Search results

1

A Cross-Cultural Examination of Curriculum and Sexuality Outcomes in Primary School

100%

Osaďan R., Safir Y.

Acta Technologica Dubnicae

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2014

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vol. 4

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issue 2

67-72

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.

2

BEWEGTE SPRACHE. VOM ›GASTARBEITERDEUTSCH‹ ZUM INTERKULTURELLEN SCHREIBEN CARMINE CHIELLINO, NATALIA SHCHYHLEVSKA (HG.), THELEM, DRESDEN, 2014,

100%

DIACONIȚA G.

Concordia Discors vs Discordia Concors: Researches into Comparative Literature, Contrastive Linguistics, Cross-Cultural and Translation Strategies

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2015

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vol. 7

135-139

3

Wybrane aspekty przekładu terminów prawnych w kontekście międzykulturowym w postępowaniu ekstradycyjnym między Niemcami a Polską

100%

Bawej I.

Acta Neophilologica

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2021

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vol. XXIII/2

255-265

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.

4

Examining cross-cultural validity of the socio-emotional wealth (sew) construct: Case of Maroccan family firms

100%

Mohammed K., Hourmatallah H.

Myśl Ekonomiczna i Polityczna

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2021

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issue 1(71)

100-123

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.

5

KOMPETENCJE MIĘDZYKULTUROWE — PRZYWILEJ CZY KONIECZNOŚĆ?

88%

Suchocka A.

Colloquium Wydziału Nauk Humanistycznych i Społecznych AMW

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2016

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issue 4

121-131

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.

6

„Takie powinny być nasze podróże; poważne, dające się wygrawerować”. Ścieżkami akademika w komunikacyjnej przestrzeni public history

75%

Solska E.

Rocznik Antropologii Historii

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2019

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issue 12, Historia publiczna

9-28

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.

7

British English versus Polish "shame" and "guilt": an individualistic-collectivistic perspective

63%

Wilson P. A.

Społeczeństwo. Edukacja. Język

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2014

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vol. 2

111-122

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.

8

Political correctness as an object of investigation

63%

Mishchenko D., Baranova S.

Pomiędzy. Polonistyczno-Ukrainoznawcze Studia Interdyscyplinarne

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2023

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issue 10(3)

25-31

EN

The terms political correctness or PC were not used until the late 1970s. According to James Wilson (1995), a judge in Georgia, in 1973 the US Supreme Court first mentioned the term “politically correct”. Thus, the doctrine of political correctness was based on the concept of “neutral language”. It is this language, free from expressions that offend the feelings and dignity of the person, violate his human rights, must oppose hate speech (Phumsiri N., 2018). The relevance of the work is due to the interest of studying the political correctness in the modern dimension, which is explained by the growing interest in society and spread in the media. Political correctness (PC) – a term that describes the style of behavior, speech, lifestyle, preferences, but at the same time does not violate the personal boundaries of people in religious, racial, political, cultural fields (Stephen Richer, Lorna Weir, 1995). Political correctness is a kind of voluntary social code of conduct, which provides for the inadmissibility of humiliating mentions of physical or mental disabilities of third parties, about their racial, religious or national affiliation, observance of gender equality in public and private life. The term “political correctness” began to be widely used only in the 80s of the 20th centuries. It was then that conservatives from American universities began to use it to denote social movements that advocated the establishment of codes of conduct that would exclude manifestations of racism, sexism, homophobia or other unacceptable forms of behavior. Politically correct terms are a special group of neologisms that are deliberately created by native speakers to replace lexical units that, for one or another political or social reason, begin to be perceived as derogatory. A number of researchers consider political correctness as one of the manifestations of euphemism, as an integral component of its linguistic aspect (Anna Monashnenko, Svitlana Amelina, Vasyl Shynkaruk, 2021). They consider euphemisms and politically correct units as identical concepts: euphemism is one of the most effective means of expressing politically correct vocabulary.

9

British English versus Polish "shame" and "guilt": an individualistic-collectivistic perspective

63%

Wilson P. A.

Społeczeństwo. Edukacja. Język

|

2014

|

issue 2

111-122

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.

10

Identity, Fidelity, and Cross-Cultural Relationships in Joseph Conrad’s Almayer’s Folly

63%

McParland R.

Anglica. An International Journal of English Studies

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2021

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issue 30(1)

97-109

EN

Almayer’s Folly (1896) by Joseph Conrad challenged the conventions of the fictional romance while confronting the need of native-born Malayans and other Asian individuals to find voice and identity in an imperial context. Along with the narrative voice in this text are the many other voices of those who have been colonized. Fidelity to one’s identity and openness to relationships across cultures lies at the crux of this study. Conrad’s critics of the 1950s and 1960s dismissed his first novel as a romance with a weak subplot. However, that subplot, about Almayer’s daughter Nina and her love affair, sets forth moral claims of loyalty and fidelity that must be taken into account. For her relation- ship with a Malay prince expresses a love that is binding and enduring, one that crosses boundaries and divisions and is an apt model for our culturally convergent world. Conrad creates a dialectic of intercultural subjectivities to make a point about identity, loyalty, and self-fashioning. Whereas Almayer is portrayed as foolish and inflexible, his daughter, Nina, faces significant issues of identity, as she has to choose between the traditional, indigenous heritage of her mother and her father’s modern European aspirations. With Almayer’s Folly, Joseph Conrad showed himself to be an international novelist who could develop a story with an inter-racial and intercultural cast of characters.

11

National Context, Parental Socialization, and Religious Belief in 38 Nations as of 2008: The End of National Exceptionalism?

51%

Kelley J.

Polish Sociological Review

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2015

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vol. 191

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issue 3

395-314

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.

12

The Global Transformation of Belly Dancing: A Cross-Cultural Investigation of Counter-Hegemonic Responses

45%

Popp A. M., Yen C.-J.

Physical Culture and Sport. Studies and Research

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2012

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vol. 55

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issue 1

17-29

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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A Cross-Cultural Examination of Curriculum and Sexuality Outcomes in Primary School

BEWEGTE SPRACHE. VOM ›GASTARBEITERDEUTSCH‹ ZUM INTERKULTURELLEN SCHREIBEN CARMINE CHIELLINO, NATALIA SHCHYHLEVSKA (HG.), THELEM, DRESDEN, 2014,

Wybrane aspekty przekładu terminów prawnych w kontekście międzykulturowym w postępowaniu ekstradycyjnym między Niemcami a Polską

Examining cross-cultural validity of the socio-emotional wealth (sew) construct: Case of Maroccan family firms

KOMPETENCJE MIĘDZYKULTUROWE — PRZYWILEJ CZY KONIECZNOŚĆ?

„Takie powinny być nasze podróże; poważne, dające się wygrawerować”. Ścieżkami akademika w komunikacyjnej przestrzeni public history

British English versus Polish "shame" and "guilt": an individualistic-collectivistic perspective

Political correctness as an object of investigation

British English versus Polish "shame" and "guilt": an individualistic-collectivistic perspective

Identity, Fidelity, and Cross-Cultural Relationships in Joseph Conrad’s Almayer’s Folly

National Context, Parental Socialization, and Religious Belief in 38 Nations as of 2008: The End of National Exceptionalism?

The Global Transformation of Belly Dancing: A Cross-Cultural Investigation of Counter-Hegemonic Responses