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This paper describes the implementation of curricula for Liberia's first-ever psychiatry training programme in 2019 and the actions of the only two Liberian psychiatrists in the country at the time in developing and executing a first-year postgraduate psychiatry training programme (i.e. residency) with support from international collaborators. It explores cultural differences in training models among collaborators and strategies to synergise them best. It highlights the assessment of trainees' (residents') basic knowledge on entry into the programme and how it guided immediate and short-term priority teaching objectives, including integrated training in neuroscience and neurology. The paper describes the strengths and challenges of this approach as well as opportunities for continued growth. [ABSTRACT FROM AUTHOR]

Adam Smith had a longstanding interest in colonialism and more generally relations between Europe and the rest of the world. It was through engagement with these issues that he worked through some of the central elements of his thought. This paper examines both Smith's contexts and our own and argues that Smith's work provides an important resource for reflecting today on relations with distant and diverse others today. It identifies three aspects of Smith's thought that are particularly relevant: the political and economic costs of colonial ventures to the colonisers themselves, the question of whether and how imperialism had encouraged 'progress', and the question of how social and cultural differences should be understood and judged. The paper teases out Smith's sometimes uncertain arguments in these areas and suggests that they can contribute to our own reflections on the troubled practices of liberal imperialism. [ABSTRACT FROM AUTHOR]

This paper investigates whether differences in grammar affect the production of discourse relations. We report the results of two story continuation experiments on speakers of two typologically unrelated languages, English and Korean, and in two different discourse genres, monologues (Experiment 1) and conversations (Experiment 2), focusing on the contrast between the explanation discourse relation and the result discourse relation. Since the grammar of clause linkage in Korean, but not English, disfavors a backward causal order (explanation relation), we predicted that Korean speakers are less likely to produce EXPLANATION continuations in MONOLOGUES than English speakers. We also predicted that this difference disappears in conversation, as questions that can be uttered in conversations are not subject to the same constraints on clause linkage in Korean. The results confirmed our predictions. The effect of language on the production of discourse relations in monologue suggests that LINGUISTIC STRUCTURES can affect speakers' discourse expectation and production, while the absence of language effect in conversation suggests that this language effect is not due to differences in the way speakers causally relate events or to conceptual or cultural differences in preferences for iconic discourse between English and Korean speakers. [ABSTRACT FROM AUTHOR]

Objective: Dementia among migrants is an emerging phenomenon worldwide and the development of neuropsychological tests sensitive to cultural differences is increasingly regarded as a priority. The Clock Drawing Test (CDT) is one of the most used screening tools for the detection of cognitive decline. Nevertheless, there is still a debate about its adoption as a cross-cultural assessment. Methods: To identify cultural variables influencing performance at CDT, we performed a systematic review of literature on three databases of all studies considering the role of at least one of the following: (1) language; (2) education; (3) literacy; (4) acculturation; and (5) ethnicity. Results: We extrapolated 160 analyses from 105 studies. Overall, an influence of cultural determinants on performance at CDT was found in 127 analyses (79.4%). Regarding specific cultural factors, 22 analyses investigated the effect of ethnicity on CDT scores, reporting conflicting results. Only two scoring systems turned out to be sufficiently accurate in a multicultural population. Language influenced performance in only 1 out of 8 analyses. A higher level of education positively influenced test performance in 118 out of 154 analyses (76.6%), and a better quality of education in 1 analysis out of 2. A negative influence of illiteracy on CDT performance emerged in 9 out of 10 analyses. Acculturation affected performances at CDT in 1 out of 2 studies. Conclusions: Based on the present findings, caution is needed when using CDT in a multicultural context, even if it requires limited linguistic competence. [ABSTRACT FROM AUTHOR]

