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In the late-nineteenth century, U.S. "navalist" historians reinterpreted defeat in the War of 1812 as an argument for an ocean-going battlefleet. Something similar is underway in the People's Republic of China (PRC) as historians and propogandists reimagine the Qing Dynasty's defeats in the Sino-French (1883-1885) and Sino-Japanese Wars (1894-1895) as sources of naval heritage. Discarding Mao-era orthodoxies, the navalist reinterpretation rescues an origin story for Chinese sea power from the "century of national humiliation." As in the nineteenth-century United States, historical example and myth stress China's identity as a maritime state and contextualize the ongoing modernization of the People's Liberation Army Navy (PLAN). By highlighting these parallel revisionist efforts, this article draws attention to the instrumentalization of historical memory in the service of navalism as well as the comparative history of the United States and China: two continental empires that justified battlefleet navies. [ABSTRACT FROM AUTHOR]

This paper examines the psychological roots of the war in Gaza using Kohut’s theory of narcissistic injury and the vengeful reaction it engenders. This is followed by an exploration of certain aspects of revenge, including some brain imaging findings, and its relationship to justice. The importance of humiliation in feeding the cycle of narcissistic injury leading to revenge, leading to further humiliation, leading to further revenge, is discussed. The cycle can be self-perpetuating as we are currently witnessing in Gaza. [ABSTRACT FROM AUTHOR]

The article discusses the concept of reparative responsibility for forced migrants, focusing on the specific needs and harms faced by displaced individuals. It argues that states and nonstate actors bear reparative duties towards forced migrants when they are responsible for displacement. The author proposes three principles - specificity, continuity, and expressivity - to guide policies in meeting the needs of forced migrants. The article emphasizes the importance of recognizing past harms, providing redress, and acknowledging responsibility in addressing the needs of forced migrants. [Extracted from the article]

This article seeks to provide further insights into understanding the construction of Chinese identity by bringing the West/white into the picture of Afro-Sino racial relationships. It contends that the Chinese have internalized Western/white superiority through a long historical process, starting with the Western invasion in the 19th century and continuing with the construction of the contemporary historical narrative of the "century of humiliation." This internalization and its ramifications can be observed in Chinese public discourses as well as diplomatic practices. Together with Western/white superiority, the Chinese also adopted a social Darwinist, competitive world view, using Western modernity as the yardstick by which to rank different peoples and societies in a racial hierarchy. Chinese racism against Africans is thus a projection of a harsh self-judgement. Unlike white supremacy in Western racial thinking, "Chinese supremacy" is often coupled with an inferiority complex. [ABSTRACT FROM AUTHOR]

Stigma is a strong negative perception of other person or other group, about their physical as well as social characteristics. The stigmatized groups are discriminated against, oppressed, and treated inhumanly for their condition. Although such groups exist in most societies, stigmatization differs across cultures. The paper conceptualizes stigma, identifies its various dimensions, and describes the development of the social stigma scale to measure experiences and perception of stigmatized persons. Unstructured interviews with ten people were conducted, at least one from the six stigmatized groups: eunuchs, beggars, disabled, widows, poor, and leprosy patients to identify salient features of stigma. Content analysis of the unstructured interviews led to identify stigma's dimensions: marginalization, exclusion, ritualistic inclusion, dehumanization, (i.e. humiliation, atrocity, and exploitation), and identity. Each dimension was operationalized facilitating items (statements) writing and final selection of 30-items for the social stigma scale (SSS). The social stigma scale was administered to 328 participants in the six stigmatized groups to standardize the scale and determine reliability and validity. The internal consistency (Cronbach alpha) of each dimension was computed. The confirmatory factor analysis (CFA) was determined to establish the scale's construct validity. The Cronbach alpha (α) values, CFA, and intercorrelations suggest conceptual convergence of stigma dimensions and confirmation of essential criteria of the social stigma scale in the Indian context. [ABSTRACT FROM AUTHOR]

This comment discusses the article of Balder and Linden (2022), who debate the existence and role of embitterment in child and adolescent psychopathology. This topic appears highly relevant, but broader literature should be integrated when talking about embitterment. First, we question the conceptualization of embitterment as an emotion. We conceptualize it as a long-term emotion episode that stems from events involving severe and unresolved hurt feelings, also referred to as attachment injuries and narcissistic injuries. When overly intense, they might lead to PTED. In contrast to Balder and Linden (2022), we argue that specific psychotherapeutic treatments exist. Nonetheless, we join Balder and Linden (2022) in calling for more attention for embitterment and hurt feelings and their role in developmental psychopathology. [ABSTRACT FROM AUTHOR]

The article discusses Avgi Saketopoulou's book "Sexuality Beyond Consent: Risk, Race, Traumatophilia," which offers a psychoanalytic perspective on sexuality, consent, and trauma. Saketopoulou suggests that embracing trauma rather than trying to heal it can lead to a deeper understanding of historical trauma. The book explores the concept of "traumatophilia" and encourages readers to consider what can be done with trauma rather than trying to resolve or heal it. Saketopoulou's work challenges traditional views on trauma and sexuality, advocating for a more nuanced and complex understanding of these topics. [Extracted from the article]

