Journal articles: 'Honor codes'

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Rosen, Bernard. "Honor and Honor Codes." Teaching Philosophy 10, no. 1 (1987): 37–48. http://dx.doi.org/10.5840/teachphil19871014.

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McCabe, Donald, and Linda Klebe Treviño. "Honesty and Honor Codes." Academe 88, no. 1 (2002): 37. http://dx.doi.org/10.2307/40252118.

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Mosquera, Patricia M. Rodriguez. "Masculine and feminine honor codes." Revista de Psicología Social 26, no. 1 (January 2011): 63–72. http://dx.doi.org/10.1174/021347411794078499.

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McCabe, Donald L., Linda Klebe Trevino, and Kenneth D. Butterfield. "The Influence of Collegiate and Corporate Codes of Conduct on Ethics-Related Behavior in the Workplace." Business Ethics Quarterly 6, no. 4 (October 1996): 461–76. http://dx.doi.org/10.2307/3857499.

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AbstractCodes of conduct are viewed here as a community's attempt to communicate its expectations and standards of ethical behavior. Many organizations are implementing codes, but empirical support for the relationship between such codes and employee conduct is lacking. We investigated the long term effects of a collegiate honor code experience as well as the effects of corporate ethics codes on unethical behavior in the workplace by surveying alumni from an honor code and a non-honor code college who now work in business. We found that self-reported unethical behavior was lower for respondents who work in an organization with a corporate code of conduct and was inversely associated with corporate code implementation strength and embeddedness. Self-reported unethical behavior was also influenced by the interaction of a collegiate honor code experience and corporate code implementation strength.

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Gurung, Regan A. R., Tiffany M. Wilhelm, and Tonya Filz. "Optimizing Honor Codes for Online Exam Administration." Ethics & Behavior 22, no. 2 (March 2012): 158–62. http://dx.doi.org/10.1080/10508422.2011.641836.

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Turner, Sharon P., and Phyllis L. Beemsterboer. "Enhancing Academic Integrity: Formulating Effective Honor Codes." Journal of Dental Education 67, no. 10 (October 2003): 1122–29. http://dx.doi.org/10.1002/j.0022-0337.2003.67.10.tb03705.x.

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Cihangir, Sezgin. "Gender specific honor codes and cultural change." Group Processes & Intergroup Relations 16, no. 3 (November 8, 2012): 319–33. http://dx.doi.org/10.1177/1368430212463453.

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Hall, Teresa L., and George D. Kuh. "Honor Among Students: Academic Integrity and Honor Codes at State-Assisted Universities." Journal of Student Affairs Research and Practice 36, no. 1 (September 1998): 2–18. http://dx.doi.org/10.2202/1949-6605.1069.

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Eremenko, T. "Ethical regulation of students’ using information: The comparative case study of Russian and US universities." Scientific and Technical Libraries 1, no. 11 (November 7, 2019): 75–92. http://dx.doi.org/10.33186/1027-3689-2019-11-75-92.

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The findings of the comparative study of documents representing the process of supporting the academic ethical values in students' information activities are presented. The empirical data were obtained as a result of analysis of 24 ethical codes of Russian universities and documentation of the Harvard University Honor Council. The documents indicating the practice of ethical regulation in the field of students' work with information loaded to the official websites of Russian universities are studied. The procedures of the Harvard Honor Council are discussed, the statistics of violations of academic integrity examined by the Honor Council is analyzed. The author concludes that Russian universities are at the initial stage of implementing full-fledged system of ethical regulation of the university community activities, and their initiatives aimed at approval of their ethical codes are primarily of the declarative nature. Based on the study of documented practice of the Harvard Honor Council, it is demonstrated how a well-developed ethical regulation mechanism provides for efficient control over the observance of the principles of academic integrity that are postulated in Harvard's Code of Honor. The conclusion about the high degree of influence of the “Codes of Honor” on the US university community is made.

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Palmer, William. "Scenes from Provincial Life: History, Honor, and Meaning in the Tudor North*." Renaissance Quarterly 53, no. 2 (2000): 425–48. http://dx.doi.org/10.2307/2901874.

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The early Tudor North is often regarded as a lawless and disordered society where leading magnates depended upon violence and codes of honor to maintain order. These codes of honor compelled magnates to fight to maintain their reputations and also to assert their independence from central authority. Through an examination of several episodes in northern history, however, most of them brought to light by the most famous historian of the region, Mervyn James, it can be shown that northern magnates did not have a code of honor and usually shrank from violence as a way of settling disputes.

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Kamir, Orit. "Zionist and Palestinian Honor and Universal Dignity in Israeli Cinema." Comparative Sociology 15, no. 6 (November 23, 2016): 639–68. http://dx.doi.org/10.1163/15691330-12341405.

