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Journal articles on the topic 'Modestry'

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Author: Grafiati

Published: 26 July 2024

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1

McMullin, Irene. "A MODEST PROPOSAL: ACCOUNTING FOR THE VIRTUOUSNESS OF MODESTY." Philosophical Quarterly 60, no. 241 (February 23, 2010): 783–807. http://dx.doi.org/10.1111/j.1467-9213.2010.655.x.

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2

Bullock, Katherine. "Modest Fashion." American Journal of Islam and Society 32, no. 3 (July 1, 2015): 121–23. http://dx.doi.org/10.35632/ajis.v32i3.996.

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Finally it seems the academic study of hijab has come of age. The contributorsto this collection neither treat it as an object of curiosity or derision, nor wonderat Muslimahs’ “false consciousness”; rather, they treat this “piece of cloth” andthe accompanying dress code as a “normal” object of academic enquiry. Forexample, they expand the investigation to include attire for modest Jewish andChristian women, as well as for secular women who dress in similar ways albeitfor different reasons. The title captures this broad focus by using modest, ratherthan limiting the focus to the hijab. While some Jewish and Christian womenalso dress modestly, discursive politics only label the hijab as oppressive.It is refreshing to read academic studies that treat the hijab with the samerespect that they do modest Jewish or Christian dress codes. This is not to saythat the book necessarily endorses or advocates modest dress, which it mostcertainly does not, but only that its contributors (e.g., a journalist and a paneldiscussion with bloggers, designers, and entrepreneurs) study in a sociologicalway the different meanings behind religious dress while maintaining respectfor those they study. Even Elizabeth Wilson’s “Can We Discuss This?,” whichfinds secular women’s recourse to modest dress depressing (“the human body,clothed or unclothed, is a cause for celebration” [p. 171]) and asks secular feministsto “fight their corner” (p. 171), respectfully summarizes the rationale behindmodest dress in order to argue against that very rationale.The contributors also link the study of modest dress with the concept of“fashion,” which is a matter of women who want to dress modestly but haveto look long and hard for nice, fashionable clothing that meets their standards.But as Lewis (“Introduction”) and others, like arts journalist Liz Hoggard(“Modesty Regulators: Punishing and Rewarding Women’s Appearances inMainstream Media”) note, the mainstream fashion industry does not treatmodest dress as “fashion.” Therefore, some Jewish, Christian, and Muslimwomen entrepreneurs have opened stores as well as designed and sold theirown creations to those who want to dress modestly and yet be stylish and fashionable.By investigating the link between fashion and modest dress moreclosely, the book provides a very refreshing analysis of modest dress. Afterall, we receive the obfuscations of “oppressed” or “false consciousness”through the mainstream fashion lens.Lewis argues that the Internet has allowed this niche market to blossom ...

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3

Barron, Lee. "Dina Torkia’s Modestly: Beauty work, autobiographical habitus and the modest fashion influencer." Critical Studies in Fashion & Beauty 11, no. 2 (December 1, 2020): 175–94. http://dx.doi.org/10.1386/csfb_00015_1.

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The article examines the Islamic fashion vlogger Dina Torkia’s book Modestly in terms of the ways in which it combines beauty and fashion advice and tutorials relating to modest fashion, hijab styling and cosmetics application. Through a critical discourse analysis of the book’s narrative and its many beauty- and fashion-based images, the article stresses how, having gained renown as a social media-based influencer and vlogger, Torkia’s book represents a remediated approach to communication practices of beauty and style advice. Hence, in a printed book form, Modestly consistently combines instruction with autobiographical content. In this regard, the article explores the differing ways that Modestly articulates expressions of Bourdieu’s concept of habitus in the context of modest Islamic fashion. This is explored in terms of the nature of the beauty and fashion instruction that is the main focus of the book, but also in how the autobiographical aspects of the text articulate Torkia’s self-reflections on cultural and sartorial habitus in relation to a Muslim lifestyle, modest dress and beauty conventions and changing perceptions and articulations of cultural hybridity and intersectional identity.

