The effect of auditors’ psychological characteristics on cultural values and social health

Moving from reactive to proactive development planning to conserve Indigenous community and biodiversity values

Research in water governance and management is a complex subject that involves the appraisal of social, economic, and environmental–biophysical aspects. Cultural and social values are regarded as key drivers in decision-making processes in both domains. Identifying relevant cultural values however is difficult given the interdisciplinary nature of theoretical frameworks and the implementation and operational needs of water governance/management research. In this work, we conduct a systematic literature review and thematic analysis of existing theories of culture (ToC) to identify common cultural values, theoretical frameworks, disciplinary trajectories and implementation trends relevant to water management and governance. Results indicate that the dominant ToC corresponds to Cultural Theory with its four defined categories (Egalitarian–Hierarchist–Individualist–Fatalist). In addition, results show emergent cultural values linked to “local” place-based knowledge perspectives indicating a more pluriversal understanding of cultural values. Cultural values associated with water management revolve around anthropocentrism, whereas values associated with water governance revolve around concepts of provenance/places. Implementation of ToC/cultural values is limited in practical applications, and we provide an example on how to improve on that. We suggest a succinct theory of culture such as Schwartz’s cultural values be considered to be an alternative to capture a greater heterogeneity across the breadth of water governance/management-related and basin-specific contexts.

This research originates from the presence of cultural and social values ​​in Putu Wijaya's drama script Bila Malam Lagi Malam, which is very closely related to Balinese culture. , social issues and social status in the drama script When the Night Adds to the Night. This type of research is descriptive qualitative research. Data was taken from December 2022 to March 2023. The method used was reading drama scripts to be analyzed, analyzing cultural values, analyzing cultural values, and studying literary theory books on ethnography. The results of this study included (1) Cultural Values ​​of naming in the drama script Bila Malam Bertambo Malam. (2) Cultural value of each character's equipment, (3) Cultural value of the language used by each actor, (4) Cultural value of knowledge, (5) Human Relations with Culture. then the social values ​​in the drama script are (1) social issues based on human-human relations, (2) social status. the usual opening greeting given by Balinese people to someone they find. Keyword : Cultural and social values

