Form Of Shame Research Articles

Two faces of group-based shame: moral shame and image shame differentially predict positive and negative orientations to ingroup wrongdoing.

This article proposes distinctions between guilt and two forms of shame: Guilt arises from a violated norm and is characterized by a focus on specific behavior; shame can be characterized by a threatened social image (Image Shame) or a threatened moral essence (Moral Shame). Applying this analysis to group-based emotions, three correlational studies are reported, set in the context of atrocities committed by (British) ingroup members during the Iraq war (Ns = 147, 256, 399). Results showed that the two forms of shame could be distinguished. Moreover, once the other form of shame was controlled for, they were differentially related to orientations toward the outgroup: Image Shame was associated with negative orientations, whereas Moral Shame had associations with positive outgroup orientations. These associations were distinct from the associations of guilt and rejection. Study 3 used a longitudinal design and provided evidence suggestive of a causal direction from emotions to outgroup orientation.

Muslim Diaspora dalam Isu Identitas, Gender, dan Terorisme

<p>The word Diaspora has been understood as the dissemination of certain group of people -notably the Jewish and Chinese- to other country or land while keeping in touch culturally with the country of their origin. This paper discusses this notion of Diaspora in the case of Muslims by relating it to the problems of identity, gender and terrorism. The paper asks whether Muslim migration to other countries is a form of shame or honor both for Muslims themselves and for the country of their destination. The three key issues that we raise will be used as both indicators and framework within which the notion of Muslim self-esteem is investigated. The underlining view that highlights the whole argument of the paper is that a great majority of Muslims in Diaspora has not been able to associate culturally with the country of destination, hence creating a tension with the local culture.</p>

How to bring your daughter up to be a feminist killjoy: Shame, accountability and the necessity of paranoid reading in Lene Kaaberbøl’s The Shamer Chronicles

This article takes The Shamer Chronicles, the teenage fantasy series by the Danish author Lene Kaaberbøl, as an example of a queer feminist affect theoretical thought experiment. It shows how Kaaberbøl’s tetralogy allows us to link shame and paranoid/reparative reading with the figure of the feminist killjoy. The Chronicles can be read as a meditation on shame as a form of accountability and the shaming killjoy as a heroic figure who insists on paranoid vision as the precondition for reparative imagination. The article elaborates postcolonial criticisms of shame theories, showing how racialisation makes a difference in which forms of shame are marked as (un)acceptable. Rather than dismiss shame theories altogether, the article explores how such criticisms can be integrated into, and thus further qualify, a critical shame reading of The Chronicles.

Judgments and reasoning about parental discipline involving induction and psychological control in China and Canada.

This study examined judgments and reasoning about four parental discipline practices (induction or reasoning and three practices involving “psychological control”; Barber, 1996; two forms of shaming and love withdrawal)among children (7–14 years of age) from urban and rural China and Canada (N = 288) in response to a moral transgression. Children from all settings critically evaluated love withdrawal and preferred induction. Despite being perceived as more common in China than in Canada, with age, parental discipline based on shaming or love withdrawal was increasingly negatively evaluated and believed to have detrimental effects on children’s feelings of self-worth and psychological well-being. Some cultural variations were found in evaluations of practices, perceptions of psychological harm, and attribution of parental goals.

Nie Wieder: Group‐Based Emotions for In‐Group Wrongdoing Affect Attitudes toward Unrelated Minorities

This article focuses on the effects of group‐based emotions for in‐group wrongdoing on attitudes towards seemingly unrelated groups. Two forms of shame are distinguished from one another and from guilt and linked to positive and negative attitudes towards an unrelated minority. In Study 1 (N = 203), Germans' feelings of moral shame—arising from the belief that the in‐group's Nazi past violates an important moral value—are associated with increased support for Turks living in Germany. Image shame—arising from a threatened social image—is associated with increased social distance. In Study 2 (N = 301), Britons' emotions regarding atrocities committed by in‐group members during the war in Iraq have similar links with attitudes towards Pakistani immigrants. We extend the findings of Study 1 by demonstrating that the effects are mediated by a sense of moral obligation and observed more strongly when the unrelated group is perceived as similar to the harmed group. Guilt was unrelated to any outcome variable across both studies. Theoretical and practical implications about the nature of group‐based emotions and their potential for affecting wider intergroup relations are discussed.

