." International Psychogeriatrics 27, no. 2 (October 23, 2014): 267–78. http://dx.doi.org/10.1017/s1041610214002178.

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ABSTRACTBackground:Previous research on wisdom has suggested that wisdom is comprised of cognitive, reflective, and affective components and has developed and validated wisdom measures based on samples from Western countries. To apply the measurement to Eastern cultures, the present study revised an existing wisdom scale, the three-dimensional wisdom scale (3D-WS, Ardelt, 2003) for the Korean cultural context.Methods:Participants included 189 Korean heritage adults (age range 19–96) living in Los Angeles. We added a culturally specific factor of wisdom to the 3D-WS: Modesty and Unobtrusiveness (Yang, 2001), which captures an Eastern aspect of wisdom. The structure and psychometrics of the scale were tested. By latent cluster analysis, we determined acculturation subgroups and examined group differences in the means of factors in the revised wisdom scale (3D-WS-K).Results:Three factors, Cognitive Flexibility, Viewpoint Relativism, and Empathic Modesty were found using confirmatory factor analysis. Respondents with high biculturalism were higher on Viewpoint Relativism and lower on Empathic Modesty.Conclusion:This study discovered that a revised wisdom scale had a distinct factor structure and item content in a Korean heritage sample. We also found acculturation influences on the meaning of wisdom.

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Guimond, Mary Elizabeth, and Khlood Salman. "Modesty Matters: Cultural Sensitivity and Cervical Cancer Prevention in Muslim Women in the United States." Nursing for Women's Health 17, no. 3 (June 2013): 210–17. http://dx.doi.org/10.1111/1751-486x.12034.

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Lee, Hee Yun, and Suzanne Vang. "Cultural Beliefs and Clinical Breast Examination in Hmong American Women: The Crucial Role of Modesty." Journal of Immigrant and Minority Health 17, no. 3 (August 14, 2013): 746–55. http://dx.doi.org/10.1007/s10903-013-9890-9.

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18

Mazor, Yair. "RACHEL'S ART OF POETRY: BETWEEN MODESTY AND COMPLEXITY." Modern Judaism 10, no. 2 (1990): 147–58. http://dx.doi.org/10.1093/mj/10.2.147.

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19

Gooptu, Sharmistha. "Defying modesty: sexuality, female desire and stardom, Chandidas (1932)." South Asian History and Culture 10, no. 4 (October 2, 2019): 369–79. http://dx.doi.org/10.1080/19472498.2019.1694623.

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20

Hoffman-Ladd, Valerie J. "Polemics on the Modesty and Segregation of Women in Contemporary Egypt." International Journal of Middle East Studies 19, no. 1 (February 1987): 23–50. http://dx.doi.org/10.1017/s0020743800031640.

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The issue of woman's proper role in society is a lively one in any country today, East or West. Perhaps in no other area has the rapidity of social and economic change touched the lives and values of the average person so deeply. In the Middle East this topic is particularly sensitive because one of the most frequent criticisms leveled at Islam by Western observers is that it degrades women. Male guardianship of women, forced marriages, polygamy, the seclusion of women, and the man's unilateral right of divorce are all, in Western eyes, indications of the inferior status of women in Muslim society and of the inferiority of Islam as a religious and cultural system. Furthermore, Westerners often see it as their duty, whether as mission or strategem, to assist the Muslim woman to liberate herself from these traditional bonds, and especially to remove her veil and educate her.

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21

Cappelen, Cornelius, and Stefan Dahlberg. "The Law of Jante and generalized trust." Acta Sociologica 61, no. 4 (August 18, 2017): 419–40. http://dx.doi.org/10.1177/0001699317717319.