Science-based decisions are often not (and need not be) detached from cultural and spiritual influences. In reality, cultural and spiritual beliefs often shape risk perceptions and influence science-based risk management decisions. Often there is inadequate acknowledgment or consideration of the role that socio-economic and cultural sensitivities play in environmental contamination issues, especially in managing water quality. Examples include the way in which water, due to its cleansing properties, and soil, for its sustenance role, are considered to be sacred elements in many scriptures (Christian, Hindu, Buddhist, and others). For example, the River Ganges is sacred to Hindus, and Christian symbolism treats water as a sacred symbol as well as a natural resource. At a recent Society of Environmental Toxicology and Chemistry (SETAC) workshop in Adelaide, Australia on pharmaceuticals and personal care products (PPCPs), stakeholders from Australia and New Zealand discussed the “Top 20 Questions” that had been identified at a preceding SETAC global workshop (Pharmaceuticals and Personal Care Products in the Environment: What are the Big Questions?, Canada, April 2011). Given the strong cultural and spiritual values associated with water and soil attendees felt that, in managing PPCPs in the environment, cultural perspectives needed to be more fully considered by the scientific community and natural resource managers. They reflected on the sensitivities of Maori in New Zealand and Indigenous communities in Australia to changes in water quality, and the concern that Indigenous values were not being adequately reflected in water quality monitoring and management. The question of “how to consider cultural perspectives in managing PPCPs in the environment” was identified as an additional key question to those being considered during the workshop. In the last decade, cultural sensitivities have been manifest strikingly in the debate on PPCPs in the environment through the well-known “Asian vulture crisis,” that was a result of the widespread use of the anti-inflammatory drug diclofenac for veterinary purposes (Oaks et al. 2004). With a massive (>92%) decline in the vulture (Gyps spp.) population in India due to exposure to diclofenac, the Parsi community had to find alternatives to their traditional practice of taking their dead to the “Towers of Silence” to be eaten by vultures (Markandya et al. 2008). In Hindu and Buddhist religions, vultures and other larger birds are considered sacred. In Australia and New Zealand, Indigenous communities have strong sensitivities to water and water quality. All water is highly valued by Australian Indigenous people, and by Maori in New Zealand. Cultural and spiritual values were recognised among other values used in water quality management in the Australia and New Zealand Guidelines for Fresh and Marine Water Quality (ANZECC and ARMCANZ 2000), and their current revision involves consultation to better incorporate these needs. In planning for the management of surface water quality, the New Zealand Ministry for the Environment (Ministry for Environment 2007) acknowledged that “many Maori consider water as the source of life and sustenance. Maori believe that water contains a mauri (life force) that joins physical and spiritual elements and links water to every other part of the natural world. Water is a taonga (treasure) because it carries the lifeblood of the land; the well-being of all living things depend on it. Maintaining water quality in the best possible condition, so that a river or lake and its ecosystems are healthy, is an issue of major concern for many Maori.” The mixing of waters by unnatural means, the mixing of waters from different sources with separate mauri, or discharges of “used” waters or wastes to living waters that supply food are contrary to the Maori conception of a healthy environment (Ministry for Environment 2007). Agricultural and urban runoff therefore may significantly degrade the mauri of streams. In the Australian context, Australian Indigenous people have a strong and unbroken relationship to their land, sacred sites, stories, and natural resources that extends through oral and written history. An Indigenous belief is that: If the water is healthy, Country is healthy. If Country is healthy then the People and Culture will be healthy. “Living Water” is a term phrased by desert Indigenous Australians for permanent water in a dry land with distinct physical properties, language meanings and cultural significance. If a water system is contaminated, Indigenous people would impose a restriction on use and access until the system returns to full health. If a permanent water hole dries up or its quality is affected, its cultural significance and story can be reduced or diminished. There are examples where physical and chemical contamination and declines in water quality have led Indigenous communities “to the point of extreme despair.” This was the case with the Ngati Awa people of New Zealand, whose history is intertwined with the Tarawera River. The river water quality deteriorated due to discharges of effluents from housing and pulp and paper mills in the region, strongly affecting the relationship of the community with the river (Moggridge and Mihinui 2010). In consideration of the importance of Indigenous cultural and spiritual values in water quality management, Australia and New Zealand have developed a set of guiding principles to assist in better understanding the significance of these values (Moggridge and Mihinui 2010). These were developed to ensure that Indigenous values were respected and adequately incorporated into water quality management process. ….the Indigenous people of Australia and Aotearoa (New Zealand) believe that the land, sky, water, and its people are inseparable—they are all connected. This principle is inter-related to lore, cultural, obligation, and the Traditional Knowledge. For example, Indigenous people understand through stories and songs from their ancestors that the water that falls on the mountains ends up in the sea, either by surface movement or under the ground. Any interruption or changes in quality to this cycle can be disastrous. In this context, it is also important to ensure that Indigenous traditional knowledge and intellectual property are protected, and that prior informed consent processes are carried out with the relevant Indigenous peoples. These guiding principles can help interpret the diversity of Indigenous values, which can include: lore and customs; spiritual values; iconic or totemic species; food and other resources; sacred songs, dance, stories, and heroes; Indigenous language concepts; traditional knowledge; gender responsibility; and, social structures, kinship systems, and intergenerational responsibilities. These cultural and spiritual values can strongly influence water quality management, particularly in relation to perceptions of hazards and consequences, the selection of biological monitoring indicators, the conceptualization of fate pathways, environmental receptors, risk management measures, and risk communication processes. The recent Adelaide SETAC workshop on PPCPs in the environment concluded that, in dealing with the land and water quality impacts of PPCPs, adequate consideration also needs to be given to Indigenous cultural and spiritual values, and the role played by social and cultural values more broadly. There is an urgent need to better understand the potential impact of PPCPs on land and water quality, and the impacts these chemicals can have on these values. The incorporation of such knowledge into water quality management strategies remains a global significant challenge.