Harbin is the capital of Heilongjiang Province and China's northernmost metropolis. The modern city of Harbin was founded by the Russians in 1898 and colonised by Russia and Japan during the first half of its 120-year history. After the Second World War, the post-colonial Harbin had to deal with its Russian and Japanese colonial pasts and their architectural remains. While the city initially tried to forget its colonial pasts by demolishing the colonial-era buildings, in recent decades, Harbin is re-remembering those pasts through the presentation and (re)interpretation of its colonial built heritage. It is noteworthy that the local government has approached Harbin's Russian and Japanese colonial heritages in very different ways, and public opinion has polarised on the issue of colonisation regarding the city's Russian and Japanese colonial pasts. Using archival analysis, observation and semi-structured interviews, this paper investigates the evolution of Harbin's urban memory of the colonial pasts from both official and popular perspectives. It is argued that the different approaches to Russian and Japanese colonial heritages have historical reasons in cultural, economic and political terms and serve to achieve a common goal in the present, that is to construct a distinct and consistent identity for the city's future. Further, post-colonial identity constructed in this way is questioned as it still does not overcome the self–other dichotomy that features in colonisation. [ABSTRACT FROM AUTHOR]

Cruelty and its link to injustice in contexts of humiliation have not received to date due attention from experimental psychosocial research. Aiming at filling this gap, this paper presents three studies with increasing degrees of experimental control (Ntotal = 1098) that show a dual opponent‐process response to being targeted by potentially humiliating actions: while targets appraising more injustice internalize less the devaluation underlying the humiliation experience (thus partially dissolving the so‐called “paradox of humiliation”, Fernández et al., 2015, Personality and Social Psychology Bulletin, 41, 976), targets appraising more cruelty internalize more a devalued self‐view and feel more humiliated. The fine balance between these two closely connected but distinct appraisals is key to understand the internal/subjective experience of targets: seeing themselves mainly as victims of injustice or cruelty will prevent or favour, respectively, their internalization of the devaluation and their feeling humiliated. This opposite pattern also impacts victims' reaction: Both appraisals relate to aggressive responses via anger but while appraising cruelty also paradoxically leads to powerless inertia, appraising injustice (including importantly the injustice of cruelty itself) leads to less powerlessness and more assertive agency. The theoretical and applied implications of approaching the victims of humiliation as victims of both an injustice and a cruelty are discussed. [ABSTRACT FROM AUTHOR]

Emotions play a significant role in learning mathematics, but some school situations may lead students to experience negative emotions. The objectives of this study were to analyse the emotional experience of embarrassment and humiliation in high school students in mathematics classes, define the role of sex and academic grade in the experience of such emotions, and determine the classroom situations related to these emotions. A cross-sectional survey study examined 479 Colombian high school students aged between 12 and 15 years old. The emotions and associated classroom situations were evaluated through self-report questionnaires. Higher levels of shame and humiliation were found among girls in the eighth grade. Shame was associated with peer teasing, and humiliation with peer exclusion and repressive teacher behaviours. Clearly, the emotions of humiliation and shame may be present in mathematics classes in high schools, calling for a review of the role of educators and the management of emotional health in the classroom in the teaching of mathematics.

The article discusses the experiences of a group of colleagues in Ottawa during a genocide, focusing on their efforts to address the ongoing genocide in Palestine through poetry, dance, and activism. The group faced challenges in discussing the genocide on their university campus and in the community, but found ways to forge connections and resist settler-colonial violence through creative expressions. The article highlights the importance of solidarity, resistance, and honoring Palestinian life in the face of repression and attempts to silence discussions about the genocide. [Extracted from the article]

Caste has been a contentious subject in Sikhism. While the Sikh theological canons have vehemently opposed its practice, it continues to be present among the Sikhs, including its discriminatory culture. The obvious response of the Sikh leaders and scholars has been to ask for 'a moral self-criticism'. The issue thus becomes praxeological, a matter of aligning 'practice with the theory'. This is a simplistic response. Such a narrative also does not allow us to raise relevant questions about the contemporary framings of caste as a hegemonic construct. It also does not permit us to engage with its diverse empirics among the Sikhs and its other contextual dynamics. The paper argues that to move forward, we need to critically explore the currently popular notions of caste, most of which are drawn from orientalist and colonial constructs. They present India as being a land of Hindus and the practice of caste being its essential feature. The Indian nationalists enthusiastically endorsed such a framing because they found it useful for making claims about India's cultural unity. Drawing from a large volume of historical and empirical writings, the paper identifies problems with such a narrative of caste which sees it as a purely religious practice. It further argues for a need to look at the materiality of caste. Religious prescripts, such as Manusriti, function as 'ideological signals' that promote and legitimize it. In contrast, the ideological signals provided by the Gurus and the Sikh religious canons are unambiguously opposed to such ascription-based hierarchies. [ABSTRACT FROM AUTHOR]

Although the #MeToo movement embarked on addressing sexual harassment, it also addressed gender inequality in various domains and demanded a change in the status quo to achieve greater gender equality. Many men around the globe joined the #MeToo movement and supported it. However, the movement also experienced significant backlash. Across a preliminary study and two studies (N = 667), we examined the gender-based social psychological motivations underlying men's willingness to take peaceful and violent collective action (a) against the #MeToo movement and (b) promoting men's movement. In particular, we examined the gender-based attitudinal (i.e., collective responsibility, zero-sum beliefs), ideological (i.e., male entitlement), and emotional (i.e., collective humiliation) antecedents of willingness to engage in different forms of collective action. We also tested whether humiliation is the most proximal predictor of action. Our results highlighted the importance of male entitlement, zero-sum beliefs, and collective responsibility in motivating men to engage in peaceful and violent action, and indirectly affecting both forms of collective action through collective humiliation. We discuss the implications of these findings and suggest future directions for discrimination prevention and gender equality. [ABSTRACT FROM AUTHOR]

