Key words novella, honour, Baroque, woman, society Abstract The main subject of this thesis is the theme of honour. Unlike my previous study, The theme of honour in the Spanish theatre of the XVI and XVII centuries, this work focuses on the literary genre of the novella and it will be interested in honour of women. Woman's honour is one of the great themes, which played a part of literary output of every author at that time. The work will be based on particular literary works, as well as historical context. Because of this, the first part gives literary-theoretical and socio-historical context. This section has as its purpose to introduce the theory of the Spanish Renaissance and Baroque novella, as well as the social status of women in the society of the 17th century. The second part treats the honour of women in the literary context, and relies on selected texts of various significant authors. How the second part will show us, in spite of relative dogmatism and conservatism of Baroque society, every author in his texts offers a different vision and especially different solutions. The main objective of this thesis is capture and describe the multiplicity of attitudes to the universal theme of honour.

This study examines the construction of credibility in a rape conviction from 2013 in Swedishcourts of law by the district court and the higher regional court. The study use discourseanalysis with a focus on identity, and gender and honour as analytical concepts to analyse theconcept of credibility. The results show that the concept of credibility is not constantthroughout the courts and neither are the identities. In this case it may be due to the districtcourt´s judgement in a general credibility and weighed in only the plaintiffs Romanianethnicity and not the defendant’s Iranian ethnicity, while the higher regional court on theother hand judged a more specific credibility, looked at the facts and ruled out ethnicity. Inthe latter court the defendant was found guilty. The study also shows that when the courtsinterpret the parties from a modern context they miss alternative explanations for theirbehaviour regarding values of clannism in a pre-modern context. They missed alternativeways to interpret the parties as a trustworthy victim and a possible offender respectively. Aresult from this study is the suggestion that the most reliable credibility assessment is tointerpret the parties from their own context.

This study explored honour and shame for South Asian British Muslim men and women. It aimed to offer plausible answers to the definition, concept, impact and gender differences of honour and shame for this sociocultural and faith group of people. This qualitative piece of research encompassed triangulation of individual interviews, focus groups and photo elicitation. Thirty participants who were of South Asian British Muslim identities were recruited via a purposive sampling strategy. This included men and women of diverse demographics and locations with an age range of nineteen - sixty-four. The majority of interviews were conducted in English, with some participant's sporadic dialogue in Arabic, Bangla, Punjabi and Urdu. The methodology was thematic analysis. Seven main themes were identified via thematic analysis of the data. A humanistic stance underpinned the conduct of the study alongside a hermeneutic researcher stance. A social constructivist and interpretive epistemological position in conjunction with a critical realism perspective infused the research process. A predominantly insider researcher position was established which was a major influence in eliciting the rich, deep and meaningful data which emerged regarding the honour and shame phenomena. Researcher reflexivity was a key factor in how the research was approached, conducted, interpreted and understood. This study identified a threefold patriarchal construct; Western, South Asian and Muslim underpinned the honour and shame phenomena. The research illustrated honour appeared to be relational and the nexus which held the family relationships together. Shame seemed to be the substance which fractured this complicated structure. There were narratives of some South Asian British Muslim women being sectioned and admitted into psychiatric institutions due to them being at risk to themselves/and or other persons. The deterioration in their mental health appeared to be closely associated with their experiences of being subjected to abusive honour and shame stipulations. The study also found cultural and traditional mores were very influential components in deleterious honour and shame practices, which at times replaced Islamic principles. One of the more significant findings to emerge from this study was that some British Muslim Bangladeshi communities practised a bride price system. These findings cannot be extrapolated to all South Asian British Muslims as they derived from a small sample size.

HBO's The Wire examines the relationship between institutions and individuals in American society and concludes that institutions restrict the agency of individuals, and series creator David Simon likens the power of institutions to the gods of Greek tragedy. In this project, I argue that shame culture enables institutions to have the social influence described by Simon. The paper's introduction defines the term "shame culture" and distinguishes it from "guilt culture," and I use medieval examples of shame culture to illustrate how shame functions in The Wire. This paper divides its detailed discussion of The Wire into four sections, each of which focuses on a different institution. The essay's first section explores how drug dealers and criminals use their reputations aggressively to build drug empires or simply survive, as the characters Marlo Stanfield, a drug kingpin, and Omar Little, a stickup artist, demonstrate. The second section examines Marlo and Omar's influence on young drug dealers, called corner kids in the series, and I argue that the public schools cannot prevent shame from being ingrained in these children. The third section focuses on police officers and, specifically, eventual police commissioner Cedric Daniels, and I examine how the police department's preoccupation with crime statistics reveals their dependence on shame and reputation—the police force is ineffective since they mirror in many ways the criminals they are trying to arrest. Lastly, the essay's fourth section analyzes politicians in The Wire and how Mayor Carcetti is powerless to respond to and exacerbates the city's social problems due to his need to preserve his public image. The paper concludes that social reform that grants agency to individuals in The Wire is impossible as long as shame culture shapes the various institutions depicted in the series.

