The Development of a Measure of Orthographic Processing in the Arabic Language: A Psychometric Evaluation

Although Arabic is an official language in 27 countries, standardized measures to assess Arabic literacy are scarce. The purpose of this research was to examine the item functioning of an assessment of Arabic orthographic knowledge. Sixty novel items were piloted with 201 third grade Arabic-speaking students. Participants were asked to identify the correctly spelled word from a pair of two words. Although the assessment was designed to be unidimensional, competing models were tested to determine whether item performance was attributable to multidimensionality. No multidimensional structure fit the data significantly better than the unidimensional model. The 60 original items were evaluated through item fit statistics and comparing performance against theoretical expectations. Twenty-eight items were identified as functioning poorly and were iteratively removed from the scale, resulting in a 32-item set. A value of 0.987 was obtained for McDonald’s coefficient ω from this final scale. Participants’ scores on the measure correlated with an external word reading accuracy measure at 0.79 (p \u3c .001), suggesting that the tool may measure skills important to word reading in Arabic. The task is simple to score and can discriminate among children with below-average orthographic knowledge. This work provides a foundation to develop Arabic literacy assessment

Asabiyya: Re-Interpreting Value Change in Globalized Societies

This article reflects the renewed interest of economics and the social science discipline in value systems and religion. The World Values Survey provided a data framework of global value change, whose quantitative results led Barro (2004) to analyze the connections between some dimensions of recent sociological religious value research with economic growth. The present essay starts from this methodological position, and links value systems with economic performance in a much wider and macrosociological framework. We further develop the well-known Inglehart and Welzel (2003) map of global values, and develop the idea of Asabiyya (social cohesion), as a counter-model to both Barro and Inglehart and Welzel approaches. A frequently asked question is whether modernization without spiritual values in a globalized world economy and world society possible in the long run? Starting from principal component analysis, it is shown that rather two factors are decisive in understanding global value change: a continuum of traditional versus secular, and a continuum cheating versus active society. Asabiyya in the 21st Century, as a way out from the modernization trap of societies, characterized by large-scale social anomaly, is a high secularism combined with a high active society score, thus avoiding the modernization trap. We show that economic growth in the current world crisis is far more connected with these dimensions. We conclude that not a society based on fear is needed in the first place, but an active society of volunteer social work

Adaptation of the Basic Empathy Scale among a Portuguese sample of incarcerated juvenile offenders

The main aim of the present study was to examine the psychometric properties of the Basic Empathy Scale (BES) and of its adapted short version among a forensic sample of incarcerated male juvenile offenders (N = 221). The Portuguese validations of the BES and its adapted short version demonstrated good psychometric properties, namely in terms of the two-factor structure, internal consistency, convergent validity, discriminant validity, and concurrent validity that generally justifies its use among this population. Statistically significant associations were found with callous– unemotional traits and social anxiety. Findings are discussed in terms of the use of the BES and its adapted short version with juvenile offenders.This research was supported by the Portuguese Foundation for Science and Technology (FCT) with co-financing of the European Social Fund – POPH/FSE [grant number SFRH/BPD/86666/2012]

The humanistic roots of Islamic administration and leadership for education : philosophical foundations for cross-cultural and transcultural teaching

For a number of decades, a humanistic approach has been a minor but persistent one in the Western field of administrative and leadership studies, and only recently has been broadening to include other humanist traditions (Dierksmeier et al., 2011) and has yet to be fully explored in educational administration and its pedagogy and curriculum although some foundational work has been done (e.g., Samier, 2005). The focus in this chapter is on the Islamic humanist tradition as it relates to the teaching of educational administration and leadership in a Muslim context, with implications for cross-cultural and transcultural use. The second purpose of the chapter is to show the correspondences that exist between the Islamic and Western humanist traditions in terms of human values, knowledge and educational ideal, which in this chapter are argued to be close to the Western Idealist tradition and the German Bildung conception of education as well as the strong interpretive and hermeneutic foundations that originated in the Islamic tradition and which influenced the foundations of many relevant European schools of thought, particularly in the Enlightenment.The initial section of the chapter is a comparative examination of the central principles of the Islamic humanist tradition from the classical through to contemporary times with the Western humanist tradition as they relate to conceptions of the good, ethics, the construction of meaning and a set of higher order values predicated upon human dignity, integrity, empathy, well-being, and the public good (Goodman, 2003) covering a number of important scholars like Al Farabi, al Isfanhani, and Edward Said (e.g., Kraemer, 1986). In both, professions are viewed as meaningful work that allow for large measures of decision making, and are grounded in human qualities and needs including autonomy, freedom and emancipation balanced with responsibilities, obligations and duties to society. These are compared with the corresponding principles of knowledge in Western humanism which includes a strong constructivist view of reality (Makdisi, 1990). Secondly, the chapter examines the principles of good or ideal leadership and administration that humanism aims at in its preparation of officials, including those in the educational sector in both the classical Islamic tradition (Hassi, 2012) and Western approaches to humanistic administration and leadership (Czarniawska-Joerges & Guillet de Monthoux, 1994; Gagliardi & Czarniawska, 2006; Leoussi, 2000). The third section focusses on close correspondences that exist between the Islamic (Afsaruddin, 2016; al-Attas, 1980; Yasin & Jani, 2013) and Western (Aloni, 2007; Veugelers, 2011) humanist education traditions in terms of educational ideal as well as the kind of teaching practices that distinguish these traditions (Daiber, 2013; Dossett, 2014) as they apply to educational administration and leadership (Greenfield & Ribbins, 1993). The chapter concludes with a discussion of how the Islamic humanist tradition can contribute to cross-cultural and transcultural graduate teaching in international educational administration (Khan & Amann, 2013)

