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Journal articles on the topic 'Non-Western societies'

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Published: 4 June 2021
Last updated: 9 February 2022

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1

Fabrega, Horacio. "Psychiatric stigma in non-Western societies." Comprehensive Psychiatry 32, no. 6 (November 1991): 534–51. http://dx.doi.org/10.1016/0010-440x(91)90033-9.

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2

Spörlein, Christoph, and Frank van Tubergen. "The occupational status of immigrants in Western and non-Western societies." International Journal of Comparative Sociology 55, no. 2 (April 2014): 119–43. http://dx.doi.org/10.1177/0020715214534702.

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3

Smith, Harold E. "Sociology and the study of non-western societies." American Sociologist 21, no. 2 (June 1990): 150–63. http://dx.doi.org/10.1007/bf02692858.

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4

Eyetsemitan, Frank E. "Suggestions regarding Cross-Cultural Environment as Context for Aging and Human Development in Non-Western Cultures." Psychological Reports 90, no. 3 (June 2002): 823–33. http://dx.doi.org/10.2466/pr0.2002.90.3.823.

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An individual's aging and human development always occur within a particular cultural context, but given the dominance of Western culture, the environment of non-Western societies is cross-cultural—it includes not only a non-Western dimension, but also Global and Western dimensions. The Western dimension is made up of those characteristics associated with Western societies, which are now found in non-Western societies, for example, Western education, healthcare services, and industrialization. The non-Western dimension, on the other hand, is made up of those attributes that are indigenous to the people, e.g., traditional healing. The Global dimension is characterized by standards that all societies should adhere to, e.g., human rights, equality for women, or by biological changes that are universally shared. Given this situation, six possible interaction patterns between the individual and his environment are mentioned as they have implications for different aging and human development pathways. These cross-cultural environmental dimensions also have implications for immigrants and refugees from non-Western societies in Western cultures and for ethnic minority group members in dominant cultures. This initial proposal may stimulate further detailed development.
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5

Serpell, James A. "Pet-Keeping in Non-Western Societies: Some Popular Misconceptions." Anthrozoös 1, no. 3 (September 1987): 166–74. http://dx.doi.org/10.2752/089279388787058443.

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6

Barrett, H. Clark, Tanya Broesch, Rose M. Scott, Zijing He, Renée Baillargeon, Di Wu, Matthias Bolz, et al. "Early false-belief understanding in traditional non-Western societies." Proceedings of the Royal Society B: Biological Sciences 280, no. 1755 (March 22, 2013): 20122654. http://dx.doi.org/10.1098/rspb.2012.2654.

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The psychological capacity to recognize that others may hold and act on false beliefs has been proposed to reflect an evolved, species-typical adaptation for social reasoning in humans; however, controversy surrounds the developmental timing and universality of this trait. Cross-cultural studies using elicited-response tasks indicate that the age at which children begin to understand false beliefs ranges from 4 to 7 years across societies, whereas studies using spontaneous-response tasks with Western children indicate that false-belief understanding emerges much earlier, consistent with the hypothesis that false-belief understanding is a psychological adaptation that is universally present in early childhood. To evaluate this hypothesis, we used three spontaneous-response tasks that have revealed early false-belief understanding in the West to test young children in three traditional, non-Western societies: Salar (China), Shuar/Colono (Ecuador) and Yasawan (Fiji). Results were comparable with those from the West, supporting the hypothesis that false-belief understanding reflects an adaptation that is universally present early in development.
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Bilgin, Mehmet Fevzi. "The Prospects for Political Liberalism in Non‐Western Societies." Critical Review of International Social and Political Philosophy 10, no. 3 (September 2007): 359–76. http://dx.doi.org/10.1080/13698230701400353.

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8

Alavi, Masoumeh, Adibah Abdul Latif, Mohd Tajudin Ninggal, Mohamed Sharif Mustaffa, and Mansour Amini. "Family Functioning and Attachment Among Young Adults in Western and Non-Western Societies." Journal of Psychology 154, no. 5 (May 12, 2020): 346–66. http://dx.doi.org/10.1080/00223980.2020.1754153.

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9

Paranich, Megan. "Anthropological futures for the study of cultural resilience of ‘Western’ societies in the face of climate change." COMPASS 2, no. 1 (November 21, 2018): 18–35. http://dx.doi.org/10.29173/comp53.

