Honor Code Research Articles

Allied Dental and Dental Educators’ Perceptions of and Reporting Practices on Academic Dishonesty

Highly publicized reports and current research on cheating in dental schools and dental hygiene programs have created a resurgence of proactive measures in the deterrence of academic dishonesty. A majority of administrators and faculty members are of the opinion that cheating does occur at their schools and may have been personally involved with incidents of cheating through observation or student reporting. With the information age and the diverse makeup of today's student body, there may be differences in what is considered academic dishonesty between students and educators. The purpose of this study was to elicit perceptions on those differences, ascertain the number of cheating incidents that educators personally witnessed or about which they received information, and determine how they resolved those incidents. Another aim of this study was to determine if having an honor code, adequate ethics training, honor pledges, dialogue in the classroom, and formal due process policy were related to the number of cheating incidents. Surveys were distributed at the educational program of the American Dental Education Association (ADEA) Section on Dental Hygiene Education at the 2009 ADEA Annual Session & Exhibition. Results show the majority of these educators had had experience with cheating occurrences and believe that there are disparities between students and educators and among cultural groups in defining academic dishonesty. No differences or patterns emerged between academic integrity characteristics and occurrences or reports of cheating.

Honour, Masculinity and Corporality in the Officer Corps of Early Eighteenth-Century Sweden

Military honour and physical commitment to serve king and fatherland played a central role in the ideals of the army of Charles XII of Sweden. These ideals were formed within a culture in which the role of the warrior, dictated by a code of honour, was constantly challenged. My main empirical primary sources consist of the archivale records of the Swedish Diet, which included Placement Committee records from the Diet of 1723. An honourable man had the right to a livelihood and a respectable position in society. My aim is to show that, in order to obtain such a position, a military man had to present himself as someone who had offered his body in the service of his king and country. An appeal to one’s merits in battle was the best way of defending a claim to a post, because bravery in combat was the most respected virtue in military life. Those officers who had clear proof of their bravery, especially in the form of combat wounds, were in the best position. In this sense, honour and the body were closely linked.

Explaining the Altnaveigh Massacre

Explaining the Altnaveigh Massacre* Robert Lynch (bio) In the early hours of Saturday, 17 June 1922, during the closing stages of the Irish Republican Army's campaign against the newly established state of Northern Ireland, a party of about twenty Irish Republican Army (IRA) volunteers left their makeshift barracks in Dundalk, Co. Louth, and crossed over the border into south Armagh. Traveling swiftly across country, they proceeded to launch a series of devastating attacks on a small Presbyterian farming community in the townlands of Altnaveigh and Lisdrumliska, five miles from the new Irish border and about a mile to the west of Newry. During these attacks six people were shot dead, numerous others were injured, and over a dozen properties were bombed or burned out. Though there were only six fatalities, it is clear that the raids were designed to inflict an unprecedented amount of violence. A police report calculated that if all the attacks—the woundings, the acts of arson, the bombs thrown into windows or rigged to doors—had succeeded, the death toll could have reached as high as thirty. 1 At the subsequent funeral of the victims in Newry the Presbyterian minister declared: "We have been left with a bloody mile of roofless houses. . . . Even in war there is a certain limit to atrocity, a certain [End Page 184] code of honour is practiced by all but the vilest savage. In this [code] those who wrought Saturday's deed of shame have no share." 2 What proved most notable, however, about the "Altnaveigh Massacre," as these attacks have been dubbed, concerned not its perpetrators but rather its victims. Though varying widely in terms of age, gender, and class, all the victims shared one thing in common—their religion. Every victim of the attacks at Altnaveigh and Lisdrumliska, irrespective of the magnitude of his or her suffering, was Protestant. It is this raw sectarian edge to the killings, woundings, and burnings as much as their extent that has given the attacks their lasting notoriety. Along with the MacMahon murders of March 1922, when a gang of policemen shot dead six members of the Catholic MacMahon household in north Belfast, the Altnaveigh attacks rank as the most infamous atrocities carried out in Ulster during the extremely violent period that marked the birth of Northern Ireland between June 1920 and June 1922. The comparison with the MacMahon murders is understandable. 3 In both sets of murders it was not principally a case of how many were killed but of who they were. The similar death tolls in the two cases were relatively modest when compared to daily mortality rates in serious riots in Belfast at that time. 4 While the Belfast killings were viewed by members of the Northern Catholic minority as symptomatic of the evils of sectarian policing, the attacks at Altnaveigh three months later did much to reignite deeply held Protestant fears stretching back generations to the notorious massacres of 1641. Certainly, the attacks are remembered bitterly by Ulster Protestants, particularly the minority in south Armagh. Even today, despite the many murders and assassinations that the area has witnessed during the "Troubles" of the past forty years, the Altnaveigh Massacre is still given pride of place in local [End Page 185] commemorations. The dead are honored with plaques, banners, parades, and an annual church service attended by hundreds of Orangemen and "Specials" (part-time constables) that has continued uninterrupted since 1923. 5 The Altnaveigh attacks have been viewed by many Protestants as a deliberate, organized attempt at ethnic cleansing. Frederick Russell, president of the Newry chamber of commerce, speaking two days after the attacks, observed that the shootings were "very carefully planned and deliberately carried out, the object being to obliterate this little colony of Presbyterians in the district." 6 At the time many members of the IRA in south Armagh itself were appalled by the events. One of them, Patrick Casey, recalled: "I remember my feeling was one of horror when I heard the details. Nothing could justify this holocaust of unfortunate Protestants. Neither youth nor age was spared, and some of the killings took place in the presence of their families. Writing this, 35 years later...