This paper documents a positive correlation between the genetic distance to the world technological frontier (United Kingdom, United States) and the year of the onset of the fertility transition across countries. This result is robust to controlling for a large set of geographical, climatic, historical, and institutional variables. Two main mechanisms could explain this reduced-form relationship. First, genetic distance to the world technological frontier can affect the onset of the fertility transition through its impact on the timing and intensity of technology adoption. Second, genetic distance to the technological frontier can capture other cultural differences and the process of diffusion of cultural norms that are related to fertility but not through technology adoption. We find suggestive evidence supporting both mechanisms. [ABSTRACT FROM PUBLISHER]

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Having studied attitudes towards usage problems such as the notorious split infinitive or the ubiquitous literally in British English as part of my doctoral thesis, I was intrigued by the sheer lack of scientific studies investigating such attitudes. What was even more intriguing was to discover that the same field and the same usage problems seem to have received a different treatment in the United States of America. While my search for previously conducted usage attitude studies in Great Britain has largely remained fruitless, besides two notable exceptions which I will discuss in detail below (see Section 3), a similar search for American usage attitude studies resulted in a different picture. Considerably more such studies seem to have been conducted in the US than in Great Britain. On top of cultural and linguistic differences between these two nations, it seems as if they also hold different attitudes towards studying attitudes towards usage problems. Now the following question arises: why do we find such contradictory scientific traditions in these two countries? In this paper, I will provide an overview of a selection of American and British usage attitude studies. Taking into account differences between the American and British studies with regard to the number of usage problems studied, the populations surveyed and the methods applied, I will attempt to capture manifestations of two seemingly diverging attitudes towards the study of usage problems. By doing so, I will provide a possible explanation for the lack of attention being paid to usage attitudes in Great Britain. [ABSTRACT FROM AUTHOR]

Several studies have found that virtual exchange (VE) has a positive impact on intercultural effectiveness (IE) development. However, few VE studies have measured and unpacked perceived learning gains from VE in this area using data from multiple VEs and mixed-methods approaches. In this study, we explored the impact of VE on perceived IE development among pre-service teachers in two exchanges. Using k -means cluster analysis of reported gains in IE, we identified three groups of students who reported high-medium-low IE gains. Cluster analysis informed our qualitative analysis of students' reflections on VE. Having analysed data from 486 diary entries at four successive time measurements, we identified three factors critical to students' perceived IE development: students' ability to overcome challenges during VE, level of engagement with their partners, and engagement with cultural difference. These findings shed light on what experiences in VE influence participants' perceptions of their intercultural learning. The study provides recommendations for the design of online collaborative learning programmes, such as VE, that might help address students' diverse needs. [ABSTRACT FROM AUTHOR]

In recent years the Five Marks of Mission have become the latest in a long series of mission ‘slogans’ in the Anglican Communion, but little attention has been paid to their origin or theological presuppositions. This paper traces the development of an Anglican definition of mission from the 1984 meeting of the Anglican Consultative Council, at which a four-fold definition was first put forth, to the present use of the Five Marks of Mission across many parts of the Communion. The strong influence of evangelical mission thinking on this definition is demonstrated, as is the contributions from African Anglican bishops. Anglican mission thinking has shifted from emphasizing pragmatism and coordination to providing a vision for the Communion to live into. Mission thinking has been a site of genuine cross-cultural interchange among Anglicans from diverse backgrounds. [ABSTRACT FROM PUBLISHER]

Humor has been positively perceived in general. However, research has shown that a leader should adopt humor with care and only after considering the relevant context, such as cultural differences. This study was undertaken to gain insight into how leader humor is perceived in the predominantly Confucian culture of Taiwan, through a series of in-depth interviews with individuals from throughout the hierarchies of various organizations. Overall, our participants expressed conflicting attitudes toward leader humor in the workplace, depending on the place and time of their leader humor experience. Specifically, leader humor was deemed more effective in informal domains and when a good leader–follower relationship exists. The findings echo the implicit theory of leadership and highlight the need to consider the context when exercising leader humor in Confucian cultures. Implications and future study directions are discussed. [ABSTRACT FROM AUTHOR]