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Climate change, as a scientifically defined global phenomenon, threatens the cultural resiliency of societies the world over. Anthropology has accrued a rich body of ethnographic research that has illuminated the potential of cultural resiliency for indigenous and non-Western societies. This information is vital for understanding the political, social, and economic movement of these societies. However, the same research focus and academic rigor has not been applied to non-indigenous, Western societies. These societies have been examined for economic and ecological resilience, but there is a detrimental vacuum of ethnographic understanding. Research relevant to climate change is restricted to etic, survey analysis. This research is invaluable but cannot resolve deeper “why” questions regarding political, social, and economic movements in the West. Furthermore, the survey data from within Canada is severely limited, making any analysis of non-indigenous Canadian society vague and riddled with caveats. This paper discusses the academic neglect regarding the cultural resiliency of non-indigenous, Western societies. From existing literature, the author constructs a research framework for Alberta, Canada—the province placed at the crux of the national climate change debate. Anthropological institutions must ask themselves why this demographic is excluded from the same critical analysis applied to indigenous and non-Western societies and move to correct this discrepancy.
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10

Shahidullah, Muhammad. "Institutionalization of Modern Science and Technology in Non-Western Societies." Knowledge 6, no. 4 (June 1985): 437–60. http://dx.doi.org/10.1177/107554708500600406.

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11

Mutsvairo, Bruce. "Challenges Facing Development of Data Journalism in Non-Western Societies." Digital Journalism 7, no. 9 (October 21, 2019): 1289–94. http://dx.doi.org/10.1080/21670811.2019.1691927.

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12

Mosyakov, Dmitry V. "A Critique of the Concept of “Non-Western Political Process”." South East Asia: Actual problems of Development 1, no. 1(50) (2021): 5–31. http://dx.doi.org/10.31696/2072-8271-2021-1-1-50-005-031.

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The article is devoted to criticism of the concept of the so-called “non-Western political process”. Author expresses the opinion that this concept, formulated back in the mid-50s of the 20th century, is outdated today. The fact is that after the active phase of the globalization process and huge changes in the political, economic and social structure of Eastern societies over the past 60 years, the differences between how politics is done in the West and the East have virtually disappeared. The article provides evidence that now we can see a certain universal mechanism of power, which is equally intensively used in both Western and Eastern societies and states.
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13

Volodin, A. "The Middle Classes in Non-Western Societies: Inner Dynamics and Self-Assertion Perspective." World Economy and International Relations, no. 2 (2015): 95–105. http://dx.doi.org/10.20542/0131-2227-2015-2-95-105.

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The present article focuses on the entity of middle classes in non-Western societies. The social formation of this kind is a relatively new phenomenon. As far as the modern Western societies are concerned, the social and political “materialization” of the above-mentioned entity has covered the period of no less than five centuries. The middle class in modern transitional societies began to emerge quite recently, with a few notable exceptions, after gaining sovereignty. That is one of the reasons why political systems in the non-Western world are mostly fragile and susceptible to instability of different kinds and origins. The so called “Arab awakening” gives a vivid example for the “underdevelopment” of indigenous middle classes. Whilst in the advanced industrial societies middle classes were (and are) the building blocks of social structure, economic and political development, elite recruitment, etc., among the non-Western societies (with the salient exception of the North-East Asia) the process of the middle class institutionalization as well as its economic and political self-assertion is still under way, somewhere at the initial stage of development. Comparing various non-Western societies from the middle class inner dynamics as well as self-assertion perspective, the author concludes that in the ultimate analysis, the maturity of this process is dependent on the pro-active and creative role of the State. The latter serves as the main driving force of the middle class consolidation and the instrument of political and economic systems for increasing and advancing development. The cases of India, on one hand, and Indonesia, on the other, demonstrate convincingly that the State remains the leading institution of the society able to accelerate economic growth and development, but also to stimulate the emergence and socio-political assertion of the middle class in contemporary non-Western world.
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14

Yarosh, O. A. "Islamic Sufism and "Non-Sufism" in Western Europe." Ukrainian Religious Studies, no. 37 (December 6, 2005): 85–94. http://dx.doi.org/10.32420/2006.37.1707.

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Today, Islamic scholars are faced with a very interesting situation: while in traditional Islamic societies, Sufism has lost some of its significance compared to the nineteenth and the first third of the twentieth century. and in republican turkey, we are also witnessing a kind of expansion of the sufism of the pas west, especially to the countries of europe, usa, canada and australia. Interestingly, in European countries, traditionally professed by Islam, Sufi tirades are quite widespread. This applies in particular to Albania as well as to Bosnia and Herzegovina, Macedonia and the like.
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15

Anderson, Kevin B. "Marx's late writings on non-Western and precapitalist societies and gender." Rethinking Marxism 14, no. 4 (December 2002): 84–96. http://dx.doi.org/10.1080/008935690212331340971.