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A widespread cultural phenomenon – and/or individual disposition – is the idea that one should never try to be more, try to be different, or consider oneself more valuable than other people. In Scandinavia this code of modesty is referred to as the ‘Jante mentality’, in Anglo-Saxon societies the ‘tall poppy syndrome’, and in Asian cultures ‘the nail that stands out gets hammered down’. The study reported here examines how this modesty code relates to generalized trust. We argue, prima facie, that a positive and a negative relationship are equally plausible. Representative samples of the Norwegian population were asked about their agreement with the Jante mentality and the extent to which they have trust in other people. Two population surveys were conducted; one measuring individual level associations and another measuring aggregate level associations. It was found that the relationship between having a Jante mentality and trust is negative, at both levels of analysis and, furthermore, that the Jante mentality – this modesty code assumed to be instilled in Scandinavians from early childhood – is a powerful predictor of generalized trust.

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22

Schmid Mast, Marianne, Denise Frauendorfer, and Laurence Popovic. "Self-Promoting and Modest Job Applicants in Different Cultures." Journal of Personnel Psychology 10, no. 2 (January 2011): 70–77. http://dx.doi.org/10.1027/1866-5888/a000034.

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The goal of this study was to investigate the influence of the recruiter’s cultural background on the evaluation of a job applicant’s presentation style (self-promoting or modest) in an interview situation. We expected that recruiters from cultures that value self-promotion (e.g., Canada) will be more inclined to hire self-promoting as compared to modest applicants and that recruiters from cultures that value modesty (e.g., Switzerland) will be less inclined to hire self-promoting applicants than recruiters from cultures that value self-promotion. We therefore investigated 44 native French speaking recruiters from Switzerland and 40 native French speaking recruiters from Canada who judged either a self-promoting or a modest videotaped applicant in terms of hireability. Results confirmed that Canadian recruiters were more inclined to hire self-promoting compared to modest applicants and that Canadian recruiters were more inclined than Swiss recruiters to hire self-promoting applicants. Also, we showed that self-promotion was related to a higher intention to hire because self-promoting applicants are perceived as being competent.

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23

Hirsch, Hadas. "Outward Appearance of Children in Medieval Muslim Legal Texts: Modesty, Adornment and Gender." History and Anthropology 25, no. 5 (June 24, 2014): 614–26. http://dx.doi.org/10.1080/02757206.2014.930459.

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24

MORRIS, C. BRIAN. "GERTRUDIS AND THE CREATIVE MODESTY OF J. V. FOIX." Catalan Review 1, no. 1 (January 1, 1986): 123–39. http://dx.doi.org/10.3828/catr.1.1.11.

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25

FURNHAM, ADRIAN, and SARA FUKUMOTO. "Japanese parents’ estimates of their own and their children's multiple intelligences: Cultural modesty and moderate differentiation." Japanese Psychological Research 50, no. 2 (May 2008): 63–76. http://dx.doi.org/10.1111/j.1468-5884.2008.00362.x.

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26

Törrönen, Jukka, and Antti Maunu. "Going out, sociability, and cultural distinctions." Nordic Studies on Alcohol and Drugs 22, no. 1_suppl (February 2005): 25–43. http://dx.doi.org/10.1177/145507250502201s07.

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■ Aim Pubs are focal stages of sociability. This article investigates the identifications and distinctions between us and them, made by young Finns talking about their own behaviour in pubs, and the pubs they like and dislike. ■ Data & Method The data consists of 117 interviews with 23 to 35-year-old young Finnish adults who work in business or administration. The method applies classification analysis and is influenced by the structuralist, semiotic, and rhetoric traditions. ■ Results The analysis shows that many of the interviewees' classifications involve distancing themselves from those people that go to ‘superficial' pubs. The interviewees distinguish themselves from those frequenting superficial places by classifying the interactions there as false and stiff, and contrary to a genuine and relaxed sociability. With these distinctions the interviewees do not aim to distinguish themselves as above' others. Instead, they define themselves as ordinary people by separating themselves from people who are fake, pretentious, or too faddish. ■ Conclusions [This] opposition to superficiality and the emphasis on authenticity is reminiscent of Rousseau's criticism of trivial needs. The interviewees seem to define sociability in pubs in a way that valorises the virtues of ordinariness and modesty.

