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Journal articles on the topic 'Shame-honor'

Author: Grafiati

Published: 5 June 2025

Last updated: 2 August 2025

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1

Moxnes, Halvor. "Honor and Shame." Biblical Theology Bulletin: Journal of Bible and Culture 23, no. 4 (1993): 167–76. http://dx.doi.org/10.1177/014610799302300405.

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2

Georges, Jayson. "From Shame to Honor: A Theological Reading of Romans for Honor-Shame Contexts." Missiology: An International Review 38, no. 3 (2010): 295–307. http://dx.doi.org/10.1177/009182961003800305.

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Honor and shame are pivotal cultural values for most non-Western Christians and yet are widely neglected in Christian theology. This article interprets Paul's epistle to the Romans, long interpreted according to Western individualistic concerns, according to the cultural notions of honor and shame to reformulate traditional theological categories. Theologizing from Romans in light of honor and shame reveals God as the honorable Creator and Covenanter, sin as shame and dishonor, salvation as honor and glory in Christ, and ethics as adopting God's code of honor. In closing, this article presents

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3

Ljungqvist, Fredrik Charpentier. "Female Shame, Male Honor." Journal of Family History 37, no. 2 (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

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4

Zahn, L. M. "Shame and Honor Work." Science 332, no. 6035 (2011): 1242–43. http://dx.doi.org/10.1126/science.332.6035.1242-d.

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5

Henry, Tri Keah, Brittany E. Hayes, Joshua D. Freilich, and Steven Chermak. "Comparison of honor killings to anti-LGBTQ homicides." Journal of Aggression, Conflict and Peace Research 10, no. 4 (2018): 272–82. http://dx.doi.org/10.1108/jacpr-09-2017-0318.

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Purpose The purpose of this paper is to compare the role honor and shame play in honor killings and anti-LGBTQ homicides by identifying similarities and differences across these two homicide types. Design/methodology/approach This study uses data from the US Extremist Crime Database (ECDB). Data for each of the incidents included in the ECDB are gathered from various open sources through a multi-stage process. A total of 16 honor killings and 21 anti-LGBTQ cases (i.e. the universe for both groups) are examined in this analysis. A closed-coded analysis technique is utilized to assess each case

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6

Chan, Yi-Sang Patrick. "Εντροπη: Shame and Identity Formation in the Letters of Ignatius of Antioch". Religions 15, № 10 (2024): 1258. http://dx.doi.org/10.3390/rel15101258.

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Since the 1980s, biblical scholars have started to employ the framework of “honor and shame” to study the culture of the ancient Mediterranean region. However, this application of the social–scientific honor–shame model has led to “massive generalizations of ‘honor’ and ‘shame’”. In particular, when focusing on the concept of honor/shame rather than its lexemes, the social–scientific school ignores the nuanced nature of each Greek word group related to shame. By studying classical Greek literature, Douglas Cairns further points out a puzzling situation that the word group αἰδώς contains polari

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7

Merz, Johannes. "The culture problem: How the honor/shame issue got the wrong end of the anthropological stick." Missiology: An International Review 48, no. 2 (2019): 127–41. http://dx.doi.org/10.1177/0091829619887179.

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The honor/shame issue is an important topic in mission, as portrayed in Georges’s The 3D Gospel for example. Proponents of the shame–guilt distinction draw on the popular culture concept of the early 20th century by assuming that cultures are objects that we can easily grasp and demarcate from one to another. Culture thus becomes a convenient idea to understand difference by generalizing and simplifying the unfamiliar and submitting it to one’s own way of thinking. Current anthropology, however, rejects such a reifying and essentializing approach. Rather, culture is seen as an expression of ho

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8

Paksoal, David Alexander. "Budaya Honor Shame dalam Konteks Pelayanan pada Sebuah Gereja Kota di Bekasi." Jurnal Teologi Kontekstual Indonesia 1, no. 2 (2021): 94. http://dx.doi.org/10.46445/jtki.v1i2.309.

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Culture is the ecosystem in which an indivdiual live and interact with its society. This ecosystem shapes the how individiual and community think, feel and behave. Ministry is one of the areas in life that is affected by culture. This paper will explain about the concept of culture and more specifically the honor shame culture. The purpose of this research is to know the influence of honor shame culutre in the ministry of Gereja Kemah Injil Indonesia Jemaat Rehobot Taman Wisma Asri Bekasi. This research will be using ethnography approach. Theoritical findings through literature study will be e

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9

Granada, Aleksandra. "Wstyd i honor jako wyznaczniki dobrego zachowania." Kultura i Społeczeństwo 50, no. 1-2 (2006): 199–211. http://dx.doi.org/10.35757/kis.2006.50.1-2.9.