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4

Sobh, Rana, Russell William Belk, and Justin Gressel. "Modest seductiveness: Reconciling modesty and vanity by reverse assimilation and double resistance." Journal of Consumer Behaviour 11, no. 5 (May 14, 2012): 357–67. http://dx.doi.org/10.1002/cb.1379.

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5

Shafaghi, Maryam. "Politeness as a Linguistic Device in Response to the Speech Act of Modesty." Prepodavatel XXI vek, no. 3, 2020 (2020): 378–90. http://dx.doi.org/10.31862/2073-9613-2020-3-378-390.

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The context in which the speech act of modesty takes place has a considerable impact on the formation of meaning as well as the determination of the illocutionary force behind the modesty act. This context might include different speech acts, such as admiration, approval, and praise. Modesty can be either positive or negative. In positive modesty, i.e. sincere modesty, the speaker expresses his true feeling of respect and politeness. Thus, he or she conforms to accepted norms of expressing modesty in a society. In negative modesty, i.e. insincere modesty, the speaker deviates from those norms. To be modest is to be polite; therefore, responses given to the act of modesty include a range of different speech acts. Positive modesty entails the acts of approval, praise, admiration, and a request to end modesty, whereas negative modesty leads to the acts of disapproval, negative judgement, denial, reproach, and a request to end flattery. High modesty is indicative of a polite and modest person, while low modesty is suggestive of an impolite and egoistic person. Excessive and low modesty form an unfriendly and unequal interaction.

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6

Sadatmoosavi, Zohreh, Wan Zailan Kamaruddin Wan Ali, and Mohammad Ali Shokouhi. "The Conceptions of Modesty and Modest Dress in the Scriptures of Abrahamic Religions." Jurnal Akidah & Pemikiran Islam 18, no. 2 (December 1, 2016): 229–70. http://dx.doi.org/10.22452/afkar.vol18no2.6.

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7

Lewis, Reina. "Uncovering Modesty: Dejabis and Dewigies Expanding the Parameters of the Modest Fashion Blogosphere." Fashion Theory 19, no. 2 (February 2015): 243–69. http://dx.doi.org/10.2752/175174115x14168357992472.

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8

Hwang, Chanmi, and Tae Ho Kim. "Religiosity and modesty: how veiled Muslim women in the United States define modest activewear." International Journal of Fashion Design, Technology and Education 13, no. 2 (April 19, 2020): 131–39. http://dx.doi.org/10.1080/17543266.2020.1753246.

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9

Shaheen, Manal, and Chanmi Hwang. "Hijab and modesty: Muslim religious identity expression among Egyptian women in the United States." Clothing Cultures 6, no. 2 (June 1, 2019): 163–77. http://dx.doi.org/10.1386/cc_00010_1.

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This study explored the symbolic meaning of modest dress, generally referred to as hijab, to Egyptian Muslim women living in the United States. In the diaspora, women need to integrate the requirements for religious modesty when shopping for western apparel that is not designed to align with their values of modesty. Face-to-face, in-depth interviews with photo-elicitation were conducted with ten veiled Muslim women to explore the symbolic meaning of hijab and their views on modest clothing as it relates to religiosity. Three themes surfaced as the participants discussed their experiences: (1) intrinsic and extrinsic values of hijab ‐ adapting to US norms, (2) the accessibility and attributes of modest clothing and (3) defining modest hijab based on religiosity ‐ three types. The findings of this study may help non-Muslims understand the symbolic message of hijab and the different types of modest clothing related to religiosity.

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10

Bates, Jane. "Modesty." Nursing Standard 21, no. 48 (August 2007): 25. http://dx.doi.org/10.7748/ns.21.48.25.s30.

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11

Kabel, Allison M. "Modest Swimwear, Religiosity and Aging: Apparel and Physical Activity for Women Throughout the Life Course." Anthropology & Aging 43, no. 1 (March 28, 2022): 35–48. http://dx.doi.org/10.5195/aa.2022.359.