Chinese science fiction movies have been steadily growing and progressing in terms of number and quality, following in the footsteps of international science fiction movies. Its science fiction expression with cultural values of Chinese characteristics, released in the New Year of 2023, has earned the recognition of audiences at both domestic and international all the time, prompting the eager attention of people from all walks of life to Chinese science fiction movie s. Since then, "Wandering Earth 2" has formally kicked off the industriali z ation of Chinese movie s. The concept of "A COMMUNITY WITH A SHARED FUTURE FOR MANKIND," which is a cultural value of Chinese cinema, has given rise to ideas and possibilities for future Chinese science fiction movie s. We conduct cultural values transmission via the dream of science fiction with Chinese elements. This study investigates the movie's cultural, aesthetic, and social values, with the goal of determining how to use the movie's cultural values to provide audiences with a higher level of aesthetic experience, to improve Chinese science fiction movies, and to improve the industrialization of Chinese movies. Keywords: Cultural Values; Chinese; Science Fiction

Culture as an abstraction of a dynamic human experience, tends to develop in line with development of the supporting communities. Babad Banyumas as a literary work of traditional history reflects the culture which tends to convey a transformative message, and many of which loaded with social life values of the community at the time which became the underlying guidance and characters of the Banyumas society. This study aims to explore the culture and local values of Banyumas community's social life reflected from the text of Babad Banyumas. This is a qualitative study which employs content analysis to Babad Banyumas text as the data analysis. The data was collected through observation and interviews with experts in history. Data analysis uses qualitative data analysis using display data, data reduction and data verification to find common themes. The results of the study found that there are manifested cultural values and concepts in Babad Banyumas among others the culture of showing gratitude ‘terima kasih’, cablaka, egalitarian, asceticism (tapa brata), freedom (free soul), and politeness, which are also effective in strengthening and instilling the local culture and social norms values appreciated and observed by Banyumas society.Keywords: cultural values, Babad Banyumas, social studies

The tradition of Bulimau in the people of Lampung, especially in Marga Way Lima, Pesawaran Regency, is a ritual that has important cultural and spiritual values. Bulimau, which is usually carried out before the month of Ramadan, is a process of self-purification using water mixed with various types of flowers and lemons (oranges). This study aims to explore and analyze how the process of the belimau tradition and the values that exist in the Bulimau tradition in the context of the Lampung community in the Marga Way Lima. This research uses qualitative descriptive to gain a deep understanding of the practice and meaning of the tradition. Data were collected through in-depth interviews and literature studies. The results of the study show that the Bulimau tradition contains significant religious, social, and cultural values. Religious values are reflected in the main intention and purpose of balimau as a means of self-purification before entering the holy month of Ramadan. Social value can be seen from the involvement of all members of the community in the implementation of this tradition, which strengthens social bonds and a sense of togetherness. Meanwhile, cultural values are reflected in the use of traditional materials and hereditary practices that have been preserved from generation to generation. In addition, the belimau tradition also serves as a means of education for the younger generation about the importance of maintaining personal and environmental cleanliness, as well as introducing them to meaningful local wisdom. Thus, the belly tradition is not just a ritual, but also a cultural heritage that needs to be preserved and appreciated by the wider community. This research is expected to contribute to a more comprehensive understanding of the Bulimau tradition and encourage efforts to preserve it in the midst of modernization and globalization.

Indigenous communities have much to teach heritage professionals about the identification and management of cultural heritage values. A holistic approach to cultural heritage has long been promoted by indigenous communities; recent discussions in the professional heritage world about social and aesthetic value and debates about cultural landscapes all have precursors in indigenous concepts of cultural heritage. Since 1992 some states in Australia have been engaged in regional assessments of the environmental, heritage, social and economic values of forests. These assessments aim at providing expert advice upon which decisions about the future use of these forests will be made. The inclusion of cultural heritage assessments as part of the overall resource assessment is notable. Regional resource studies such as the Regional Forest Agreement process (incorporating assessments of natural, cultural, social and economic values) provide an opportunity to adopt a more holistic approach to cultural heritage management. In this as in other matters, indigenous communities appear to be leading the way, with the development of catchment resource management models and co-management strategies. As part of the Regional Forest Agreement process in Southeast Queensland (SEQ), two projects have identified principles and protocols concerning the management of cultural heritage values in the forests.