Promoting a Culture of Academic Integrity

Promoting a Culture of Academic Integrity

From Shame to Honor: A Theological Reading of Romans for Honor-Shame Contexts

Honor and shame are pivotal cultural values for most non-Western Christians and yet are widely neglected in Christian theology. This article interprets Paul's epistle to the Romans, long interpreted according to Western individualistic concerns, according to the cultural notions of honor and shame to reformulate traditional theological categories. Theologizing from Romans in light of honor and shame reveals God as the honorable Creator and Covenanter, sin as shame and dishonor, salvation as honor and glory in Christ, and ethics as adopting God's code of honor. In closing, this article presents an analysis of ministry efforts to incorporate such an honor-shame theology, and suggestions for future directions.

Bárbara O. Reyes . Private Women, Public Lives: Gender and the Missions of the Californias . Austin : University of Texas Press . 2009 . Pp. xi, 231. $50.00.

This book examines how the colonizing mission system in Alta and Baja California shaped the lives of early indigenous and Spanish-speaking peoples by focusing on the experiences of three women: Bárbara Gandiaga, Eulalia Callis, and Eulalia Pérez. While scholars have explored issues of gender, conquest, and power in eighteenth- and nineteenth-century California and have examined the lives of Callis and Pérez in particular, Bárbara O. Reyes's centering of women's relationships to the mission project (as she refers to it) brings their importance in reproducing the social and racial hierarchies of power and the conquest and colonization of the region to the fore. In analyzing women's unequal relationships to the mission system, Reyes demonstrates that women's private lives were decidedly public and that private and public zones on the frontier overlapped, were dependent, and constantly changed. This study shows that women's ability to circumvent the colonial order depended upon their status. While Eulalia Callis, an elite Spanish woman, publicly challenged her Spanish spouse's honor and was reprimanded for doing so, the Native woman Bárbara Gandiaga's accusation of the murder of two Spanish priests resulted in much harsher consequences: death by gunshot. Instances such as these, Reyes argues, points to a California socio-racial order in which Native women experienced coercion and violence, mestizas (racially mixed, Spanish-Indian women) exercised some mobility, especially if they worked for the mission project, and Spanish elite women had access to comforts denied to their lesser female peers, although they still had to follow Spanish codes of virtue and honor, which were oppressive to women.

Academic Misconduct in Portugal: Results from a Large Scale Survey to University Economics/Business Students

The phenomenon of cheating in higher education is of overwhelming importance in that the students engaging in these acts are unlikely to have the skills necessary for their future professional life. Despite its relevance, the empirical evaluation of cheating in universities has been almost exclusively focused on the US context. Little is known about cheating at the European level, let alone in Portugal. Even less is explored at the regional level. In this paper we present evidence on the perception of cheating by Portuguese undergraduate students of economics/business degrees. We undertake a large-scale survey, involving 2675 students from all Portuguese mainland public universities (10). We found that copying-favourable environments are associated with a higher propensity to cheat. Moreover, in universities where ‘codes of honour’ exist, this propensity tends to be lower. Finally, the propensity to copy seems to be highly influenced by the cultural systems and socially-related factors of different regions.

Academic Integrity Violations: A National Study of Dental Hygiene Students

The purpose of this study was to identify the prevalence of academic integrity violations reported by a national sample of dental hygiene students as compared to general undergraduate students. This study also examined the influence of student variables such as gender, age, and level of education, along with honor codes and other contextual factors, on academic integrity. A total of 2,050 surveys were mailed to a random selection of the schools with dental hygiene degree programs in each of the twelve American Dental Hygienists' Association (ADHA) districts. A total of 794 usable surveys were returned for an overall response rate of 39 percent. The respondents were predominantly twenty to twenty-nine years of age (85 percent), and 97.7 percent were female. The largest percentage of respondents (38.5 percent) had completed four or more years of undergraduate education at the time of the survey, with the majority of the coursework taken in a community college setting (39 percent). Approximately 53 percent were from associate programs and 47 percent from baccalaureate programs. Of those responding, 11.3 percent reported cheating during their dental hygiene program, and 30.2 percent were aware of someone cheating in their program. A comparison of academic violations for dental hygiene students to students in other undergraduate programs reveals that a smaller proportion of dental hygiene students report violations.