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16

Levin-Waldman, Oren M. "Marx at the Margins: On Nationalism, Ethnicity, and Non-Western Societies." Review of Political Economy 25, no. 1 (January 2013): 172–75. http://dx.doi.org/10.1080/09538259.2013.737133.

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17

Crognier, E., A. Baali, M. K. Hilali, M. Villena, and E. Vargas. "Preference for sons and sex ratio in two non-western societies." American Journal of Human Biology 18, no. 3 (2006): 325–34. http://dx.doi.org/10.1002/ajhb.20499.

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18

Boahene, Kwasi. "Rationality and Decision-Making of Small Farmers: The Case of Ghana." Journal of Interdisciplinary Economics 7, no. 2 (April 1996): 81–93. http://dx.doi.org/10.1177/02601079x9600700201.

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According to anthropologists and sociologists of non-western societies, small-scale farmers in the developing economies are not self-seeking profit maximizers—i.e., their activities are not oriented towards economic efficiency—compared to their counterparts in the developed economies. They are said to include cultural considerations in their decision-making process. As a result, sociology has been typically divided into western and non-western sociology. This gives the impression that societies are polarized into two extremes each of which requires a different method of analysis. The paper argues that in the less industrialised as in the industrialised societies, economic activities are subject to economic as well as socio-cultural considerations, although in the former, the cultural component may count more. A socio-economic model of rational behaviour has been developed to explain the activities of small cocoa farmers in Ghana. The relevance of a socio-economic model to explain the decision-making of the Ghanaian farmers broadens the notion of rational behaviour, and lends little support to the implications associated with the categorization of sociology into western and non-western sociology.
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19

Kuznar, Lawrence A. "Application of General Utility Theory for Estimating Value in Non-Western Societies." Field Methods 12, no. 4 (November 2000): 334–45. http://dx.doi.org/10.1177/1525822x0001200405.

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20

Abímbola, Kola. "Abortion in Islam: The Roles of Cultures and Virtues in Medical Ethics." Pacha. Revista de Estudios Contemporáneos del Sur Global 2, no. 5 (August 9, 2021): e21061. http://dx.doi.org/10.46652/pacha.v2i5.61.

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This paper examines the roles of culture and virtues in medical ethics. It argues that principlism, which is the general approach to medical ethics in Western societies, is not comprehensive enough to fully understand how medical moral dilemmas are resolved in Western and non-Western societies. This is because principlism overlooks the importance of culture and virtues in the medical profession. To fully understand the nature of medico-ethical decision-making, we need to shift focus from principles to the virtues of the medical profession itself and the cultures of the societies within which medicine is practiced. I illustrate these claims with the example of abortion in Islamic ethics.
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21

Al-Beraidi, Abdullah. "To What Extent Do Non-Westerners Tolerate Political Oppression?" Contemporary Arab Affairs 13, no. 3 (August 28, 2020): 3–24. http://dx.doi.org/10.1525/caa.2020.13.3.3.

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This paper seeks to challenge the interpretations found in Western political philosophy on Oriental or Asian tyranny. The main research questions are: Is tyranny the inevitable fate of non-Western societies? To what extent do these societies tolerate political oppression? To provide initial answers, the paper analyzes certain aspects of tyrannical phenomenon found in some non-Western countries, in Arab, Asian, African, and Latin American contexts. It offers two new interpretive terms: “possible tyranny” and “impossible tyranny.” It suggests that each country inevitably has its own share of tyranny in both quantity and quality, for a period of time. However, if this type of tyranny oversteps certain boundaries in a country, that country will likely experience another kind of tyranny: impossible tyranny. The study offers preliminary definitions, an initial justification of these two terms, and suggests many questions for future studies.
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22

Liu, Chuncheng. "Chinese Public’s Support for COVID-19 Surveillance in Relation to the West." Surveillance & Society 19, no. 1 (March 5, 2021): 89–93. http://dx.doi.org/10.24908/ss.v19i1.14542.

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Surveillance is never only about surveillance but is embedded in the broader social context, both domestically and internationally. During the COVID-19 pandemic, the surveillance practices of non-Western countries have often been analyzed from the perspective of the West, impacting domestic surveillance policymaking and public perception. However, we rarely know how Western societies’ surveillance practices and discourses may impact how people in non-Western societies understand their own domestic surveillance. Combining data from varied sources, this article examines domestic surveillance during COVID-19 in China and explores how Chinese residents perceive it, with a focus on perceptions that are in relation to the West.
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23

Zheng, Y., F. Rijsdijk, J. B. Pingault, R. J. McMahon, and J. B. Unger. "Developmental changes in genetic and environmental influences on Chinese child and adolescent anxiety and depression." Psychological Medicine 46, no. 9 (March 28, 2016): 1829–38. http://dx.doi.org/10.1017/s0033291716000313.