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The author looks at the dichotomy between shame and honor through references to traditional societies of the Mediterranean culture. Anthropological studies in the 1950–1980s define both concepts as morally determined social regulators. Emotions related to shame are etymologically feminine, those related to honor are masculine. Consequently, gender seems to determine what is moral. Therefore, one can venture that social expectations with regard to women evolve around notions related to shame: modesty (particularly sexual), passivity and submission. For men they evolve around notions related to

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10

GOSNELL, PETER W. "Honor and Shame Rhetoric as a Unifying Motif in Ephesians." Bulletin for Biblical Research 16, no. 1 (2006): 105–28. http://dx.doi.org/10.2307/26424013.

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Abstract New Testament scholarship increasingly recognizes the importance of honor and shame dynamics for understanding biblical texts. That recognition has not been applied to studies in Ephesians in a consistently developed way. The present article offers a detailed exploration of Ephesians' persistent regard for honor and shame. This pervasive motif unifies the epistle's varied contents. Its pervasiveness has significant implications for understanding both the purpose and content of the letter.

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11

Jacquet, Jennifer, Christoph Hauert, Arne Traulsen, and Manfred Milinski. "Could shame and honor save cooperation?" Communicative & Integrative Biology 5, no. 2 (2012): 209–13. http://dx.doi.org/10.4161/cib.19016.

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12

Moon, Joshua. "Honor and Shame in Hosea's Marriages." Journal for the Study of the Old Testament 39, no. 3 (2015): 335–51. http://dx.doi.org/10.1177/0309089215577592.

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13

Crook. "Honor, Shame, and Social Status Revisited." Journal of Biblical Literature 128, no. 3 (2009): 591. http://dx.doi.org/10.2307/25610205.

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14

Royster, Michael D. "Book Review: Between Honor and Shame." Expository Times 121, no. 8 (2010): 417. http://dx.doi.org/10.1177/00145246101210080813.

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15

LEE, Dongchoon. "Shame and Guilt As Sanctions Controlling Gawain’s Behavior." Institute of British and American Studies 59 (October 30, 2023): 87–112. http://dx.doi.org/10.25093/ibas.2023.59.87.

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Sir Gawain and the Green Knight is a valuable work for the study of honor and shame in late-medieval English literature. In addition to the social codes influenced by pre-Christian “shame culture”, the “guilt culture” deeply embedded in the work is also crucial to the understanding of the Gawain poet’s intention as well as Sir Gawain’s behavioral modes. The shame culture is the performative public honor, which exerts the strongest influence upon Sir Gawain for the first half of the poem. After his departure from the Arthurian court, Sir Gawain’s actions are circumscribed by both guilt and sham

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16

Ahn, Jum Sik. "Re-examining Shame: The Contextualization of Theology in Honor-Shame Cultures." ACTS Theological Journal 50 (December 30, 2021): 536–72. http://dx.doi.org/10.19114/atj.50.15.

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17

Pietrzak, Bartosz. "Cultural Conceptualizations of shame & dishonor in Early Poetic Arabic (EPA)." Polish Journal of the Arts and Culture New Series, no. 14 (2/2021) (November 18, 2021): 73–94. http://dx.doi.org/10.4467/24506249pj.21.018.15324.

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Persisting in a binary relationship with honor, shame was an important element of the pre-Islamic Arabic social evaluation system. In my study, I analyzed the two most important EPA concepts parallel to English shame – ˁayb and ˁār – applying the Cultural Linguistic approach. Based on the analyses on corpus of Early Arabic poetry and Classical Arabic dictionaries, I represented cultural schemata encoding the knowledge shared by pre-Islamic Arabs about those phenomena. The paper presents also metaphoric, metonymic, and image-schematic models, which account for the specifics of associated lingu

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Pietrzak, Bartosz. "Cultural Conceptualizations of shame & dishonor in Early Poetic Arabic (EPA)." Polish Journal of the Arts and Culture New Series, no. 14 (2/2021) (November 18, 2021): 73–94. http://dx.doi.org/10.4467/24506249pj.21.018.15324.