Archeology of Intangible Heritage (review)

Reviewed by: Archeology of Intangible Heritage Maria Teresa Agozzino Archeology of Intangible Heritage. By Francisco Vaz da Silva. International Folkloristics Series. (New York: Peter Lang Publishing, 2008. Pp. ix + 191, acknowledgment, introduction, epilogue, works cited, index.) In Archeology of Intangible Heritage, Francisco Vaz da Silva presents a path-breaking collection of seven essays that confirm his expository skill in deciphering narrative, belief, cosmology, and worldview. In the current climate of UNESCO's call for attention to intangible cultural heritage, the book's title may be misleading, but Vaz da Silva, who is an assistant professor of anthropology and folklore at Instituto superior das ciências do trabalho e da empressa (ISCTE) at the University of Lisbon, explains that, for him, intangible heritage refers to the "conceptual dimension of concrete data" and that he means "archeology" to refer to the time depth and timelessness of that data (p. 2). Presented in accessible prose, with helpful subtitles, notes, and references, Vaz da Silva's exposition leads us through a labyrinth of data drawn from folklore, ethnography, philology, comparative literature (including works classical, antiquarian, and medieval), and religious art and architecture, which he treats as signifiers of "the conceptual order of things" (p. 2). The essays are divided into three progressive sections—"Physiology," "Metaphysics," and "Transpositions"—and book-ended by a well-signposted introduction and considered epilogue, in which Vaz da Silva frames his examination of "folklore on body and cosmos in order to clarify obscure notions that still hold sway" (p. 168). He deconstructs why, for example, in many cultures it is customary for only women to dress corpses and how such funerary practices embody the belief that it is the task of women to mediate between worlds; this in turn is used to illuminate popular floral metaphors (p. 63). In short, Vaz da Silva sets out to make sense of and make connections between accepted folk assumptions and unchallenged folk models. In "Sexual Horns," the first of the "Physiology" essays, Vaz da Silva examines the caprine centrality of hitherto-held assumptions regarding the relationship between societal paradigms of honor/shame and beliefs about the circulation of essential bodily fluids, cuckoldry, and the role of the cuckold's wife. The discussion reveals the complex symbolic significance underlying the amorous or "goat triangle." The mechanism underlying derogatory goat symbolism springs from the empirical fact that, as Anton Blok has observed, billy goats share female partners ("Rams and Billy-Goats: A Key to the Mediterranean Code of Honour," Man 16(3):427–40, 1981), a theme typified by Motif K1531, Husband transformed to goat must witness wife's adultery. The transference is further positioned in a cyclic framework (invoking carnival bears and new moons), whereby the conditions of husbands and seasons are bound by the same determinant—their female counterpart (p. 25–6). Next, the age-old child-cheese analogy described in "Metaphors of Conception" offers an enlightening example of how folk physiology and folk cosmology are brought together in a widespread and practical belief. In this view, a complex transformative cycle of bodily fluids, [End Page 231] body temperature, and sublimation "casts creation and procreation as variants of a ponderous act of formation out of unformed matter" (p. 35) and is based on the gendered symbolic equivalencies of rennet and semen, and of blood and milk (pp. 34–5). Vaz da Silva, however, delves deeper than cheese (and seeds, flour, and bread) in his exploration into beliefs about primal blood that involve menstruation, pig slaughter, and the metaphorical mapping of the local environment, whereby feminine primacy plays out in a landscape of male supremacy (p. 47). He continues the theme of "feminine primacy" with an analogous analysis. Stepping outside his familiar Iberia, Vaz da Silva turns to Melanesia, where men secretly tap "milk" from "female" trees in an attempt to harness the milk's life-promoting qualities (p. 54). Further exploring the theme of cycles, the "Metaphysics" section adds considerations of birth and death to those of life and death. In "Lunar Births," Vaz da Silva deftly navigates through a multi-layered explanation of folk ideas about blooming flowers, toxic blood, sloughing serpents, new moons, liminal waters, Red Riding Hood, and a parallel...