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27

Lewis, Hanna B., and Ferrel V. Rose. "The Guises of Modesty: Marie von Ebner-Eschenbach's Female Artists." South Central Review 13, no. 4 (1996): 73. http://dx.doi.org/10.2307/3189816.

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28

Fleck, Andrew. "The Ambivalent Blush: Figural and Structural Metonymy, Modesty, andMuch Ado About Nothing." ANQ: A Quarterly Journal of Short Articles, Notes and Reviews 19, no. 1 (January 2006): 16–23. http://dx.doi.org/10.3200/anqq.19.1.16-23.

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29

Limoochi, Sima, and Jill M. Le Clair. "Reflections on the participation of Muslim women in disability sport: hijab, Burkini®, modesty and changing strategies." Sport in Society 14, no. 9 (November 2011): 1300–1309. http://dx.doi.org/10.1080/17430437.2011.614788.

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30

Kim, Yang-Jin, Susan Michelman, Yoo-Kyoung Seock, and Ae-Ran Koh. "A Comparative Cross-cultural Study of Contemporary Modesty and Immodesty in American and South Korean College Women." Journal of the Korean Society of Clothing and Textiles 31, no. 6 (June 30, 2007): 923–32. http://dx.doi.org/10.5850/jksct.2007.31.6.923.

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31

Díaz, Mónica. "Figuring Modesty in Feminist Discourse Across the Americas, 1633–1700 (review)." Comparative Literature Studies 48, no. 1 (2011): 89–92. http://dx.doi.org/10.1353/cls.2011.0008.

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32

Lewis, Laura A. "Modesty and Modernity: Photography, Race, and Representation on Mexico’s Costa Chica (Guerrero)1." Identities 11, no. 4 (October 2004): 471–99. http://dx.doi.org/10.1080/10702890490883830.

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33

Sharifian, Farzad. "The Persian cultural schema of shekasteh-nafsi." Pragmatics and Cognition 13, no. 2 (November 7, 2005): 337–61. http://dx.doi.org/10.1075/pc.13.2.05sha.

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This study is as an attempt to explicate the Persian cultural schema of shekasteh-nafsi ‘modesty’. The schema motivates the speakers to downplay their talents, skills, achievements, etc. while praising a similar trait in their interlocutors. The schema also encourages the speakers to reassign the compliment to the giver of the compliment, a family member, a friend, or another associate. This paper explicates the schema in an ethnographic fashion and also makes use of empirical data to further explore how the schema may be represented in Persian speakers’ replies to compliments. A Discourse Completion Test and its translated version in English were used to collect Persian and English data from two groups of Iranian and Australian participants. The Australian group mainly served as a reference group. The results revealed that speakers of Persian largely instantiated the cultural schema of shekasteh-nafsi in their responses to compliments. The data from the Australians did not reflect a similar schema but showed a certain degree of overlap with the Persian responses in downplaying the trait that was the target of the compliment. The study is hoped to increase intercultural understanding, a phenomenon that needs desperate attention and exploration, perhaps more than ever in the history of human interaction.

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Pezirkianidis, Christos, Eirini Karakasidou, Anastassios Stalikas, Despina Moraitou, and Vicky Charalambous. "Character strengths and virtues in the Greek cultural context." Psychology: the Journal of the Hellenic Psychological Society 25, no. 1 (November 22, 2020): 35. http://dx.doi.org/10.12681/psy_hps.25335.

