Seahorses Hippocampus spp. are commercially and culturally important to many communities. Although seahorses are widely used in traditional medicine, as curios and as aquarium fishes in Southeast Asia, documentation on the current nature and extent of culturally motivated seahorse uses in Malaysia is lacking. To examine how ethnicity and other socio-demographic drivers shape traditional medicinal use and underlying cultural beliefs involving seahorses, we administered a questionnaire-based survey during March 2021–April 2022 to members of the general public and fishers in Malaysia. Approximately one-fifth (21.0%) of respondents reported consuming seahorses (34.4% of these used seahorses for medicinal purposes, 55.2% for other non-medicinal uses and 10.4% for both types). Consumers of seahorses were from all ethnic groups except for Indigenous groups. In the general public group, medicinal use was more common amongst the Chinese respondents, whereas in the fisher group, other uses were more common amongst the Malay respondents. Amongst the threats facing seahorses, which include overfishing, habitat destruction, bycatch and ocean plastic pollution, only bycatch was perceived as a major threat by most of the general public and fisher respondents. The relatively low prevalence of reported seahorse use amongst Malaysians is an encouraging finding from a conservation perspective. However, the high proportion of non-medicinal uses indicates the need to focus on such other uses to ensure the sustainability of seahorse use in Malaysia.

The academic interest in popular entertainment was long retarded by a class attitude that regarded it as a cultural phenomenon of inferior quality. Those who researched it were collectors and enthusiasts rather than professional scholars. The disdain of the Frankfurt School was also a factor. In the 1960s, with the rise of leisure studies and a Marxist-inflected interest in working-class culture, this began to change. The study of popular forms is now an accepted, even dominant part of the humanities curriculum, though still occasionally tinged with apology.

Turacos are birds used as status symbols in certain African cultures. Despite this cultural value, turacos are increasingly threatened by habitat loss and illegal hunting. We tested the hypothesis that the high cultural value associated with turacos means local people are willing to conserve them and their habitats. To this end, we examined the traditional uses of turacos and how their cultural value could facilitate conservation interventions. We administered an open-ended questionnaire to 180 households during January 2017–November 2019. We found the feathers of three species of turacos to be associated with qualities such as social esteem and power: Bannerman's turaco Tauraco bannermani (categorized as Endangered on the IUCN Red List), green turaco Tauraco persa (Least Concern) and great blue turaco Corythaeola cristata (Least Concern). People were generally supportive of efforts to protect turacos because of a strong connection between these birds and the local culture, supporting our hypothesis. This particularly applied to people of high social standing such as chiefs and village elders who use turaco feathers to gain public distinction. Feathers were also used by herbalists for traditional medicine, and hunters used the birds’ calls as a time indicator. Feathers are generally obtained through opportunistic collection and a sustainable, traditional hunting system, but we also found that some people hunt turacos to sell them as pets. We recommend that conservation interventions make use of the cultural values associated with these iconic species, together with implementing alternative sources of livelihoods, to promote behaviours that help achieve conservation objectives in the area.

This article evaluates the role of community bonds in the long-term transmission of political values. At the end of World War II, Poland's borders shifted westward, and the population from the historical region of Galicia (now partly in Ukraine) was displaced to the territory that Poland acquired from Germany. In a quasi-random process, some migrants settled in their new villages as a majority group, preserving communal ties, while others ended up in the minority. The study leverages this natural experiment of history by surveying the descendants of these Galician migrants. The research design provides an important empirical test of the theorized effect of communities on long-term value transmission, which separates the influence of family and community as two competing and complementary mechanisms. The study finds that respondents in Galicia-majority settlements are now more likely to embrace values associated with Austrian imperial rule and are more similar to respondents whose families avoided displacement.

Self-ageism has a significant negative impact on older people's ageing experiences and health outcomes. Despite ample evidence on cross-cultural ageism, studies have rarely looked into the way cultural contexts affect self-ageism. In this article, we compare expressions of self-ageism and its possible predictors across four European countries based on two questionnaires in a study sample of 2,494 individuals aged 55 and older. We explore how predictors of self-ageism are moderated by cultural values in a comparative fixed-effects regression model. We empirically show that similarly to ageism, self-ageism is not present in the same way and to the same extent in every country. Moreover, the level to which cultures value hierarchy and intellectual autonomy significantly moderates the association between self-ageism and individual predictors of self-ageism. Our study adds to the small existing body of work on self-ageism by confirming empirically that certain expressions of self-ageism and individual predictors are susceptible to change in different cultural contexts. Our research results suggest that self-ageism interventions may benefit from a culturally sensitive approach and imply that more culturally diverse comparisons of self-ageism are necessary to figure out fitting ways to reduce self-ageism.

This article aims to do two things. First, it argues that moralization of health occurs not only at the practical level of individual healthcare choices and health states, but also at the conceptual level of health itself. This is most evident in cases where the concept of health is presumed to possess the property of “overridingness” when compared to competing values and norms, that is, when it is treated as taking precedence over other values and norms it may come into conflict with. Second, the article makes a case for being critically skeptical of specific deployments of the concept of health when it has been moralized in this way. In such cases, what typically results is that some other personal value/norm, or set of values/norms, held by the individual is treated as intrinsically at odds with the concept of health, which is presumed, uncritically, to be superior, often because it is taken to be free-standing and self-justifying. Yet, a growing body of evidence-based research suggests that the role played by dimensions of personal meaningfulness in the quality of individuals’ overall health is quite underappreciated. It is useful to think of these dimensions of personal meaning and significance as representing the individual’s values. Thus, taking these data more seriously ought to lead to a reevaluation of the moralization of health at the conceptual level. In the first place, it is not obvious that if the concept of health runs afoul of other values/norms held by an individual, the latter should automatically yield. In the second place, they suggest that other values/norms held by an individual are not necessarily intrinsically opposed to the concept of health, but in fact may go a good distance in support of it.

