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EN
The concept of socio-emotional wealth (SEW) is gaining popularity among the scientific community as the potential dominant paradigm in the family business domain. However this ‘’new homegrown’’ theoretical approach still holds several ambiguities that need addressing, for instance, the absence of clear consensual measures, uncertainty regarding the cross-cultural validity of the SEW perspective, and so forth. Nevertheless, this paper represents multiple case study research that seeks to verify the validity of the SEW approach in the context of Morocco. The results obtained reflect various contextual particularities that will contribute to the improvement and the advancement of the socio-emotional wealth paradigm.
EN
This paper focuses on the problem of cultural differences with respect to legal terms translation concerning the extradition procedure between Germany and Poland. In this context, the question as to how to tailor German legal terminology referring to institutional and office names to that of the Polish language in order to make the text comprehensible and understandable for Polish readers, e.g., judges, prosecutors or legal representatives, will be considered from a cultural perspective. The study is illustrated by examples from a German prosecutor’s letters to the Polish District Court regarding extradition arrangement.
EN
In this paper, sexuality will be examined with regards to the parental attitudes as well as the public curriculum of various countries across the globe at the primary school level. The outcomes will be explored in relation to the type of education and dissemination of information provided to children and conclusions will be made based on these outcomes. The countries of Canada, the United States, Kenya, Australia and Ghana will be studied in detail. The outcomes will be looked at within some global comparison and proportions.
EN
The article presents issues related with the formation of cross-cultural competence of modern man. I appeared different possibilities of defining competences and cross-cultural competence, and I made the characteristics of the major trends our world — in the society and economy. The aim was to justify the thesis of whether intercultural competencies are a privilege, or become essential competence of modern man.
XX
The paper is focused on the issue of a participatory museum, a transhistorical exhibition and a history portal as contemporary practices in public history. Accordingly, referring to the concept of interpretation by Freeman Tilden (Interpreting Our Heritage, 1957), cross-cultural and trans-historical approaches are considered and validated as interpretative and communicative strategies in public history.
EN
On the basis of the relatively more individualistic British culture versus the relatively more collectivistic Polish culture (Hofstede 1980), the conceptualisations of British English shame and guilt were compared with those of their respective Polish counterparts wstyd and wina to determine whether the former showed a pattern that conformed to what is normally found in individualistic cultures and the latter to collectivistic cultures. The results from the GRID instrument (Scherer 2005) were consistent with these expectations despite the reservations that were raised concerning conceptual and methodological criticisms of individualism and collectivism, and whether Polish culture had been particularly exposed to external influences in recent years following the fall of communism that might have increased its individualism. There was a trend showing that norm transgression was conceptualised by the British participants more as guilt and by the Polish participants more as shame. Other findings showed that shame had a higher outward action and focus than wstyd and that there was a greater distinction between wstyd and wina than between shame and guilt in terms of outward action versus withdrawal. Pearson correlation performed on the complete profile of 144 GRID features supported the relatively greater similarity of shame and guilt. These results are consistent with the relatively greater salience of guilt in British culture and of shame in Polish culture.
EN
Late in the 20th century, research found that (1) people living in religious nations will, in proportion Late in the 20th century, research found that (1) people living in religious nations will, in proportion to the religiosity of their fellow-citizens, acquire more orthodox beliefs than otherwise similar people living in secular nations; (2a) in relatively secular nations, family religiosity strongly shapes children’s religious beliefs, while the influence of national religious context is small; (2b) in relatively religious nations family religiosity, although important, has less effect on children’s beliefs than does national context; (3) the USA was exceptional, being more religious than other nations at its high level of development, and (4) formerly Communist nations in East-Central Europe were also exceptional, being less devout than Western nations. This paper tests whether these patterns still hold in more recent times. Almost two decades later, the effects of family and national religiosity still hold, and strongly so. But few nations are any longer noticeably exceptional: After adjusting for demographic differences, parents’ devoutness, and the strong impact of national context, the USA is only fractionally more devout than comparable nations. East-Central Europe now hardly differs from the West. Poland-as devout as the USA without adjustments-is fractionally less devout than comparable nations after these adjustments. Data are from 38 nations and over 50000 respondents, analyzed by multi-level methods.
EN
The first part of this study, explored by Ashley Popp, presents an investigation into a relatively unexamined area of physical education: an analysis of a transcultural phenomenon in the history of dance. Data has been collected from primary sources and archival evidence to assess competing ideologies inherent in the transformation of a particular art form. In the analysis of the cultural migration through which belly dance was transferred from the Middle East to the United States, an adaptive reaction to the hegemonic relationships of culture, race, gender, and class has been observed. Beyond performance aesthetics, links have been made between the act of belly dancing and the building of women’s self-esteem, as researched by Chia-Ju Yen. The main purpose of her study was to explore how facial burn patients cope with disfigurement and the unfriendly attitudes of others, and examines the alteration of body image via inspiration provided by the performance of belly dance. This research was conducted from the perspective of an anthropologically thickdescription research method, and a case study was performed using in-depth interviews, including narratives by a woman who had suffered facial injuries. The results of the research showed that through family support, hard work and a decisive and studious personality, the patient was able to cope with the discriminatory attitude of others. The performance of belly dance not only made her emphasize her body, but also enriched her life.
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