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The aim of the present study was to examine the conceptual framework of character strengths in the Greek cultural context and, to do so, the factor structure of the Greek version of the Values In Action-120 (VIA-120) inventory of strengths was explored. A lifespan sample of 3,211 Greek adults was used to examine the factorial structure and psychometric characteristics of the measurement. The results indicated that the structure of the 24 character strengths was confirmed and a model of five virtues has emerged. The similarities and differences between the Greek and other cultures’ models are being discussed. The VIA-114GR demonstrated adequate reliability, convergent validity to wellbeing indices, and discriminant validity to negative experiences. Gender and age differences were found in several strengths and virtues. Also, the findings showed that the five signature strengths of the Greek sample were kindness, love, honesty, fairness, and persistence and the five bottom strengths were love of learning, spirituality, perspective, modesty, and self-regulation. Limitations, recommendations for future studies, and practical implications for the use of VIA-114GR are being discussed.

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Karimova, Gulnara Z., and Denisa Nicoleta Alexe. "Authentic Deception or the Ethos Paradox of Social Media Influencers: Female Emirati Consumers’ Perception of Instagram Models." "Res Rhetorica" 8, no. 2 (June 30, 2021): 130–43. http://dx.doi.org/10.29107/rr2021.2.8.

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Instagram is the fastest rising social medium used by young people in the United Arab Emirates (UAE) and therefore constitutes a superb means for companies to advertise their brands. To better inform the selection of the most well-targeted and effective models for advertising products, this research first analyzed UAE-based Instagram posts to explore the types of models used for different types of advertising content on Instagram. Individual interviews were then conducted with Emirati women consumers to determine the criteria they use when reviewing Instagram models in terms of the intention to purchase. Results reveal that there are three archetypal models connected with product ranges relating to (1) beauty, (2) health, and (3) fashion. Four determining factors in purchase decisions emerged, namely, (1) product effect, (2) product display, (3) the modesty of the models, and (4) the pose of the models. These last two, and most notably, the modesty of the model, is perhaps somewhat uniquely relevant to the region given the primacy of female modesty within the Islamic canon. Moreover, the majority of women interviewed stressed that they favor models who exemplify a realistic lifestyle and authentic beauty. While the goal of effortless perfection is a common one, this objective may be more dominant in this socio-cultural region, given the Islamic prescriptions on female modesty. Such a desire for an effortless perfection and authentic deception characterizes the essence of the ethos paradox of Instagram models. The value of this empirical investigation is that it highlights a potential pitfall for advertisers in making the assumption that featuring strong influencers in their advertising is necessarily an enhancement of sales potential. Moreover, it illustrates how Instagram endorsement functions in this geopolitical context and offers guidelines for optimizing Instagram advertising.

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36

Harris. "Introduction: Sex, Violence, Motherhood and Modesty: Controlling the Jewish Woman and Her Body." Nashim: A Journal of Jewish Women's Studies & Gender Issues, no. 23 (2012): 5. http://dx.doi.org/10.2979/nashim.23.5.

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37

Struchkov, Kirill N. "MODERN COMMUNICATIVE CULTURE OF THE EVENKS FROM IENGRA VILLAGE." Theoretical and Applied Linguistics, no. 2 (2018): 91–98. http://dx.doi.org/10.22250/24107190_2018_4_2_91_98.

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The factor connected with the cultural tradition of the Evenks determining the national and cultural peculiarities of verbal communication is explored. The current paper describes contemporary ethno-cultural processes and phenomena in the local group, in particular, the forms of everyday communication, their current state and place in the ethno-cultural context. The study of linguistic field work materials and publications of ethnographers and historians enabled to describe the use of lexical units connected with commandments and rituals among which we can see worshiping the spirits of the Nature, remembering Evenki roots, respect to the elderly and Mother. Proverbs and sayings are considered that reflect the above mentioned linguoculture traits as well as such important character traits of Evenks as modesty, deliberation and laconicity that are mostly appreciated in males.

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van Eijnatten, J. "FROM MODESTY TO MEDIOCRITY: Regulating Public Dispute, 1670-1840: The Case of Dutch Divines." Common Knowledge 8, no. 2 (April 1, 2002): 310–32. http://dx.doi.org/10.1215/0961754x-8-2-310.