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This article offers a film analysis of Israeli films which, it claims, embrace or critique Israel’s Zionist and Palestinian perceptions of honor, as compared with universal human dignity. The article groups together and examines six acclaimed Israeli feature films that, it argues, present and comment on Zionist and Palestinian perceptions of honor, as well as human dignity. The Israeli-Zionist Kazablan (1973) and the Israeli-Palestinian Wedding in Galilee (1987) each construct an ideal version of Zionist and Palestinian honor codes and mentalities, respectively. More critical and recent films, James’ Journey to Jerusalem (2003), Attash (2004) and Ajami (2009), suggest that these happy ideals conceal monstrous shadow images that undermine the reverence and promotion of human dignity. Finally, Bethlehem (2013) is read as portraying both Zionist and Palestinian mentalities concerning honor as macho, adolescent, insensitive and hurtful. According to this reading, Bethlehem demonstrates how both honor codes preclude the adherence to and cherishing of universal human dignity, locking the two nations in an eternal blood feud.

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McCabe, Donald L., and Linda Klebe Trevino. "Academic Dishonesty: Honor Codes and Other Contextual Influences." Journal of Higher Education 64, no. 5 (September 1993): 522. http://dx.doi.org/10.2307/2959991.

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Pearce, Katy E., and Jessica Vitak. "Performing honor online: The affordances of social media for surveillance and impression management in an honor culture." New Media & Society 18, no. 11 (July 9, 2016): 2595–612. http://dx.doi.org/10.1177/1461444815600279.

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In recent years, research on online impression management has received considerable scholarly attention, with an increasing focus on how the affordances of new media shape the impression management process. However, scant attention has been paid to how individuals perform their identity online in places where surveillance is the norm—and punishment for non-compliance to behavioral codes is severe. This qualitative study of Azerbaijan, an honor culture with a norm of surveillance and serious repercussions for deviating from behavioral codes, explores how young adults balance the tensions between wanting to connect, create, and interact in these spaces while still adhering to behavioral codes. Findings from interviews reveal a complex set of strategies young people employ to both adhere to and break free of the restrictions they experience in offline settings. In many ways, these strategies are similar to those identified in research on more open societies; however, the ramifications for behavioral violations are so severe that careful and controlled impression management becomes paramount for Azerbaijanis, and especially so for women, who face significantly more restrictions than men.

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Terry, Reta A. "“Vows to the Blackest Devil”: Hamlet and the Evolving Code of Honor in Early Modern England." Renaissance Quarterly 52, no. 4 (1999): 1070–86. http://dx.doi.org/10.2307/2901836.

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The Renaissance was a period in which the honor code underwent a significant metamorphosis. The medieval, chivalric code of honor, with its emphasis on lineage, allegiance to one's lord and violence, evolved into an honor code that was both more moral and political in that it began to emphasize the individual conscience and allegience to the state. Analysis of Shakespeare's Hamlet, and in particular its characters' use of promise, provides new and revealing insights into the evolving Renaissance codes of honor, for Shakespeare creates characters in Hamlet that represent various stages in the evolution of a changing honor system.

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Scott, Joan W., and Robert A. Nye. "Masculinity and Male Codes of Honor in Modern France." American Historical Review 99, no. 4 (October 1994): 1329. http://dx.doi.org/10.2307/2168847.

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Weber, Eugen. "Masculinity and Male Codes of Honor in Modern France." History: Reviews of New Books 22, no. 4 (June 1994): 178. http://dx.doi.org/10.1080/03612759.1994.9949091.

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Tatum, Holly, and Beth M. Schwartz. "Honor Codes: Evidence Based Strategies for Improving Academic Integrity." Theory Into Practice 56, no. 2 (April 3, 2017): 129–35. http://dx.doi.org/10.1080/00405841.2017.1308175.

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Heydari, Arash, Ali Teymoori, and Rose Trappes. "Honor killing as a dark side of modernity: Prevalence, common discourses, and a critical view." Social Science Information 60, no. 1 (February 24, 2021): 86–106. http://dx.doi.org/10.1177/0539018421994777.

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Honor killing is a serious social problem in some countries that is yet to be adequately explained and addressed. We start with an overview of the conceptualization of this phenomenon and review its global prevalence. We argue that honor killing cannot be fully explained by focusing only on religion and sexism. We present a feminist Durkheimian analysis of honor killing as a form of informal social control and argue that honor killing represents a ‘dark side of modernity’ in which the systematic marginalization and stigmatization of minorities and social groups have led them to rely more on traditional honor codes as a kind of informal social control, exacerbating honor crimes. We discuss how a more effective approach to combat honor killing requires not only addressing the issues of sexism and religious fundamentalism, but also the systematic exclusion and stigmatization of local groups and minorities.