Culture is a central concept in the social sciences. It is also difficult to examine rigorously. I study the oldest university in East Africa and a cradle of political elites, Makerere University, where halls of residence developed distinct cultures in the 1970s such that some hall cultures are activist (e.g. Lumumba Hall) while others are respectful to authorities (e.g. Livingstone Hall) even though assignment to halls has been random since 1970. I leverage this unique setting to understand how culture forms and affects the values and behaviours of young adults. Participant observation, interviews and archives suggest that cultural differences arose from critical junctures that biased group (hall) composition and from intergroup (inter-hall) competition. Hall governments promote cultural and institutional persistence through the intergenerational transmission of norms and practices, thereby highlighting the role of political hierarchy in reproducing culture. [ABSTRACT FROM AUTHOR]

Does temporal thought extend asymmetrically into the past and the future? Do asymmetries depend on cultural differences in temporal focus? Some studies suggest that people in Western (arguably future-focused) cultures perceive the future as being closer, more valued, and deeper than the past (a future asymmetry), while the opposite is shown in East Asian (arguably past-focused) cultures. The proposed explanations of these findings predict a negative relationship between past and future: the more we delve into the future, the less we delve into the past. Here, we report findings that pose a significant challenge to this view. We presented several tasks previously used to measure temporal asymmetry (self-continuity, time discounting, temporal distance, and temporal depth) and two measures of temporal focus to American, Spanish, Serbian, Bosniak, Croatian, Moroccan, Turkish, and Chinese participants (total N = 1,075). There was an overall future asymmetry in all tasks except for temporal distance, but the asymmetry only varied with cultural temporal focus in time discounting. Past and future held a positive (instead of negative) relation in the mind: the more we delve into the future, the more we delve into the past. Finally, the findings suggest that temporal thought has a complex underlying structure. [ABSTRACT FROM AUTHOR]

Research has demonstrated that holding a young subjective age (i.e. feeling younger than one's chronological age) has been associated with various positive aspects of physical and psychological health. However, little is known about how such associations differ between cultural sub-groups within a given society. Accordingly, the current study focused on the Israeli component of the Survey of Health, Ageing and Retirement in Europe (SHARE-Israel) and aimed to explore the moderating role of culture on the association between subjective age and objective physical health, subjective physical health and psychological health. Data were collected from 1,793 respondents, who were classified into three groups: veteran Israeli Jews, immigrants from the former Soviet Union and Israeli Arab citizens. Age ranged from 50 to 105 (mean = 69.65, standard deviation = 9.49). All participants rated their subjective age and filled out scales examining six dimensions covering psychological health, as well as objective and subjective physical health. Across all examined dimensions, an older subjective age was associated with unfavourable health outcomes. For the majority of health dimensions, the subjective age–health links were most prominent among Israeli Arabs. Results are discussed from both a general societal standpoint (i.e. group differences in access to health services), as well as from the individual's specific role in his or her culture and society. [ABSTRACT FROM AUTHOR]

The relationship between culture and corruption has been the focus of various studies, producing inconsistent results. We suggest that these inconsistencies might be due to the conceptualization and measurement of culture. Drawing on the possible value/fact dichotomy discussed in ethical philosophy, we introduce the construct of cultural discrepancy--the difference between cultural values ("ought") and practices ("is")--as a predictor of pervasive (i.e., fully institutionalized and predictable) and arbitrary (i.e., uncertain and relatively unorganized) corruption. Examining the relationship between the discrepancies observed in the GLOBE cultural dimensions and the Corruption Perception Index shows that in-group collectivism discrepancy is negatively related to pervasive corruption; future orientation discrepancy is positively related to arbitrary corruption. Further, we show that these relationships are contingent on national wealth. The negative relationship for in-group collectivism discrepancy is most pronounced in poor and moderately wealthy countries, and the positive relationship for future orientation discrepancy is most pronounced in rich countries. [ABSTRACT FROM AUTHOR]