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39

Lynes, Krista Geneviève. "Perversions of Modesty: Lars von Trier'sThe Five Obstructionsand ‘The Most Miserable Place on Earth’." Third Text 24, no. 5 (August 23, 2010): 597–610. http://dx.doi.org/10.1080/09528822.2010.502778.

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40

Boulé, Jean-Pierre. "Review Essay : The postponing of 'La Pudeur ou l'Impudeur': modesty or hypocrisy on the part of French television?" French Cultural Studies 3, no. 9 (October 1992): 299–304. http://dx.doi.org/10.1177/095715589200300906.

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41

Kurman, Jenny. "Measured Cross-Cultural Differences in Self-Enhancement and the Sensitivity of the Self-Enhancement Measure to the Modesty Response." Cross-Cultural Research 36, no. 1 (February 2002): 73–95. http://dx.doi.org/10.1177/1069397102036001004.

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42

Taragin-Zeller. "Modesty for Heaven's Sake: Authority and Creativity among Female Ultra-Orthodox Teenagers in Israel." Nashim: A Journal of Jewish Women's Studies & Gender Issues, no. 26 (2014): 75. http://dx.doi.org/10.2979/nashim.26.75.

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43

Au-Yong-Oliveira, Manuel. "Using Reflexive, Introspective and Storytelling Tools: Towards Becoming More Autoethnographic in Academia." Education Sciences 10, no. 4 (April 23, 2020): 120. http://dx.doi.org/10.3390/educsci10040120.

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The aim of this article is to show how autoethnography is a useful and revealing research methodology that should be encouraged in academia, especially in higher education. With objectivity, autoethnography, which is a relatively new approach, may be a path toward deeper cultural discussions that are so important in everyday life. Moreover, autoethnography leads to important reflexive and critical observations made by students. Autoethnography is a readily accessible, low-cost methodology and thus very appealing to students and younger researchers. With this article, the author exemplifies autoethnographic accounts and narrates three different stories that occurred while trekking with three different trekking guides in Patagonia (El Chaltén), Argentina. Argentinian culture, in South America, is the focus. Researchers need to be careful of misleading statements in the literature, such as that in Argentina modesty is apparently not tolerated. We found that two of our guides and leaders – Mariano and Liz – both had modest (and pleasant) demeanors. Hence, we conclude that it is important to maintain an open mind and resist categorizing people. This is a vital point of cultural studies that is often not taken seriously. Cultures are made up of individuals and thus many differences can be found in the midst of an attempted standardization, and the desire to put everyone in the same “basket”.

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44

Etherington, Matthew. "Pride in Education: A Narrative Study of Five Finnish Schoolteachers." SAGE Open 9, no. 3 (July 2019): 215824401984548. http://dx.doi.org/10.1177/2158244019845489.

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This narrative inquiry explores how Finnish schoolteachers perceived the emotion of pride as a feature of teaching and learning. The study consists of face-to-face interviews with Finnish schoolteachers between 30 and 62 years of age. The results reveal perceptions of teaching and learning that are shaped by a culture of social equality, modesty, group achievement, and tenacity, that is, Sisu. Although the teachers understand achievement pride as a positive feature of learning, in association with cultural norms and values, pride is not a significant emotional response to promote in the classroom. The results are important for understanding how teachers exploit larger cultural values to judge the worth of particular emotions in the classroom.

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45

Wolfson, Elliot. "Secrecy, Modesty, and the Feminine: Kabbalistic Traces in the Thought of Levinas." Journal of Jewish Thought and Philosophy 14, no. 1-2 (2006): 193–224. http://dx.doi.org/10.1163/105369906779159571.