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Hyatt, Katherine. "Effectiveness and Content of Corporate Codes of Ethics as a Model for University Honor Codes." International Journal of Technology and Educational Marketing 6, no. 1 (January 2016): 52–69. http://dx.doi.org/10.4018/ijtem.2016010104.

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Reports of unethical behavior in the corporate, governmental, and academic settings are gaining attention. At least 50-70% of students have engaged in academic misconduct. Some colleges and universities have codes of conduct while others do not. However, the implementation of an effective code can deter academic dishonesty. This article discusses how corporate codes of ethics can be used as models for implementing university honor codes. Effective corporate codes of ethics have certain characteristics, are communicated appropriately, are accompanied by training, and become part of the culture of the organization. These elements and strategies can be applied by universities in order to deter cheating and other unethical behaviors.

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Ljungqvist, Fredrik Charpentier. "Female Shame, Male Honor." Journal of Family History 37, no. 2 (January 18, 2012): 139–54. http://dx.doi.org/10.1177/0363199011432534.

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In the light of some key concepts from the chastity codes described by anthropological research for honor societies in the Mediterranean region and the Middle East, this article examines the chastity code for women that the Spanish Renaissance humanist Juan Luis Vives (1492/3–1540) advocated in his work De institutione feminae Christianae (1524/1538). Aspects, such as gender order, restrictions on women’s physical freedom of movement, regulations and instructions regarding women’s clothing, and various rules for women’s outward conduct, are studied. It can be established that Vives advocated a very traditional, patriarchal view of women, exhorting very strict gender segregation and female seclusion. He prescribed very tight restrictions on women’s freedom, with a view to controlling female sexuality, an aspect of Vives that previous research has not paid full attention to.

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Kura, Kabiru Maitama, FaridahwatiMohd Shamsudin, and Ajay Chauhan. "Effects of Honor Codes and Classroom Justice on Students’ Deviant Behavior." Procedia - Social and Behavioral Sciences 112 (February 2014): 77–86. http://dx.doi.org/10.1016/j.sbspro.2014.01.1141.

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Riihelä, Sakari, and Kari Väyrynen. "Comparison of Finnish Codes of Honor and ASCE Code of Ethics." Journal of Professional Issues in Engineering Education and Practice 123, no. 4 (October 1997): 131–34. http://dx.doi.org/10.1061/(asce)1052-3928(1997)123:4(131).

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Dufresne, Ronald L. "An Action Learning Perspective on Effective Implementation of Academic Honor Codes." Group & Organization Management 29, no. 2 (April 2004): 201–18. http://dx.doi.org/10.1177/1059601103261472.

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Hildreth, Martha Lee. "Review of: Masculinity and Male Codes of Honor in Modern France." Bulletin of the History of Medicine 70, no. 1 (1996): 151–53. http://dx.doi.org/10.1353/bhm.1996.0016.

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McCabe, Donald L. "Faculty responses to academic dishonesty: The influence of student honor codes." Research in Higher Education 34, no. 5 (October 1993): 647–58. http://dx.doi.org/10.1007/bf00991924.

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Alamrani, Gamil. "Modern Arab Women and Traditional Morality." Humanities and Management Sciences - Scientific Journal of King Faisal University 22, no. 2 (2021): 1–7. http://dx.doi.org/10.37575/h/art/0091.

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This study uses a descriptive–analytical methodology, based on a postmodern deconstructive feminist approach, to analyze the struggle of modern Arab women fighting against patriarchal biases, violence, and the hypocritical morality system that dominate most tribal Arab societies. Applications for the study are taken from major Arab contemporary novels that continue to create strong independent female characters to expose the misogynistic nature of selected traditional tribal Arab societies. Many of these characters challenge the existing tribal moral codes that incite physical and psychological violence against women who are suspected of violating accepted social and cultural codes of family honor. The study highlights that the existing morality system is biased and unjust, resulting in the continuous subordination and manipulation of women. The analysis also reveals that modern Arab women challenge the hegemony of the long-standing and traditional patriarchal system, fight for an equal distribution of social rights and responsibilities, and reject any form of psychological and physical violence inflicted on women under a misguided masculine system of honor.

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Vassiliadou, Dimitra. "Masculinity on Stage." Aspasia 13, no. 1 (March 1, 2019): 12–30. http://dx.doi.org/10.3167/asp.2019.130104.

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Based on some forty duels that took place in Athens between 1870 and 1918, this article examines the different connotations middle-class dueling assumed in the political culture of the period. Drawing on newspaper articles, monographs, domestic codes of honor, legal texts, and published memoirs of duelists, it reveals the diversified character of male honor as value and emotion. Approaching dueling both as symbol and practice, the article argues that this ritualistic battle was imported to Greece against a background of fin de siècle political instability and passionate calls for territorial expansion and national integration. The duel gradually became a powerful way of influencing public opinion and the field of honor evolved into a theatrical stage for masculinity, emanating a distinct glamor: the glamor of a public figure who was prepared to lay down his life for his principles, his party, the proclamations he endorsed, and his “name.”