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Swim-related activity is one of the most recommended forms of physical activity for older adults, increasing the importance of access to swimming and water sports throughout the life course. This study examined eight online forums addressing topics related to religious-based modesty and moral judgements about different types of swimwear, such as the bikini or the burqini. Online discussion forums dedicated to modest dress for women with religious or faith-based modesty preferences are often called “modesty blogs.” These blogs have grown in popularity and influence on social media, and one of the most controversial topics discussed is the notion of a woman’s choice in swimwear as a moral indicator. This article analyzes the ways in which these blogs serve as informal sites of knowledge production and sites of religious interpretation. These forums reveal insights about physical activity and the sense of belonging regarding modesty within a moralized domain. The review of these modesty blogs resulted in examples of (1) modest swimwear as empowering for religious women throughout the life course, (2) conflicting modesty narratives, and (3) modesty as a way to avoid shame and uphold middle-class values. Apparel-related barriers to physical activity, including swimwear and water sport, have the potential to negatively impact the health and well-being of religious women and their families throughout the life course.

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12

Anthony, Cara. "Modesty in the Service of Justice: Retrieving Tradition and Reversing the Gaze." Horizons 36, no. 2 (2009): 265–84. http://dx.doi.org/10.1017/s0360966900006381.

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ABSTRACTIn recent years, concern for “modesty” has become more prominent in American religious circles. Recent advocates of modest clothing for women voice important concerns, but also perpetuate problematic attitudes toward women, especially poor women and women of color. Thomas Aquinas' description of modesty corrects this error, because it includes modesty of the mind. Contemporary developments in moral theology then enable us to relate both mental and physical modesty to the cardinal virtue of justice, where modesty decenters the self and makes room for other people to flourish. Findings from social psychologists illuminate the dynamics of social power, and clarify specific ways that mental and physical modesty work under the rubric of justice. These findings suggest that men and women may face different challenges in the practice of modesty, and so Christians must attend to all types of modesty in order to adequately address the question of appropriate clothing.

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13

McMullin, Irene. "A Response to Mark D. White’s “A Modest Comment on McMullin: A Kantian Account of Modesty”." Journal of Philosophical Research 40 (2015): 7–11. http://dx.doi.org/10.5840/jpr2015102630.

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14

Woodcock, Scott. "The Social Dimensions of Modesty." Canadian Journal of Philosophy 38, no. 1 (March 2008): 1–29. http://dx.doi.org/10.1353/cjp.0.0009.

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Modesty is a surprisingly complicated character trait. Most of us feel that we intuitively understand what modesty is, and we feel confident that we can recognize modesty when it is exhibited in others. However, it is difficult to provide a detailed account of modesty without discovering that it is not nearly as simple as one initially presumes it to be. For example, in her recent book Uneasy Virtue, Julia Driver proposes a definition of modesty that seems uncomplicated until further reflection reveals it to be more intricate and contentious than it appears. Driver claims that modesty is the virtue of being disposed to persistently underestimate one's self-worth despite available evidence suggesting that this estimation is incorrect. There is something compelling about such a concise definition of modesty, but Driver's view implies that a modest agent is truly ignorant of her natural talents, accomplishments or other attributes that contribute to assessments of her self-worth. It is this feature of Driver's definition that has generated debate since she first presented her view of modesty in an influential article that preceded her book.

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15

Sysoev, Ilya. "John Horton Conway." Izvestiya VUZ. Applied Nonlinear Dynamics 30, no. 2 (March 31, 2022): 129–31. http://dx.doi.org/10.18500/0869-6632-2022-30-2-129-131.

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16

Al-Qasimi, Noor. "Immodest Modesty." Journal of Middle East Women's Studies 6, no. 1 (2010): 46–74. http://dx.doi.org/10.2979/mew.2010.6.1.46.

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17

Mirza, Romana. "Contemporizing Modesty." Fashion Studies 1, no. 2 (2019): 1–17. http://dx.doi.org/10.38055/fs010204.

