Making Human Rights Emotional: A Research Agenda to Recover Shame in “Naming and Shaming”

Shame is an emotion that is the cornerstone of International Relations (IR) human rights scholarship but remains undertheorized from an explicitly emotional perspective. Given the dubious and unsettled efficacy of human rights “naming and shaming” campaigns, in this article, we outline the theoretical and methodological contours of a research agenda designed (1) to uncover the emotional content of naming and shaming and (2) to pay greater attention to how nonstate actors, especially human rights nongovernmental organizations (NGOs), evoke and experience shame, thus engaging in “emotional diplomacy.” Drawing on theories of emotions in IR and political psychology, we present a thicker account of shame by highlighting the individual and social origins of shame, discussing different varieties of shame, and by distinguishing between emotions that are often conflated with shame. We end with a discussion of the methodological tools suitable for pursuing this agenda, using examples of prominent human rights NGOs.     

Shaming and Unreasonable Shame in the Book of Job1

While the philosophical study of shame has gained popularity, its application in the interpretation of the Hebrew Bible remains in its early stages. This paper delves into an analysis of shaming and unreasonable shame in the Book of Job, particularly in chapter 19. Through an examination of the Hebrew text and drawing on contemporary philosophical definitions of shame and shaming, I argue that Job perceives his friends, God, and the community to be employing shaming tactics against him, attempting to induce feelings of shame, a sentiment Job considers unjustified. In his case, shame is deemed unreasonable because Job has not violated any cherished values that would warrant such an emotion. Additionally, I demonstrate that while Job senses God shaming him, the biblical character acknowledges that his deity is the sole entity aware of his innocence—God's eyes perceive accurately, in contrast to humans', which only assess outward appearances. The role of God as the perfect witness to Job's life is fulfilled in the epilogue of the book, where Yahweh vindicates Job from the shame he has endured by publicly denouncing the serious faults of his friends.     

Shame On You,Shame On Me? Nussbaum on Shame Punishment

abstract Shame punishments have become an increasingly popular alternative to traditional punishments, often taking the form of convicted criminals holding signs or sweeping streets with a toothbrush. In her Hiding from Humanity, Martha Nussbaum argues against the use of shame punishments because they contribute to an offender's loss of dignity. However, these concerns are shared already by the courts which also have concerns about the possibility that shaming might damage an offender's dignity. This situation has not led the courts to reject all uses of shaming, but only to accept shaming within certain safeguards. Thus, despite Nussbaum's important reservations against shame punishments, it may still be possible for her to accept shaming within specific parameters such as those set out by the courts that protect the dignity of an offender. As a result, she need not be opposed to the use of legitimate shame punishment.     

Shame,Stigma, and Disgust in the Decent Society

Would a just society or government absolutely refrain from shaming or humiliating any of its members? “No,” says this essay. It describes morally acceptable uses of shame, stigma and disgust as tools of social control in a decent (just) society. These uses involve criminal law, tort law, and informal social norms. The standard of moral acceptability proposed for determining the line is a version of perfectionistic prioritarian consequenstialism. From this standpoint, criticism is developed against Martha Nussbaum’s view that to respect the dignity of each person, society absolutely must refrain from certain ways of shaming and humiliating its members and rendering them objects of communal disgust.     

Reintegrative Shaming Theory, moral emotions and bullying

This article investigates the usefulness of Reintegrative Shaming Theory (RST) in explaining the bullying of siblings in families and peers in schools. Questionnaires were completed by 182 children aged 11-12 years in ten primary schools in Nicosia, Cyprus, about sibling and peer bullying. A vignette-based methodology was used to investigate children's expectations of the type of shaming their parents would offer in response to their possible wrong doing. Children were also asked questions about the emotions they would have felt (i.e. shame, remorse, guilt or anger) if they were in the position of the child in the vignette. The level of bonding toward each parent was also examined. In agreement with the theory, a path analysis showed that mother bonding influenced children's expectations of the type of shaming offered by parents. Disintegrative shaming (i.e. shaming offered in a stigmatizing or rejecting way) had a direct effect on the way children managed their shame. Shame management directly influenced sibling and peer bullying. Father bonding had no direct or indirect effects in the model. Against the theory, reintegrative shaming (i.e. shaming offered in the context of approving the wrongdoer while rejecting the wrongdoing) did not have a direct effect on shame management. Beyond the postulates of RST, mother bonding-a plausible indicator of family functioning-had a direct effect on sibling and peer bullying. Mother bonding had a stronger effect for boys than for girls. It is concluded that RST is useful in explaining the link between family factors and bullying, and that RST has cross-cultural applicability.     

