Sociocultural Influences on Body Image Among Adolescent Boys From Fiji,Tonga, and Australia

The current study examined the factors related to body‐image concerns among adolescent boys in Fiji and Tonga. This qualitative study determined the impact of messages from family, peers, and the media on body image among 24 adolescent boys from the following cultural groups: Indo‐Fijian, Indigenous Fijian, Tongan, and Australian boys of European heritage. Boys from Fiji and Tonga had a high focus on their bodies. Fijian and Tongan boys also demonstrated high levels of body dissatisfaction and wanted to be bigger. Tongan and Indigenous Fijian boys evidenced high levels of sociocultural pressures. Indo‐Fijian and Australian boys received few messages about their bodies. Boys from Fiji and Tonga appear to have strong pressures to achieve a large, muscular body.     

A Comparison of the Sources and Nature of Body Image Messages Perceived by Indigenous Fijian and European Australian Adolescent Girls

Australian and Fijian adolescent girls reported on the influence that sociocultural factors, including parents, peers, and the media, had on their body image attitudes. It was expected that messages that promote a thin body would be less prevalent among Fijians, as their cultural traditions place more importance on robust body sizes. An inductive thematic analysis of the girls’ semi-structured interviews indicated that both Fijian (n = 16) and Australian (n = 16) girls (aged 13–17) reported messages from similar sources, which included parents, siblings, and friends/peers. Australian girls consistently reported messages that reinforced thinness. On the other hand, Fijian girls reported messages that emphasized both thinness and robustness. The discussion focuses on the conflict between Western ideals and cultural Fijian traditions and the implications for culturally sensitive interventions.     

DAVID BEN‐GURION ON PLATO

The purpose of this article is to clarify the relationship between David Ben‐Gurion’s political thinking, his political practice and his interpretation of some aspects of Plato’s political philosophy. Ben‐Gurion ascribed to Plato three main political values: activism, or the ability to reject existing norms and mold society after the moral laws of man; a striving to create a unified society; and the ideal of a society based on justice. These values also form the bedrock of Ben‐Gurion’s Zionism. The “Jewish Revolution”—as he called the profound changes brought by the Zionist movement—is an active effort to control Jewish destiny. Its main goal is to create a unified people and realize moral norms. Activism and unity were also, as the article tries to demonstrate, the central guiding principles of Ben‐Gurion’s practice as a political leader, as exemplified in his reliance on pioneering and in fostering a strong political centre of authority.     

Body image attitudes and concerns among indigenous Fijian and European Australian adolescent girls

Research on body image has primarily been conducted among Western women who highly value the thin ideal body size. There has been limited research that has examined body image attitudes among Fijian adolescent girls who are exposed to both traditional sociocultural pressures that promote a larger body size and Western pressures that promote slimness. Using in-depth semi-structured interviews, we examined the factors associated with body image attitudes and concerns among a sample of 16 indigenous Fijian and 16 European Australian adolescent girls aged between 13–18 years. An inductive analysis of girls’ responses indicated that both groups of girls experienced body image concerns including body dissatisfaction, a preference for thinness and concerns associated with weight gain. These findings have implications for our understanding of the role of culture in shaping body image among girls and may prove useful in the development of future survey research that can be implemented among both Fijian and Western adolescents.     

Sex Education in Fiji

In recent decades one of the greatest challenges facing educators around the globe has been providing education programs to assist young people to optimise their sexual health. The increasing influence from the western world has created tensions between the traditional values of the Pacific society and the desire for modernity from the western world; as a result young people are swayed by new ideas, and misunderstandings between the generations have increased. In Fiji, there is a major reluctance and hesitance about breaking perceived taboos and addressing adolescent problems directly and openly. It is not surprising that proposing to address adolescent reproductive health openly in Fiji was viewed as sensitive and potentially controversial. The aim of the study is to highlight the constraints towards teaching sex/sexual education in Fiji schools. An exploratory approach was taken to achieve this objective based on secondary reviews. The findings of the study highlight that cultural barriers as well as barriers of inadequate provision of sex education via the curriculum coupled with lack of support from religious groups/clergy man escalate the risk factors faced by the people of Fiji, particularly students, and hampers their ability to make good decisions about sexual and reproductive health matters. This research will be useful to school and the education practitioners seeking to introduce sex education in schools in Fiji because it covers major constraints to teaching the subject matter that need to be addressed.     