Honor and Violence in Golden Age Spain (review)

{ 264 } Book Reviews sentence descriptions are readily available on Wikipedia. Along similar lines, some judicious pruning of the articles would have ameliorated the book’s turgidity (do we really need, for instance, a description of George C. Scott’s ­ living room?). Finally, Senelick reports that Edith Isaacs, one of the journal’s editors, dedicated “the August 1942 issue of Theatre Arts to ‘the Negro in Ameri­ can theatre’” (xvi). This important issue was later expanded into a book published by Theatre Arts in 1947. Why, then, were none of the comments about African Ameri­ can acting made in the 1942 issue reprinted in this collection? Other than Young’s essay on Mei Lan-­ Fang, the anthology lacks contributions beyond the white establishment. Despite misgivings, the significance of this collection is evident, and Laurence Senelick has done a great service to the scholarly and professional community. David Krasner — Emerson College \ \ Honor and Violence in Golden Age Spain. By Scott K. Taylor. New Haven: Yale University Press, 2008. 320 pp. $55.00 cloth. Scott K. Taylor’s Honor and Violence in Golden Age Spain offers a fresh approach to understanding the Spanish concept of honor and its prominence in the cultural landscape of seventeenth-­ century Spain. Although Taylor is an early mod­ ern historian, his work is interdisciplinary in its breadth of scholarship as it touches on literary criticism, cultural anthropology, legal studies, and theatre history. In this book, he challenges the dominant theory that Spanish honor was a rigid social code based on shame and cultural anxieties as depicted in early modern Spanish drama and literature. In contrast to the strict “code of honor” traditionally ascribed to Spanish culture, Taylor introduces his concept of the “rhetoric of honor,” which he defines as “the conscious use of phrases, gestures, and actions—including elements of the duel—to convey information about the issues in contention while simultaneously advancing a violent confrontation”(21).Finding the term“code” too limiting in its implication of a formal process, Taylor’s “rhetoric” creates a loose template of action that establishes an accretion of shame which can then rise to violent confrontations—a fluid and performative approach to honor as a construct in early modern society and literature. Taylor presents his theory in juxtaposition to the previously published { 265 } Book Reviews theories of social anthropologists Julian Pitt-­ Rivers, J. G. Peristiany, and Jane Schneider, who have explained honor as a strict code that supported a family-­ centered morality, acting in and influenced by a larger sense of community. Taylor asserts that their concept of honor developed in part by using the“honor plays” of Lope de Vega and Pedro Calderón de la Barca and discussions of dueling in fencing manuals as examples of actual behavior. Taylor contends, however , that social interactions involving violence in dueling manuals, law books, and “honor plays” of the period do not accurately depict Spanish behavior. For him, these printed accounts of violence depict Spanish life in an imagined or idealized form where two wronged parties duel in accordance to a strict code of actions. He therefore places de Vega, Calderón, and other Spanish playwrights in the ranks of early modern moralists and an “elite culture” of Spanish authors . Rather then relying solely on dramatic and other literary representations, such as novels or dueling manuals, to illuminate the workings of “honor” and “violence” during the era, Taylor focuses on legal documentation of actual historical events. He does employ the plays, however, as tools for an intellectual discourse of honor contrasted with the factual events documented in legal records , by introducing each chapter with a dramatic scene treating the chapter’s topic, followed by an explication of the topic gleaned from his research into the courts. Through this methodology he deconstructs the romanticized anthropological and artistic concepts of honor by comparing them with descriptions of real-­ life confrontations involving civil matters of “honor” in early modern Spain. For example, in chapter 4, titled “Men,” which explores the anxieties of masculine honor and its dependency on the behavior of others, Taylor pre­ sents the opening scene of Calderón’s El pintor de su deshonra (The Painter of His Dishonor). He then contrasts the...

Prostitution and the Captain's Wife: A Public and Notorious Scandal in Eighteenth-Century Cartagena de Indias