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Persisting in a binary relationship with honor, shame was an important element of the pre-Islamic Arabic social evaluation system. In my study, I analyzed the two most important EPA concepts parallel to English shame – ˁayb and ˁār – applying the Cultural Linguistic approach. Based on the analyses on corpus of Early Arabic poetry and Classical Arabic dictionaries, I represented cultural schemata encoding the knowledge shared by pre-Islamic Arabs about those phenomena. The paper presents also metaphoric, metonymic, and image-schematic models, which account for the specifics of associated lingu

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19

Yunissov, Ye A., Tursynbayeva A.O., and Sagatova Sh.B. "The concept of “conscience” in Kazakh texts." Bulletin of the Karaganda university History.Philosophy series 106, no. 2 (2022): 334–42. http://dx.doi.org/10.31489/2022hph2/334-342.

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This article considers the meaning of the concepts of Honor, Shame, and Conscience based on a deep, comprehensive analysis of Kazakh texts. An extensive analysis of the difference between the concepts of honor, shame, and conscience is given, the connection with the concept of conscience as the third definition in Shakarim’s teaching on conscience, the role of conscience and shame in Kazakh proverbs and the works of great Kazakhstani personalities are determined, and an assessment of the past, present and future of the concept is given. “Ar” means “conscience” in English and it is “sovest” in

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20

Hobbs, T. R. "Reflections on Honor, Shame, and Covenant Relations." Journal of Biblical Literature 116, no. 3 (1997): 501. http://dx.doi.org/10.2307/3266671.

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21

Grappe, Christian. "Honor-shame-cultures et le Nouveau Testament." Revue d'éthique et de théologie morale N° 321, no. 1 (2024): 43–55. http://dx.doi.org/10.3917/retm.3232.0043.

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La notion d’honneur a suscité, depuis la seconde moitié du xx e siècle, un profond intérêt de la part d’anthropologues et de sociologues, états-uniens pour la plupart. Ils ont déployé un modèle selon lequel l’idéologie de l’honneur envisagé en tension avec l’humiliation, constitue, avec les représentations et la politique liées au genre et l’alliance matrimoniale endogame, des caractéristiques majeures des sociétés méditerranéennes, sociétés fondées sur les liens de parenté et non pas sur l’économie. Des biblistes se sont emparés du modèle en vue de l’appliquer, avec plus ou moins de souplesse

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22

Landes, Richard. "Oslo's Misreading of an Honor-Shame Culture." Israel Journal of Foreign Affairs 13, no. 2 (2019): 189–205. http://dx.doi.org/10.1080/23739770.2019.1678314.

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23

Beech, Geoff. "Shame/Honor, Guilt/Innocence, Fear/Power in Relationship Contexts." International Bulletin of Mission Research 42, no. 4 (2018): 338–46. http://dx.doi.org/10.1177/2396939318783682.

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All human beings seek to avoid shame, guilt, and fear, responses that sociologists have paired, respectively, with honor, innocence, and power. Examination of cultures has shown that the shame/honor, guilt/innocence, and fear/power affective domain pairs are prioritized differently in different cultures. Western missiologists have seen the connection between guilt and innocence and the Gospel but have also shown interest in the other pairs, and some have linked pair prioritization with particular religious contexts. My research found that, rather than religion per se, the prioritizations emerg

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24

Kowalczuk, Marek. "Honor i wstyd w „pieśniach stopni” (Ps 120-134)." Studia Teologii Dogmatycznej 8 (2022): 32–47. http://dx.doi.org/10.15290/std.2022.08.03.

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The purpose of this article is to examine the way in which the content of honor occurs in the “songs of ascents” (Ps 120-134). Each unit contains – more or less evidently – a reference to this value. Honor is a reality which the Psalm-ist desires, but often lacks. The dynamic of the collection presents relaying on God’s grace as the right way to seek honor. He responds to this human expectation through His creative intervention, by which the order of the world is restored.

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25

Simpson, April Hoelke. "Spiraling Shame and Honor Restored? The Marcan Passion and Resurrection." Catholic Biblical Quarterly 87, no. 2 (2025): 311–33. https://doi.org/10.1353/cbq.2025.a958261.