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Contemporary Muslim Fashions, September 22, 2018 – January 6, 2019 was organized by the Fine Arts Museums of San Francisco, shown in the de Young Museum and curated by Jill D’Alessandro and Laura Camerlengo, both curators at the museum, and consulting curator Reina Lewis, a scholar at the London College of Fashion, University of the Arts London. The aim was to represent contemporary Muslim fashions. To this end, they assembled and exhibited a collection of garments from the most popular fashion designers of the day, chosen from a series of shows at modest fashion weeks around the world. Supplemented by key pieces that have gained traction in the news such as the Burkini™ and Nike®’s sport hijab, this exhibit elevated perceptions and highlighted a global view by showing designs from around the globe, honouring the African-American, Muslim-American, Arab, and South East Asian cultures and aesthetics. Supporting the sartorial narrative was a display of visual and multimedia art from hip hop music videos, film, Instagram feeds, photography, magazine covers, and prints. The multimedia “exhibit within an exhibit” complemented the sartorial narrative by providing a contemporary context for the clothing. It reminded the observer that the exhibit was not merely about fashion history or the evolution of modesty in dress but about a contemporary moment. The relationship between fashion and the body was explored through designs that cover the body and intentionally hide the often objectified and sexualized female figure to reveal a contemporary approach to fashion that is empowering.

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18

Hartman, Laura M. "Environmental Modesty." Journal of Religious Ethics 43, no. 3 (July 22, 2015): 475–92. http://dx.doi.org/10.1111/jore.12106.

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19

McCauley, Robert N. "EXPLANATORY MODESTY." Zygon® 49, no. 3 (August 26, 2014): 728–40. http://dx.doi.org/10.1111/zygo.12116.

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20

Kosmulski, Marek. "Modesty-index." Journal of Informetrics 6, no. 3 (July 2012): 368–69. http://dx.doi.org/10.1016/j.joi.2012.02.004.

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21

Johns, Adrian. "False modesty." Metascience 23, no. 1 (October 19, 2013): 159–64. http://dx.doi.org/10.1007/s11016-013-9846-7.

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22

Black, Paul. "Modesty Please." Studies in Science Education 31, no. 1 (January 1998): 97–101. http://dx.doi.org/10.1080/03057269808560115.

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23

McCullagh, Mark. "Interpretative Modesty." Journal of Philosophy 120, no. 1 (2023): 42–59. http://dx.doi.org/10.5840/jphil202312012.

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Philosophers have wanted to work with conceptions of word-competence, or concept-possession, on which being a competent practitioner with a word amounts to being a competent judge of its uses by others. I argue that our implicit conception of competence with a word does not have this presupposition built into it. One implication of this is what I call "modesty" in interpretation: we allow for others, uses of words that we would not allow for ourselves. I develop this point by looking at Saul Kripke's discussion of some famous examples given by Benson Mates, concerning beliefs about beliefs. I defend Mates's point against Kripke's claim that an interpreter who is modest in my sense must be "conceptually confused."

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24

Aswad, Barbara. "Veil: Modesty, Privacy and Resistance:Veil: Modesty, Privacy and Resistance." American Anthropologist 103, no. 1 (March 2001): 247–48. http://dx.doi.org/10.1525/aa.2001.103.1.247.

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25

Aristiawan, Danul. "COURAGE AND MODESTYAS THE ATTRIBUTES OF MORAL VALUE IN THE NOVEL OF THE OLD MAN AND THE SEA." Journal of Languages and Language Teaching 8, no. 2 (April 25, 2020): 139. http://dx.doi.org/10.33394/jollt.v8i2.2279.