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Calvo Caballero, Pilar. "Woman and Liberal Revolution." Revista Portuguesa de História 50 (October 29, 2019): 41–66. http://dx.doi.org/10.14195/0870-4147_50_2.

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The study of the first liberal Penal Codes (Spanish from 1822/1848/1850 and Portuguese from 1852) shows that the Spanish and the Portuguese woman share the same legal frame, but for a few differences. This frame preserves the feminine pattern of behaviour established by the Old Regime Courts, subject to man’s authority and to marriage as a guarantee of social and family order, but with a change: man’s honor resting upon the woman is honesty, not any longer privileged (married and honest) but imposed (home angel) and punished (dishonest woman). Between applying mercy or an exemplary treatment to a woman, liberal law chooses the last. Woman is not the plural category of the Old Regime any more, but the dual category angel/dishonest, which brings about her fragilitas. This leads to equality among women and approach to men in most offenses, but for the glaring inequality with regard to honor. An exception: the Portuguese wife, protected against procuring, has the right to take vengeance on his husband for her honor, whereas the Spanish wife does not have that right. Keywords: Spanish Penal Code 1822/1848/1850. Portuguese Penal Code 1852. Woman. Fragilitas. Honesty.

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Jakobsh, Doris R. "Offline Politics / Online Shaming: Honor Codes, Modes of Resistance, and Responses to Sikh Gurdwara Politics." Diaspora: A Journal of Transnational Studies 17, no. 2 (June 2014): 220–38. http://dx.doi.org/10.3138/diaspora.17.2.220.

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This article investigates notions of “shaming,” “resistance,” and “honor” within the Sikh community from an historical perspective and investigates the “online shaming” that of late has been taking place within a number of ethno-specific “online spaces.” It focuses on Sikhs’ and specifically Sikh youths’ contributions and responses. Gurdwara brawls that have taken place over contentious issues have been often filmed and posted on social networking sites; this article analyzes the “online shaming” that appears to be taking place during times of off-line conflict within gurdwaras in North America.

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Jakobsh, Doris R. "Offline Politics / Online Shaming: Honor Codes, Modes of Resistance, and Responses to Sikh Gurdwara Politics." Diaspora: A Journal of Transnational Studies 17, no. 2 (2014): 220–38. http://dx.doi.org/10.1353/dsp.2014.0005.

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Peters, Rudolph. "Islamic and Secular Criminal Law in Nineteenth Century Egypt: The Role and Function of the Qadi." Islamic Law and Society 4, no. 1 (1997): 70–90. http://dx.doi.org/10.1163/1568519972599879.

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AbstractUntil the introduction of French law in 1883, Egyptian criminal law during the nineteenth century had been governed by both statute law and Islamic law. The criminal codes were enforced by administrative and judicial bodies called majālis or councils; Islamic law was applied by the qadi. In this article, I define the qadi's competence in criminal matters and analyze his role and function as revealed in the texts of the criminal codes and nineteenth-century court records preserved in Egyptian archives. I conclude that the judicial councils dealt with criminal offenses from the point of view of public order and security and that the main task of the qadi was the adjudication of private claims connected with crime. Such claims were either punitive (e.g., retribution for manslaughter, punishment for violation of a person's honor), or financial (bloodmoney, revindication of stolen property).

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Haque, Mary. "CHARACTER EDUCATION—ITS PLACE IN THE CLASSROOM." HortScience 31, no. 5 (September 1996): 743c—743. http://dx.doi.org/10.21273/hortsci.31.5.743c.

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In The Seven Habits of Highly Effective People, Stephen Covey presents a convincing appeal to replace what he calls the “Personality Ethic” with focus on the “Character Ethic” as a foundation of success. Rutger's professor Donald McCabe's 1991 survey reporting that 67% of 6000 college students responding to a survey say they have cheated at least once verifies the need to address basic foundations of character, including honesty and integrity in the college classroom. The question is no longer “Do we need character education?” but rather “How can we implement a process that inspires people to action?” A process involving students in the development of both personal and class codes of ethics has been well received in a sophomore-level landscape appreciation course. Incorporating such codes into all classes would be a logical response to McCabe's study, which revealed that dishonesty is less prevalent at schools with explicit honor codes. Encouraging students to write ethics statements that address high standards of behavior and concern for a greater society and world is a first step toward developing concerned professionals who will serve the public with integrity and understanding after they leave the classroom.

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Smith, Leonard V. "Masculinity and Male Codes of Honor in Modern France. Robert A. Nye , Judith Brown , Guido Ruggiero." Journal of Modern History 67, no. 3 (September 1995): 733–34. http://dx.doi.org/10.1086/245205.