From pastoral to georgic: the Dutch Jewish country house as a rhizome

ABSTRACT

Scholars often analyze houses’ “Jewishness” vis-à-vis Jewish law and rituals. For Dutch Sephardic Jews during the long eighteenth century, however, identity is better understood using a model of rhizome in which “Jewishness” consists of the deliberate interbraiding of multiple traditions. Jewish identity was inextricable from the cultures in which Jews lived. Jewish homes along the Vecht River near Amsterdam exemplify the rhizome model. They embody the same braided pastoral ideal found in eighteenth-century Dutch Sephardic literature and material culture. As Sephardic Jews relocated to Netherlands Antilles, the rhizome present in country houses shifted, taking into account Jews’ new role as slave owners. Thus while buitenplaatsen along the Vecht embraced the Jewish pastoral ideal of a retreat from mercantile life, landhuizen in Curaçao evoked a georgic ideal that channelled the residents’ gaze not on rivers, gardens, and grottos, but on guard stations, slave huts, and enslaved workers. Leisure became redefined as an ability to watch rather than retreat from labour. Taken together, Dutch Jewish country houses along the Vecht and in Curaçao challenge the notion that Jewish material culture has a “single root system.”     

Being prepared for acculturation: On the importance of the first months after immigrants enter a new culture

We hypothesized that perceived communication effectiveness at arrival and initial friendships with members of the receiving society during the first months after arrival in a new country have a long‐term effect on the development of acculturation orientations and that this effect is pronounced for individuals with a high need for cognitive closure (NCC). We examined the hypotheses in a study with Spanish‐speaking immigrants in Switzerland (n = 146) and in Italy (n = 147). We asked participants to indicate their current attitude to contact with the receiving society and cultural maintenance and report retrospectively their perceived communication effectiveness at arrival and initial friendships. In line with the predictions, the perceptions of high communication effectiveness at arrival and friendships with members of the receiving society during the initial phase in the new culture were positively correlated with the current attitude to contact with the receiving society assessed 7 years after arrival on average. Also, initial friendships with members of the receiving society were negatively correlated with present cultural maintenance. Moreover, with an increase in NCC, these correlations increased.     

Imago Dei and human rights protections of forced migrants: A North Korean case study

In this article, I examine the significance of the theological concept of Imago Dei in recognizing the dignity of North Koreans and in necessitating socio-structural transformation for their human rights protections in South Korean society. North Koreans residing in South Korea are an example case of forced migrants who experience mistreatment and discrimination in their destination country. In this reality, the concept of Imago Dei can call South Koreans to recognize North Koreans’ dignity. It can further criticize South Korea's social structure that intensifies North Koreas’ maladjustment in South Korean society, and necessitate institutional levels of transformation.     

The Secret of Confucian Wuwei Statecraft: Mencius's Political Theory of Responsibility

Despite his strong commitment to the ideal of wuwei statecraft, Mencius advanced a distinct yet cohesive theory of Confucian youwei statecraft that can serve the ideal of wuwei, first by means of the principled application of individual and social responsibility under unfavorable socioeconomic conditions, and second by offering a concrete public policy (i.e. the well-field system) that contributes to a decent socioeconomic condition on which the society can be self-governing and where individuals (and families) can fully exercise their individual moral and socioeconomic responsibility. My central claim is that Confucian wuwei statecraft has a practical and social background, namely, a socioeoconomically and morally self-governing civil society.     

Contributions to the mathematical theory of human relations. IV

An attempt is made to define and treat analytically the concept of individual freedom in a society. Two possible definitions are briefly discussed. One takes as a measure of freedom the ratio (w ₀ –w)w ₀, wherew ₀ is the maximum amount of work that a person can physically perform per unit time andw is the amount of work which he has actually to perform per unit time in a given society. The other definition takes as a measure of freedom that fraction of an individual's time during which he can indulge in any activity of his own choice without interfering with other individuals. Expressions are derived by way of illustration, giving the individual freedom in terms of other parameters which characterize the social structure.     

Philosophy,and teaching (as) transformation

Abstract

This paper explores a paradox constitutive of transformation discourse in South Africa: the transformation of a fragmented society presupposes the existence of a collective Will; but the creation of a collective will can only result from a process of transformation. While politicians and higher education administrators debate how best to conceive and implement transformation, committed lecturers have to find ways of teaching the reality of that ideal full knowing that it is in part through teaching that this ideal is achieved. The 2010 HE Summit (HES) called on all universities to ‘purposefully address the issue of social cohesion as part of their transformation agenda’ (2010: 20). In this paper the learning encounter is posited as the paradoxical site where the assumption of a national subjectivity (‘social cohesion’) becomes reproductive of that subjectivity. This suggests a degree of ‘bootstrapping’ in the sense that the learning encounter necessarily posits a historical Subject that is paradoxically both cause and effect of transformation. This is an interpretative paper that reflects on what it means to practise philosophy in such a context. Taking Readings’s The University in Ruins (1996) as point of departure it starts with a general, historical reflection on the telos of higher education which is then contextualised with reference to the post-colonial university. Towards the end I briefly consider aspects of my own philosophy teaching praxis in light of that theoretical frame. I engage the ‘bootstrapping’ paradox by suggesting that teaching (as) transformation comprises four moments: making students aware of 1) the fact that they belong to specific socio-epistemic communities; 2) that this sense of community is an historical construct which 3) implies limitations on the possibility of knowing and being that can 4) only be questioned through an encounter with what is other to that socio-epistemic community. In short, it is argued that in a university context the possibility of ‘social cohesion’ is first and foremost a confrontation with the conditions for the possibility of inter-subjective learning.     