Exploring self-compassion as a refuge against recalling the body-related shaming of caregiver eating messages on dimensions of objectified body consciousness in college women

Guided by an overarching body-related shame regulation framework, the present investigation examined the associations between caregiver eating messages and dimensions of objectified body consciousness and further explored whether self-compassion moderated these links in a sample of 322 U.S. college women. Correlational findings indicated that retrospective accounts of restrictive/critical caregiver eating messages were positively related to body shame and negatively related to self-compassion and appearance control beliefs. Recollections of experiencing pressure to eat from caregivers were positively correlated with body shame and inversely associated with appearance control beliefs. Higher self-compassion was associated with lower body shame and body surveillance. Self-compassion attenuated the associations between restrictive/critical caregiver eating messages and both body surveillance and body shame. Implications for advancing our understanding of the adaptive properties of a self-compassionate self-regulatory style in mitigating recall of familial body-related shaming on the internalized body-related shame regulating processes of body objectification in emerging adulthood are discussed.     

Shame, internalized heterosexism, lesbian identity, and coming out to others: A comparative study of lesbians in mainland China and Hong Kong

The purpose of this study was to investigate coming out to family and friends and their relationships to shame, internalized heterosexism, lesbian identity, and perceived social support in Chinese lesbians from 2 different cultural settings-Mainland China (N = 244) and Hong Kong (N = 234). Results of structural equation modeling showed that, in both samples, a sense of shame was related to internalized heterosexism and a devaluation of one's lesbian identity, which in turn was related to a decreased likelihood of coming out to others. Shame was also associated with a reduced perception of support from friends, which seemed in turn to exacerbate internalized heterosexism among lesbians. Family support was generally unrelated to outness, except for outness to friends in the Hong Kong sample. Results are discussed in relation to the cultural stigma attached to same-sex orientation and the cultural practice of shaming that parents use to socialize children.     

The politics of disgust and shame

This is a critical study of Martha Nussbaum’s Hiding from Humanity. Central to Nussbaum’s book are arguments against society’s or the state’s using disgust and shame to forward the aims of the criminal law. Patrick Devlin’s appeal to the common man’s disgust to determine what acts of customary morality should be made criminal is an example of how society might use disgust to forward the aims of the criminal law. The use of so-called shaming penalties as alternative sanctions to imprisonment is an example of how society might use shame for this purpose. I argue that despite Nussbaum’s own view to the contrary, her arguments against such uses of disgust and shame are best understood as criticisms of programs of conservative political philosophy like Devlin’s and not of the emotions themselves.     

Guilt and Shame,Justice and Mercy

This essay argues that the criminal justice system in the United States is flawed because it focuses principally on punishment of illegal actions without considering offenders as persons in their entirety. It considers the role that constructive shame and mercy can play in addressing this flaw. The essay concludes by applying this argument to the case of shaming penalties within criminal justice.     

Social status and shaming experiences related to adolescent overt aggression at school

Feelings of rejection and humiliation in interpersonal interaction are strongly related to aggressive behavior. The aim of this study was to investigate the association between social status, shaming experiences, gender and adolescent aggressive behavior by using a status-shaming model. A population-based sample of 5,396 adolescents aged from 15 to 18 completed a questionnaire that asked questions regarding psychosocial background, shaming experiences, social status of family, peer group and school and involvement in physical or verbal aggression at school. Shaming experiences, i.e. being ridiculed or humiliated by others, were strongly related to aggressive behavior. Social status and shaming were related in the prediction of aggressive behavior, suggesting that a person's social status may influence the risk for taking aggressive action when subjected to shaming experiences. Medium social status seemed to have a protective function in the association between shaming experiences and aggression. This study confirms the importance of further evaluation of the role of perceived social status and shaming experiences in the understanding of aggressive behavior. Moreover, the results indicate the need for different kinds of status measures when investigating the associations between status and behavior in adolescent populations. The results may have important implications for the prevention of bullying at school as well as other deviant aggressive behavior among adolescents.     