Victims of traumatic events that involve repeated interpersonal aggression and low or no chance of escape frequently report intense Self-Conscious Emotions (SCEs), such as Shame, Guilt, and Humiliation. Humiliation is the reaction to a forced loss of status and is hypothesized to have unique contributions to the development and maintenance of Posttraumatic Stress Disorder (PTSD) and Complex Posttraumatic Stress Disorder (CPTSD). However, previous studies did not include humiliation or did not simultaneously probe the relative contribution of each SCE to posttraumatic symptoms. This study aimed to investigate the dynamics between specific SCEs and trauma-related symptomatology in the general population who suffered a form of complex trauma. Four hundred forty-nine people (77.11% women) exposed to domestic violence and sexual abuse answered an online survey. We investigated whether each emotion would accurately predict probable PTSD and CPTSD levels above the proposed cutoff. We estimated a network model to understand the dynamics of their interactions and whether the traumatic event type would moderate relationships between SCEs and posttraumatic stress symptoms, comparing networks of two types of complex trauma. No SCE predicted PTSD, but humiliation was a predictor of CPTSD while controlling for Shame and Guilt. Humiliation was also the most central SCE domain in the networks of both traumatic events. Our results stress the relevance of Humiliation to understanding posttraumatic stress symptoms and the necessity to consider humiliation when studying the emotional processing in complex trauma. [ABSTRACT FROM AUTHOR]

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This article explores the experiences of disabled, white, Spanish men who served, or sought to serve, the Spanish Crown in the Americas. It seeks to understand how early-modern Spanish attitudes towards specific physical and sensorial impairments disabled individuals who, otherwise, enjoyed significant privilege and power in a highly racialized and gendered society. It argues that early-modern Spanish society distinguished between defecto—'natural' physical or sensorial impairment present from birth or developed gradually over time—and estropeo—impairment acquired at a specific point in time. Although the distinction was not always clear-cut, and the blurred boundaries between both categories could be manipulated, impairments construed as the result of estropeo posed less of an obstacle to professional aspirations, while still often forcing individuals to negotiate their disability in public, facing significant encumbrance, discomfort and humiliation. The article furthers our understanding of disability and impairment as historically and culturally determined categories. It invites further study of (dis)ability in building a broader and more inclusive understanding of the societies of the early-modern Hispanic world. [ABSTRACT FROM AUTHOR]

The phenomenon of tyranny is one of the calamities that have afflicted the Islamic nation, as tyranny systems have spread in many countries of our Arab and Islamic world, where these systems are based on oppression, humiliation of peoples and squandering their wealth, and some of them use a wrong or distorted understanding of religion in order to consolidate their tyranny. Those who contemplate the verses of the Holy Quran will find it waging war on the tyrannical regime represented by one of the most famous tyrants in history, Pharaoh, in his story with the Prophet of God, Moses, peace be upon him. This story took up wide expressive spaces, to complete the picture of this phenomenon, and to clarify the view of the structure of the tyrannical regime and how to treat it. By contemplating the Holy Verses, it becomes clear that tyranny is an integrated structure and not just an individual tendency of the tyrant, which in return requires a collective effort from the nation to resist this tyranny and get rid of it radically and not through partial or formal change, and this is what the research discusses. [ABSTRACT FROM AUTHOR]

Grouping people into a geographical category of 'peripherality', based on positivist ontologies, conceals histories and policies of humiliation, marginalisation, and discrimination that forced communities away from access to material and cultural benefits. For this reason, we call for an anti-positivist ontological approach based on intersectional investigation, juxtaposing multi-variants of marginalised identities with multi-dimensional histories of discrimination. We also seek reconsideration of the universal validity of 'periphery', 'peripherality', and 'center', and propose instead to develop more accurate concepts that reflect particular localism, histories, and social conditions. Following the anti-positivist ontology, we meld two concepts of relevance in the Israeli context, periphery and frontier, into a portmanteau—frontieriphery—and add it as a socio-spatial and ethnical frame for intersectionality. Our urgings are the outcomes of research on Israel's 'development towns' and its periphery. [ABSTRACT FROM AUTHOR]

Masculinities are organised hierarchically, and how a man sees himself is often informed by his positioning within this hierarchy. The context within which men are located determines which factors or markers of masculinity become more salient at different times, and so do the social situations and spaces men are interacting within, and with whom they are interacting. Their socio-cultural, political, and economic positioning inform not only how they construct their gendered identities, but also where they are located within social hierarchies of masculinity. This article examines constructions of masculinities among economically marginalised men who seek work on the side of the road in Cape Town, South Africa. In-depth qualitative interviews were conducted with 10 Black African men and the findings suggest that economic provision remains a central feature in participants' constructions of masculinity. Men's experiences of precarious work not only impact how they see themselves but also their ability to establish and maintain romantic relationships which, as argued in this study, serve an important role in validating and affirming participants' masculinity. This study shows that when some men are not able to provide, their romantic relationships fail, which adversely impacts their self-esteem. In response, some of the participants in this study turned towards alcohol abuse, and neglecting/abandoning their homes and families as a way to avoid the shame and humiliation they experience as 'men who cannot provide'. [ABSTRACT FROM AUTHOR]