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Abstract: In this article, I use a New-Historicist literary approach focused on Roman honor to argue that, when read in narrative time, Mark 14–15 portrays Jesus as first losing honor and then experiencing vindication only after an acutely shameful demise. Such a portrayal of Jesus allows the Gospel to participate in the cultural task of defining honor. Ultimately, the Gospel portrays Jesus as honorable in much the same way that groups such as the Stoics defined honor: related to virtue and status but not dependent on fame. Rather than promoting an overwhelmingly suffering Jesus or a glorified

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Collardeau, Fanie, Muhammad Usama Bin Aftab, Tahira Jibeen, and Erica Woodin. "Pakistani Immigrants' Nuanced Beliefs About Shame and Its Regulation." International Perspectives in Psychology 10, no. 1 (2021): 25–38. http://dx.doi.org/10.1027/2157-3891/a000004.

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Abstract. The present study explored beliefs about shame and coping strategies of Pakistani immigrants to Canada, without imposing Western definitions or theories. Semistructured interviews were conducted with 18 adult Pakistani immigrants to Canada who immigrated within the last 8 years. Grounded theory was used to uncover and illuminate how shame could act as a signal for wrongdoing or emerge as a result of social control and social hierarchies, while in both instances being shaped by and informing complex relational and social contexts. Participants accessed a wide range of positive and neg

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Carlos, E. Biaggi, and A. Barkanian Joelle. "Culture and Corruption: Plagiarism, Wasta and Bribery In the MENA Region." International Journal of Business Management and Technology 4, no. 6 (2023): 126–44. https://doi.org/10.5281/zenodo.7669040.

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Individuals in different cultures may have diverse understandings of right and wrong, based on different worldviews. While the west predominantly shares a guilt-innocence culture, the east largely conforms to the shamehonor culture, and Africa (and parts of South America and Asia) is linked to the fear-power culture. Thus, justice, ethics, right and wrong, and corruption may be perceived differently in each culture. With data collected in a focus group with 11 participants from Lebanon, Egypt, and Algeria, the purpose of this study was to shed light on the role of culture in allowing and norma

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Hana. "POSISI PEREMPUAN DALAM INJIL LUKAS: Sebuah Kajian dengan Perspektif Honor and Shame Melalui Kisah Elisabet." Jurnal Amanat Agung 16, no. 1 (2021): 145–77. http://dx.doi.org/10.47754/jaa.v16i1.386.

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Abstract: The number of female figures who appear in Luke's gospel behind a social context that places women in a lower position than men, raises questions about the position of women in Luke's gospel. This article aims to explore the woman in Luke's gospel through the story of Elizabeth. Because the issue of women's position related to social status, the analysis in this study will be based on the perspective of honor and shame with symbolic methods in cultural anthropology as the methodology. The results of this analysis show a positive and significant position for women in the Gospel of Luk

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Santos, Narry F. "The new family of Jesus and the relativization of the natural family: An exposition on honor and shame (Mark 1:16–20; 2:13–14; 3:13–35)." Review & Expositor 115, no. 4 (2018): 592–601. http://dx.doi.org/10.1177/0034637318807368.

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In the time of Jesus, the social values of honor and shame were embedded in the family. The Gospel of Mark not only evidences these social values but also radically redefines them through their narrative reversal. The narrative reversal seeks to persuade the readers to view as honorable what they have valued as shameful, and to regard as dishonorable what they have seen as honorable. Although the natural family is important in the Gospel, Mark transforms it and the honor–shame value system by emphasizing the greater value of the new family that Jesus is forming (“fictive family”) over the impo

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30

Davids, Peter H., and Barth L. Campbell. "Honor, Shame, and the Rhetoric of 1 Peter." Journal of Biblical Literature 119, no. 3 (2000): 580. http://dx.doi.org/10.2307/3268436.

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31

Crawford, S. W. "Shame and Honor in the Book of Esther." Journal of Semitic Studies 47, no. 1 (2002): 146–47. http://dx.doi.org/10.1093/jss/47.1.146.

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32

Shutt, Allison K. "Litigating Honor, Defamation, and Shame in Southern Rhodesia." African Studies Review 61, no. 3 (2018): 79–98. http://dx.doi.org/10.1017/asr.2018.27.

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Abstract:This article reviews the history of defamation cases involving Africans in Southern Rhodesia. Two precedent-setting cases, one in 1938 and the other in 1946, provided a legal rationale for finding defamation that rested on the ability of litigants to prove they had been shamed. The testimony and evidence of these cases, both of which involved government employees, tracks how colonial rule was altering hierarchy and changing definitions of honor, often to the bewilderment of the litigants themselves. Importantly, both cases concluded that African employees of the state deserved special

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33

Mulholland, Mary-Lee. "Honor and Shame: Plagiarism and Governing Student Morality." Journal of College and Character 21, no. 2 (2020): 104–15. http://dx.doi.org/10.1080/2194587x.2020.1741394.