The attitude toward mamzerim in Jewish society in late antiquity

The purpose of this paper is to analyze the attitude of the Jewish people to a marginal group in that society: mamzerim, from Biblical times to Late Antiquity. The social exclusion of mamzerim is already stated in Deutoronomy 23:3, though a reading of several later rabbinic and non-rabbinic sources suggests how this exclusion really took place. It is assumed that mamzerim were not accepted into the Qumram sect, just like handicapped persons, and they were not allowed to enter the Temple. According to rabbinic law a mamzer was excluded from society (as his parents' punishment), by the prohibition of marrying anyone of distinguished genealogy. However, there are sources that testify that prior to the crystallization of rabbinic law (in the second century c.e.) there were other ways of denying mamzerim access to society: they were prohibited from entering the Temple, they were not taught Torah, a mamzer's house and grave were painted white to point him out. According to a source in Toldot Yeshu, mamzerim were shaved bald so they were set apart from the community in many aspects of daily life. Analyzing the sources leads to an historical understanding of social exclusion as practiced in Jewish society in the past. It is argued that the `normative' rabbinic law testifies to a process of limiting the expulsion of mamzerim from society. It seems that this process reflects the new modes of life (especially after the destruction of the Temple), that the society had to face: a change in the family structure on the one hand, and relatively numerous mamzerim on the other hand. This revised version was published online in August 2006 with corrections to the Cover Date.     

Self and society in the claims of individualism

The paper argues that an assessment of individualism requires distinguishing five individualistic claims about the self and society: 1) Philosophical Individualism holds that individuals are distinct from society in their reality and capacity for knowledge; 2) The dignity of the individual is a moral belief about the status of human beings; 3) The ideal of individuality is a value belief about the value of diversity; 4) Moral individualism is a comprehensive moral theory based upon philosophical individualism; 5) Political liberalism is a theory of social justice based on construing human dignity in terms of equal liberty. It is argued that philosophical individualism should be rejected and, hence, moral individualism, that individuality is desirable but not obligatory, and that political liberalism, if it can avoid a tendency toward favoring individualistic conceptions of the good, is necessary for dignity in a modern society.     

The Challenge of Pluralism and Peace: The Changing Relationships Among the Churches in Colombia1

When one church predominates in any society, ecumenism is notoriously difficult. Colombia is no exception. The 1991 Constitution disestablished the Catholic Church and subsequent decisions create a new legal situation for the churches together. These changes, along with the particular Protestant bodies in Colombia, the climate of civil conflict, the unique history of the country and the diversity of its peoples create a new context in which the challenge of ecumenism develops. This essay is an outsider's perspective on the contextual development of ecumenism, its hopes and challenges, in the current situation. The time has come for common witness to replace competition.     

Diverse ontogenies of reciprocal and prosocial behavior: cooperative development in Fiji and the United States

Contingent reciprocity is an important foundation of human cooperation, but we know little about how reciprocal behavior develops across diverse societies, nor about how the development of reciprocal behavior is related to the development of prosocial behavior more broadly. Three‐ to 16‐year‐old children were presented with the opportunity to control the allocation of real food rewards in a binary‐choice cooperative dilemma. Within dyads children alternated making choices across multiple trials, and reciprocal behavior emerged in three diverse populations (rural Fijian villages, and urban communities in both Fiji and the United States) by age 7–8. There was more societal variation in prosocial behavior than in reciprocal behavior, and there were more substantial differences between Fijians and Americans than between rural and urban populations. This suggests that the development of prosocial behavior is not driven entirely by the development of reciprocity, and differences in prosocial behavior across rural Fijians and urban Americans may not be due only to differences across rural and urban populations.     