Applying established definitions of bullying to the more recent phenomenon of cyberbullying often results in an ill-fitting definition which is contested by academics. There are particular difficulties when applying the well-documented facets of intentional harm, repetition and power imbalance to the context of online bullying. A contested definition presents challenges when comparing studies and for building theory. This qualitative study investigates defining characteristics of cyberbullying, drawing on the lived experiences of young people (aged 11–17 years) situated in the north west of England. Young people's experiences point to a more nuanced experience with different characteristics incorporating: the intention to harm or humiliate; that the victim cannot escape from the activities perpetrated against them; an attempt to transfer power from the victim; and the perpetrator hides behind the screen. [ABSTRACT FROM AUTHOR]

This Special Issue (SI) provides a nuanced understanding of the root causes of radicalisation among European youth with both nativist and religious affiliations. The contributions challenge the civilisational paradigm and the reductionist interpretations that often conflate it with extremism, terrorism, and violence. Our contributors contend that the rise of populist rhetoric across Europe, alongside the notable strengthening of grassroots resistance, has led to a pronounced polarisation of public opinion. Drawing on the literature in Social Movement Studies, each contributor provides an analysis of various processes of youth radicalisation across different European nations. They illuminate that both nativist and Islamist forms of radicalisation among European youth function as frames for justification and alternative political expressions – almost akin to a form of anti-politics. This serves as a means for them to protect themselves from the destabilising effects of deindustrialisation, discrimination, alienation, humiliation, and stigmatisation. The findings underscore that radicalised youth tend to employ unconventional forms of political expression to articulate their knowledge and garner public attention to their marginalised status. This stems from their lack of trust in political centers, which they perceive as failing to provide remedies for disenfranchised youths experiencing socio-economic, political, spatial, and nostalgic deprivation in the era of globalisation. [ABSTRACT FROM AUTHOR]

Is there more powerful revenge narrative in contemporary popular culture than that of all-time über-nerd, Carrie White? For Carrie is a figure of abjection nonpareil, one who is, routinely, subjected to ongoing and intensifying humiliations. Given this treatment, it should come as no surprise when, finally, the tormented Carrie turns the tables, quite spectacularly, on her tormenters – and everyone else who gets in her way. A catastrophic state of affairs that Carrie so clearly 'enjoys', embodying what might be called revenge's jouissance. Utilising a perspective that is broadly psychoanalytic, this article will take up Carrie's jouissance of revenge, situating it in terms of three registers: phallic jouissance, juris-jouissance and feminine jouissance. All, with this end in sight: nothing less than the re-inscription of feminist connection and, with it, the possibility of forgiveness – instantiated in Carrie as victimised outlier and victimising jouisseuse – at the very centre of the Law's psychic subjectivity and social bond. [ABSTRACT FROM AUTHOR]

ABSTRACT National humiliation is increasingly being used as a way of explaining certain kinds of international conflict. In this article, I argue that while such explanations are presented on the back of plausible assumptions about emotion, such assumptions also make it unlikely that humiliation can play the myriad of explanatory roles attributed to it, for example, to explain the rise of Hitler, growing Chinese antagonism towards the West, Russia's invasion of Ukraine, and so on. In response, I consider some other ways humiliation may play a role in international conflict and argue that what are likely to be most relevant are not humiliating experiences, felt by individuals or groups, but rather humiliation narratives, which are often used as a discursive mechanism to justify conflict. This is important because it means a nation's willingness to engage in international conflict depends not on something which seems intractable (that is, the emotions felt by its citizens), but something more malleable: the narratives it accepts as frames for historical events. [ABSTRACT FROM AUTHOR]

During the war time dysregulation of negative emotions such as fear, anger, hatred, frustration, sadness, humiliation, and hopelessness can overrule normal societal values, culture, and endanger global peace and security, and mental health in affected societies. Therefore, it is understandable that the range and power of negative emotions may play important roles in consideration of human behavior in any armed conflict. The estimation and assessment of dominant negative emotions during war time are crucial but are challenged by the complexity of emotions' neuro-psycho-physiology. Currently available natural language processing (NLP) tools have comprehensive computational methods to analyze and understand the emotional content of related textual data in war-inflicted societies. Innovative AI-driven technologies incorporating machine learning, neuro-linguistic programming, cloud infrastructure, and novel digital therapeutic tools and applications present an immense potential to enhance mental health care worldwide. This advancement could make mental health services more cost-effective and readily accessible. Due to the inadequate number of psychiatrists and limited psychiatric resources in coping with mental health consequences of war and traumas, new digital therapeutic wearable devices supported by AI tools and means might be promising approach in psychiatry of future. Transformation of negative dominant emotional maps might be undertaken by the simultaneous combination of online cognitive behavioral therapy (CBT) on individual level, as well as usage of emotionally based strategic communications (EBSC) on a public level. The proposed positive emotional transformation by means of CBT and EBSC may provide important leverage in efforts to protect mental health of civil population in war-inflicted societies. AI-based tools that can be applied in design of EBSC stimuli, like Open AI Chat GPT or Google Gemini may have great potential to significantly enhance emotionally based strategic communications by more comprehensive understanding of semantic and linguistic analysis of available text datasets of war-traumatized society. Human in the loop enhanced by Chat GPT and Gemini can aid in design and development of emotionally annotated messages that resonate among targeted population, amplifying the impact of strategic communications in shaping human dominant emotional maps into a more positive by CBT and EBCS. [ABSTRACT FROM AUTHOR]