THE OBJECTIFIED BODY CONSCIOUSNESS SCALE Development and Validation

Using feminist theory about the social construction of the female body, a scale was developed and validated to measure objectified body consciousness (OBC) in young women ( N = 502) and middle-aged women ( N = 151). Scales used were (a) surveillance (viewing the body as an outside observer), (b) body shame (feeling shame when the body does not conform), and (c) appearance control beliefs. The three scales were demonstrated to be distinct dimensions with acceptable reliabilities. Surveillance and body shame correlated negatively with body esteem. Control beliefs correlated positively with body esteem in young women and were related to frequency of restricted eating in all samples. All three scales were positively related to disordered eating. The relationship of OBC to women's body experience is discussed.     

Experiences of shame by race and culture: An exploratory study

This study explored experiences of shame in the context of racial and cultural belonging. Participants were a multiracial purposive sample of 11 South Africans (five females and six males, four white, two coloured, two Indian and three black Africans; in the age range between 40 to 61 years). The participants completed a semi-structured interview on their perceptions of shame in the context of family and community. The interview data were analysed utilising interpretive phenomenological analysis (IPA). Participants from all racial groups considered shame experiences primarily in relation to violation of family and community norms and values. Findings show that male white Afrikaans-speaking participants narrated shameful experiences mainly with regard to the violation of religious (Calvinist) norms and values. Furthermore, the violation of racially constructed boundaries was also likely with females with an Indian and white Afrikaans culture background. Overall, the findings suggest white Afrikaans culture to be less shaming of individuals in comparison to black, coloured, or Indian cultures. Shame beliefs appear to be culturally nuanced in their salience to members or racial-ethno groupings.     

For Shame: Feminism,Breastfeeding Advocacy,and Maternal Guilt

In this paper, we provide a new framework for understanding infant‐feeding‐related maternal guilt and shame, placing these in the context of feminist theoretical and psychological accounts of the emotions of self‐assessment. Whereas breastfeeding advocacy has been critiqued for its perceived role in inducing maternal guilt, we argue that the emotion women often feel surrounding infant feeding may be better conceptualized as shame in its tendency to involve a negative self‐assessment—a failure to achieve an idealized notion of good motherhood. Further, we suggest, both formula‐feeding and breastfeeding mothers experience shame: the former report feeling that they fail to live up to ideals of womanhood and motherhood, and the latter transgress cultural expectations regarding feminine modesty. The problem, then, is the degree to which mothers are vulnerable to shame generally, regardless of infant feeding practices. As an emotion that is less adaptive and potentially more damaging than guilt, shame ought to be the focus of resistance for both feminists and breastfeeding advocates, who need to work in conjunction with women to oppose this shame by assisting them in constructing their own ideals of good motherhood that incorporate a sense of self‐concern.     

Accountability and Community on the Internet: A Plea for Restorative Justice

In this article, I analyze norm enforcement on social media, specifically cases where an agent has committed a moral transgression online and is brought to account by an Internet mob with incongruously injurious results in their offline life. I argue that users problematically imagine that they are members of a particular kind of moral community where shaming behaviors are not only acceptable, but morally required to ‘take down’ those who appear to violate community norms. I then demonstrate the costs that are associated with this strategy; the most worrisome being those that distort the nature of moral dialog and the purpose and effectiveness of accountability practices online, creating a vitriolic and polarising online environment. Because of these negative consequences, I suggest that we ought to hold others accountable for restorative ends. I argue that restorative accountability practices can help us cultivate new norms online that rely less for their enforcement upon negative acts such as shame, and more upon positive acts that focus upon the most appropriate way to make amends to the victim(s) and the community. In this sense, restorative accountability incorporates important elements from the ethics of care, a relational ethics that values creating, promoting, and restoring good social and personal relationships. I conclude by arguing that accountability practices premised on the ethics of care produce better outcomes for the victim(s) of a moral violation, the transgressor, and the community.     