Sociology of literature is a research that examines the relationship of literary works with humans in society and their social processes. The novel Guru Aini by Andrea Hirata contains many elements of sociology of literature, especially social and cultural values. The problems in this study are (1) what are the social values ​​contained in the novel Guru Aini by Andrea Hirata?, (2) what are the cultural values ​​in the novel Guru Aini by Andrea Hirata?. The purpose of this study is to describe, analyze, and conclude the social and cultural values ​​contained in the novel Guru Aini by Andrea Hirata. The theory used in this study is the theory of Sikana (1986), Zubaedi (2009), Koentjaraningrat (2009) and other theories that support this research. The data source is the entire contents of the novel Guru Aini by Andrea Hirata. The approach used in this research is a qualitative approach with the type of library research. The method used is descriptive method. The data collection technique used is hermeneutic technique. The results of the research on social and cultural values ​​in the novel Guru Aini by Andrea Hirata contained 22 data, consisting of social values, namely (1) loves (affection) there were 9 data such as help, dedication, kinship, loyalty, and caring, (2 ) responsibility (responsibility) there is 1 data such as a sense of empathy, (3) life harmony (harmony of life) there are 2 data such as cooperation and discipline. Cultural values ​​contained in the novel Guru Aini by Andrea Hirata, namely language there are 2 data such as expressions and greeting words, living equipment systems and technology there are 2 data such as means of transportation, livelihood systems there are 4 data such as traders, drivers and fishermen, religious systems There are 2 data such as praying and belief.

Language is a representation and an identity for each nation, it is part of the culture. Language is used as a tool to communicate and becomes a path to express other culture and social values. It comes with various forms, one of them is dialogue. Dialogue has an element called positive politeness strategy, a way for people to maintain harmonious relationship with others. Through analyzing dialogues, it also able to uncovers the culture and social value in the environment. Hence this article has the aim to find out what are the positive politeness strategy used by the main character in the novel Convenience Store Woman and what are the culture and social values reflected in it. This article relies on a qualitative method. The source of the data comes from the dialogue of main character (i.e., Keiko Furukura) in the novel Convenience Store Woman and obtained with documentation and observation technique. The data then will be analyzed by applying Content Analysis technique based on Levinson and Brown’s positive politeness strategy (1987). The result shows that there are fifteen positive politeness strategy, Keiko Furukura uses fourteen out of fifteen strategies. She never uses the ‘Joke’ strategy and frequently uses ‘Give gifts to Hearer’ strategy as the answer for the first question. Subsequently, to answer the second question, the culture of zangy? and the society problem about marriage and labor shortage are apparent in the story as shown by the dialogue spoken by Keiko Furukura.

Most industrialized societies have come up with a wide range of policy measures to boost their fertility rates, largely by making fertility behavior economically attractive. While previous research provides cultural and social explanations for fertility decisions, this paper highlights the role of cultural and social values as a moderator between family policy and fertility intention. From a multilevel analysis of ISSP, two findings emerged: first, fertility intentions of individuals are less responsive to family policies that provide financial incentives for such behaviors. Second, governmental expenditure on the family has a positive influence on the fertility intentions of individuals only when they already have a conservative attitude toward gender roles and marriage. These findings raise a fundamental question about the assumptions of mainstream family policy and highlight the importance of taking cultural values into account in family policy design, especially when the aim is to influence individuals’ fertility intentions.

In light of the recent emphasis on social and cultural factors in psychoanalytic theory and practice, this article will elaborate earlier attempts to bridge psychoanalysis and the study of culture. I begin by considering the disciplinary tension between the fields of psychoanalysis and anthropology and the emergence of a “psychoanalytic anthropology,” which began in the 1920s and lasted through the 1950s. I then turn to the works of Harry Stack Sullivan and Erich Fromm, who developed an approach known as “cultural psychoanalysis.” I suggest that Sullivan and Fromm anticipate today's sociocultural turn in psychoanalysis and that their work on culture and its role in psychological development and experience continues to be relevant. Rather than embracing a social or cultural determinism, Sullivan and Fromm focus on the interaction between culture and the person, thus creating an “integrationist” approach. Sullivan and Fromm develop a broad conception of culture that encompasses a critique of social and cultural norms and values. I suggest that this is particularly valuable because much current discussion of culture focuses chiefly on diversity and difference, thus overlooking the implicit social and cultural values at work in all human experience. I build on Sullivan and Fromm's insights to illustrate the significance of early interpersonal psychoanalysis for the sociocultural turn in contemporary psychoanalytic theory and practice.

