Ethnocultural identification and naturally occurring interethnic social interactions: Muslim minorities in Europe

This study examined relationships between ethnic identification and ethnic minority members' interactions with majority group members. Members of Muslim minority groups, ethnic Turks and Moroccans in the Netherlands and Chechens in Poland, described the social interactions they had for two weeks using a variant of the Rochester Interaction Record (RIR). They also completed measures of ethnocultural identification that distinguished involvement with and attachment to their ethnic minority culture and to the majority culture. Relationships between ethnic identification and contact with the majority group varied as a function of the dimension and source of identification and the aspect of interaction (quantity or quality) being considered. Across the samples, involvement with the ethnic minority culture was negatively related to the quantity of contact with majority group members, whereas emotional attachment to the majority culture was positively related to the quality of interactions with majority group members. Attachment to the ethnic minority culture was not related to either the quantity of interaction with majority group members or to the quality of these interactions. These results suggest that when studying interethnic contact, it is important to distinguish different dimensions and sources of ethnic identification and different aspects of interethnic contact. Copyright © 2009 John Wiley & Sons, Ltd.     

The Headscarf Controversy: A Response to Jill Marshall

This paper argues that Article 8 of the ECHR, as applied to the protection of a person’s right to wear a headscarf, is an inappropriate locus for thrashing out arguments about the right to protection of religious freedom, and that Article 9 allows for a broader legal and political analysis of the multiple meanings and impacts of religion in our lives. However, the law should not prohibit women from wearing the headscarf. Legal regulation of the headscarf should be replaced with robust political debate about the many diverse and intersecting ways in which it is possible to experience womanhood, sexuality, culture, religion, race, nationality and economic security in the twenty-first century.

Islamic business and Muslim Entrepreneurs networks in Europe: performing transnational modernity and overcoming marginalization

This paper intends to describe new forms of national and transnational solidarity based on individual commitments to Islamic ethics and morality. This process is studied through the practices of young Muslim entrepreneurships that have emerged in the mid-2000s in Europe, promoting and distributing “islamized” conventional products in the fields of leisure, fashions, communication, in line with the cultural globalization as well as creating professional networks. This new market reflects on European Muslim’s desire for social mobility, using Islamized economic opportunities as a response to their marginalization, but also to create new forms of political pressure and religious codes through consumption that are adequate to their western environment.     

The Headscarf Effect: Direct Evidence from the Eyewitness Identification Paradigm

Internal and external features dominate familiar and unfamiliar face recognition, respectively. However, this finding is not universal; Egyptians showed a robust internal‐feature advantage for processing unfamiliar faces (Megreya & Bindemann, 2009). This bias was speculatively attributed to their long‐term experiences for individuating female faces with headscarves, which completely cover the external features. Here, we provided an empirical test for this suggestion. Participants from Egypt and UK were presented with a staged crime, which was committed by an own‐race woman with or without a headscarf. All participants were then asked to identify the culprit from a line‐up involving 10 faces with or without headscarves. British participants showed an advantage when the culprit left her hair uncovered. In contrast, Egyptian observers showed an advantage when the culprit wore a headscarf. This Egyptian headscarf effect was also replicated using British faces, suggesting that it reflects a specific characteristic of participant nationality rather than face nationality. These results therefore provide evidence for how culture influences cognition. Copyright © 2011 John Wiley & Sons, Ltd.     

Lupita's Dress: Care in Time

Carol Gilligan's temporally embedded caring subjects reason in terms of relationships with and forward‐looking responsibilities to others, and consider how their decisions will shape future ties. Subsequent work in philosophy and economics has had difficulty developing these aspects because of an underlying social ontology that excludes them. This paper draws on a heterodox tradition, post‐Keynesianism, to develop an alternative social ontology and an analysis of material life that takes time fully into account.     

德里达对我们究竟意味着什么？——关于10月10日《纽约时报》刊登德里达逝世讣告的风波

通过关于德里达逝世一份意味深长的讣告,2004年10月下旬,以《纽约时报》为载体,引发了一场关于德里达的哲学对我们这个世界究竟意味着什么的讨论.这场讨论的实质在于,德里达的解构精神究竟是一种一味摧毁形而上学的力量,还是通过对这种形而上学传统的分析,指出"一分为二"式的"二元论"的片面性,以致所导致的,从古至今绵延不断的一种固执的思维定式.德里达试图告诉我们,形而上学和古典辩证法传统在把一对和多对范畴相互对应、提升、同化过程中,势必排除或遗漏掉许多可能是更为重要的要素,因为这些要素可能是使事物得以出场和传播的更为真实的方式.解构不是破坏,不是摧毁,不是在消灭一个旧世界的基础上建立一个新世界.应该把解构理解为事物在出场或传播过程中其结构的某种实际上的变形,一种实际效果.     

全球化语境中的文化论争--中国人文社会科学论坛"文化"分论坛侧记

20 0 2年 5月 18日 ,众多人文社会科学界的知名专家、学者会聚中国人民大学 ,参与体现国内最高水平的中国人文社会科学论坛。本次论坛由中国人民大学主办 ,中国社会科学院科研局、教育部社会科学研究与思想政治工作司协办 ,深入研讨以“与时俱进的中国人文社会科学”为主题的政     

关于"性别差异"的哲学争论

女性主义已经在当代哲学领域带来深刻的思想革命."性别差异"是当代西方哲学研究的一个重要问题,围绕着这一问题存在着许多哲学争论.笔者以是否应当放弃"女性"概念、应当如何描述"女性"的性别特征,以及"性别差异"是否为一个本体论事实三个问题为例分析了当代哲学关于"性别差异"问题的争论,并试图作出一些讨论和思考.