Recent publications argue that the traditional gender gap in voting has decreased or reversed in many democracies. However, this decrease may apply only to some types of elections. Building on prior studies, this article hypothesizes that although women participate at the same or higher rates than men in national elections, they participate less in supranational elections. The authors investigate this possibility empirically by analyzing the evolution of the gender gap in voter turnout in elections to the European Parliament (EP). The article makes three important contributions. First, it shows the presence and stability of the traditional gender gap in EP elections. Secondly, it finds that gender differences in political interest are the main source of this gender gap. Thirdly, these gender differences in political interest are, in turn, context dependent. They are strongly associated with cultural gender differences, which are captured through differences in boys' and girls' maths scores. [ABSTRACT FROM AUTHOR]

This article is an investigation of ethno-commercial exchanges and interactions between Jews and Muslims of North African heritage that takes account of their cross-cultural antecedents and continuities. The ethnographic focus is a telecommunications company called M-Switch located in the Parisian neighborhood of le Sentier, the trajectory of which is part of a broader cultural and economic shift observable in the neighborhood from industry to new technologies. This particular company is a privileged site for witnessing how people work with and across religious differences between Maghrebi Jews and Muslims in France. The ethnography looks at how contemporary, non-nostalgic reconceptualizations of the past are utilized to negotiate an ethnically plural and potentially convivial present. Relationships within the company have a Maghrebi center made up of shared cultural memories, economic interdependency, and changing gender and class relations. More specifically, relationships between Jews and Muslims at M-Switch are often defined by a desire to re-appropriate and adapt a Maghrebi world. This project is complicated by French and geopolitical representations of ethno-religious conflict. [ABSTRACT FROM AUTHOR]

Recent studies of cultural interaction in the Assyrian empire have focused on the process of assimilation and the production of alterity. In this article, I argue that Assyrian royal rhetoric goes beyond emphasizing simple difference, instead using depictions of cultural diversity to demonstrate the truly universal nature of the empire. I elucidate this rhetoric by comparison the world fairs of the 19th and early 20th-centuries. These fairs advanced European imperialism by allowing visitors to explore the vast extent of empire. I argue that the enumeration of exotic tribute in Assyrian texts and the iconographic depiction of foreigners on reliefs similarly served to concretize Assyrian power. Unlike modern European empires, however, Assyrians did not consider ethnicity to be constitutive of citizenship. Thus, while the Assyrian approach to diversity was certainly instrumentalizing, it was also inclusive of cultural difference. In this respect, the Assyrian understanding of human diversity shares much in common with the way the empire treated other types of difference, ranging from topographic variation to biodiversity. From the imperial vantage point, each of these elements had the potential to be tamed in a way that highlighted the control of the king over the four quarters of the world. [ABSTRACT FROM AUTHOR]

Although often seen as a medieval rival to French, Picard has received far less official recognition and support than more celebrated regional languages such as Breton or Occitan. A shared history and high degree of linguistic similarity with the national language appear to have engendered a perception that it is simply 'bad French', but for supporters such Eloy (1997) Picard remains potentiellement une vraie langue , worthy and in need of status enhancement initiatives enjoyed by other regional languages. Promotion of language status for Picard, however, is found to be fraught with practical difficulties, not least of which are a lack of territorial unity and major cultural differences between the north and south of the picardophone area. Equally importantly, the discourse of languagehood fosters notions of linguistic purity which ignore the extensive mixing of local, supralocal and national elements that has always been evident in Picard writing and speech. This in turn engenders linguistic insecurity, notably among urban working-class speakers, whose speech can all too easily be caricatured as both 'bad French' and 'bad patois', with obvious consequences for intergenerational transmission. The well-intentioned promotion of Picard as a regional language may therefore, perversely, be detrimental to the very varieties it serves. [ABSTRACT FROM AUTHOR]