Prostitution and the Captain's WifeA Public and Notorious Scandal in Eighteenth-Century Cartagena de Indias Nicole von Germeten (bio) … One hears of this in private conversations and in public gossip cliques. It is spoken of without shame, frankly, as a sufficiently notorious subject… Some listen and speak, others take note, and others see. Oh God, what a formidable scandal! In this great gathering of gossip, of opinions and experiences, your grace should feel, and I share this feeling, not only the destruction of your honor through its declining value and that of your house by its viciousness but also the widespread ruin [caused] by the scandal. Your grace is judged by men, and you should not think that these men are only the corrupt, malevolent ones with little fear of God. No, Señor don Juan. Sensible, cautious, wise, zealous and god-fearing men of authority in this city are also internally consumed by the publicity of this case … [This scandal] is pestilential for the entire republic.1 In 1735, doña Luisa Llerena Polo de Aguilar, a woman of Spanish descent born and bred in Cartagena de Indias (modern-day Colombia) married don Francisco Piñero, a Spanish soldier. A year later, the Spanish crown created Cartagena's batallón fijo (permanent battalion) to defend the Caribbean coast of South America from foreign invasions and contraband trade. Don Piñero joined the battalion with the rank of ayudante mayor.2 In 1737, the governor of Cartagena rewarded Piñero's excellent service in helping organize the battalion by promoting him to captain. Eventually Piñero had command of over fifty artillerymen.3 In 1741, the batallón fijo [End Page 263] helped the city withstand an attack by 186 English ships led by Admiral Edward Vernon.4 Along with the military and geopolitical threat of England's expanding power in the Caribbean in the mid-eighteenth century, the city of Cartagena experienced the dishonor and shame of a sex scandal, at the center of which was none other than captain Piñero. Not long after this scandal unfolded, the batallón fijo, "an honorable [auténtica] military unit of the Army of the Spanish Crown," disbanded.5 Because of the actions of Piñero, doña Luisa and her alleged lover, a merchant named don Juan Arechederreta, in the 1740s and 50s, Cartagena's military, religious personnel, governor, and Spanish society as a whole could not stop talking about adultery and lenoncinio (procuring) among the Spanish elite officer class. While the main participants were never exactly caught in the act, their presumed affair, and the fact Captain Piñero allegedly both tolerated and profited from it, so disturbed the city that complaints were sent to the Council of the Indies. What most threatened and exasperated the local church, state, and military authorities was the fact that the three actors in this scandal appeared to disregard the censure and denunciations pronounced publicly by the governor, military officers, and members of both the Dominican and Jesuit orders. These witnesses observed that don Francisco and doña Luisa had certainly violated morality but their greater offense was disregarding the rules of honorable behavior: they persisted in continuing their behavior despite the acknowledged injunctions of the Hispanic honor code. Their disregard for convention shamed the local Spanish authority figures; and because this disgrace reflected poorly on the effective power of the governor, the person who represented the Spanish crown in Cartagena, the case came before the Council of the Indies in Seville. As a Spanish elite woman and a Spanish military officer, don Francisco and doña Luisa represented in theory those members of society most obliged to uphold the Mediterranean and Hispanic honor code.6 Early modern Spanish prescriptive literature, especially the often cited works of Juan Luis Vives and Fray Luis de León, placed female sexual modesty at the pinnacle of all virtues, and married it to men's obligation to commit violent acts to protect weak and susceptible women from their own sexuality.7 Case studies from secondary works such as Lyman Johnson and Sonya Lipsett-Rivera's Faces of Honor and several other archive–based studies...

Mothers of Invention: Toward a Reevaluation of Cervantine Dramatic Heroines

Four of Miguel de Cervantes Saavedra's eight comedias published in 1615 show significant variations on a common plot: a motherless female protagonist tries to escape imprisonment by her father or his representative in order to achieve a marriage her masculine jailor opposes. In them, female characters become agents of change, reaching their goals through artful role-playing and disguises that subvert theatrical decorum. This study traces the increasing autonomy and originality of Cervantes's dramatic heroines by demonstrating their evolving ability to make themselves heard and respected by fathers and lovers while befriending other women of their station for whom theatrical convention of his time would prescribe rivalry for love of the same galán . The farther the plays' settings move from Christian Spain, the more inventive, artful, and individual the female protagonists become. This article analyzes the failure of love and friendship among Spanish aristocrats in La entretenida ; the subversion of the honor code and the winning of the beloved's heart by cross-dressing female friends in the Italy of El laberinto de amor ; the recognition of the Christian mujer vestida de hombre in Oran by her father surrogate and her beloved as their peer in valour and intelligence, aided by courtly Muslim opponents in El gallardo español ; and, finally, the reconciliation of father and daughter, Muslim and Christian, male and female among Christian captives in the Turkish seraglio of La gran sultana . Cervantes's plays offer an alternative theatrical practice to that of Lope de Vega's comedia nueva : a collaborative, conversational model of dramatic composition and theatrical performance, one typical also of the commedia dell'arte . The essay concludes that Cervantes wrote for an audience in the image of his heroines: individuals capable of enjoying and evaluating the complex play of competing perspectives that gives his theatrical writing its inventiveness, profundity, and startling modernity.

Oser pleurer:Horaceand the Power of Tears

AbstractThis article explores the representation of tears onstage in Corneille's Horace. Far from being a straightforward passive response to suffering, tears appear in Corneille's play as a dangerous political act of insubordination — most notably, of course, when Camille provokes her own death at her brother's hand by lamenting her own dead lover Curiace. As I demonstrate, Corneille strategically rewrites his historical source in order to accentuate both the harshness of Roman honour codes and the transgressiveness of Camille's tears. Within Corneille's fictionalised ancient Rome, weeping threatens to be doubly transgressive. For a start, the stock association of tears with femininity and weakness paradoxically accords women a powerful weapon in their dealings with male relatives and suitors; through tears, the perceived contagiousness of feminine weakness threatens to infect men and compromise their autonomy. On a more general level, Camille's mourning for Curiace also symbolically challenges the posit...