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AbstractA number of scholars have discussed the possible affinities between Levinas and the kabbalah. In this essay, I explore the nexus between eros, secrecy, modesty, and the feminine in the thought of Levinas compared to a similar complex of ideas elicited from kabbalistic speculation. In addition to the likelihood that Levinas may have been influenced by the interrelatedness of these motifs in kabbalistic lore, I argue that he proffers an anti-theosophic interpretation of kabbalah, which accords with his rejection of the dogma of incarnation and the related polemical depiction of Christianity as idolatry. The appropriation of the kabbalistic hermeneutic on the part of Levinas, therefore, entailed a major revision. In translating the ontological into the ethical, Levinas divests the secret of its secretive potency, but thereby fostered an esoteric reading of Jewish esotericism.

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Richard Johns. ""An Air of Grandeur & Modesty": James Thornhill's Painting in the Dome of St. Paul's Cathedral." Eighteenth-Century Studies 42, no. 4 (2009): 501–27. http://dx.doi.org/10.1353/ecs.0.0078.

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GILBERTSON, AMANDA. "A Fine Balance: Negotiating fashion and respectable femininity in middle-class Hyderabad, India." Modern Asian Studies 48, no. 1 (July 22, 2013): 120–58. http://dx.doi.org/10.1017/s0026749x1300019x.

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AbstractDrawing on twelve months of fieldwork in suburban Hyderabad, this paper explores the double binds experienced by middle-class young women as they attempt to meet the competing demands of ‘respectable’ and ‘fashionable’ femininity. For middle-class women, respectability requires purposeful movement, demure posture and modest clothing when in public, as well as avoidance of lower-class spaces where men congregate. Status can, however, also be achieved through more revealing fashionable clothing and consumption in elite public spaces. Whilst respectability for some sections of the middle class necessitates avoidance of even platonic relationships with the opposite sex, upper middle-class informants encourage heterosociality and for some upper middle-class and elite youth pre-marital romance is a form of ‘fashion’ due to its location in high-status spaces of leisure and consumption. The tensions described in this paper reveal the fragmentation of Hyderabad's middle class and the barriers to social mobility experienced by women for whom the relationship between legitimate cultural capital and feminine modesty is becoming increasingly complex.

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Leung, T. K. P., and Ricky Yee‐kwong Chan. "Face, favour and positioning – a Chinese power game." European Journal of Marketing 37, no. 11/12 (December 1, 2003): 1575–98. http://dx.doi.org/10.1108/03090560310495366.

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This study is an initial attempt to look at the relationships among “inducement factors”, “face work” and “favour” from a Hong Kong‐China intra‐cultural negotiation environment. The model in this paper was modified from Hwang's paper on the same subject that has not been followed up in the past 13 years. The findings suggest that “face work” has four dimensions, namely “reciprocity”, “response”, “respect”, and “reputation”. Hong Kong negotiators, because of their similar ethnical background, manipulate these four dimensions to align themselves with powerful Chinese parties so as to help them negotiate through the complex Chinese relational society. They have three positions in the Chinese market, i.e. the impresser, smoother and cruel. By positioning themselves as “impressers”, the Hong Kong negotiators have the least psychic distance and transaction cost with their Chinese counterparts. Foreign negotiators are advised to use “face work” as a cultural strategy to help them negotiate through the complex business network in China. Also, they remember to practice this strategy widely because a not‐so‐important person may become a very important person in the future and therefore foreign negotiators will benefit on a longer term basis. They should also position themselves as “impresser” to give a modest image in the eyes of their Chinese counterparts. Modesty is highly valued in the Chinese society.

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Rössler, Martin. "Striving for modesty; Fundamentals of the religion and social organization of the Makassarese Patuntung." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 146, no. 2 (January 1, 1990): 289–324. http://dx.doi.org/10.1163/22134379-90003220.

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Klein, Elka. "Public Activities of Catalan Jewish Women." Medieval Encounters 12, no. 1 (2006): 48–61. http://dx.doi.org/10.1163/157006706777502488.

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AbstractAlthough standards of modesty, custom, and law imposed limitations on the range of public activities of Jewish women, examples from the thirteenth-century Crown of Aragon show how, by the selective reliance on male relatives, and the use of agents, women were able to maneuver within those limitations, and sometimes to use them to their advantage.

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