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The aim of the research was to analyze the courage and modesty as the attributes of moral value in The Old Man And The Sea. This research was descriptive qualitative research. The data were words, phrases, sentences or fragments from the first until the last chapters. The result of this research were: (1)Santiago’s being determined, being hard-working and perseverance, and optimistic of what he did (2)The attribute of being modest or modesty was displayed in various characteristics of Santiago. Some characteristics of Santiago were being unselfish, care, respect, loving, feeling lonely, sympathetic, and even feeling of regretful after killing a fish. The attribute of being modest was displayed by showing that the old man behaves as if he were the father of the young boy Manolin. In terms of being religious, the old man displayed the characteristic of being grateful to God when he realized that God had made the fish not as intelligent as human. This, in the old man’s view, made it possible that human could kill the fish. In such a feeling, he also imagined if only the fish were as intelligent as human. This novel revealed the Courage and Modesty in details.

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IANOȘ, IOAN. "In Memoriam Profesorul Cristian TĂLÂNGĂ – un exemplu de modestie și profesionalism/ Professor Cristian Tălângă – an Example of Modesty and Professionalism." Analele Universitatii Bucuresti: Geografie/Annals of the University of Bucharest – Geography Series 1, no. 1 (December 23, 2022): 156–63. http://dx.doi.org/10.5719/aub-g/71.1/9.

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27

Zilio-Grandi, Ida. "Modestia, pudicizia e riserbo: la virtù islamica detta ḥayā." Philologia hispalensis 2, no. 31 (2017): 169–83. http://dx.doi.org/10.12795/ph.2017.i31.18.

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28

Wijaya, Nathasia Austin, and Erdhi Widyarto. "Learn Modesty from Javanese Game." SISFORMA 2, no. 2 (February 10, 2017): 60. http://dx.doi.org/10.24167/sisforma.v2i2.843.

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Todays society, especially for the youth, they have been missed the essence of modesty. The lost of modesty conduce to the lost of modest lifestyle and it is replaced by glamorous lifestyle. It will lead to the careless personality among humans and nature, or even the loss of humanity.The situation can not be ignored and has to be addressed immediately. Therefore, beside the common education, government also implemented character education system in school. Parents have to directing and instantiate their children about modesty and other values. Directing the children can be done with introduce them to Indonesia native culture through Mahesa Jenar Game. Mahesa Jenar is a fictional figure created by S.H. Mintardjas. Mahesa Jenar teaches about modesty, compassion, honesty, justice and wisdom. Mahesa Jenar Game is using RPG as the genre, the outstanding storyline and the interesting animation, makes it suitable for delivering the moral messages.If the children are aware about those values early, hoped those values will help children to develop their character latter on. Keywords education, modesty, interesting, knowledge-based game, lesson, game, mobile game

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29

Filoni, Rosaria. "Modesty versus Shame." Clinical Journal of the International Institute for Bioenergetic Analysis 29, no. 1 (April 2019): 11–22. http://dx.doi.org/10.30820/0743-4804-2019-29-11.

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The author addresses the subject of modesty, firstly by referring to an article by Alexander Lowen (IIBA Newsletter, 1994), and then an article by Umberto Galimberti, a philosopher and Jungian analyst. Lowen speaks of modesty as «natural pride”, as the expression of the degree of self-perception and self-esteem of the person. It denotes the individual’s ability to contain their feelings and therefore indicates their ability to hold a strong sexual charge. For Galimberti, the human being – who has both a body and individuality – «modesty” expresses the contrasting dialectic between the ego and their animal condition, the two dimensions that intimately constitute the person and tear him or her apart. Each dimension, in fact, hosts two subjectivities. One subjectivity that says «I”, with which we usually identify ourselves, and the other that establishes us as «officials of the species” ensuring its continuity. According to Galimberti, modesty does not limit sexuality but identifies it. The author then reflects on the social and historical aspects of modesty in Italy over the last 50 years.

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30

Jamison, Frederick W. "Protecting Moth Modesty." Science News 154, no. 19 (November 7, 1998): 291. http://dx.doi.org/10.2307/4010932.

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31

Sanchez, Melissa E. "“Modesty or Comelines”." Renascence 65, no. 1 (2012): 5–24. http://dx.doi.org/10.5840/renascence201265126.