More than mentoring: the importance of group culture for scientific integrity

And so we reach the end of another year with its fair share of scientific plagiarism, faked credentials, falsified results and other types of scientific misconduct. Though these are overwhelmingly the exception, rather than the rule, they do not seem to be decreasing in frequency either. It is not easy to create and institute standards; I certainly do not claim otherwise. Certain things are so difficult to formulate in a broadly implementable way that they have lingered in the air as ‘concepts’, e.g. the Hippocratic Oath for scientists. The Bologna Process comes from a different angle in standardizing academic qualifications across countries. But for promoting integrity, far more productive than vows of behaviour and standards of qualification would be a standard cultural ‘upbringing’ for young scientists. It is, as David Callahan notes in his book ‘The Cheating Culture: Why More Americans Are Doing Wrong to Get Ahead’1 cultural factors and social conditioning that breed cheating in the first place – cheating that persists in the face of espoused personal standards, passing of legislation or punishment. The closest that many scientists come to thinking about laboratory culture is the LB flasks swirling in the 37°C incubator. But joking aside, the lab environment is where good practice in research starts: this is where trust between young researchers is cultured. Oh that there were a readily mixed medium for the growth of that quality. Clearly, leadership and mentoring by the laboratory head sow the seeds of such culture, but it has to be practised in the sense of an ‘esprit de corps’. As Callahan notes, codes of honour are common devices for instilling integrity in young people in general (starting at school). This really means belonging to a group that demonstrates upstanding behaviour and morals. The ‘group’ culture is essential, otherwise the principle reduces itself to a ‘signature on paper’ or lip service to an abstract principle. It has to be lived every day, in the laboratory, between members of a research group. If the results of a survey I conducted whilst at EMBO are anything to go by, a majority of senior life scientists rate research ethics as the most important area of knowledge and skills for PhD students2*. That is telling of a problem that PIs recognise, and good mentoring at PhD is certainly part of the solution (Indeed, because cheating starts so early in life, research ethics should arguably form part of every undergraduate science course). However, mentoring is just the beginning. The social management of a laboratory should be the aim. Another important aspect of this is the reassurance of PhD students by their supervisors that their career is not over if the PhD does not result in a paper in Nature, Cell or similar. Pressure and fear of failure have the rest of the scientific career to develop, so supervisors need to be very sensitive to the line dividing supportive motivation from pressured competition. Most students who have come as far as a PhD can be assumed to have some degree of competition in their bones, but collaboration and openness cannot be taken for granted at this stage.

Scott K. Taylor . Honor and Violence in Golden Age Spain . New Haven : Yale University Press . 2008 . Pp. xi, 307. $55.00.

Scott K. Taylor's intriguing new book asserts that two phantoms haunt Anglo-American scholarly understanding of Spanish social history. The first is the legacy of literary scholars' studies of the so-called “honor plays” of Lope de Vega, Calderón de la Barca, and other luminaries of Spanish “Golden Age” drama. The second is a long tradition of twentieth-century English-language anthropological studies of the phenomenon of “honor” in Iberian societies. Together, according to Taylor, the literary and anthropological studies undergird a pervasive obsession with the supposed centrality of “honor”—and, as a corollary, the obligation to resort to violence to defend one's honor—as an organizing principle of Spanish society at all levels. But, Taylor dares to ask, what if our traditional conceptions of honor's place in Spanish society are misguided? To conjure up and then exorcise the ghosts of Spain's supposed “honor code,” this book puts the values and behaviors enacted on the Golden Age stage and codified in modern anthropological studies to the empirical test of seventeenth-century historical sources. Specifically, Taylor's analysis is based upon intensive study of the surviving records of 477 seventeenth-century Castilian criminal trials, ranging in date from 1600 to 1652, in which what Taylor terms the “rhetoric of honor” came into play. Of these cases, the majority (313) come from a remarkable cache of surviving trials pertaining to the central Castilian town of Yébenes, located along the busy Royal Road in the montes of Toledo. The remaining 164 cases come from locales across the crown of Castile, representing the associated trial records that survive alongside those of the royal “Good Friday Pardons” granted annually by the king to a certain number of convicted criminals. Taylor skillfully uses these sources to move the reader back and forth from the depth of insight into the workings of the rhetoric of honor in a specific town to the comparative breadth provided by the cases drawn from other cities and villages across Castile. Taylor divides his analysis into five thematic chapters, addressing in turn “The Duel,” “Honor and the Law,” “Men,” “Women,” and, finally, “Adultery and Violence.”