Caste in the South Asian context is a deeply felt phenomenon, practised through bodily and sensory regimentation, and the prescriptive social organization of bodies in space. These relationships between caste and embodiment have historically been closely regulated in norms around the partaking, sharing and cooking of food, and meat in particular. This paper examines how these gastronomic prescriptions endure and take on new meanings in digital food media, which disrupts physical space and food's relationships to the body and sensory experience. Drawing on two years of ethnography with creators who produce home-cooking content in the emerging Indian "creator economy," this paper considers how caste is embodied, articulated and remediated online during a time of violent Hindu nationalist food politics in India. How is caste articulated even when it is not explicitly named by creators in their posts? How are caste-based disgust and humiliation, and conversely, caste intimacy elicited by creators as they labor for the creator economy? Bringing together feminist and anti-caste theories of experience, articulation and embodiment, the paper theorizes caste as affect, and in doing so, illuminates how it comes to have a digital life. [ABSTRACT FROM AUTHOR]

The article discusses a conference held in Copenhagen in 2023 on nationalism, war, and emotions, exploring the interplay between war, nationalism, and national identity. It includes keynotes and paper presentations that focus on the emotional impact of war on national identities, particularly in the context of national honor and shame. The authors critically engage with historical and sociological methods to analyze how wars have shaped nationalist narratives and policies, emphasizing the strategic management of emotions like honor, shame, and humiliation in shaping public sentiment and national identities. [Extracted from the article]

Russian President Vladimir Putin's recent threats to use nuclear weapons are grounded in a psychology that is paranoid and also millennialist – that is, focused on an imagined future that will come only after the "good" have vanquished the evil "others." This is a fundamentalist mindset that is not restricted to religious attitudes and is exemplified by past leaders such as Adolf Hitler and Osama bin Laden. In Putin's worldview, the profound humiliation that he believes the West has inflicted on his sense of self, both as an individual and as a member of the Russian people, is an intolerable injury that must be avenged. In this mindset, violence is a moral imperative. The fundamentalist mindset makes it difficult for a leader like Putin to retreat from a field of battle that has assumed apocalyptic meaning. And because Putin possesses nuclear weapons and has signaled that he might use them if cornered, it is difficult to envision a scenario in which he would agree to a conventional surrender or compromise. Russia must feel it has preserved a respected role in any final settlement, including the shared need to preserve human civilization. [ABSTRACT FROM AUTHOR]

Recent Pauline scholarship has shown increasing interest in the concepts of agency, body, personhood, and self. Situating itself within an emerging current of Pauline interpretation of the σῶμα , this article provides an analysis of Paul's language concerning the σῶμα in Philippians 3:21. In the first part, we focus on Paul's description of the body as τῆς ταπεινώσεως , "of humiliation." It is argued that Paul conceives of the body in terms of its mortality, owing to its tendency towards death, as well as its monstrosity, a characteristic that illuminates how Paul reframes the perception of the body. In the second part, we analyze Paul's description of Christ's body as τῆς δόξης , "of glory." It is argued that the glorification of Christ's body emerges as a function of heavenly existence in God's presence. In our third part, we use the results from our preceding analyses of the language in Philippians 3:21 in order to construct a conceptual framework for interpreting the σῶμα in Paul from new interpretive angles. It is proposed that the concepts of fragility and eccentricity will shine more light on Paul's conception of the body, which has a twofold character as both fragile and eccentric. [ABSTRACT FROM AUTHOR]

BackgroundPurposeMethodFindingsConclusionPhysical Education (PE) is a space for both the reproduction and change of power relations, due to its close relationship with physical activities and sports (PAS) and its masculine tradition. It is still deeply rooted in the perpetuation of hegemonic masculinity and its consequent behaviors. These behaviors, typically exhibited by boys, contribute to the discrimination experienced by many students whose characteristics do not align with the traits of hegemonic masculinity. Poststructuralist feminism recognizes all individuals as active participants in the negotiations of gender power relations, and therefore does not consider girls as passive victims of oppression. In other words, although it might appear that they are being passive in their actions, these attitudes indicate a resistance to engaging in a technical and traditional PE which perpetuates hegemonic masculinity.The objective of this study was to analyze the experiences of inequality experienced by women in PE during their childhood and adolescence.The participants were 17 women aged from 18 to 46 years old from the Autonomous Community of the Basque Country (Spain). Four in-depth interviews and four focus groups were conducted. The transcripts were analyzed inductively, and a category system was constructed.The participants highlighted how their experiences were negatively affected by the following consequences of hegemonic masculinity and power relations: PE Teachers in the spotlight – Authoritarian, contemptuous, and passive attitudes of teachers toward girls and their traditional approach were a relevant factor for many of them to lose interest in PE.Gender issues – The attitude of most boys caused many girls to stay on the sidelines due to the reproduction of qualities such as superiority, violence, aggressiveness, or competitiveness, as well as behaviors of ridicule and humiliation toward students who did not meet the expectations of motor abilities.Learned (in)ability – Since childhood, they believed that they were not good at PAS due to the messages received from society. Additionally, they felt intimidated in competitive contexts, which made it very difficult for them to successfully participate in a performance-focused PE.Discussion: Participants viewed PE as a hostile environment, where the majority of girls, as well as other students who did not conform to hegemonic masculinity, faced discrimination. However, the students' decision to stay on the sidelines was an attitude of resistance, refusing to participate in the reproduction of toxic masculinity and patriarchy.PE Teachers in the spotlight – Authoritarian, contemptuous, and passive attitudes of teachers toward girls and their traditional approach were a relevant factor for many of them to lose interest in PE.Gender issues – The attitude of most boys caused many girls to stay on the sidelines due to the reproduction of qualities such as superiority, violence, aggressiveness, or competitiveness, as well as behaviors of ridicule and humiliation toward students who did not meet the expectations of motor abilities.Learned (in)ability – Since childhood, they believed that they were not good at PAS due to the messages received from society. Additionally, they felt intimidated in competitive contexts, which made it very difficult for them to successfully participate in a performance-focused PE.It is crucial to recognize the reproduction of hegemonic masculinity and the exertion of power that discriminates and oppresses others in PE. This can serve as an initial step to encourage positive, inclusive experiences and meaningful learning, counteracting the reproduction of traditional models. Likewise, it is important to empower girls and transmit to them their ability to transgress and transform the dominant roles of society. [ABSTRACT FROM AUTHOR]