孔子新诠——对《论语》作为一个哲学解释学文本的解读

Communicating with Confucius based on our own hermeneutical context, and reading the Analects as a text of philosophical hermeneutics, it can be concluded that as an epochal thinker, the contribution of Confucius’ thought is that it initiated a humanistic moral ideal with cultural upbringing as its core. Based on this consciousness of humanistic moral ideal, Confucius thought and dealt positively with the human existential plight and social political problems that he faced during his own time, and his thought is more creative than conservative. Translated by Mi Li from Guanzi Xuekan 맜子学刊 (Guanzi Jouranl), 2006, (1): 69–74     

Memorializing the Sacred: Kristallnacht in German National Memory

This article uses field visits (including photographs) to examine the construction of religious memory in the commemoration of Kristallnacht (Crystal Night) in contemporary German society. Over the last two decades there has been a proliferation of Kristallnacht memorials to the synagogues that were destroyed during the pogroms of November 9, 1938. Based on research at 50 of these memorial sites, I explore the way in which violence against the synagogue (and Jewish sacred objects) has become the symbol of Jewish genocide in German Holocaust remembrance. The findings strongly suggest that the missing synagogue and its destroyed relics have replaced the murdered Jewish citizenry as the predominant subject of memory in public monuments and memorials throughout the country. However, this visual trope as a representation of the sacred is complicated by other attempts at humanizing (and thus implicitly Christianizing) the suffering and sacrifice of the Holocaust.     

Innovative ordinariness and ritual change in a Jerusalem Minyan

In this article, I present an ethnographic analysis of ritual change in the communal prayers of a Jerusalem congregation that promotes gender equality within the framework of Orthodox-oriented halakha. While scholars have examined how ritual change in Jewish communities develops through the reinterpretation and reutilization of religious texts, practices and objects, my fieldwork reveals how change is shaped by people’s habitus – their ways of being in the world. Communal prayers in this congregation exemplify what I call an “innovative ordinariness” of religious change. Members view and experience their communal rituals as “ordinary” due to their perception of their prayer hall as a familiar spatial and auditory environment. This ordinariness facilitates creative and innovative uses of religious practices. The data outlined here are based on field research during which I participated in the congregation’s services and communal activities, and held interviews and informal conversations with members. This case study depicts ways in which members of Israeli Orthodox society apply their cultural toolkit to create religious spaces that accommodate their gender-egalitarian values, beliefs and lifestyles and, at the same time, produce religiosity that is experienced and understood as legitimate. By doing so, I argue, they assign new meanings to traditional Orthodox categories.     

The Minds of God(s) and Humans: Differences in Mind Perception in Fiji and North America

Previous research suggests that how people conceive of minds depends on the culture in which they live, both in determining how they interact with other human minds and how they infer the unseen minds of gods. We use exploratory factor analysis to compare how people from different societies with distinct models of human minds and different religious traditions perceive the minds of humans and gods. In two North American samples (American adults, N = 186; Canadian students, N = 202), we replicated a previously found two‐factor agency/experience structure for both human and divine minds, but in Fijian samples (Indigenous iTaukei Fijians, N = 77; Fijians of Indian descent, N = 214; total N = 679) we found a three‐factor structure, with the additional containing items related to social relationships. Further, Fijians’ responses revealed a different three‐factor structure for human minds and gods’ minds. We used these factors as dimensions in the conception of minds to predict (a) expectations about human and divine tendencies towards punishment and reward; and (b) conception of gods as more embodied (an extension of experience) or more able to know people's thoughts (an extension of agency). We found variation in how these factors predict conceptions of agents across groups, indicating further theory is needed to explain how culturally generated concepts of mind lead to other sorts of social inferences. We conclude that mind perception is shaped by culturally defined social expectations and recommend further work in different cultural contexts to examine the interplay between culture and social cognition.     

International Justice,Human Rights and Neutrality

A number of theorists have tried to resolve the tension between a western-oriented liberal scheme of human rights and an account that accommodates different political systems and constitutional ideals than the liberal one. One important way the tension has been addressed is through a “neutral” or tolerant, notion of human rights, as present in the work of Rawls, Scanlon and Buchanan. In this paper I argue that neutrality cannot by itself explain the difference between rights considered appropriate for liberal states and rights considered to be human rights proper. The central arguments used by neutralist theorists presuppose, rather than justify, this differential treatment. Instead, that difference can be understood only by reference to the purpose of human rights as distinct from the constitutional rights of a liberal state. This requires us to reassess the point and purpose of a theory of international justice, in contrast to justice for a domestic and politically separate society. In the case of a theorist like Rawls, human rights represent guides to the foreign policy of a liberal state, rather than to principles by which all states are expected to abide. That is because of Rawls’ acceptance that no common, authoritative, third-party, institutions capable of imposing duties on all agents uniformly exist or can exist. This also makes his theory inherently conservative about human rights, given that they are simply to act as a guide to which states can be treated as legitimate when it comes to liberal foreign policy: those that possess institutions that can be said to represent a peoples, rather than being imposed through violence. This standard is lower than the ideal set of rights extended to all in a liberal society. This revised version was published online in July 2006 with corrections to the Cover Date.