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32

Young, Colin. "Ignorance or modesty." Visual Sociology 4, no. 2 (March 1989): 4–9. http://dx.doi.org/10.1080/14725868908583632.

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33

Wilson, Alan T. "Modesty as Kindness." Ratio 29, no. 1 (January 12, 2014): 73–88. http://dx.doi.org/10.1111/rati.12045.

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34

FINUS, MICHAEL, and STEFAN MAUS. "Modesty May Pay!" Journal of Public Economic Theory 10, no. 5 (October 2008): 801–26. http://dx.doi.org/10.1111/j.1467-9779.2008.00387.x.

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35

Allhoff, Fritz. "What Is Modesty?" International Journal of Applied Philosophy 23, no. 2 (2009): 165–87. http://dx.doi.org/10.5840/ijap200923214.

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36

Spencer-Oatey, Helen, and Patrick Ng. "Reconsidering Chinese modesty." Journal of Asian Pacific Communication 11, no. 2 (December 31, 2001): 181–201. http://dx.doi.org/10.1075/japc.11.2.05spe.

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Compliments are usually intended to have a positive effect on interpersonal relations, yet for the outcome actually to be positive, both the compliment and the compliment response need to be handled appropriately. This paper focuses on different types of compliment responses, and explores Chinese people’s evaluative judgements of these different types. Gao and Ting-Toomey (1998) argue that modesty is an important component of Chinese politeness, and that to blatantly accept a compliment is considered impolite. Several studies (e.g. Chen 1993, Yuan 1996 and Loh 1993) have indeed found that compliments are rejected more frequently in Chinese than in English, yet other evidence suggests that acceptance responses are also relatively common in Chinese. This paper explores a number of hypotheses associated with these issues. It reports a study carried out in Mainland China and Hong Kong, and discusses the notion of Chinese modesty in relation to the findings.

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37

Shulman, Rebecca M. "Acquiring clinical modesty." International Journal of Psychiatry in Medicine 53, no. 1-2 (December 13, 2017): 92–97. http://dx.doi.org/10.1177/0091217417745308.

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38

BRENNAN, JASON. "Modesty without Illusion." Philosophy and Phenomenological Research 75, no. 1 (July 2007): 111–28. http://dx.doi.org/10.1111/j.1933-1592.2007.00062.x.

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39

Driver, Julia. "Modesty and Ignorance." Ethics 109, no. 4 (July 1999): 827–34. http://dx.doi.org/10.1086/233947.

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40

Neander, Karen. "Dretske's innate modesty." Australasian Journal of Philosophy 74, no. 2 (June 1996): 258–74. http://dx.doi.org/10.1080/00048409612347241.

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41

Morgan, Elizabeth. "Mary and Modesty." Christianity & Literature 54, no. 2 (March 2005): 209–33. http://dx.doi.org/10.1177/014833310505400206.

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42

Kwiatkowska, Maria Magdalena, and Radosław Rogoza. "A modest proposal to link shyness and modesty: Investigating the relation within the framework of Big Five personality traits." Personality and Individual Differences 149 (October 2019): 8–13. http://dx.doi.org/10.1016/j.paid.2019.05.026.

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43

Marino, Patricia. "Toward a Modest Correspondence Theory of Truth: Predicates and Properties." Dialogue 47, no. 1 (2008): 81–102. http://dx.doi.org/10.1017/s0012217300002390.

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ABSTRACTCorrespondence theories are frequently charged with being either implausible—metaphysically troubling and overly general—or trivial—collapsing into deflationism's “‘P’ is true iff P.” Philip Kitcher argues for a “modest” correspondence theory, on which reference relations are causal relations, but there is no general theory of denotation. In this article, I start by showing that, understood this way, “modest” theories are open to charges of triviality. I then offer a refinement of modesty, and take the first steps toward articulating a modest correspondence theory, giving a particular account of the relation between predicates, properties, and extensions. Finally, I argue that my account does not collapse into a deflationary one.