From Guns to Gavels: How Justice Grew Up in the Outlaw West (review)

20ogBook Reviews273 The narrative succeeds in showing that, while more than a few of the white officers involved in die Flipper case and trial were clearly racists, racism itself played litde ifany role in either the issuance ofthe charges against die young black officer or the decisions arrived at by the court-martial. In short, Robinson contends that while racism was rife in the late nineteendi-century U.S. Army, the Flipper case is not a good example of that phenomenon and, if anydiing, the attention it has attracted over die years has only "served to obscure" the "genuine cases of racism in the army of the period" (xvi). The author supports this assertion by frequendy comparing the Hipper affair with some of those "very real cases of racism" (11), most notably diat of the West Point cadetJohnson Whittaker. Extracts from the trial transcripts, which run to over 600 pages, take center stage in Robinson's account, but these are supported by ample references to alternative sources, such as memoirs, letters, and assorted official documents. This pithy volume may not be the last word on the Flipper controversy, but it has certainly thrown down the gauntlet to the aggrieved black officer's many defenders and clearly identifies die points they must challenge in order to prove the case for racial discrimination playing a determining role in the trail's outcome. Truman State UniversityJasonJ. McDonald From Guns to Gavels: HowJustice Grew Up in tL· Outlaw West. By Bill Neal. (Lubbock: Texas Tech University Press, 2008. Pp. 384. Preface, acknowledgments, photos, maps, chronology, chapter notes, bibliography, index. ISBN 9780896726376, $2g.g5 cloth.) Lawyer Bill Neal's second book, From Gum to Gavels: HowJustice Grew Up in tL· Outlaw West, is an effort to identify the historical timeframe when frontierjustice, as practiced in die wild and woolly West, transitioned to a legalistic ritual based on constitutions, statutes, precedents, and the assortment of other modern-day regulations that pass for orderly courtroom procedure. As an experienced trial lawyer, Neal makes a convincing case as to when and why this occurred, but he did not persuade thisjuror with his evidence as much as he did with his argument. Frontierjustice developed in the post-Civil War era when southerners, stripped of wealth, land, respect, and civility, went west and imposed a code of honor that redressed wrongs, real or perceived, through self-defense killings and public lynching . Politicians who held legislative andjudicial posts, as well as citizens who served on grand and petitjuries usually administeredjustice irrespective of die courts. It was not until the spectacular advancement in transportation and communication technologies after World War I that a sea change occurred in die public's oudook towards the administration ofjustice. These changes, coupled with a change in the manner newspapers covered vigilantejustice, imbued a change in die way the public viewed violence andjudicial integrity. Neal relies on "anecdotal [lessons] . . . about die origin, development, and the maturation of our criminaljustice system" to make his case (77). He employs two criminal trials with strikingly similar fact situations to advance his polemic, but these cases also had conspicuously different circumstances diat negate his argu- 274Southwestern Historical QuarterlyOctober ment. In both cases the defendants killed their victims in front of witnesses and then claimed self-defense. In neidier case was the modern notion ofself-defense— being in imminent danger of being killed—present, but the killers relied on die Old West code of defending their honor and protecting themselves against men who had publicly threatened their lives. In the first case, which occurred in 1913, a prominent landowner and rancher gunned down a well-known bad guy who was awaiting trial for killing his brother in cold blood. The killing occurred in a public washroom where the witnesses were preoccupied with other matters. The jury acquitted the popular cattleman. The second case, which went to trial in 1923, involved two suspected catde rusders who shot two lawmen in a hotel parlor in front of prominent individuals in the community, including ajudge, a sheriff, and the several attorneys.Juries convicted both men, despite their claim of self-defense. The basic facts were the same, but the situations were quite different. No one...

Adherence to Honor Code Mediates the Prediction of Adolescent Boys' Conduct Problems by Callousness and Socioeconomic Status

Although there is considerable evidence that culture-related factors are associated with aggressive behavior, their effect on the development of conduct problems (CP) has been insufficiently studied. This study focused on adherence to honor code (AHC), defined by the endorsement of honor culture attitudes at the identity narrative level of personality assessment, as a mediator in the prediction of CP by callousness, insecure attachment, and socioeconomic status. Our sample of 136 adolescent boys (M age = 15.02, SD = 1.48) oversampled high- and low-level Israeli schools, both academically and behaviorally. Structural equation modeling supported the theoretical model: AHC was a significant predictor of CP and partially mediated the prediction of CP by callousness and socioeconomic status. Insecure attachment predicted AHC but was not an independent predictor of CP.