While Islam is the second largest religion in the world with 1.6 billion Muslims, there are variations in the interpretations of that law (i.e., Sharia). This diversity and variation may hold the key in explaining the different behaviours among Muslim entrepreneurs because of their views on the concept of work as worship. In this study, we examine how Malay entrepreneurs are guided in their sourcing and shaping of entrepreneurial opportunities through Shafii practice. Our contributions include identifying five central values that guided the participant’s sourcing of opportunities: Fardhu Kifayah (communal obligation), Wasatiyyah (balanced), Dakwah1 (the call of joining the good and forbidding the bad), Amanah (trust), and Barakah (blessings). We also contribute to the entrepreneurship literature by demonstrating how these macro-level values of worship gave the entrepreneurs confidence in creating their new ventures.

Signatory states of the Convention on Biological Diversity must ‘protect and encourage the customary use of biological resources in accordance with traditional cultural practices that are compatible with conservation or sustainable use requirements’. Thus the management of traditional hunting of wildlife must balance the sustainability of target species with the benefits of hunting to traditional communities. Conservation policies usually define the values associated with wild meats in terms of income and nutrition, neglecting a wide range of social and cultural values that are important to traditional hunting communities. We elicited the community-defined benefits and costs associated with the traditional hunting of dugongs Dugong dugon and green turtles Chelonia mydas from communities on two islands in Torres Strait, Australia. We then used cognitive mapping and multidimensional scaling to identify separable groups of benefits (cultural services, provisioning services, and individual benefits) and demonstrate that traditional owners consider the cultural services associated with traditional hunting to be significantly more important than the provisioning services. Understanding these cultural values can inform management actions in accordance with the Convention on Biological Diversity. If communities are unable to hunt, important cultural benefits are foregone. Based on our results, we question the appropriateness of conservation actions focused on prohibiting hunting and providing monetary compensation for the loss of provisioning services only.

The natural environment underpins human well-being in diverse and complex ways, providing both material and non-material benefits. Effective conservation requires context-specific understandings of human interactions with, and conceptions of, nature. A focus on how cultural values and norms frame relationships with the natural world can enhance conservation efforts, and can prevent conservation actions undermining local culture and values, providing opportunities to reinforce them instead. Conservation, including the conceptualization and management of protected areas, has the potential to support or undermine these culture–nature relationships. A cultural values approach seeks to identify, understand and integrate considerations of cultural values into the design and implementation of conservation initiatives. Such approaches can realize diverse benefits, including maintaining and enhancing local culture (as a contribution to human well-being), deepening links between communities and conservation activities; facilitating parallel conservation of nature and culture; promoting non-material as well as material natural values; and allowing specific cultural values to inform and drive conservation efforts. Cultural values approaches thus help to enhance the equity, efficacy and acceptability of conservation practice. Fauna & Flora International has implicitly and explicitly acknowledged cultural values within project design and delivery for over 20 years. In 2011 a Cultural Values Programme was established to enhance the role of cultural values of species, places and practices, and of individual and group identities, within conservation. Here we describe our evolving approach to integrating cultural values into conservation practice, provide key lessons learnt, based on specific case studies, and relate these to wider conservation policy and practice.

A qualitative ranking method, Q methodology, was used to assess stakeholder priorities for socioecological services derived from coastal marshes and communities. The goal was to reveal strength of concerns for and tradeoffs among effects of coastal resilience strategies. Factor analysis identified three perspectives that formed a spectrum from high to low priorities on intangible services. Academic and government stakeholders were more likely than local residents to prioritize intangible services, but stakeholder views were diverse. A collaborative learning process promoted some alignment of views and academics showed the most movement – towards residents’ perspectives. Q-sort appeared effective at efficiently synthesizing broad concerns.

Although perceptions of physically, socially, and morally stigmatized occupations – ‘dirty work’ – are socially constructed, very little attention has been paid to how the context shapes those constructions. We explore the impact of historical trends (when), macro and micro cultures (where), and demographic characteristics (who) on the social construction of dirty work. Historically, the rise of hygiene, along with economic and technological development, resulted in greater societal distancing from dirty work, while the rise of liberalism has resulted in greater social acceptance of some morally stigmatized occupations. Culturally, masculinity tends to be preferred over femininity as an ideological discourse for dirty work, unless the occupation is female-dominated; members of collectivist cultures are generally better able than members of individualist cultures to combat the collective-level threat that stigma inherently represents; and members of high power-distance cultures tend to view dirty work more negatively than members of low power-distance cultures. Demographically, marginalized work tends to devolve to marginalized socioeconomic, gender, and racioethnic categories, creating a pernicious and entrapping recursive loop between ‘dirty work’ and being labeled as ‘dirty people.’