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44

Green, Mitchell. "Extreme Intentionalism Modestly Modified." British Journal of Aesthetics 59, no. 2 (March 30, 2019): 197–201. http://dx.doi.org/10.1093/aesthj/ayy053.

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STORCK, WILLIAM J. "CHEMICAL EARNINGS FALL MODESTLY." Chemical & Engineering News Archive 80, no. 20 (May 20, 2002): 22–24. http://dx.doi.org/10.1021/cen-v080n020.p022.

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GARDNER, JONATHAN. "Obesity Drugs Modestly Effective." Ob.Gyn. News 42, no. 24 (December 2007): 2. http://dx.doi.org/10.1016/s0029-7437(07)71010-8.

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47

Magirr, Dominic, and Carl‐Fredrik Burman. "Modestly weighted logrank tests." Statistics in Medicine 38, no. 20 (May 26, 2019): 3782–90. http://dx.doi.org/10.1002/sim.8186.

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48

Islam, Inaash. "When Modesty Meets Aesthetic Labor: Islamic Modesty as Antithetical to Muslimah Social Media Influencers' Aesthetic Labor." Feminist Formations 35, no. 2 (June 2023): 174–97. http://dx.doi.org/10.1353/ff.2023.a907926.

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Abstract: What is the relationship between Islamic principles of modesty and practices of aesthetic labor in the industries of influencer marketing and fashion? I respond to this question by examining the aesthetic labor of self-proclaimed modest Muslim female social media influencers to show how Islamic modesty—as it is understood via patriarchal interpretations of Islamic texts, and by cultural authorities in secular circles of fashion, is deemed inherently antithetical to Muslim female aesthetic labor in the fashion and influencer marketing industries. My findings show that Muslimah influencers face a doubly burdened challenge: on the one hand, Muslim women are expected to modify their performances of modesty to align with the secular expectations of aesthetic labor in these industries, but on the other, they are expected to observe modesty according to patriarchal interpretations of Islamic texts. In either case, failure to abide by racialized and gendered expectations renders Muslim women vulnerable to critique from Muslim and non-Muslim communities. I argue that this conflict illustrates that Islamic modesty is deemed fundamental to contemporary conceptions and embodied performances of Muslim womanhood online and plays a key role in shaping racialized and gendered expectations of Muslim women held by Muslim and non-Muslim communities in the west.

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Smith, Jessi L., and Meghan Huntoon. "Women’s Bragging Rights." Psychology of Women Quarterly 38, no. 4 (December 20, 2013): 447–59. http://dx.doi.org/10.1177/0361684313515840.

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Within American gender norms is the expectation that women should be modest. We argue that violating this “modesty norm” by boasting about one’s accomplishments causes women to experience uncomfortable situational arousal that leads to lower motivation for and performance on a self-promotion task. We hypothesized that such negative effects could be offset when an external source for their situational arousal was made available. To test hypotheses, 78 women students from a U.S. Northwestern university wrote a scholarship application essay to promote the merits of either the self (modesty norm violated) or another person as a letter of reference (modesty norm not violated). Half were randomly assigned to hear information about a (fake) subliminal noise generator in the room that might cause “discomfort” (misattribution available) and half were told nothing about the generator (normal condition: misattribution not available). Participants rated the task and 44 new naive participants judged how much scholarship money to award each essay. Results confirmed predictions: under normal conditions, violating the modesty norm led to decreased motivation and performance. However, those who violated the modesty norm with a misattribution source reported increased interest, adopted fewer performance-avoidance goals, perceived their own work to be of higher quality, and produced higher quality work. Results suggest that when a situation helps women to escape the discomfort of defying the modesty norm, self-promotion motivation and performance improve. Further implications for enhancing women’s academic and workplace experiences are discussed.

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Josephson, Nors S. "Linear Designs in Musorgsky's Music." Musicologica Olomucensia 28, no. 1 (December 11, 2018): 38–62. http://dx.doi.org/10.5507/mo.2018.021.

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