Social anxiety symptoms in young children:Investigating the interplay of theory of mind and expressions of shyness

Children’s early onset of social anxiety may be associated with their social understanding, and their ability to express emotions adaptively. We examined whether social anxiety in 48-month-old children (N = 110; 54 boys) was related to: a) a lower level of theory of mind (ToM); b) a lower proclivity to express shyness in a positive way (adaptive); and c) a higher tendency to express shyness in a negative way (non-adaptive). In addition, we investigated to what extent children’s level of social anxiety was predicted by the interaction between ToM and expressions of shyness. Children’s positive and negative expressions of shyness were observed during a performance task. ToM was measured with a validated battery, and social anxiety was assessed using both parents’ reports on questionnaires. Socially anxious children had a lower level of ToM, and displayed more negative and less positive shy expressions. However, children with a lower level of ToM who expressed more positive shyness were less socially anxious. Additional results show that children who displayed shyness only in a negative manner were more socially anxious than children who expressed shyness only in a positive way and children who did not display any shyness. Moreover, children who displayed both positive and negative expressions of shyness were more socially anxious than children who displayed shyness only in a positive way. These findings highlight the importance of ToM development and socio-emotional strategies, and their interaction, on the early development of social anxiety

Receiver function study in northern Sumatra and the Malaysian peninsula

International audienceIn this receiver function study, we investigate the structure of the crust beneath six seismic broadband stations close to the Sunda Arc formed by subduction of the Indo-Australian under the Sunda plate. We apply three different methods to analyse receiver functions at single stations. A recently developed algorithm determines absolute shear-wave velocities from observed frequency-dependent apparent incidence angles of P waves. Using waveform inversion of receiver functions and a modified Zhu and Kanamori algorithm, properties of discontinuities such as depth, velocity contrast, and sharpness are determined. The combination of the methods leads to robust results. The approach is validated by synthetic tests. Stations located on Malaysia show high-shear-wave velocities () near the surface in the range of 3.4-3.6 km s attributed to crystalline rocks and 3.6-4.0 km s in the lower crust. Upper and lower crust are clearly separated, the Moho is found at normal depths of 30-34 km where it forms a sharp discontinuity at station KUM or a gradient at stations IPM and KOM. For stations close to the subduction zone (BSI, GSI and PSI) complexity within the crust is high. Near the surface low of 2.6-2.9 km s indicate sediment layers. High of 4.2 km s are found at depth greater than 6 and 2 km at BSI and PSI, respectively. There, the Moho is located at 37 and 40 km depth. At station GSI, situated closest to the trench, the subducting slab is imaged as a north-east dipping structure separated from the sediment layer by a 10 km wide gradient in between 10 and 20 km depth. Within the subducting slab ≈ 4.7 km s. At station BSI, the subducting slab is found at depth between 90 and 110 km dipping 20° ± 8° in approximately N 60° E. A velocity increase in similar depth is indicated at station PSI, however no evidence for a dipping layer is found

Informal Interference in the Judiciary in New Democracies: A Comparison of Six African and Latin American Cases

This paper assesses the extent to which elected power holders informally intervene in the judiciaries of new democracies, an acknowledged but under-researched topic in studies of judicial politics. The paper first develops an empirical strategy for the study of informal interference based on perceptions recorded in interviews, then applies the strategy to six third-wave democracies, three in Africa (Benin, Madagascar and Senegal) and three in Latin America (Argentina, Chile and Paraguay). It also examines how three conditioning factors affect the level of informal judicial interference: formal rules, previous democratic experience, and socioeconomic development. Our results show that countries with better performance in all these conditioning factors exhibit less informal interference than countries with poorer or mixed performance. The results stress the importance of systematically including informal politics in the study of judicial politics

Missing non-Western voices on social justice for education : a postcolonial perspective on traditions of marginalized communities

This chapter reviews the theories and development of a number of non-Western philosophical and legal social justice traditions that have been marginalized in the literature, adopting primarily a postcolonial perspective on how they can contribute to education, transcending colonizer distortions of knowledge to present and draw implications from bodies of knowledge that have been removed from the dominating international literature. This approach is accompanied by a critique of globalization that has, according to many authors, created a hegemonic position for primarily Anglo-American systems in this respect including the view of “epistemicide,” imperialism, “symbolic violence,” and neocolonization, particularly in relation to the right to culture as a social justice principle. Various forms of colonization, including that under the current globalization period, produce cultural hierarchies of values and knowledge, or even expunge cultural and knowledge traditions. This chapter examines selected humanistic traditions of social justice that have existed for centuries, long pre-dating the modern period, focusing on those that have suffered an injustice in their suppression and distortion through a Bourdieuian “symbolic” violence applying not only to the knowledge that is suppressed, expunged, or lost through colonization and globalization and the cultural and intellectual capital they carry but also the identities, values, and traditional social institutions from which they are derived. The first section examines the conceptions and practices of social justice established in ancient Mesopotamia that provides the historical foundation to many later systems. The second presents the Confucian system of social justice as a foundation to the just society that has informed administration, education, and the principles of justice of a number of countries consisting of equitable distribution, equal opportunities, the rights of individuals and the principle of equity. The next section examines the Islamic social justice tradition consisting of distributive, retributive, and fairness and equity and the aim of piety to correct injustices, individually and collectively and establish equal rights for women and men in many spheres and the role of education in emphasizing the role of mind in its critical and reasoning capacities and reason in the formation of character, morality, and the human community with a strong emphasis on education and becoming learned. Finally, a representative selection of indigenous systems of social justice are examined where principles of individual rights and obligations to others and nature carried with them obligations in how others are treated and cared for due to stronger collective rather than individualistic values