In 1961, Jane Jacobs's The Death and Life of American Cities placed the urban street at the center of "an immense laboratory of trial and error, failure and success, in city building and design" (Jacobs 6). This laboratory, however, was under attack from urban planners like Lewis Mumford and Le Corbusier, who would attempt to replace Jacobs's public street with the cookie-cutter monotony of the master-planned community. Five years later, Elizabeth Bishop's poem "Under the Window: Ouro Prêto" portrayed Brazil's disorderly streets as captivating scenes of public life, one viewed from a tourist's privileged position looking down on it through the poem's titular window. Robert Pinsky would render a street from his New Jersey childhood in much less sentimental terms in his poem "The Street" twenty years later, wherein an unnamed man in "pyjamas" on "The Street" finds public humiliation, outed as a cuckold on the Rockwell Avenue of Pinsky's childhood. With their descriptions of exotic streetscapes, both Bishop and Pinsky's poems reinforce the point that public streets can serve as nodes for healthy communities as Jane Jacobs argued, but they also argue that streets thus conceived are under threat from car-centered development and Foucault's skepticism of surveillance. [ABSTRACT FROM AUTHOR]

The purpose of this study was to analyze the relationships between cybervictimization in social networks, problematic smartphone use, aggressive behaviors, and prosocial altruistic tendencies in young adults. The sample consisted of 601 young adults (mean age  =  19.96  years; SD  =  2.27; 69.1% female) who were administered online assessments of experiences of humiliation on networks, problematic smartphone use, prosocial altruistic tendencies, and aggressiveness. Results indicated significant indirect effects of cyber victimization on aggressiveness and prosocial altruistic tendencies through problematic smartphone use. Problematic cell phone use explained the relationships between online humiliation and aggressive and prosocial altruistic behaviors. The results confirmed the positive relationship between cybervictimization and problematic cell phone use, consistent with previous research. However, the negative relationship between cybervictimization and altruistic prosocial tendencies was not corroborated. The findings emphasize the need to promote actions that foster social connectedness and interdependence among young individuals to develop their identity within the community. [ABSTRACT FROM AUTHOR]

This article explores practices of humiliating Germans during their forced removal from Eastern Europe in 1945. Despite decades of historical studies of expulsion and violence in modern states and colonial settings, this area of inquiry has not received much attention. Drawing on ego-documents written by displaced persons and official documents from local contexts, I argue that practices of humiliation directed against Germans became an integral part of the rebirth of nation-states shortly before and just after the end of the war on the Eastern front. Accepting popular rites of violence, including acts of humiliation, enabled the authorities to manage the widespread desire for revenge. This toleration simultaneously allowed ordinary people not only to participate in violence during the liminal phase of the transition from war to peace but also to engage in state- and nation-building from below. The state monopoly on violence was thus consolidated by integrating rites of violence and elements of popular justice—vengeance—into the official jurisdiction and institutional procedures for dealing with Nazi crimes. For East European societies, practices of humiliation directed against a hated enemy were perceived as legitimate justice: they redefined the sacral boundaries of national communities by giving ordinary people the feeling that they were protecting their purity and restoring their damaged honor. To explain the longevity and polycentrism of the European culture of violence, I also address the capacity of "deep" emotional memory to reactivate practices of violence across time and space through internalized rituals. [ABSTRACT FROM AUTHOR]

Research shows that emotions alter preferences, which are central to many models of political choice. However, how can theories that explain individual-level preference change explain policy outcomes, which usually take place at higher levels of analysis? I outline three competing approaches to this question, ultimately building on the third approach, which argues that emotions can spread through emotional contagion within identity groups. This implies emotions can broadly shift preferences towards or away from conflict during crises. It also explains how identities, which are relatively constant over the medium term, can suddenly become fault lines in a conflict. I find supporting evidence using a large (more than 1.6 billion posts) nationally representative data set of Chinese social media posts. Users' national humiliation posts lead their followers to become more likely to make posts about national humiliation, suggesting contagion, and about using military force and maintaining territorial disputes, suggesting preference change. [ABSTRACT FROM AUTHOR]