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McLaren, Angus. "Masculinity and Male Codes of Honor in Modern France, by Robert A. NyeMasculinity and Male Codes of Honor in Modern France, by Robert A. Nye. Don Mills, Ontario, Oxford University Press, 1993. xiii, 316 pp. $55.95." Canadian Journal of History 29, no. 1 (April 1994): 222–24. http://dx.doi.org/10.3138/cjh.29.1.222.

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Frigo, Manlio. "Ethical Rules and Codes of Honor Related to Museum Activities: A Complementary Support to the Private International Law Approach Concerning the Circulation of Cultural Property." International Journal of Cultural Property 16, no. 1 (February 2009): 49–66. http://dx.doi.org/10.1017/s0940739109090067.

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The role of ethical rules and codes of conduct in the field of art law and international protection of cultural property, together with the adoption of the relevant international conventions, has constantly increased in the last decades. This article considers the main codes of conduct drafted by international organizations as well as international, national, public, and private institutions, federations, and associations. The focus is on their influence on international trade as instruments of art market regulation. Specific attention is paid to the interaction with the private international law approach and to a survey of both direct and indirect effects of these rules on the international circulation of cultural property.

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Reid, Susan E. "All Stalin's Women: Gender and Power in Soviet Art of the 1930s." Slavic Review 57, no. 1 (1998): 133–73. http://dx.doi.org/10.2307/2502056.

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This article will examine how the representation of gender in Soviet art during the second and third Five-Year Plans articulated relationships of domination in Stalinist society. Using female characters to stand for “the people” as a whole, painting and sculpture drew on conventional gender codes and hierarchy to naturalize the subordination of society to the Stalinist state and legitimate the sacrifice of women's needs to those of industrialization. The prevalence of female protagonists was closely connected with the promotion of the Stalin cult: women modeled the ideal attitude of “love, honor, and obedience.” As the triumph of conservative aesthetic hierarchies paralleled the restoration of traditional gender roles, I ask how women artists were to operate in these conditions.

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Saragatsis, Evangelos, and Ifigeneia Vamvakidou. "The Bouzouki’s Signifiers and Significance Through the Zeibekiko Dance Song: "Evdokia’s Zeibekiko"." European Scientific Journal, ESJ 13, no. 35 (December 31, 2017): 125. http://dx.doi.org/10.19044/esj.2017.v13n35p125.

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The objective of this study is to identify the signifiers and significance of the Zeibekiko dance, and those of the bouzouki itself, to a further extent, as they emerge through research conducted in the relevant literature, and which is anchored to those signifiers, as they are highlighted through their presence in material that is obtained from movies. The semiotic analysis of the film “Evdokia”, by A. Damianos (1971), is the research method that is followed. In this context, the main focus is placed on the episode/scene, where Evdokia’s Zeibekiko is displayed on stage. This ‘polytropic’ (polymodal) material that consists of listening to, viewing, playing music, and dancing encompasses a large variety of musicological and gender signifiers that refer to the specific era. The model followed is that of Greimas (1996), as it was used by Lagopoulos & Boklund-Lagopoulou (2016), and Christodoulou (2012), in order to point out those characteristic features that are expressed by the bouzouki, as a musical instrument, through a representative sample of the zeibekiko dance, as it is illustrated in the homonymous film. The analysis of images, as well as of the language message, lead to the emergence of codes, such as the one referring to the gender, and also the symbolic, value, and social codes, and it is found that all these codes agree with the introductory literature research conducted on the zeibekiko dance and the bouzouki. Based on the combination of these approaches to the analysis performed, a number of elements can be clearly identified, such as the dancer’s masculinity, the loneliness that characterizes the dance, the values adhered to and the respect shown to the codes of honor, and all these elements confirm the initial literature research conducted on the zeibekiko dance, and by extent, the fact that the bouzouki expresses all the above characteristics.

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Hadi, Abdul. "Patriarchy and Gender-Based Violence in Pakistan." European Journal of Social Sciences Education and Research 10, no. 2 (May 19, 2017): 297. http://dx.doi.org/10.26417/ejser.v10i2.p297-304.

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Patriarchal values are embedded in Pakistani society which determines the subordinated position of women. Patriarchal control over women is exercised through institutionalized restrictive codes of behavior, gender segregation and the ideology which associates family honor to female virtue. The abnormal, amoral, and harmful customary practices which aim at preserving subjugation of women, defended and sanctified as cultural traditions and given religious overtones. Abnormal and amoral traditional practices in Pakistan include honor killing, rape and sexual assault, sexual harassment, acid attacks, being burned, kidnapping, domestic violence, dowry murder, and forces marriages, custodial abuse and torture. According to a 2011 poll of experts by the Thomson Reuters Foundation Poll, Pakistan is ranked the 3rd the most dangerous country for women in the world. This paper aims to highlight the sufferings of women in Pakistan and consider that in patriarchal societies violence has been used as a social mechanism to perpetuate the subjugation of women. Patriarchal system necessitates the violence for the sake of its existence. With the help of existing data, the gender-based violence in Pakistan has been analyzed. This paper concludes that all forms of gender-based violence are committed to ensure the compliance of women. In order to eliminate violence against women, patriarchal system has to be changed which can be achieved by strengthening the social, political and economic position of women.