Over the last decades, Europe debates on Islam have been framed increasingly through the lens of cultural difference. In this discursive climate, culture constitutes a crucial terrain of investment for European Muslims in their struggle for inclusion and recognition. Based on two different ethnographic research projects among European Muslims, this essay examines two distinct types of culture discourses. One employs an Islam-versus-culture trope that serves to disconnect Islam from certain patriarchal practices perceived to exist within Muslim communities. The other discourse defends the intrinsic and symbiotic link between Islam and culture, especially in order to elevate the place of artistic practices within Muslim communities. To make sense of these seeming contradictions, I explore the multivalent meanings contained in my interlocutors' uses of the culture concept by tracing the respective genealogies of these meanings. This includes an investigation of culture's conceptual histories, formulated successively by Enlightenment thinkers, Romanticists, and early anthropologists, as well as by Islamic reformers and their more recent successors. My investigation into these conceptual histories exposes broader concerns about individual freedom and agency on the part of cultural theorists, which have furthermore enabled various claims about modernity and backwardness. While European Muslims creatively integrate various articulations of the culture concept into their world-making projects, I argue that the ontological assumptions underpinning the culture concept continue to haunt and render precarious efforts to demonstrate Muslim belonging to Europe via culture. [ABSTRACT FROM AUTHOR]

Since Evo Morales was first elected President of Bolivia in 2005, indigeneity has moved from being a language of protest to a language of governance with concomitant profound changes in how indigeneity is imagined and mobilized. However, one of the striking features of Morales's presidency is his administration's open conflict with various indigenous groups. Although a number of scholars have addressed these issues, they have largely focused on the peculiarities of the Bolivian example in a Latin American context; this has obscured the advantage of significant comparative analysis with other areas of the world. I argue that indigeneity as it is currently practiced and understood is a recent global phenomenon and that there are more similarities between African countries and Bolivia than is generally appreciated. In particular, scholarly debates surrounding the difference between autochthony and indigeneity, and the case of Cameroon in particular, have much to offer in our understanding of the Bolivian case. To date, the primary frame for understanding indigeneity is an ethnic/cultural one and this can obscure important similarities and differences between groups. The comparative framework presented here allows for the development of analytical tools to distinguish fundamental differences and conflicts in indigenous discourses. I distinguish between five related conceptual pairs: majoritarian and minoritarian discourses; claims on the state and claims against the state; de-territorialized peoples versus territorialized peoples; hegemonic and counterhegemonic indigeneity; and substantive versus symbolic indigeneity. These nested pairs allow for analytic distinctions between indigenous rights discourses without recourse to discussions of culture and authenticity. [ABSTRACT FROM AUTHOR]

This article supports the belief that transnational and glocal mechanisms have drastically affected identity and memory formation processes; thus, very diverse memories regarding complex episodes of migration or trauma are currently regarded as connected through multidirectional and cross-cultural patterns. Drawing on the fields of Trauma and Memory Studies, which consider the therapeutic role of art to represent and abreact troubled individual and collective experiences, the new hybrid identities born from this exchange and relationality have proved to demand new forms of representation. In particular, numerous groups of transitional women have recently fostered transnational engagements of womanhood through their creative works. Thus, some contemporary examples will be provided to show how art can be an empowering tool for contemporary transitional women to acquire a voice as well as a promoter of empathy for the modern glocal subject. [ABSTRACT FROM AUTHOR]

Theories of trust distinguish general trust in situations of social uncertainty from assurance-based trust in committed, longterm relationships. This study investigates European-Japanese differences using the Centipede game, in which two players choose between cooperation and defection. The game models repeated reciprocal interactions, necessitating assurance-based trust to sustain cooperation. We included game conditions offering players the option of purchasing commitment-enhancing tools to increase social certainty. Japanese participants were more cooperative than Europeans, confirming higher assurancebased trust, and also purchased more commitment-enhancing tools, demonstrating their preferences for social certainty. Purchase of commitment-enhancing tools improved cooperativeness in both groups. However, if co-players refused tool purchase, the Japanese appeared to interpret this as non-cooperative intent and cooperativeness in the respective games decreased. [ABSTRACT FROM AUTHOR]