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34

Jowkar, Forouz. "Honor and shame: A feminist view from within." Feminist Issues 6, no. 1 (1986): 45–65. http://dx.doi.org/10.1007/bf02685636.

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35

Lyons, Dan. "Plato's Attempt to Moralize Shame." Philosophy 86, no. 3 (2011): 353–74. http://dx.doi.org/10.1017/s0031819111000210.

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AbstractI'd like to trace here a great rhetorical-philosophical project which runs through the writings of Plato – his attempt to moralize norms of honor and glory, his attempt to harness the powerful feelings of shame and glory to the ineffectual norms of justice.

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36

Milton, Constance L. "Shame: Ethical Considerations During the Pandemic." Nursing Science Quarterly 34, no. 2 (2021): 123–24. http://dx.doi.org/10.1177/0894318420987178.

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The concept of shame and shaming has been prevalent in the healthcare literature and on social media platforms during the pandemic. There are innumerable ethical implications for the discipline of nursing to consider as the concept of shaming oneself and others is evident in healthcare situations. Shame is an enduring truth found in the humanbecoming ethos of human dignity. This article begins an analysis and discussion of the straight-thinking implications of shame and shaming others while desiring to honor others with human dignity as they traverse the chaotic healthcare system.

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37

Hinsch, Bret. "Male Honor and Female Chastity in Early China." NAN NÜ 13, no. 2 (2011): 169–204. http://dx.doi.org/10.1163/156852611x602601.

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AbstractIn many respects, masculinity in early China resembled practices which have been described by anthropologists researching the Mediterranean region. Maintaining a reputation for honor was particularly important to Chinese manhood. As the individual was tightly integrated into a social group, men had to control the behavior of those around them to defend themselves against possible shame. For this reason, men found it useful to regulate the sexual practices of female kin to defend their own honor. The emergence of female chastity was thus closely tied to the honor culture of early Chines

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38

Andersen, Per Thomas. "Karl Ove Knausgaard and the Transformation of Honor Culture in Late Modern Welfare States." Journal of World Literature 1, no. 4 (2016): 555–68. http://dx.doi.org/10.1163/24056480-00104005.

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The six-volume novel, My Struggle (2009–2011), by the Norwegian author Karl Ove Knausgaard has been received with great enthusiasm in many parts of the world. This article analyzes the novel and its reception from the historical perspective of traditional honor culture coming to an end in some late modern welfare states. Focusing on shame and dishonor, the article situates the autobiographical project in a contemporary moment granting the author the freedom to write himself out of traditional honor groups and into new “floating” honor groups, like that of the celebrities of our time.

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Demovic, Angela R. "Honor, Shame, and European Definitions of MurderIn Honor of Fadime: Murder and Shame. Unni Wikan. Chicago: University of Chicago Press, 2008." Current Anthropology 51, no. 4 (2010): 562–63. http://dx.doi.org/10.1086/653513.

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Arazi, Eliran. "Corpse Impurity in Second Temple Judaism: A Revised Approach in Light of the Order of Meaning of Honor and Shame." Journal of Ancient Judaism 10, no. 3 (2019): 354–94. http://dx.doi.org/10.30965/21967954-01003004.

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This article examines the dual tenet generally upheld by scholars of Second Temple Judaism that a single concept of impurity existed in that period, and that purity and impurity formed a coherent, unified system of meaning. Herein I will contend that we should turn our focus on the phenomenological aspect of a specific source of impurity, and study this in its broader cultural contexts. Centering on corpse impurity as it appears in a selection of narrative, halachic, and archaeological sources, this article treats purity and impurity as an order of meaning inherently interconnected with that o

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Cozens, Simon. "Shame Cultures, Fear Cultures, and Guilt Cultures: Reviewing the Evidence." International Bulletin of Mission Research 42, no. 4 (2018): 326–36. http://dx.doi.org/10.1177/2396939318764087.

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Eugene Nida’s distinction between “shame cultures,” “fear cultures,” and “guilt cultures” has become a foundational assumption of the “global Gospel” / “honor-shame” streams of missiology. It is periodically necessary to test such assumptions, particularly in the light of later developments within the disciplines of anthropology and sociology and the availability of empirical evidence. I argue here that the shame/guilt division is not clearly demarcated and that subsequent critique has cast doubt on its validity as a categorical concept. Missiology operating under its assumptions needs to refl

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42

Saunders, George R., and David D. Gilmore. "Honor and Shame and the Unity of the Mediterranean." Anthropological Quarterly 61, no. 3 (1988): 141. http://dx.doi.org/10.2307/3317790.