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Lomnitz, Claudio. "The Ethos and Telos of Michoacán’s Knights Templar." Representations 147, no. 1 (2019): 96–123. http://dx.doi.org/10.1525/rep.2019.147.1.96.

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This essay is an ethnographic exploration of the ethos and mores of Mexico’s contemporary drug culture. It uses temporal directionality (telos) to interpret the idiosyncratic symbols and rituals developed for the warrior order known as the Caballeros Templarios or Knights Templar cartel (Michoacán). The essay shows that Mexican drug organizations, in their dedication to the business of privatizing public goods, are thus at the same time parallel state structures and trust-based organizations of brothers working to build a collective future. The essay emphasizes the cultural elaboration of competing communitarian and bureaucratic organizational forms and ideals in order to explore the leadership style and moral codes of honor of the Knights Templar, underscoring the centrality of transnational movement in the invention of an acutely gender- and class-based culture of violent domination and caste formation.

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Travaglino, Giovanni A., Dominic Abrams, Georgina Randsley de Moura, and Giuseppina Russo. "Organized crime and group-based ideology: The association between masculine honor and collective opposition against criminal organizations." Group Processes & Intergroup Relations 17, no. 6 (May 30, 2014): 799–812. http://dx.doi.org/10.1177/1368430214533394.

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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.

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Jaffary, Nora E. "Reconceiving Motherhood." Journal of Family History 37, no. 1 (January 2012): 3–22. http://dx.doi.org/10.1177/0363199011428050.

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Colonial authorities prosecuted surprisingly few women for the crimes of abortion and infanticide in viceregal Mexico. Although criminal courts tried hundreds of such cases in the nineteenth century, only a handful of trials survive from Mexico’s colonial era. This article examines criminal and inquisition records, jurisprudence, and medical texts to try to explain this discrepancy. The available evidence suggests that women in colonial Mexico did commit infanticide and abortion much more frequently than the surviving documentary record implies but that neither their peers nor courts viewed the crimes as harshly as they would in later periods. Women successfully concealed the crimes, the public declined to view these acts as criminal, and criminal courts treated them with leniency. Justices, members of the public, and mothers themselves privileged other factors, particularly fiscal concerns and the maintenance of codes of female honor, above a concern with the crimes of infanticide and abortion.

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Ostrom, Elinor. "The Dynamics of Rules: Change in Written Organizational Codes. By James G. March, Martin Schulz, and Xueguang Zhou. Stanford: Stanford University Press, 2000. 228p. $55.00 cloth, $24.95 paper." American Political Science Review 96, no. 4 (December 2002): 827–28. http://dx.doi.org/10.1017/s0003055402510467.

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James March, Martin Schulz, and Xueguang Zhou address the fascinating question of how rules evolve in a complex organization with a unique data set. Stanford University was founded in the decades before the turn of the last century. The authors searched and coded a vast Stanford archive of materials on rules related to student contact, the student honor system, faculty appointment and tenure procedures, faculty governance, and finally rules related to accounting, purchasing, and other administrative functions of a university. They are able to examine questions concerning the external and internal stimulants to rule creation, change, and suspension. No other book equals this one in regard to the breadth of the questions asked and the mode of analysis.

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Lunn, Joe. "Male Identity and Martial Codes of Honor: A Comparison of the War Memoirs of Robert Graves, Ernst Junger, and Kande Kamara." Journal of Military History 69, no. 3 (2005): 713–35. http://dx.doi.org/10.1353/jmh.2005.0169.

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Lavee, Moshe. "Marital Bond and Genealogical Anxiety – Reaffirming the Schism between Rabbinic Texts from Babylonia and the Land of Israel." Journal of Ancient Judaism 11, no. 1 (September 7, 2020): 116–47. http://dx.doi.org/10.30965/21967954-12340006.

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Abstract Societies are constituted of thick networks of intersecting constructs: genealogical anxiety is bound up with stronger patriarchal family structures. Goody and Guichard portrayed two clusters of social features – the “Occidental” (bi-lineal family model, strengthened nuclear family, solid husband-wife relationship, monogamy, loose gender separation, and a higher status of women); and the “Oriental” (patrilineal model, broader family structure, weak husband-wife relationship, tribal importance attributed to genealogy, codes of honor and shame, legitimacy of polygamy, rigid gender separation, a lower status of women, active men, and female passivity). Following these taxonomies, the article explores the relationship between genealogical anxiety and intersecting social commitments in classical and early medieval rabbinic culture: Talmudic and Midrashic stories, as well as an exegetical narrative from an unknown Midrash preserved in the Genizah. It also claims that the earlier sources are proven helpful in reaffirming the claim for a different mode of genealogical anxiety in Babylonian sources.