As individuals from different nations increasingly interact with each other, research on national in-group favoritism becomes particularly vital. In a cross-national, large-scale study (N = 915) including representative samples from four Latin American nations (Chile, Peru, Colombia, Venezuela) and the USA, we explore differences regarding nationality-based in-group favoritism. In-group favoritism is assessed through differences in prosocial behavior toward persons from the own nation as compared to persons from other nations in fully incentivized one-shot dictator games. We find strong evidence for national in-group favoritism for the overall sample, but also significant differences among national subsamples. Latin Americans show more national in-group favoritism compared to US Americans (interacting with Latin Americans). While US Americans mainly follow an equal split norm(for both in- and out-group interactions), Latin Americans do so only in in-group interactions. The magnitude of in-group favoritism increases with social distance toward the out-group. [ABSTRACT FROM AUTHOR]

The article focuses on the impact of cultural differences on international conflicts and mentions topics such as cultural identity discussed in "The Clash of Civilizations" by Samuel Huntington, cultural distance caused by language barriers and religion, and cross-cultural social values.

Social disability in persons diagnosed with mental disorder is one of the factors preventing them from achieving the broadly defined well-being, even when appropriate and effective treatment is applied. Improvement in the field of social disability is therefore one of the main challenges for the mental health and social welfare policy makers. The second version of the Groningen Social Disabilities Schedule (GSDS-II) is widely used in the assessment of social disability, however the relationship between its degree and many of the clinical and demographic factors have not been investigated thoroughly enough. The objective of the study is to assess the degree of social disability using GSDS-II as well as to analyze the relationship between the degree of social disability and clinical, social and demographic factors, in patients with a mental disorder diagnosis of F20–F48 according to ICD-10, aged 18–65, in a day ward and an inpatient ward settings. The paper presents the data gathered from a preliminary sample of 20 patients of both genders diagnosed with mental disorders who gave their informed consent to participate in the study, thus comprising 10% of the targeted total study sample. Our study, performed on a larger, targeted sample, will provide a better insight into the social functioning of persons with a burden of mental disorder. A precise presentation of the social disability shall improve the model of care offered to these persons. Any possible parallel studies in other countries, employing analogical methodology, could allow for a cross-national and cross-cultural comparison of the received outcomes. [ABSTRACT FROM AUTHOR]

I present a novel way to conceptualize Turiel and colleagues' Social Domain Theory (SDT), and Haidt and colleagues' Moral Foundations Theory (MFT), as theories of how concepts of moral violations are mentally represented. I argue that SDT is best viewed as a theory of the features that are associated with concepts of moral violations, including wrongness, generalizability across cultures, and intrinsic harmfulness, and that MFT, in contrast, is best viewed as a theory of individual differences in what kinds of acts are categorized as moral violations (i.e., of category membership). This perspective generates a novel prediction: the same individual difference variables that predict variation in moral values according to MFT should predict ascription of the features predicted by SDT. That is, judgments of wrongness, generalizability, and intrinsic harmfulness should covary with the same predictors as do endorsed moral values, specifically, political orientation and analytic thinking. Three studies supported this hypothesis. [ABSTRACT FROM AUTHOR]

Background: Exploring cultural differences may improve understanding about the social processes underlying the stigmatisation of people with mental illness.Aims: To compare public beliefs and attitudes about schizophrenia in Central Europe and North Africa.Method: Representative national population surveys conducted in Germany (2011) and in Tunisia (2012), using the same interview mode (face to face) and the same fully structured interview.Results: In Tunisia, respondents showed a stronger tendency to hold the person with schizophrenia responsible for the condition. At the same time they expressed more prosocial reactions and less fear than their German counterparts. In Germany, the desire for social distance was greater for more distant relationships, whereas in Tunisia this was the case for close, family-related relationships.Conclusions: Stigma differs between Tunisia and Germany more in form than in magnitude. It manifests particularly in those social roles which 'matter most' to people within a given culture. [ABSTRACT FROM AUTHOR]

