9th Conference on Cuban and Cuban-American Studies, Dispersed Peoples: The Cuban and Other Diasporas [Call for Papers and Panels]

This is the call for papers and panels for the 9th Conference on Cuban and Cuban-American Studies, Dispersed Peoples: The Cuban and Other Diasporas.

Self-other rating discrepancy and personality antecedents

This study explored individual difference factors to help explain the discrepancy that has been found to exist between self and other ratings in prior research. Particularly, personality characteristics of the self-rater were researched in the current study as a potential antecedent for self-other rating agreement. Self, peer, and supervisor ratings were provided for global performance as well as five competencies specific to the organization being examined. Four rating tendency categories, over-raters, under-raters, in-agreement (good), and in-agreement (poor), established in research by Atwater and Yammarino were used as the basis of the current research. The sample for rating comparisons within the current study consisted of 283 self and supervisor dyads and 275 for self and peer dyads from a large financial organization. Measures included a custom multi-rater performance instrument and the personality survey instrument, ASSESS, which measures 20 specific personality characteristics. MANCOVAs were then performed on this data to examine if specific personality characteristics significantly distinguished the four rating tendency groups. Examination of all personality dimensions and overall performance uncovered significant findings among rating groups for self-supervisor rating comparisons but not for self-peer rating comparisons. Examination of specific personality dimensions for self-supervisory ratings group comparisons and overall performance showed Detail Interest to be an important characteristic among the hypothesized variables. For self-supervisor rating comparisons and specific competencies, support was found for the hypothesized personality dimension of Fact-based Thinking which distinguished the four rating groups for the competency, Builds Relationships. For both self-supervisor and self-peer rating comparisons, the competencies, Builds Relationships and Leads in a Learning Environment, were found to have significant relationship with several personality characteristics, however, these relationships were not consistent with the hypotheses in the current study. Several unhypothesized personality dimensions were also found to distinguish rating groups for both self-supervisor and self-peer comparisons on overall performance and various competencies. Results of the current study hold implications for the training and development session that occur after a 360-degree evaluation process. Particularly, it is suggested that feedback sessions may be designed according to particular rating tendencies to maximize the interpretation, acceptance and use of evaluation information. ^

Deconstructing the Religious Archive and its Secular Component and its Relationship to Violence

The thesis argues for the inclusion of the study of religion within the public school curriculum. It argues that the whole division between “religious��� and “secular” spaces and institutions is itself rooted in a specific religious tradition. Using the theories of Jacques Derrida, I argue that, unless the present process of globalization is tempered with alternative models of organizing that don’t include this secular/sacred division, the very process of Western globalization acts as a moral religion. Derrida calls this process “globalatinization,” the imposition of Western defined institutions upon other cultures. The process creates a type of religious violence through act of imposing notions of “secular/public” and “sacred/private.” Drawing from Mark Juergensmeyer’s theory of religious violence, and Derrida’s and Foucault’s understanding of discursive formations, I argue that religious studies should enter this “secular/public” space in the form of educating about the world’s religions. Such education would go a long way in preventing the demonization of the “other” through promoting empathy, understanding, and respect for “other” traditions. Finally, education would provide a needed self-critique of the dividing of “secular/sacred” in contemporary Western life.

Russia's Islam: Discourse on Identity, Politics, and Security

Despite the long history of Muslims in Russia, most scholarly and political literatures on Russia’s Islam still narrowly interpret Muslim-Slavs relations in an ethnic-religious oppositional framework. In my work, I examine Russia’s discourse on Islam to argue that, in fact, the role of Islam in post-Soviet Russia is complex. Drawing from direct sources from academic, state, journalistic, and underground circles, often neglected by Western commentators, I identify ideational patterns in conceptualizations of Islam and reconstruct relational networks among authors. To explain complex intertextual relations within specific contexts, I utilize an analytically eclectic method that appropriately combines theories from different paradigms and/or disciplines. Thanks to my multi-dimensional approach, I show that, contrary to traditional views, Russia’s Muslims participate in processes of post-Soviet Russia’s identity formation. Starting from textual contents, avoiding pre-formed analytical frames, I argue that many Muslims in Russia perceive themselves as part of Russian civilization – even when they challenge the status-quo. Building on my initial findings, I state that a key element in Russia’s conceptualization of Islam is the definition, elaborated in the 1990s, of traditional Islam as part of Russian civilizational history, as opposed to extremist Islam as extraneous, hostile phenomenon. The differentiation creates an unprecedently safe, if confined, space for Islamic propositions, of which Muslims are taking advantage. Embedded in debates on Russian civilization, conceptualizations of Islam, then, influence Russia’s (geo)political self-perceptions and, consequently, its domestic and international policies. In particular, Russian so-far neglected Islamic doctrine supports views of Islamic terrorism as a political and not religious phenomenon. Hence, Russia interprets both terrorism and counterterrorism within its own historical tradition, causing its strategy to be at odds with Western views. Less apparently, these divergences affect Russian-U.S. broader relations. Finally, in revealing the civilizational value of Russia’s Islam, I expose intellectual relations among influential subjects who share the aim to devise a new civilizational model that should combine Slavic and non-Slavic, Orthodox and Islamic, Western, and Asian components. In this old Russian dilemma, the novelty is Muslims��� participation.