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Gunasinghe, Cerisse, Stephani L. Hatch, and Jane Lawrence. "Young Muslim Pakistani Women’s Lived Experiences of Izzat, Mental Health, and Well-Being." Qualitative Health Research 29, no. 5 (October 8, 2018): 747–57. http://dx.doi.org/10.1177/1049732318803094.

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This article explores how six Pakistani Muslim women interpret cultural concepts of izzat (honor and self-respect); what role, if any, it has in their lives; and whether there is interplay between upholding izzat and the participants’ help-seeking strategies for mental health and well-being. Semistructured interviews were conducted and analyzed with an interpretative phenomenological analytic framework. Three themes were identified: (a) “the rules of izzat,” (b) “negotiating tensions,” and (c) “speaking out/breaking the ‘rules.’” Findings highlighted new insights into the understanding of izzat and the implications these cultural concepts have for strategies in managing or silencing of psychological distress. Interviews illustrated tensions the participants experience when considering izzat, how these are negotiated to enable them to self-manage or seek help, and possible life experiences that might lead to self-harm and attempted suicide. Notably, cultural codes, in particular izzat, appear to vary over the life course and are influenced by migration.

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Handayani, Tri Ulfi, and Anis Mashdurohatun. "Urgensi Dewan Kehormatan Notaris Dalam Penegakan Kode Etik Notaris Di Kabupaten Pati." Jurnal Akta 5, no. 1 (March 5, 2018): 51. http://dx.doi.org/10.30659/akta.v5i1.2531.

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ABSTRAKSuatu pekerjaan atau profesi yang dalam melaksanakan kewenangannya memerlukan etika. Kode etik yang dijadikan sebagai suatu pedoman perilaku anggota beserta sanksi yang jelas dan tegas terhadao pelanggar kode etik. Keberadaan kode etik Notaris bertujuan agar suatu profesi Notaris dapat dijalankan dengan profesional dengan motivasi dan orientasi pada ketrampilan intelektual serta beragumentasi secara rasional dan kritis serta menjujung tinggi nilai-nilai moral. Pedoman notaris dalam menjalankan tugasnya harus berpegang teguh pada kode etik Notaris yang merupakan seluruh kaedah moralnya. Dalam melaksanakan prateknya Notaris diawasi oleh Dewan Kehormatan Notaris, karena pengawasan ini sangat diperlukan agar Notaris tidak mengabaikan keluhuran dan martabat profesinya. Penelitian ini bertujuan untuk mengetahui, mengkaji dan menganalisis urgensi Dewan Kehormatan dalam penegakan kode etik, kendala, dan solusi Dewan Kehormatan Notaris dalam penegakan Kode Etik Notaris di Kabupaten Pati. Penelitian ini menggunakan pendekatan yuridis empiris. Data yang dipergunakan adalah data primer dan data sekunder. Data primer diperoleh secara langsung melalui wawancara dan data sekunder diperoleh dari bahan kepustakaan, arsip, dan dokumen-dokumen yang berhubungan dengan obyek penelitian. Hasil penelitian menunjukkan bahwa Dewan Kehormatan sangat berperan peting dalam upaya penegakan kode etik. Beberapa bentuk pelanggaran yang dilakukan oleh Notaris adalah Penandatanganan akta tidak berhadapan antara klien dan Notaris, Melakukan penetapan tarif dibawah standar , Melakukan usaha-usaha yang dapat mengarah kepada persaingan tidak sehat, Permasalahan plang nama dan pindah alamat tidak melapor. Kendala Dewan Kehormatan dalam melakukan penegakan kode etik yaitu, jumlah Notaris yang semakin banyak, Dewan Kehormatan hanya berjumlah 3 (tiga) orang anggota dan bersifat kolektif sehingga apabila ada yang berhalangan karena kesibukan atau kendala lainnya, Dewan Kehormatan tidak menjalankan tugasnya secara optimal dan ada sebagian oknum Notaris yang mau diperiksa sudah diberi tahu tetapi tidak ada di Kantor tanpa ada alasan dan wilayah kerja yang luas. Solusi Dewan Kehormatan dalam penegakan kode etik Notaris melakukan evaluasi dan perbaikan dari setiap pelanggaran kode etik agar dapat diminimalisir dan dihilangkan, merencanakan langkah yang strategis yang akan dilaksanakan Dewan Kehormatan agar sesuai dengan tujuan yang hendak dicapai.Kata Kunci : Kode Etik, Dewan Kehormatan, NotarisABSTRACTA job or profession that in carrying out its authority requires ethics. The code of ethics that is used as a guideline of the behavior of members along with clear and unequivocal sanctions against violators of the code of ethics. The existence of the code of ethics of Notary aims to a notary profession can be run with a professional with motivation and orientation on intellectual skills and rational and critical documentation and high moral values. Notary guidelines in carrying out their duties must cling to the code of ethics Notary which is the entire moral method. In performing its Practice Notary is supervised by Board of Honor Notary, because this supervision is necessary so that Notary does not neglect the nobility and dignity of his profession. This study aims to know, examine and analyze the urgency of the Council of Honor in the enforcement of ethical codes, constraints, and solutions of the Notary Board of Honor in the enforcement of the Notary Code of Ethics in Pati Regency. This study uses an empirical juridical approach. The data used are primary data and secondary data. Primary data obtained directly through interviews and secondary data obtained from literature materials, archives, and documents related to the object of research. The results of the study show that the Honorary Board is very important in the effort to enforce the code of ethics. Some forms of violations committed by a Notary are the signing of not dealing dealing between the client and Notary, Conducting tariffs under the standard, Conducting business that may lead to unhealthy competition, Problems plang name and move address not report. Obstacles of the Board of Honor in enforcing the code of ethics that is, the number of Notary more and more, the Board of Honor only amounted to 3 (three) members and collective so that if there is an absence due to busyness or other obstacles, the Honor Board does not perform its duties optimally and there are some Notary person to be examined has been notified but not in the Office without any reason and wide working area. The solution of the Council of Honor in the enforcement of the code of ethics Notary conducts an evaluation and correction of any violation of the code of ethics in order to be minimized and eliminated, to plan the strategic steps that the Board of Honor will take to match the objectives to be achieved.Keywords: Code of Ethics, Council of Honor, Notary

