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To study the concept of honor in Turkish everyday life discourses. Many surveys have focused on namus, thus referring to honor killings, the mechanism of violence perpetrated against women. The reason given for such killings, often seen as barbaric and the result of criminal urges, is that some men feel compelled to restore what they see as family honor, soiled by the actions of their female relatives. However, these studies avoid another key aspect of honor: namely the plurality of its meanings as honor in Turkey may also be translated both as şeref and onur.

To begin to understand honor in all its forms, I conducted interviews with 100 Turkish men and women ages 20–27, all university students or graduates, from the Istanbul area. I also consulted the current official and Ottoman dictionaries to understand the history of word use.

Among the young adults interviewed “honor-virtue” (i.e., namus) is a debated topic. It may be analyzed at both theoretical and geographic levels and has the connotations of otherness and non-modernity. Namus co-exists with şeref (citizen honor) and onur (dignity).

Redefining the terms of honor could temper tensions between local/global, urban/countryside, modern/traditional, woman/man, and invisible frontier between namus and şeref worldviews. Advocating şeref and focusing on a broader definition of namus may encourage individuals to find their places in society. By focusing on national moral values, any individual in the country may participate in keeping the social order regardless of gender, age, or geographic location.

Anatomy of a Murder, a beloved, highly influential, seemingly liberal 1959 classic law-film seems to appropriate some of the fading western genre’s features and social functions, intertwining the professional-plot western formula with a hero-lawyer variation on the classic western hero character, America’s 19th century archetypal True Man. In so doing, Anatomy revives the western genre’s honor code, embracing it into the hero-lawyer law-film. Concurrently, it accommodates the development of cinematic imagery of the emerging, professional elite groups, offering the public the notion of the professional super-lawyer, integrating legal professionalism with natural justice. In the course of establishing its Herculean lawyer, the film constitutes its female protagonist as a potential threat, subjecting her to a cinematic judgment of her sexual character and reinforcing the honor-based notion of woman’s sexual-guilt.

Although this chapter situates all violence against women as a human rights issue, it emphasises ‘culturalised’ forms of this violence, such as honour-based violence/abuse, forced marriage and female genital mutilation. The authors draw upon their respective research to highlight how these forms of gendered violence have been subjected to a process of culturalisation. The chapter shows that while this process has raised awareness of previously under-researched forms of abuse and highlighted some of the contextual differences between women’s experiences of violence more broadly, its overemphasis on culture and cultural pathology has resulted in policy and legislative responses that do not always benefit victims. Ultimately, this chapter aims to problematise ‘culturalised’ understandings of violence in diverse communities and to show how current policy, legislative and support responses fail to adequately address the intersectional needs of black and minority ethnic victims/survivors.¹

Very little research addresses whether the values that consumers bring to a situation can affect their reactions to a brand failure. This paper suggests the interesting possibility that consumers may react very differently to the same brand failure depending upon their values. Here, the authors introduce a new construct to the marketing literature – honor values – and demonstrate its effect on responses to brand failures.

Three experiments and one secondary data study were utilized.

Across four studies, honor values are shown to aggravate consumers’ desire for vengeance following a brand failure. That is, as honor values increase, so too does desire for vengeance in the face of a brand failure. Additionally, this desire can be attenuated by allowing the consumer to play a role in resolving the failure or by giving a heartfelt apology.

High-honor consumers are a major obstacle for firms facing a brand failure. To overcome this challenge, the authors offer strategies, including (1) allowing high-honor consumers to suggest ways to punish the offending employee, and (2) offering simple, heartfelt apologies to high-honor consumers, which are as effective as monetary compensations.

The purpose of this paper is twofold: first, to define social rewards, as acts and expressions which specifically signal respect, courtesy and benevolence to the other party, based on cultural scripts found in honor cultures. Second, to explore whether social rewards mitigate competitive aspirations and foster collaboration in competitive settings, with honor values being a culturally relevant mechanism for this effect.

This paper reports on two experiments assessing high-honor and low-honor culture participants’ aspirations and behavioral decisions. In study 1, participants described a personal situation where they were praised by close others (social reward) or praised themselves (control condition), before responding to a buyer/seller negotiation scenario. In study 2, participants were either complimented (social reward) or not complimented (control condition), before engaging in live competition with a confederate for monetary outcomes.

Both studies indicate that social rewards diminish competitive aspirations and offers among high-honor culture participants, but not among low-honor culture participants. Results of study 1 indicate that endorsement of honor values mediates this effect. In conclusion, social rewards can improve interactions with members of honor cultures.

These studies advance our understanding of cultural differences in negotiations and provide insight into social rewards as one of the mechanisms necessary to successfully manage intercultural negotiations and collaboration. Future research should address the effect of social rewards on self-worth and empowerment.

This research is the first to shed light on the relevance and importance of social rewards as a device to facilitate social interactions in honor cultures.