Shame Behind the Masks: The Parents' Perspective on Their Sons' Suicide

Suicides are more frequent among boys than girls. A tentative, conceptual model of processes behind suicide among boys and young men (aged 12–25), grounded in their parents' views, is presented. Extensive interviews with parents in 33 cases of suicide were analyzed using grounded-theory methodology. Family alliances, coalitions, and secrets interacted with the boy concealing problems and “hiding behind a mask,” while the professionals did not understand the emergency. Four interwoven paths to suicide were found: the boy was hunted and haunted, addicted, depressed, or psychotic. Different forms of shame were hidden behind the masks of “the clown,” “the warrior,” and “the prince.” Future preventive programs need to address barriers to communication among all parties involved.

Anglophilia: deference, devotion, and antebellum America

Elisa Tamarkin charts the Anglophilia that emerged after the American Revolution and remains in the character of U.S. society and class, the style of academic life, and the idea of American intellectualism. But, as she shows, this Anglophilia was more than just an elite nostalgia; it was a popular devotion that made reverence for British tradition instrumental to the psychological innovations of democracy. Anglophilia spoke to fantasies of cultural belonging, polite sociability, and, finally, deference itself as an affective practice within egalitarian politics. Here, Tamarkin traces the wideranging effects of Anglophilia on American literature, art, and intellectual life in the early nineteenth century, as well as its influence in arguments against slavery, in the politics of the Union, and in the dialectics of liberty and loyalty before the Civil War. By working beyond narratives of British influence, Tamarkin highlights a more intricate culture of American response, one that included Whig elites, college students, radical democrats, urban immigrants, and even African Americans. Ultimately, Anglophilia argues that the love of Britain was not simply a fetish or form of shame - a release from the burdens of American culture - but an anachronistic structure of attachment in which U.S. identity was lived in other languages of national expression.

Evidence Does Not Support Clinical Screening of Literacy

Limited health literacy is a significant risk factor for adverse health outcomes. Despite controversy, many health care professionals have called for routine clinical screening of patients' literacy skills. Whereas brief literacy screening tools exist that with further evaluation could potentially be used to detect limited literacy in clinical settings, no screening program for limited literacy has been shown to be effective. Yet there is a noted potential for harm, in the form of shame and alienation, which might be induced through clinical screening. There is fair evidence to suggest that possible harm outweighs any current benefits; therefore, clinical screening for literacy should not be recommended at this time.

Beautiful bottom, beautiful shame: where "black" meets "queer"

Shame, Kathryn Bond Stockton argues in Beautiful Bottom, Beautiful Shame , has often been a meeting place for the signs “black” and “queer” and for black and queer people—overlapping groups who have been publicly marked as degraded and debased. But when and why have certain forms of shame been embraced by blacks and queers? How does debasement foster attractions? How is it used for aesthetic delight? What does it offer for projects of sorrow and ways of creative historical knowing? How and why is it central to camp? Stockton engages the domains of African American studies, queer theory, psychoanalysis, film theory, photography, semiotics, and gender studies. She brings together thinkers rarely, if ever, read together in a single study—James Baldwin, Radclyffe Hall, Jean Genet, Toni Morrison, Robert Mapplethorpe, Eldridge Cleaver, Todd Haynes, Norman Mailer, Leslie Feinberg, David Fincher, and Quentin Tarantino—and reads them with and against major theorists, including Georges Bataille, Sigmund Freud, Eve Kosofsky Sedgwick, Jacques Lacan, Roland Barthes, and Leo Bersani. Stockton asserts that there is no clear, mirrored relation between the terms “black” and “queer”; rather, seemingly definitive associations attached to each are often taken up or crossed through by the other. Stockton explores dramatic switchpoints between these terms: the stigmatized “skin” of some queers’ clothes, the description of blacks as an “economic bottom,” the visual force of interracial homosexual rape, the complicated logic of so-called same-sex miscegenation, and the ways in which a famous depiction of slavery (namely, Morrison’s Beloved ) seems bound up with depictions of AIDS. All of the thinkers Stockton considers scrutinize the social nature of shame as they examine the structures that make debasements possible, bearable, pleasurable, and creative, even in their darkness.

Czego się jeszcze można nauczyć od Tadeusza Kotarbińskiego?