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van Zetten, Frans. "What's Wrong with Social Norms? An Alternative to Elster's Theory." Canadian Journal of Philosophy 27, no. 3 (September 1997): 339–60. http://dx.doi.org/10.1080/00455091.1997.10715955.

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Is guidance by social norms compatible with rationality? Jon Elster has argued inThe Cement of Societythat there is a fundamental contrast between rationality and conformity to social norms. The context of study is the problem of collective action, with special emphasis on collective wage bargaining. In such negotiations, the appeal to social norms rather than to self-interest can block agreement. Suppose one union is committed to the norm of equal pay for equal work; another one appeals to the norm of equal pay for everybody, regardless of the type of work. ‘In the presence of competing norms that favor different groups, the self-righteousness conferred by belief in a norm can lead to a bargaining impasse.'In confrontations between individuals, codes of honor can produce similar problems. It is in no one's interest to face a colleague over the barrel of a gun because one has made a nasty remark about his latest book, but if the code demands that one fight it out, the challenge must be accepted.

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Hurshman, J. "Masculinity and Male Codes of Honor in Modern France. By Robert A. Nye (New York: Oxford University Press, 1993. ix plus 316pp. $39.95)." Journal of Social History 27, no. 4 (June 1, 1994): 895–97. http://dx.doi.org/10.1353/jsh/27.4.895.

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Matsiliza, Noluthando, and Nyaniso Zonke. "Accountability and integrity as unique column of good governance." Public and Municipal Finance 6, no. 1 (April 5, 2017): 75–82. http://dx.doi.org/10.21511/pmf.06(1).2017.08.

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The authors contend that accountability and integrity in public affairs are best preserved through enhancement of an integral system of legal prescripts, law, institutional policies and protocols. In the post-apartheid, South African public officials and political office bearers have been continuously criticized for allegedly transgressing ethical codes. Democracy has been tested due to violations of accountability, integrity and misconducts in the South African public service. However, this study argues that integrity can be enhanced when the society and those that are governing can preserve through specialized institutions legislation where law-makers are working with civil society to instill the culture of integrity.It is imperative to balance what is required for public officials’ conduct and what is done through parliamentary controls and certain caveats of highest honor. The value of accountability and integrity in public affairs can enjoy a resurgence in the last and present decade as the arrangements for public officials to operate in an environment that promotes good governance. This study reveals some concerns over the lack of commitment to preserve existing structures that could serve as mechanisms to promote good governance. A qualitative document analysis is employed to draw data from literature review. This paper’s findings contribute towards ethics and good governance in public administration.

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Le Guin, C. A. "Book reviews : Robert A. Nye, Masculinity and Male Codes of Honor in Modern France. New York and Oxford: Oxford University Press, 1993, 316 pp., $ 39.95 (cloth)." International Journal of Comparative Sociology 35, no. 3-4 (January 1, 1994): 277–78. http://dx.doi.org/10.1177/002071529403500315.

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Journal articles on the topic 'Honor codes'

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