A quasi‐experiment tested the effects of honor values and the use of insults by the other party on perceived conflict, negative emotions, and intentions to behave distributively and integratively during a workplace conflict. After honor values were measured, participants read a scenario in which a conflict was described. In the scenarios, we manipulated whether the other party used an insult by describing the other party's statements such that either an insult was uttered or no insult was uttered. Consistent with our hypotheses, results showed that conflicts in which the other party used an insult lead to higher ratings of perceived conflict, more negative emotions, and stronger intentions to engage in distributive behavior than conflicts in which the other party did not use an insult in high‐honor‐value participants, but not in low‐honor‐value participants. Mediation analyses showed that the interactive effect of honor values and other party's insults on intentions to behave distributively could be explained by perceived conflict and negative emotions.

In the UK, the vast majority of university students specialise and study just one subject at bachelor degree level, commonly known in the UK as a single honours degree. However, nearly all British universities will permit students if they wish to study two or even three subjects, so-called joint or combined honours degrees, internationally known as a double major. The purpose of this paper is to explore whether the study of a joint rather than a single honours degree had an impact on employment outcomes six months after graduation.

The authors analysed the complete data set provided from the Higher Education Statistics Agency Destination of Leavers from the Higher Education survey. The data were analysed to establish whether there was a difference in the highly skilled graduate employability of the joint honours students. The authors established whether there were any differences inherent in completing a joint honours degree in a post-1992 higher education institution, by nation within the UK or within a Russell Group higher education institution.

The authors found an approximately consistent 3 per cent point negative gap nationally in the highly skilled employment rates of joint compared with single honours graduates. This gap was at its lowest in the highly selective Russell Group universities (−1.52 per cent points) and highest in post-1992, vocationally oriented universities (−7.13 per cent points) and in Northern Ireland universities (−12.45 per cent points). Joint honours graduates of Scottish universities fared well, with a +3.09 per cent point advantage over the national average for joint honours. The authors found that universities that had a higher proportion of joint honours graduates generally had a lower employability gap between their joint and single honours graduates.

This study focussed on joint honours degrees in the UK where the two or three principal subjects fall into different JACS subject areas, i.e. the two or three subjects are necessarily diverse rather than academically cognate. Future work will consider the class of joint honours degrees where the principal subjects lie within the same JACS subject area, i.e. they may be closer academically, although still taught by different academic teams. This grouping will include, for example, pairs of foreign languages, some social sciences pairings such as politics and sociology, and pairings such as history and theology from the historical and philosophical subject area.

The potential disbenefits of studying for a joint honours degree are apparent in this study. Joint honours students may face organisational, academic and cultural challenges that require a positive, conscious and sustained effort to overcome, on both the part of the student and the higher education institution. In particular for graduates of the post-1992 universities, it appears that there is a negative relative impact on highly skilled employment. This impact is lessened if the university is Scottish (four-year degrees with in-built breadth of study) or where the proportion completing joint honours degrees is relatively high.

Undergraduate peer mentorship has the potential to transform mentor and mentee alike. In an effort to understand the potential positive effects of a peer mentorship program on honors peer mentors, paired sample t-tests of data from a pre-test / post-test of at least 69 honors first-year seminar facilitators shows that respondents grew in their leadership efficacy and teaching efficacy. Mentors also show modest gains in their sense of belonging to the honors program. Qualitative analysis of assessment discursive data further indicates that the yearlong facilitation experience is a mechanism for mentors’ growth. Results indicate that being a peer mentor is a powerful means of fostering student development across multiple dimensions, including leadership efficacy, while meeting the goals outlined by a transformative honors educational experience.

Workplace incivility has detrimental effects on targets of such behaviors and can lead to further conflict. This research aims to examine whether cultural differences in people’s approach to social respect and status may influence their responses to incivility displayed by superiors and subordinates.

Three studies (n = 1043) examined how people from honor cultures (southern states of the USA; Latin America) and dignity cultures (northern states of the USA) would perceive and respond to uncivil superiors relative to uncivil subordinates. Studies 1 and 2 used scenarios; in Study 3, employed participants recalled their own incivility experiences.

Participants from honor cultures were more likely to perceive the mistreatment negatively if it came from a superior than a subordinate (all studies) and more likely to indicate that they would retaliate against an uncivil superior than an uncivil subordinate (Studies 1 and 3). Moreover, for participants from honor cultures (but not from dignity cultures), anger mediated the relation between the appraisal of incivility and retaliation only when the offender was a superior (all studies).

This research relied on scenarios and people’s recollections, focusing on a limited range of responses to incivility. Future research should conduct laboratory experiments and examine additional responses. Nevertheless, these findings suggest that being mistreated by a superior or a subordinate has different meanings and consequences for people from diverse cultures, which can have implications for cross-cultural work interactions.

To the best of the author’s knowledge, this research is the first to compare people’s emotional and behavioral responses to uncivil superiors with their responses to uncivil subordinates in honor cultures.