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BackgroundTwin and family studies using Western samples have established that child and adolescent anxiety and depression are under substantial genetic, modest shared environmental, and substantial non-shared environmental influences. Generalizability of these findings to non-Western societies remains largely unknown, particularly regarding the changes of genetic and environmental influences with age. The current study examined changes in genetic and environmental influences on self-reported anxiety and depression from late childhood to mid-adolescence among a Chinese twin sample. Sex differences were also examined.MethodSelf-reported anxiety and depression were collected from 712 10- to 12-year-old Chinese twins (mean = 10.88 years, 49% males) and again 3 years later. Quantitative genetic modeling was used to examine developmental changes in genetic and environmental influences on anxiety and depression, and sex differences.ResultsHeritability of anxiety and depression in late childhood (23 and 20%) decreased to negligible in mid-adolescence, while shared environmental influences increased (20 and 27% to 57 and 60%). Shared environmental factors explained most of the continuity of anxiety and depression (75 and 77%). Non-shared environmental factors were largely time-specific. No sex differences were observed.ConclusionsShared environmental influences might be more pronounced during the transition period of adolescence in non-Western societies such as China. Future research should examine similarities and differences in the genetic and environmental etiologies of child and adolescent internalizing and other psychopathology in development between Western and non-Western societies.
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Anderson, Kevin B. "Not Just Capital and Class: Marx on Non-Western Societies, Nationalism and Ethnicity." Socialism and Democracy 24, no. 3 (November 2010): 7–22. http://dx.doi.org/10.1080/08854300.2010.513606.

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25

Rasool, Faiz, and Charles A. Ogunbode. "Socio-demographic Differences in Environmental Concern and Willingness to Pay for Addressing Global Climate Change in Pakistan." Asian Journal of Social Science 43, no. 3 (2015): 273–98. http://dx.doi.org/10.1163/15685314-04303004.

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Previous research indicates that socio-demographic attributes are important predictors of environmental concern. However, this research mainly focused on Western societies, with minimal representation of non-Western contexts. In this article, we argue that a stronger representation of non-Western societies is necessary for a more global understanding of pro-environmentalism. On this basis, we explored socio-demographic differences in environmental concern and willingness to pay for addressing climate change in Pakistan. We aimed to assess demographic trends in public perceptions of environmental problems in the Pakistan, and their level of convergence with Western-derived theories of the social bases of environmental concern. Although our findings are largely congruent with trends previously observed in Western contexts, we found some divergent demographic patterns in environmental concern among Pakistanis that are likely the result of a number of contextual influences that prevail in Pakistan and other similar developing countries.
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Uz, Irem. "Do cultures clash?" Social Science Information 54, no. 1 (November 10, 2014): 78–90. http://dx.doi.org/10.1177/0539018414554827.

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The consequences of globalization are a matter of debate. This study is an attempt to test the predictions of homogenization, polarization, and hybridization theorists with regard to the similarities and differences between and within societies. Utilizing four waves of the World Values Survey, from 1989 to 2007, this study covers 20 societies that represent 55% of the world population. The survey involved value statements in 72 areas by nationally representative samples. Results showed that differences between Western and non-Western countries’ cultures tended to increase slightly over time, but that these increases in disagreement were not due to cultures moving in opposite directions. In all instances, they were moving in the same direction, with one of the cultures moving faster. The direction of influence was mostly from Western toward non-Western, lending support to the idea that globalization leads to homogenization, rather than to polarization or hybridization.
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Bitinayte, Elena A. "A Modern Non-Western Thinker as a Subject of Intercultural Dialogue (Based on M. K. Gandhi’s Example)." Indian Historical Review 48, no. 1 (June 2021): 7–22. http://dx.doi.org/10.1177/03769836211009649.