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43

Ahn, Jum Sik. "A Christian Worldview in Relationship-centered Honor-Shame Cultures." ACTS Theological Journal 52 (July 30, 2022): 81–120. http://dx.doi.org/10.19114/atj.52.3.

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44

Saenz, Victor. "Shame and Honor: Aristotle’s Thumos as a Basic Desire." Apeiron 51, no. 1 (2018): 73–95. http://dx.doi.org/10.1515/apeiron-2017-0033.

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Abstract One of three basic types of desire, claims Aristotle, is thumos (‘spirit,’ ‘passion,’ ‘heart,’ ‘anger,’ ‘impulse’). The other two are epithumia (‘appetite’) and boulêsis (‘wish,’ ‘rational desire’). Yet, he never gives us an account of thumos; it has also received relatively little scholarly attention. I argue that thumos has two key features. First, it is able to cognize what I call ‘social value,’ the agent’s own perceived standing relative to others in a certain domain. In human animals, shame and honor are especially important manifestations of social value. Second, thumos provide

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45

Weidman, Amanda. "Beyond Honor and Shame: Performing Gender in the Mediterranean." Anthropological Quarterly 76, no. 3 (2003): 519–30. http://dx.doi.org/10.1353/anq.2003.0047.

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46

Dumitrescu, Cristian. "Shame and Honor: Biblical Understandings and Islamic Cultural Reflections." Journal of Adventist Mission Studies 1, no. 1 (2005): 14–39. http://dx.doi.org/10.32597/jams/vol1/iss1/4/.

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47

Inglis, Tom. "John McGahern: The Sociology of Honor, Status, and Shame." Éire-Ireland 57, no. 3-4 (2022): 6–32. http://dx.doi.org/10.1353/eir.2022.0003.

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48

Koivusalo, Anna. "Honor and Humiliation: James Chesnut and Violent Emotions in Reconstruction South Carolina." American Studies in Scandinavia 50, no. 1 (2018): 27–49. http://dx.doi.org/10.22439/asca.v50i1.5692.

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Reconstruction has been seen as the period of redeeming lost southern honor. I argue, however, that the Reconstruction struggle was not simply about restoring pre-war honor to defeated Southerners, for the Civil War had not terminated or subdued honor. Rather, its contents, the idea of what was honorable, underwent changes. These changes were observed and lamented by James Chesnut, Jr. (1815–1885), a politician from South Carolina. Honor can be seen both as a source of emotion guidelines and as a tool used for navigating between acceptable and unacceptable emotions. By expressing acceptable em

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Ahmad, Menal. "“You Don’t Want to Be Perceived as Wild and Unruly”: How Ethnic Minority Women Experience and Negotiate Their Autonomy within Honor-Related Contexts." Social Sciences 12, no. 10 (2023): 575. http://dx.doi.org/10.3390/socsci12100575.

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Within honor-related contexts, women’s appearances, actions, and life choices are closely tied to the honor of the entire family. As a result, women who opt to deviate from prevailing feminine honor codes are subject to violence as a means of restoring the family’s good name. Based on the life stories of fourteen Dutch ethnic minority women who deviated from feminine honor codes, this study investigates how women experience their autonomy as a process within their social context. Rather than analyzing this process through a binary conception of autonomy (i.e., agency/coercion), this study high

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İbrahimhakkıoğlu, Fulden. "“The Most Naked Phase of Our Struggle”: Gendered Shaming and Masculinist Desiring‐Production in Turkey's War on Terror." Hypatia 33, no. 3 (2018): 418–33. http://dx.doi.org/10.1111/hypa.12429.

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The photographs that circulated on social media depicting (and shamelessly celebrating) the atrocious acts committed by the Turkish military forces in southeast Turkey are indicative of an aesthetic (re)construction of militarized masculinity that serves as a metonym for the nation‐state. As violence is aestheticized in a gendered fashion in these depictions, the Kurdish resistance movement is shamed as feminine. Gendered shaming, in this context, conjoins racialization and gendering as subjugating mechanisms of the state. Women's peace movements seek to disrupt this heteropatriarchal logic of

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