This study examines the construction of credibility in a rape conviction from 2013 in Swedish courts of law by the district court and the higher regional court. The study use discourse analysis with a focus on identity, and gender and honour as analytical concepts to analyse the concept of credibility. The results show that the concept of credibility is not constant throughout the courts and neither are the identities. In this case it may be due to the district court´s judgement in a general credibility and weighed in only the plaintiffs Romanian ethnicity and not the defendant’s Iranian ethnicity, while the higher regional court on the other hand judged a more specific credibility, looked at the facts and ruled out ethnicity. In the latter court the defendant was found guilty. The study also shows that when the courts interpret the parties from a modern context they miss alternative explanations for their behaviour regarding values of clannism in a pre-modern context. They missed alternative ways to interpret the parties as a trustworthy victim and a possible offender respectively. A result from this study is the suggestion that the most reliable credibility assessment is to interpret the parties from their own context.

The study rereads the narrative of Mark 6:14-29 from Homi Bhabha’s postcolonial theory of mimicry and ambivalence. Unlike other interpretations that focus on the death of John the Baptist by Herod, the focal point of this study is the daughter who danced during Herod’s banquet. By taking account of the female body that is culturally represented as the inferior gender, and the use of status to determine power, the text is interpreted through the lenses of gender theory and the social-scientific model of honour and shame. By observing the unequal power structures and the suppression of female bodies, the study indicates that the daughter, through her dance, gained agency, reconstructed her identity, and displaced power on a dance floor. Instead of being a sexual male gaze, she became a negotiator to Herod. / Dissertation (MTh)--University of Pretoria, 2020. / New Testament Studies / MTh / Unrestricted

京都大学 / 新制・課程博士 / 博士(地域研究) / 甲第23619号 / 地博第290号 / 新制||地||112(附属図書館) / 京都大学大学院アジア・アフリカ地域研究研究科東南アジア地域研究専攻 / (主査)教授 小泉 順子, 教授 玉田 芳史, 准教授 中西 嘉宏, 教授 速水 洋子 / 学位規則第4条第1項該当 / Doctor of Area Studies / Kyoto University / DGAM

The purpose of this study was to get an increased understanding and insight in how social services works with people who are victims of honour related violence and oppression. We have carried out this study by a qualitative semi-structured interview with six social workers from three municipalities. To get a deeper understanding of our empirical data we used theory of organizations, theory of recognition and the perspective of rights. Our results showed that the routine for honour cases is almost the same as for violence in close relationships. Our result even showed that there are clear differences between honour cases and violence in close relationships, also that honour cases are harder to manage. Finally, our result showed that social workers felt safe in managing honour related cases, half of the participants uses Patriark as a tool and finally that social workers feel that there is a good relationship both externally and internally between relevant actors.

<p>Islamic masculinity which quite often associates with oppression of women has remained an underexaminated category despite its constant presence in the debate on honour related oppression. Honour has primarily been studied from a feminine point of view and theories of masculinity have taken insignificant interest in the issue of honour. The aim of this study is to understand what attitudes boys/young men from the Muslim world have toward native Swedish men and what these attitudes do imply for their own conceptions of masculinity and honour. The ambition of this study is also to make explicit the similarities, differences and connections between honour and masculinity.</p><p>The empirical basis of this study consists of twelve interviews with boys/young men from the Muslim world about their notions of honour and masculinity. The theoretical platform arises from theories of masculinities and honour.</p><p>Some prominent “patterns” that I have found:</p><p>- That religious norms and rules appear to be significant in how the masculine manners of conduct should be adjusted.</p><p>- That honour and women as carriers of men’s honour, play a crucial role for the constitution of proper masculinity.</p><p>- That the Swedish context and its policy of equality seem to threaten the obviousness of the islamic masculinity</p>

Islamic masculinity which quite often associates with oppression of women has remained an underexaminated category despite its constant presence in the debate on honour related oppression. Honour has primarily been studied from a feminine point of view and theories of masculinity have taken insignificant interest in the issue of honour. The aim of this study is to understand what attitudes boys/young men from the Muslim world have toward native Swedish men and what these attitudes do imply for their own conceptions of masculinity and honour. The ambition of this study is also to make explicit the similarities, differences and connections between honour and masculinity. The empirical basis of this study consists of twelve interviews with boys/young men from the Muslim world about their notions of honour and masculinity. The theoretical platform arises from theories of masculinities and honour. Some prominent “patterns” that I have found: - That religious norms and rules appear to be significant in how the masculine manners of conduct should be adjusted. - That honour and women as carriers of men’s honour, play a crucial role for the constitution of proper masculinity. - That the Swedish context and its policy of equality seem to threaten the obviousness of the islamic masculinity