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An intercultural dialogue is the essential question in modernising societies. Non-Western thinkers (i.e., thinkers influenced by both traditional non-Western and modern Western cultures) are the active subjects of such intercommunications. Their existence on the joint of two civilisations forms their social, cultural and mental image. The intellectuals of this type are attached to both societies and at the same time, they are detached from each of them. Also, they play the role of mediators between two civilisations. These circumstances determine features of their participation in the intercultural dialogue: promote the understanding of two cultures by thinkers, obstruct the understanding of their ideas by compatriots and foreigners and help intellectuals to explain values and senses of one culture to representatives of another. These processes are illustrated in the article on M. K. Gandhi’s example. Consideration of the Indian thinker as a subject of intercultural communications reveals complexity of his views on the Western civilisation. The author comes to the conclusion that Gandhi was not a traditionalist and his rejection of modern Western civilisation means his call for shifting attention from the material sphere to the spiritual one.
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Mgonja, John T. "Leisure and recreation in non-western societies: critical perspectives and implications for future research." World Leisure Journal 62, no. 3 (July 2, 2020): 261–71. http://dx.doi.org/10.1080/16078055.2020.1798053.

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29

Eden, Dave. "Marx at the Margins: On Nationalism, Ethnicity, and Non-Western Societies Kevin B. Anderson." Global Discourse 2, no. 2 (January 1, 2011): 165–67. http://dx.doi.org/10.1080/23269995.2011.10707918.

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30

Karavas, George. "Marx at the Margins: On Nationalism, Ethnicity, and Non-Western Societies Kevin B. Anderson." Global Discourse 2, no. 2 (January 1, 2011): 168–70. http://dx.doi.org/10.1080/23269995.2011.10707919.

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31

Murthy, Viren. "Marx at the Margins: On Nationalism, Ethnicity, and Non-Western Societies (review)." Journal of World History 23, no. 1 (2012): 209–14. http://dx.doi.org/10.1353/jwh.2012.0000.

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32

Kyem, Peter A. Kwaku. "Examining the Discourse About the Transfer of GIS Technology to Traditionally Non-Western Societies." Social Science Computer Review 17, no. 1 (February 1999): 69–73. http://dx.doi.org/10.1177/089443939901700107.

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33

Khudaykulova, Alexandra. "Explaining the security of the global South: Western and Non-Western approaches." Vestnik of Saint Petersburg University. International relations 13, no. 3 (2020): 394–417. http://dx.doi.org/10.21638/spbu06.2020.307.

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Dominant security theories, being mostly Western by their origin, are concentrated on the Western experience and security models, with minimal attempts to analyze the postcolonial security landscape of the global “South” which heavily affects the security agenda. The predominant part of modern conflicts (with some exceptions) take place precisely in the developing countries of the global South Western and non-Western approaches to security are distinguished by an expanded (comprehensive) understanding, but in both cases the emphasis is different. Various readings of security create a conflict of perception and, according to many non-Western experts, reflect the Western strategy to initiate a new colonization. At the same time, neither Western understanding nor alternative non-Western critical security theories can claim to be universal. The article describes the dynamics of theoretical approaches to the conceptualization of security, mainly in the context of the dominant Western school of International Relations, demonstrates and explains the marginality of non-Western security issues, and provides an overview of key security issues and threats to the developing world. In addition, relatively new Western concepts of security (humanitarian intervention, human security, responsibility to protect) are being analyzed, which cause strong opposition from the entire developing world and are perceived by non-Western societies as a direct threat. The weakness of the “postcolonial” states, their apparent inability to cope with internal development problems and disorders, and to ensure the safety of the population within their borders, serve as a reason for becoming an object of political influence and interference. At the same time, the West and the non-West are making efforts to speak the same political language of security because of the indivisibility of the current threats. However, the Western practice of world regulation is rejected by the developing world, especially by rising powers. Considering the weight and significance of “the rest of humanity” in such conditions, it is difficult to hope for a rational dialogue on global issues if the discourse, interests, and ambitions of the two poles differ considerably.
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Bilewicz, Michal. "Traditional prejudice remains outside of the WEIRD world." Behavioral and Brain Sciences 35, no. 6 (November 20, 2012): 427–28. http://dx.doi.org/10.1017/s0140525x12001148.

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AbstractDixon et al. accurately describe subtle mechanisms of discrimination that inhibit minorities' collective action in modern democratic societies. This commentary suggests that in contemporary non-Western societies, where ethnic conflicts are more violent, traditional overt forms of prejudice still exist and predict discrimination of ethnic and racial minorities. Thus, prejudice reduction models should and do improve intergroup relations in such contexts.
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Rui, Yang. "Long Road Ahead: Modernizing Chinese Universities." International Higher Education, no. 77 (September 1, 2014): 17–19. http://dx.doi.org/10.6017/ihe.2014.77.5680.