Working with shame in psychoanalytic treatment

Shame is a central human affect, reflecting feelings of defect, inferiority, and failure of the self. It is, therefore, a proper focus for psychoanalytic treatment. Beginning with Freud's seminal attention to narcissism and the ego ideal, the possibility for studying shame and its relation to the ego ideal (i.e. the loving function of the superego) was inherent in psychoanalytic theory, but Freud's pursuit of intrapsychic conflict and the punitive superego postponed further elaboration of shame. Interest in the relation of the ego ideal to the superego (Hartmann, 1950; Reich, 1954), and in the ideal self (Sandler et al., 1963; Schafer, 1960, 1967) opened the way to further study of shame. Kohut's contributions, with their focus on narcissism and self-pathology, have given a language and perspective on self-deficits allowing elaboration of shame's place in psychoanalytic treatment. In this paper, I have focused on the treatment of shame in two patients. I suggest that shame lies at the very center of the narcissistic patient's pathology, with primary internal shaming (directed at the self's failures and inadequacies) permeating all aspects of the treatment. For the neurotic patient, shame is more circumscribed, reflecting partial failures of the self; it tends to be reactive, relating to passive withdrawal from internal conflict and castration fears, and is intermixed with oedipal manifestations. I have described clinical sequences that demonstrate my approach to working with shame in each of these patients. In both cases, the task is to recognize, acknowledge, accept, and investigate the patient's shame. Only after such empathic investigation can underlying conflictual and genetic derivatives be productively pursued. This sequence is often intuitively followed in analysis, but in this paper I have attempted to articulate more systematically shame's role in psychoanalytic treatment.     

Gender Differences in Undergraduates' Body Esteem: The Mediating Effect of Objectified Body Consciousness and Actual/Ideal Weight Discrepancy

Three hundred twenty-seven undergraduatemostlyEuropean American women and men were surveyed totest whether feminist theoryabout how women come to viewtheir bodies as objects to be watched (Objectified Body Consciousness or OBC) can be useful inexplaining gender differences in body esteem. The OBCscales (McKinley & Hyde, 1996) were demonstrated tobe distinct dimensions with acceptable reliabilities for men. Relationships between bodysurveillance, body shame, and body esteem were strongerfor women than for men. Women had higher surveillance,body shame, and actual/ideal weight discrepancy, andlower body esteem than did men. Multiple regressionanalysis found that gender differences in body esteemwere no longer significant when OBC was entered into theequation, supporting feminist theory about women's body experience.     

A cross-continental conversation about sin and shame with Marcia Blasi and Marit Trelstad

This is a cross-continental conversation about contextual understandings of sin and shame in the context of women in Latin America and Africa, and students in the United States. Marcia Blasi brings the experience of working with women throughout the world in her role in the Lutheran World Federation, and both authors work in Lutheran and feminist theologies. In particular, this interview highlights how individualized understandings of sin, often focused on morality and behavior, serve to shame women and reinforce notions of inferiority in patriarchal systems. In these systems, women are never doing enough for others and pride in one's self is not allowed. At the same time, social understandings of sin as systematic injustice serve to fight against these ideas of sin and the concomitant production of shame because they contextualize a person's actions within a broader culture and its expectations. The authors here seek to understand what real grace means and feels like for female-identifying people and how confession of sin would be altered if seen through the lens of women globally.     

The psychological consequence of experiencing shame: Self-sufficiency and mood-repair

Studies in social psychology and clinical psychology have demonstrated that shame is associated with social disengagement. We incorporated self-sufficiency with the mood-repair hypothesis from the feelings-as-information perspective to provide viable explanations for the psychological consequence of shame, suggesting that the mood-repair goal primed by shame is an inclination to behave self-sufficiently. In Study 1a and 1b, shamed participants preferred to work and play alone compared with control participants. Specifically, participants who were induced to feel ashamed were less likely to perform a task with a co-worker than were no-shame-prime participants. Furthermore, participants experiencing shame chose more individually focused leisure activities than did participants in a neutral mood. In Study 2, participants experiencing shame worked longer on an unsolvable task than control participants did before requesting help, suggesting that shame increased the tendency to be independent. Based on these results, we concluded that experiencing shame was associated with an increased tendency to behave self-sufficiently and to exhibit an inclination toward passive avoidance and active independence in social relationships as a means of amending a threatened social self.     

The Subtle Violations—Abuse and the Projection of Shame

The more covert, subtle violations of sexual abuse are considered, especially the projection of shame (projective identification) routinely committed by perpetrators. James Nelson's concepts of spiritual dualism and sexist dualism are used to understand the deeper dynamics of such shaming and their societal roots. The pastoral counseling relationship can help heal the shame of those who have been abused.