The horrific human experimentation Ishii Shirō and his colleagues conducted at Unit 731 is a dark chapter in China's War of Resistance against Japan. Less well known, however, is the U.S. role in covering up this atrocity with a postwar decision to grant immunity to the perpetrators in exchange for the research data they possessed. Moreover, there exist strong allegations to this day in China that the United States subsequently conducted bacteriological warfare against Chinese and North Korean civilians in the Korean War. This article examines how memories of this "victor's justice" remain a strong component of Chinese patriotic education today. It argues that China's "century of humiliation," which focuses on Chinese victimization at the hands of foreign imperialists, did not end in 1949 with the formation of the People's Republic of China, but rather the Chinese Communist Party employs it today to portray Chinese victimization at the hands of U.S. imperialism through at least the end of the Korean War in July 1953. Furthermore, this article suggests that understanding Chinese public memory of Unit 731 is extremely relevant to understanding contemporary Sino-American relations because these memories help shape public perception of the United States for ordinary Chinese. [ABSTRACT FROM AUTHOR]

My aim in this paper is to show that the natural idea that humiliation is harmful calls explanation and to argue that the most straightforward ways of responding to this explanatory demand fall short in important ways. I end by considering a line of response which I take to be promising, which appeals to our need, as social animals, for interpersonal connection. [ABSTRACT FROM AUTHOR]

Despite the advances made in understanding the effects of humiliation, no univocal position regarding its meaning exists. Indeed, so indiscreet is its meaning, the emotion is commonly conflated with other related emotions such as shame, embarrassment, and anger. Employing a scoping review design, this review aimed to scope the empirical literature concerning the meaning of humiliation from the perspective of two definitional parameters: i) status, subsuming the values descriptive and prescriptive, and ii) format, subsuming the values intension and extension. CINAHL, EMBASE, EMCare, MEDLINE, PsycINFO, and PubMed were searched for eligible studies. In total, twelve studies were synthesized in this review. Vis-à-vis status, seven studies were found to define humiliation prescriptively, and five, descriptively. Vis-à-vis format, seven studies defined humiliation intensionally, and five, extensionally. Accordingly, the meaning of humiliation varies in the literature. If further progress is to be made in humiliation studies, it is vital for researchers to be cognizant of the different meanings ascribed to humiliation. [ABSTRACT FROM AUTHOR]

In her essay Powers of Horror, Julia Kristeva investigates the concept of abjection. Essentially, the term means "the state of being cast off" and according to Kristeva it is a feeling of disgust, filth and humiliation, things we tend to reject for becoming subjects and protecting identities. But as I will argue here, by rejecting athletes who dissolve the culturally strict boundaries in sports, the sports organizations become abjects themselves, and consequently evade moral responsibility. [ABSTRACT FROM AUTHOR]

This article provides a comprehensive analysis of the intricate dynamics surrounding female involvement in jihadism in Bangladesh. Drawing on expert interviews and surveys, the study uncovers a multifaceted picture of this phenomenon. Three distinct categories of factors – push, pull, and facilitating – emerge as central in explaining the surge in female participation within militant groups in the region. Push factors, which encompass grievances and vulnerabilities arising from personal crises, poverty and family breakdown, create an environment ripe for radicalisation. The concept of "humiliation by proxy," where global Muslim victimisation serves as a motivating force, further deepens our understanding of this process. Pull factors reveal that ideological allure, the pursuit of glory, adventure, and the evolving gender roles offered by groups like the Islamic State play a significant role in attracting women to extremist ideologies. The article underscores that the desire for paradise is not confined to men alone but extends to women. Facilitating factors, such as influential family members and online platforms, are pivotal in shaping female radicalisation. Cultural loyalty, particularly from husbands and fathers, empowers them to influence women towards extremism. The internet acts as a powerful tool, facilitating exposure to radical ideologies and virtual group bonding, creating echo chambers that reinforce extremist beliefs. [ABSTRACT FROM AUTHOR]

Background: The intense fear of blushing in public (erythrophobia) is part of the spectrum of social anxiety that affects between 3% and 13% of the population. This phobia can be very debilitating for those who suffer from it. It may stem from a difficult childhood marked by educational attitudes based on shame and humiliation as well as repeated traumatic experiences. Objective: The aim here is to explain in detail how the energy psychology techniques Clinical EFT (the manualized form of Emotional Freedom Techniques) and Energetic Memory Reconsolidation Therapy function in practice, as applied to "Jeanne," a young woman suffering from social anxiety and erythrophobia following a chaotic start in life. Method and setting: The therapeutic plan was drawn up on the theoretical basis of the scientific literature on energy psychology, which has produced convincing results in the treatment of trauma and anxiety. The therapy was threefold: (a) learning to manage anxiety autonomously using Clinical EFT, (b) trauma treatment using Energetic Memory Reconsolidation Therapy, and (c) psycho-education. Jeanne had a total of 15 sessions, two of which are detailed here to illustrate the work. At the start of each session, the SUD (Subjective Units of Distress) scale was used to rate the level of blushing anxiety (the scale ranges from 0 to 10, with 0 being no distress and 10 being the most imaginable). Results: The level of anxiety decreased from 9/10 to 3/10 between the first and last sessions. In addition, the number of problem situations encountered (blushing having generated negative emotions) dropped from 5 per week to 0 per week between the beginning and end of therapy. Jeanne's goal of not blushing at her wedding was achieved. She was able to experience the event without worrying about or even thinking about the anxiety. Conclusion: Psychotherapy based on energy techniques enabled me to treat Jeanne's social anxiety and erythrophobia in depth by targeting the sources while giving her access to an emotional regulation tool to use independently: Clinical EFT. [ABSTRACT FROM AUTHOR]