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Modern universities are a Western concept. For non-Western societies, indigenizing the Western university model has been an arduous task. This article first analyses China’s long traditions of higher learning. It then illustrates how such markedly different cultural roots have led to continuous conflicts between traditional Chinese and new Western ideas of the university - and of “modernity” itself. It argues that contemporary Chinese universities need to find their Chinese way to balance indigenous and Western ideas of the university.
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Qvist, Hans-Peter Y. "Secular and religious volunteering among immigrants and natives in Denmark." Acta Sociologica 61, no. 2 (July 4, 2017): 202–18. http://dx.doi.org/10.1177/0001699317717320.

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During the last 20–30 years Western societies have witnessed large scale migration from the Global South. This has given rise to important challenges in securing the social, civic and political integration of non-Western immigrants into Western societies. Previous research has suggested that participation in volunteering in civil society can serve as a ‘stepping stone’ towards integration for immigrants. Whilst the previous studies have shown marked gaps in the propensity to participate in volunteering between immigrants and natives, little work has been done to identify the mechanisms that explain these gaps. In this study, high-quality survey data, linked with data from administrative registers, are used, with the application of logistic regression based on the Karlson–Holm–Breen method to conduct mediation analysis. The mediation analysis shows that non-Western immigrants are significantly less likely to participate in secular volunteering compared to natives; however, over half of this gap is explained by an indirect effect via socio-economic status, self-rated health, generalized trust, informal social networks and the intergenerational transmission of volunteering. Moreover, the mediation analysis suggests that non-Western immigrants are more likely to participate in religious volunteering: this is completely explained by a strong indirect effect occurring via religiosity.
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MACIA, ENGUERRAN, FATOU B. DIAL, JOANN M. MONTEPARE, FATOUMATA HANE, and PRISCILLA DUBOZ. "Ageing and the body: one African perspective." Ageing and Society 39, no. 4 (December 4, 2017): 815–35. http://dx.doi.org/10.1017/s0144686x17001313.

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ABSTRACTHow do non-Western societies envisage the relationship between the body and ageing? The present work aimed to shed light on this question by exploring how adult men and women of different ages living in Dakar, Senegal, view their bodies. A quantitative methodology was selected, and this study was carried out on a sample of 1,000 dwellers of the Senegalese capital, aged 20 and older. This sample was constructed using the quota method in order to strive for representativeness. Results indicate that appearance was highly important for Senegalese women and men, and for younger and older adults alike. As in Western cultures, beauty and youth were strongly connected. The large majority of Senegalese women and men were satisfied with their looks across the lifespan. However, older women were slightly less satisfied, consistent with the double standard hypothesis. Little discrepancy was found between felt age and chronological age throughout the entire lifecourse, arguing against an ageless self hypothesis in this African population. The mask of ageing hypothesis was also rejected, as men's and women's identification with their body did not diminish significantly across age. These observations from an African perspective call for greater attention to the ageing process in non-Western societies in order to challenge hypotheses developed in Western societies and understand more broadly the role of culture.
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Adams, Laura L. "Globalization, Universalism, and Cultural Form." Comparative Studies in Society and History 50, no. 3 (June 25, 2008): 614–40. http://dx.doi.org/10.1017/s0010417508000273.

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When we think of the globalization of culture, we tend to think of the consumption of cultural goods produced in the West and the effects of these goods on the values and practices of non-Western consumers. The literature on the globalization of culture also tends to focus on how Western markets for non-Western cultural goods affect patterns of cultural production in the non-Western world.1Naturally, this focus on markets tends to draw our theoretical interest toward questions of capitalism. However, when we look at societies without a history of capitalism, new questions come to light. That men wear Western-style suits in both Uzbekistan and Italy, that orchestras use polyphony in both Kazakhstan and Austria, and thatKing Learis popular in both Turkmenistan and England cannot be explained by the dynamics of capitalism.
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Train, Kelly Amanda. "PATRIARCHY AND THE “OTHER” IN THE WESTERN IMAGINATION: HONOUR KILLINGS AND VIOLENCE AGAINST WOMEN." International Journal of Child, Youth and Family Studies 12, no. 1 (March 12, 2021): 143–57. http://dx.doi.org/10.18357/ijcyfs121202120087.

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The purpose of this article is to explore the pedagogical challenges of teaching university-level, feminist, anti-racist courses that examine how Eurocentric patriarchal practices of male violence against women within Canadian society are normalized and obscured through the concept of honour killing. I argue that the normalization of Western structures and practices of patriarchy reproduces racism, sexism, and classism by focusing attention on the “Otherness” of non-Western forms of patriarchy. Honour killings are rendered as distinct from other forms of male violence against women on the basis that they are seen solely as a product of non-Western cultures and religions and not as part of a spectrum of forms of male violence against women practised by all patriarchal societies in Western and non-Western countries.
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40

Rein, Sandra. "Marx at the Margins: On Nationalism, Ethnicity, and Non-Western Societies By Kevin B. Anderson." Global Discourse 2, no. 2 (January 1, 2011): 171–73. http://dx.doi.org/10.1080/23269995.2011.10707920.