In our country, basketball is very popular among students in college. It is not only a sport, but also an art and a culture. In recent years, with intercollegiate and school within various large basketball game activities carried out, and the spread of news media, with the understanding of basketball knowledge and worship of basketball stars, makes senior management sector of colleges fully aware the important of role of basketball culture in training people of full development and have seriously treated college basketball culture construction pendulum in a important of location. Then organize basketball festival, week basketball games, basketball tournament, basketball knowledge, bulletin boards, foil to create a basketball culture. These initiatives reflect effect on modern college basketball culture, and demonstrated necessity basketball culture on students ' sports humanistic spirit in university status.

This study explored the local wisdom of the Pinogu community in the Wallacea bioregion concerning the conservation of the endangered anoa species, with a focus on social and cultural values. In-depth interviews were conducted with 150 households, and the data were categorized into social and cultural themes. Regarding social values, the findings revealed that the community predominantly had a moderate level of knowledge about the anoa (52.0%), while 35% had high knowledge, and 13% had low knowledge. Results from the binary logistic analysis showed that participation in anoa conservation was influenced by three key factors. Those were knowledge of the species, involvement in forestry extension programs, and past participation in conservation initiatives. In the terms of cultural values, although no traditional rules were directly associated with anoa conservation, there were existing regulations that focused on forest protection around Pinogu area and core zone of the Bogani Nani Wartabone National Park. Based on these findings, it is recommended that extension and conservation education programs be intensified for the younger generation in Pinogu community, with active involvement of the community. This approach could ensure long-term sustainability by aligning with forest conservation efforts, benefiting both the local community and broader conservation goals.

The purpose of this study is to describe the study of social values ​​and the study of cultural values ​​contained in Leila S. Chudori's novel Laut Bercerita. The method used in this research is descriptive qualitative method. The data used in this study are words, sentences, and quotations that contain social and cultural values ​​in Leila S. Chudori's novel Laut Bercerita. The techniques used in this research are reading and note-taking techniques. From the results of the research and discussion in this study, there are 77 data on social values ​​and cultural values ​​contained in Leila S. Chudori's novel Laut Bercerita, namely, 5 data on material values, 6 data on vital values, 3 data on aesthetic values, 19 data on moral values ​​that divided into: 2 data on humility, 9 data on helping, 3 data on determination and 5 data on compassion, there are 4 data on religion, 2 data on cultural values ​​in human relations with God, 2 data on cultural values ​​in human relations with nature, 4 data on values culture in human relations with society, 9 data on cultural values ​​in human relations with others, 23 data on cultural values ​​in human relations with oneself which are divided into: 2 independent data, 4 discipline data, 10 creative data, 4 honesty data and 3 data hard work ABSTRAK Tujuan penelitian ini adalah untuk mendeskripsikan kajian nilai sosial dan kajian nilai budaya yang terkandung dalam novel Laut Bercerita karya Leila S. Chudori. Metode yang digunakan dalam penelitian ini adalah metode deskripsif kualitatif. Data yang digunakan dalam penelitian ini adalah kata-kata, kalimat, dan kutipan yang mengandung nilai-nilai sosial dan budaya dalam novel Laut Bercerita karya Leila S. Chudori. Teknik yang digunakan dalam penelitian ini adalah teknik baca dan teknik catat. Dari hasil penelitian dan pembahasan pada penelitian ini terdapat 77 data nilai sosial dan nilai budaya yang terkandung dalam novel Laut Bercerita karya Leila S. Chudori diantaranya yaitu, 5 data nilai material, 6 data nilai vital, 3 data nilai keindahan, 19 data nilai moral yang terbagi menjadi: 2 data rendah hati, 9 data tolong menolong, 3 data keteguhan dan 5 data kasih sayang, terdapat 4 data religius, 2 data nilai budaya dalam hubungan manusia dengan Tuhan, 2 data nilai budaya dalam hubungan manusia dengan alam, 4 data nilai budaya dalam hubungan manusia dengan masyarakat, 9 data nilai budaya dalam hubungan manusia dengan orang lain, 23 data nilai budaya dalam hubungan manusia dengan diri sendiri yang terbagi menjadi: 2 data mandiri, 4 data disiplin, 10 data kreatif, 4 data kejujuran dan 3 data kerja keras.