How do political activists' protest strategies affect intergroup violence around friction points? Activists presume that their presence around checkpoints will protect the controlled population from humiliation and prevent the dominant force from engaging in violent or abusive behavior. However, depending on the protest strategy chosen, their presence may backfire and engender violence. We conducted a comprehensive content analysis of YouTube video clips featuring political activists at checkpoints between Israel and the West Bank over a 15-year period (2003–2018, n = 50, overall duration of 210 min) and examined how attributes of the protest (violent or nonviolent) and attributes of the activists (religious identity) influence the (apparent) emotions and behavior of the soldiers and Palestinians present. Results revealed that violent demonstrations by activists are associated with aggression and signs of anger among Israeli soldiers and with aggression (though at lower levels) and signs of humiliation among Palestinian civilians. The findings suggest that, despite the hope of political activists that their presence at checkpoints will have a positive effect on the treatment of Palestinian civilians, in practice, their presence may backfire if they employ a violent protest strategy. Public Significance Statement: We examine how the behavior of political activists at checkpoints between Israel and the West Bank affects the emotions and behavior of Israeli soldiers and Palestinian civilians. Findings suggest that, despite activists' hope that protests at checkpoints will have a positive effect on the treatment of disadvantaged groups, violent protests may backfire by increasing negative emotions and aggressive behavior among actors on both sides. [ABSTRACT FROM AUTHOR]

We used the theoretical perspective of humiliation to study the cognitive-emotional and behavioural responses of 242 women regarding episodes of sexist psychological abuse they experienced in relationships. First, we measured the degree of abuse experienced. This was followed by the two key cognitive assessments that underlie humiliation (internalization of self-devaluation and injustice), emotion (humiliation, shame, guilt and anger) and participants' levels of passivity and confrontation. The results show that women who reported higher levels of self-devaluation internalization experienced more humiliation, shame and guilt. Conversely, those who did not demonstrate internalized devalued views of themselves showed higher levels of anger. We identified an indirect significant effect between abuse and passivity via humiliation, shame and guilt, and an indirect significant effect between abuse and confrontation via anger. Therefore, it appears that the internalization of self-devaluation is a key variable in understanding the emotional and behavioural responses of women who experience sexist violence. [ABSTRACT FROM AUTHOR]

Alice Walker and Chimamanda Ngozi Adichie are renowned female writers from different backgrounds, countries and as such, different ideologies. They share a lot in common as their novels revolve around women, their struggles, challenges and experiences in life. Alice Walker concentrates on African-American women while Adichie focuses on the experiences of Africans, especially women who left the shores of Africa to the western world, their struggles, challenges encountered for being black and being a woman which Bell Hooks regards as "double tragedy". This study is a comparative analysis of the self discovery in their novels: Now is the time to open your Heart by Alice Walker and Americanah by Chimamanda Adichie. It examines how the female protagonists: Kate and Ifemelu re-discover themselves and carve out a niche for themselves despite the challenges they face in their various journey in life. This study attempts to disabuse the minds of those who believe that women should be regarded as objects to be played with; rather they are subjects as could be ascertained from the lives of the characters, especially, the protagonists. Effort will be made to examine their pitiable experience which ranges from racism, segregation, humiliation and exploitation. Womanist and Post-colonial theories have been employed in this study to ostensibly facilitate a link between the experiences of Africans in Diaspora and the American system of government. [ABSTRACT FROM AUTHOR]

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The war in our country has additionally and tragically actualized the problem of recognition in its main aspects. The article examines the contemporary philosophical discourse on the problem of recognition in socioanthropological dimensions, in the context of the correlation between recognition, “life” and justice, non-recognition, abjection of human dignity, and injustice. The article analyzes the latest philosophical discourses of recognition in the context of understanding injustice and various “pathologies” of social life. It is revealed that the image of recognition, represented by modern philosophical thought, as a horizon and condition of human existence, is based on such components as justice, solidarity, dignity, and care. The author elucidates the socio-cultural origins and peculiarities of the theory of recognition and proves that modern practical philosophy advocates the fruitfulness of supplementing the moral principle of equal treatment of people with the norm of a specific duty towards an individual and aims at finding ways to overcome various manifestations of nonrecognition, humiliation, and disregard for human dignity. Practical solutions to social problems should be based on the understanding of the internal potential of the phenomenon of recognition itself as a practice of freedom and the fundamentally important possibility of reconciling its legitimate legal structures with existential and subjective dimensions. It is the addressing of the problem of recognition that allowed us to answer the question of the anthropological, ontological, and existential meaning of the desire of individuals, nations, and states for recognition and to outline the ways of transforming recognition from a variant of “communicative utopia” into a real socio-cultural project. The overcoming of political paternalism and the existence of the individual as a subject of political action result in a profound re-emphasis of recognition from the narrow field of interpersonal communication and individual existence to the formation of a new understanding of social justice based on human dignity and honesty. [ABSTRACT FROM AUTHOR]

This article discusses the strategy of intimidation and humiliation in Al-Ḥajjāj ibn Yūsuf al-Thaqafῑ's most famous speech delivered in the city of Kufa in Iraq in the seventh century. The linguistic devices used by Al-Ḥajjāj are analyzed by applying the theory of Critical Discourse Analysis. This approach reveals his rhetoric of intimidation, humiliation, and emotional manipulation, reflecting Al-Ḥajjāj's intention to act with extreme cruelty against the Kufa rebels. In this speech, he strove to normalize and legitimize violence against the rebels, for example, by likening the inhabitants of Kufa to animals, thereby framing the beheading and slaughtering of them as normal, in the way that animal slaughter is perceived as normal behavior. [ABSTRACT FROM AUTHOR]