Women physicians and the cultures of medicine

Preface Acknowledgments Introduction: New Perspectives on Women Physicians and Medicine in the United States, 1849 to the Present Part I: Performing Gender, Being a Woman Physician Chapter 1. Mary Putnam Jacobi and the Nineteenth-Century Politics of Women's Health Research Chapter 2. Maternity and the Female Body in the Writings of Dr. Marie Zakrzewska, 1829-1902 Chapter 3. Female Patient Agency and the 1892 Trial of Dr. Mary Dixon Jones in Late Nineteenth-Century Brooklyn Chapter 4. A Chinese Woman Doctor in Progressive Era Chicago Chapter 5. Professionalism versus Sexuality in the Career of Dr. Mary Steichen Calderone, 1904-1998 Part II: Challenging the Culture of Professionalism Chapter 6. The Legacy of Masculine Codes of Honor and the Admission of Women to the Medical Profession in the Nineteenth Century Chapter 7. Women Physicians and the Twentieth-Century Women's Health Movement in the United States Chapter 8. Narrative Forms in Our Bodies, Ourselves Chapter 9. Feminists Fight the Culture of Exclusion in Medical Education, 1970-1990 Part III: Expanding the Boundaries Chapter 10. Women Physicians and Medical Sects in Nineteenth-Century Chicago Chapter 11. Ruth A. Parmelee, Esther P. Lovejoy, and the Discourse of Motherhood in Asia Minor and Greece in the Early Twentieth Century Chapter 12. Women Physicians and a New Agenda for College Health, 1920-1970 Conclusion: Opportunities and Obstacles for Women Physicians in the Twenty-First Century List of Contributors Index

Combating Academic Fraud: Are Students Reticent about Uncovering the Covert?

This study links Cressey’s established fraud triangle theory to a recently developed academic fraud risk triangle as a platform for identifying the determinants of academic fraud risk factors. The study then evaluates the magnitude and extent to which students are willing to confront the realities of academic fraud and move towards a culture of academic integrity. Most of the studies pertaining to combating academic fraud have primarily been the opinions of the researchers, namely, the faculty. Although students may not be expected to police the fight against academic fraud, their opinions as to what would work and what would not, have not been sufficiently examined, and this study contributes to filling that void. We explore the agreement among students and groups of students concerning specific deterrent strategies. We find two types of strategies, student action and faculty/administration action. Results from 740 students surveyed found that the most widely supported strategies are stronger penalties, parental notification, an anonymous tip line, and administering a uniform policy. The least supported strategies were academic honor code, no strategy at all, requiring an ethics course, and leaving individual instructors to determine penalties. Further, full time, domestic, undergraduate, and male students favor student action strategies, which are more reactionary and less punitive.

Honour Killing: Glorification through Murder?

Human Rights watch defines honour killings as of violence, usually murder, committed by male family members against female family members, who are perceived to have brought upon the family. A woman can be targeted by (individuals within) her family for a variety of reasons, including: refusing to enter into an arranged marriage, being the victim of a sexual assault, seeking a divorce - even from an abusive husband - or (allegedly) committing adultery. The mere perception that a woman has behaved in a specific way to dishonor her family, is sufficient to trigger an attack with the killers not even asked to corroborate their allegation. Honour killing is one of the manifestations of the Crimes of Honour which also encompasses, assault, confinement or imprisonment and interference with the choice in marriage such that the perpetrators instead of feeling ashamed of committing it, justify it as a measure of preservation of their family’s honour represented by the control of man over the woman. In other terms crimes of honour comprises of socio, economic and physical coercion, the physical coercion being killing the transgressor of the code of honour and community norms, social policing and collective decisions and acts of punishment. Most of the times the woman is killed when she is suspected of engaging in sexual relations with someone, adultery, premarital relationships, rape etc which as per the family's interpretation has defiled their honour. The men liked to be the one controlling the women mainly their sexual behaviour and also their social and economic resources and their property, community norms and social policing. According to the report of the Special Rapporteur submitted to the 58th session of the United Nations Commission on Human Rights (2002) concerning cultural practices in the family that reflect violence against women. The Rapporteur concluded that in some of the countries like the Argentina, Bangladesh, Ecuador, Egypt, Guatemala, Iran, Israel, Jordan, Lebanon, Peru, Syria, Turkey, Venezuela and the Palestinian National Authority Honour killing can be used either as complete or a partial defense. It was found that even nagging was accepted as the cause of provocation for killing in the name of honour enabling the killer to use it as a defense. In this paper, the researcher shall discuss Honour killing being practiced in large number of countries with more than 5000 women being killed every year. The paper also shall put forth the various sections of the national legal codes of various countries that back such type of killing by allowing them to use honour killing as a complete or a partial defense for their gory crime. The paper shall highlight that how still the women are treated unequally in the society, forced to live under subjugation and seclusion within the rigid walls of community norms and societal values.