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Anderson, KevinB. "Marx at the Margins: On Nationalism, Ethnicity, and Non-Western Societies By Kevin B. Anderson." Global Discourse 2, no. 2 (January 1, 2011): 174–82. http://dx.doi.org/10.1080/23269995.2011.10707921.

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Koç, Volkan, and Gülnihal Kafa. "Cross-Cultural Research on Psychotherapy: The Need for a Change." Journal of Cross-Cultural Psychology 50, no. 1 (October 20, 2018): 100–115. http://dx.doi.org/10.1177/0022022118806577.

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Psychotherapy models, some of which now have a history over a century, have been practiced worldwide. However, considering that the most prevalently applied psychotherapy models are the products of Western culture, questioning the extent of these models’ effectiveness and efficiency for people belonging to diverse cultural backgrounds is legitimate. No doubt, ethno-cultural groups living in Western multicultural societies will interact with Western culture more deeply compared with people living in non-Western countries; therefore, to also think that their needs will differ is reasonable. In this case, the quantity and quality of the required adaptations may also change. Although a promising number of studies exist on intercultural adaptations necessitated by the needs of multicultural societies, the literature on the effectiveness of these models in the non-Western world and the local psychotherapy models is quite limited. One important question is whether psychotherapy models can be adapted to address non-Western cultures without transforming their fundamental assumptions, and if so, can this be conducted efficiently? With these questions in mind, the aim is to review the current state of scientific studies on psychotherapy practices in various cultures. In addition, considering the large spectrum of cultural migration taking place in modern days and the difficulty of receiving mental health services in underdeveloped countries, the importance of adapted and local psychotherapy research has been emphasized and some suggestions for consideration in future research have been made.
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Karis, Tim. "Secular Voices on Air: The British Debate on Thought for the Day." Journal of Religion, Media and Digital Culture 7, no. 3 (December 8, 2018): 329–45. http://dx.doi.org/10.1163/21659214-00703006.

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The term ‘secular’ has long been interpreted in academia either as opposition towards religion or as a neutral position. As a Western concept deeply entangled with Christianity, its application to non-Christian and non-Western societies is highly contested. In our first case study, we analyse the British debate about including non-religious belief groups in the radio segment Thought for the Day. The bbc conceives secular as opposition to or absence of religion, whereas secularist groups argue secular worldviews should be treated on par with religious ones.
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Montgomery, Lorna, and Valerie Owen-Pugh. "Therapeutic interventions for bereavement: Learning from Ugandan therapists." International Social Work 61, no. 6 (March 7, 2017): 988–99. http://dx.doi.org/10.1177/0020872817695396.

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This article contributes to the development of indigenous knowledge around therapeutic interventions for bereavement in non-western settings. Interventions are explored through 18 qualitative interviews with indigenous therapists in the Sub-Saharan African country of Uganda. Aspects of the therapeutic process are examined along with clients’ presenting problem and the ways in which clients make sense of their loss and express their grief. Ugandan therapists identified contradictions between their indigenous practices and western assumptions embedded in bereavement counselling theory and practice. These indigenous accounts indicate ways in which existing therapeutic approaches might best be modified for use in non-western and pluralistic societies.
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Eisenstadt, Shmuel N. "Japan und die Vielfalt kultureller Programme der Moderne." PROKLA. Zeitschrift für kritische Sozialwissenschaft 25, no. 101 (December 1, 1995): 503–20. http://dx.doi.org/10.32387/prokla.v25i101.940.

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Japan is the only successful modernization of a non Axial-Civilisation. The development starting with the Meiji-restauration shows characteristics of a modernity which considerably differs from the typical form of modernity in Western European societies. Obviously there is not just one modernity but a diversity of cultural programmes of modernity, whose specific fonnation has its roots in the special conditions of the modemizing societies and the specific way they digest the moclernity affecting them.
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Xie, Dong, Ning Kong, Sydney Skaggs, and Anbo Yang. "An Ecological Perspective on Youth Career Education in Transitioning Societies: China as an Example." Journal of Career Development 46, no. 6 (January 22, 2019): 651–64. http://dx.doi.org/10.1177/0894845318824673.