Background: No study has so far explored differences in discrimination reported by people with major depressive disorder (MDD) across countries and cultures.Aims: To (a) compare reported discrimination across different countries, and (b) explore the relative weight of individual and contextual factors in explaining levels of reported discrimination in people with MDD.Method: Cross-sectional multisite international survey (34 countries worldwide) of 1082 people with MDD. Experienced and anticipated discrimination were assessed by the Discrimination and Stigma Scale (DISC). Countries were classified according to their rating on the Human Development Index (HDI). Multilevel negative binomial and Poisson models were used.Results: People living in 'very high HDI' countries reported higher discrimination than those in 'medium/low HDI' countries. Variation in reported discrimination across countries was only partially explained by individual-level variables. The contribution of country-level variables was significant for anticipated discrimination only.Conclusions: Contextual factors play an important role in anticipated discrimination. Country-specific interventions should be implemented to prevent discrimination towards people with MDD. [ABSTRACT FROM AUTHOR]

The dramatic difference in typical Black and White lifeworlds—or sets of “cultural givens” assumed by Black and White Americans and used to interpret experience—impedes the development of a cross-racial solidarity oriented toward racial justice. If such a cross-racial solidarity is to be realized, actors must reorient the average White lifeworld in ways that make Whites more receptive to Black claims. I identify, theorize, and assess a particular strategy for transforming the dominant White lifeworld, and thus facilitating cross-racial solidarity, that directly confronts contemporary Whiteness: “marking Whiteness.” The idea of “marking Whiteness” is abstracted from three different texts—the blog-turned-book Stuff White People Like, a satiric essay entitled “I Am a Martyr (And So Can You!): A Guide to White Male Victimhood” published in Esquire magazine, and the sketch comedy phenomenon Chappelle’s Show. Interventions that “mark Whiteness” make Whiteness hyper-visible—as is characteristic of “marked” groups—and portray average White behavior and ideas as integral to the systemic reproduction of racial injustice. “Marking Whiteness” renders the racial polity visible, and makes contemporary Whites’ complicity in racial injustice undeniable. While there are good reasons to be skeptical of the progressive credentials of any mass cultural product and popular texts are often subject to misinterpretation, popular culture should be recognized as an important site in lifeworld and solidarity construction and reconstruction. [ABSTRACT FROM AUTHOR]

In “Normativity and Epistemic Intuitions” (NEI), Weinberg, Nichols and Stich famously argue from empirical data that East Asians and Westerners have different intuitions about Gettier-style cases. We attempted to replicate their study about the Gettier Car Case. Our study used the same methods and case taken verbatim, but sampled an East Asian population 2.5 times greater than NEI's 23 participants. We found no evidence supporting the existence of cross-cultural difference about the intuition concerning the case. Taken together with the failures of both of the existing replication studies (Nagel et al. 2013; Seyedsayamdost 2014), our data provide strong evidence that the purported cross-cultural difference in intuitions about Gettier-style cases does not exist. [ABSTRACT FROM AUTHOR]

ABSTRACT This article examines whether there is gender segmentation in civic participation in Latin America, and whether such segmentation is related to gender differences in political participation. Confirming the findings of other studies, this analysis indicates that there is gender segmentation in civic associational activities, and that men are more involved than women in political activities, except for voting. Among those involved in civic activities, however, women attend meetings more often than men or about equally in all types of activities under consideration, except for sports and recreational pursuits. This highlights the need to differentiate between type and intensity of civic participation and provides empirical evidence that Latin American women have strong community ties through a variety of organizations. The regression analysis shows that civic engagement has a positive effect on political participation but that the magnitude of that effect varies by gender depending on the activity. [ABSTRACT FROM AUTHOR]