W artykule pragnę zwrócić uwagę na oddziaływanie twórczości T. Kotarbińskiego na dorobek naukowy M. Ossowskiej, w perspektywie polemiki, którą prowadzili między sobą uczeni, a także wskazać na znaczące podo bieństwa między ich stanowiskami, zwłaszcza w sferze wartości. Wskazuję również na dzielące ich różnice m.in. w podejściu do przedmiotu etyki, ujmowaniu charakteru oceny i normy moralnej oraz w wymogach metodologicznych. Zwracam uwagę na wspólną obu filozofom postawę wyrażającą konieczność kształtowania „kręgosłupa moralnego”, niezależnie od okoliczności, polegającą na wierności wyznawanym wartościom. Prezentuję podobieństwa w poglądach etycznych T. Kotarbińskiego i M. Ossowskiej dotyczących etyki walki, w pojmowaniu idei godności i jej wtórności względem innych wartości, w rozumieniu sumienia jako rodzaju wstydu przed pogardą, wreszcie wspólny pogląd na rolę i naturę cnót. Staram się pokazać, że w przypadku obojga myślicieli kompetencje naukowe szły w parze z kompetencjami moralnymi — jasność myślenia z jasnością działania.

American responses to five categories of shame in Chinese culture: A preliminary cross-cultural construct validation

Abstract Bedford (1994) presents ethnographic evidence for five distinct forms of shame in Chinese language and culture. This study attempted to determine (1) whether these forms of shame were distinct emotional responses or linguistic categories identifying shame-appropriate circumstances and (2) whether these five forms of shame are affectivily distinguishable by Americans, given that Americans typically use fewer categories in describing shame. Nine scenarios written to capture the five forms of shame were rated on 28 affect descriptors by 85 American Ss. The descriptor means were calculated across Ss for each scenario and the inter-scenario correlations were submitted to a 5-factor principal axis factor analysis. Of the 45 factor pattern coefficients generated by oblimin rotation, only two coefficients on a single scenario were inconsistent with the a priori grouping of scenarios, suggesting that Americans are as capable as Chinese of experiencing distinct varieties of shame, even though the distinctions may not arise in everyday life nor be reflected in ordinary English usage. Implications for the Sapir–Whorf hypothesis are discussed.

Wrestling with Proteus: The many forms of shame

(1999). Wrestling with Proteus: The many forms of shame. Psychoanalytic Inquiry: Vol. 19, Is Shame the Central Affect of Disorders of the Self?, pp. 362-372.

Varieties of Shame Experience in Psychotherapy

Abstract Shame appears in a variety of forms and in different states of mind. Different forms of shame, such as adaptive shame at violating internal standards, maladaptive internalized shame from being treated as lacking in human value, and secondary shame about one's feelings or impulses, all require different forms of intervention. We argue for the importance of a differential treatment perspective in working with shame and all emotions. The transcript of an episode of working with shame from abuse is presented as an example of one form of work with shame.

Nonverbal communication between parents and adolescents: A study of approach and avoidance behaviors

This study investigated nonverbal approach and avoidance behaviors exhibited by 30 families with a target child between 7 and 16 years old during a family interaction task. It was hypothesized that avoidance in the form of shame and contempt would be displayed more frequently by early and mid-adolescents than by younger pre-adolescents. It was also expected that approach behaviors would not differ across these age groups. Results provided evidence for increased avoidance and stability of approach behaviors in the parent-child dyad from pre-adolescence to mid-adolescence. Compared to pre-adolescent children (7–10), early adolescents (11–13) displayed more avoidance behaviors toward their parents, particularly shame. Both older adolescents (14–16) and their parents displayed increased avoidance in the form of reciprocated contempt. Despite increased avoidance in adolescence, no age group differences emerged in the amount of approach displayed between mothers, fathers, and children. This dynamic of attachment and separation occurred in both mother-child and father-child dyads, suggesting that both parents play an important role in the adolescent's developing autonomy.

An empirical study of the differential roles of libidinous and aggressive shame components in normality and pathology.

Eleven items from the Adapted Shame Rating Scale (Hoblitzelle 1987) and the Personal Feelings Questionnaire (Harder & Lewis 1987) survived internal consistency analysis to construct a reliable, two-factor Brief Shame Rating Scale. The first factor Disgraced/Humiliated seemed to be a more malignant, aggressively determined form of shame; the second factor Bashful/Shy was a more benign, libidinously determined form. The two subscales significantly interact in predicting concomitant levels of psychopathology, level of shame, and narcissism.

Good Samaritans—-or Priests and Levites?

Guided by the spirit of William James, a research strategy is outlined for addressing the question whether the motivation to help associated with a devout, intrinsic, end orientation to religion is altruistic or egoistic. Conceptual analysis of the distinction between altruism and subtle forms of egoism suggests two egoistic motives to help that could easily be associated with intrinsic, end religion: (a) avoidance of social and self-punishment in the form of shame or guilt; (b) acquisition of social and self-rewards in the form of praise or esteem. Three research procedures are described that have been used to determine whether the motivation to help associated with intrinsic, end religion is directed toward one of these egoistic goals or whether the motivation is truly altruistic.