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Contextual factors have received increased attention in understanding the challenges and difficulties in translating career education and career guidance services from Western societies to non-Western societies, many of which are undertaking a shift from a socialist and collectivistic system to a more individualistic one. In this article, using China as an example, we discussed the contextual factors in different ecological systems, such as economical, educational, and sociocultural, and how they may facilitate or impede youth career education in a transitioning society. We reviewed a career education program in a Chinese senior middle school to illustrate such impacts. Additionally, we proposed strategies for further development of youth career education in China as well as in other countries with similar transitions. We introduced a framework of a diversified concept of career and several context-resonant career development theories to be considered in guiding youth career education programs in these transitioning societies.
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Hamamura, Takeshi. "Social Identity and Attitudes Toward Cultural Diversity." Journal of Cross-Cultural Psychology 48, no. 2 (December 1, 2016): 184–94. http://dx.doi.org/10.1177/0022022116681845.

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Prior research indicates that there may be a disharmonious relationship between positive attitudes toward ethnic and cultural diversity and social identity within a socially dominant group. Recent work in cultural psychology, however, has implied that this disharmonious relationship may be confined to a specific representation of social identity. This research examined this possibility. Study 1 ( N = 51,238) found that the negative association between national identity and diversity attitudes found among participants from Western societies did not extend to participants from non-Western societies. Study 2 ( N = 222) recruited American and Japanese participants, disentangled two distinct representations of their social identity—collective and relational social identity—and found their differential associations with positive attitudes toward multiculturalism. Implications are discussed.
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Shlapentokh, Dmitry. "The Problem of Russian Democracy: Can Russia Rise Again?" Social Philosophy and Policy 17, no. 1 (2000): 269–313. http://dx.doi.org/10.1017/s0265052500002624.

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While Western political scientists have a variety of opinions on democracy and how its institutions could be improved, they almost never argue about the validity of democracy as a form of government. Of course, it would be unfair here to ignore the presence of an authoritarian streak in Western thought. Thomas Hobbes comes to mind most immediately. Yet the views of those thinkers with an authoritarian bent have become marginalized in present-day discourse; or, to be more precise, it is assumed that their views on the importance of a strong government are irrelevant to the present. The assumption that a strong regime might be necessary in non-Western societies is thought to be the product of these authoritarian/totalitarian societies' elite classes—that is, a justification for imposing the power of the elite upon the people. Most Western political scientists are convinced that democracy is the best of all possible forms of government.
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MacDonald, Kevin. "The Establishment and Maintenance of Socially Imposed Monogamy in Western Europe." Politics and the Life Sciences 14, no. 1 (February 1995): 3–23. http://dx.doi.org/10.1017/s0730938400011679.

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Although stratified societies have typically been characterized by intensive polygyny, socially imposed monogamy has developed in the stratified societies of Western Europe. Following a critical review of other theories of socially imposed monogamy, a multivariate, nondeterministic theory is developed. Within this theory, a variety of internal political processes can result in socially imposed monogamy, but this phenomenon—while consistent with evolutionary theory—is underdetermined with respect to (1) evolutionary theory, (2) human nature/nurture (i.e., the characteristics of humans), and (3) external ecological variables. Data on the origins and maintenance of socially imposed monogamy in Western Europe are reviewed, indicating that post-antiquity socially imposed monogamy originated in the late Middle Ages and has been maintained since that period by a variety of social controls and ideologies, including political activities of the Christian Church and, in later periods, of women and lower- and middle-status males. As a result of institutionalized controls on reproduction, non-monogamous Western sexuality has been directed at obtaining psychological rewards deriving from evolved motivational systems (e.g., sexual pleasure, excitement, feelings of dominance, status, or intimacy), but this non-monogamous sexuality has not typically been a major source of increased reproductive success.
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Buss, Johanna. "The Understanding of dharmanirapekṣa (“secular”) in the Nepali Online Newspaper Nagarik." Journal of Religion, Media and Digital Culture 7, no. 3 (December 8, 2018): 346–64. http://dx.doi.org/10.1163/21659214-00703007.

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The term “secular” has long been interpreted in academia either as opposition towards religion or as a neutral position. As a Western concept deeply entangled with Christianity, its application to non-Christian and non-Western societies is highly contested. In our second case study, we focus on media discourse around Nepali democracy as a secular (dharmanirapekṣa) state. The discourse understands dharmanirapekṣa as neutrality or indifference towards all religions, but the idea of opposition is lacking. Secularism is attacked as a Western concept threatening Nepali culture or welcomed as a tool in the fight for recognition of different groups after centuries of domination under high-caste Hindu rule.
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