By Peter Muijres – Culture Class
Never in human history have we hunted for so much data, information and knowledge.
Never in human history have we gathered so much that is useful but not used.
The gap between existing and applied information concerns all types of human activity: raising children, buying food, designing products, disposing of waste, caring for the sick, governing resources, creating art. What are the results of research and development worth if nobody can use them, except perhaps a select few?
Knowledge Mobilization is a complex and emergent process that focuses on making what we know ready for action to produce value. The term was coined by the Social Sciences and Humanities Research Council of Canada (SSHRC) in the first years of this millennium. The need for knowledge mobilization has arisen from the complex knowledge production process that has consistently failed to translate the most useful evidence resulting from practice and research into everyday outcomes that could benefit our decision making.
Why does new and useful intelligence often end in a file, on a shelf or in a head instead of being made available to public benefit? Many factors contribute to the knowledge gap. Policies aimed at smothering conflicting interests and delay caused by bureaucratic hurdles are only two of them. The ‘information revolution’ appears to provide another explanation for the knowledge gap between knowing and doing . As a result of internet, the “expert” is no longer viewed as a dominant source of knowledge. The increased competition between sources of information has led to heightened confusion and anxiety, as to what is the “best” method of ensuring positive outcomes for the decisions we take.
What can we do to make knowledge available for application? Peter Levesque suggests that knowledge mobilization is led from the middle and for the purpose. The issues of power and control are central – especially in institutional settings. He argues that more important than content, are considerations of context, capacity, and a culture that supports the use, sharing, and co-creation of knowledge(s), in its many forms. Value is always created in exchange. Exchange can be in multiple forms that depend on context, capacity of individuals and organizations, the accessibility of content, and he culture that supports exchange and value production.
Some core questions include:
- How do we integrate multiple sources of data, information and knowledge into our daily activities, whether they be consumer decisions, or high-level policy decisions?
- How do we, collectively and individually, move from making decisions based mostly on emotions and opinions to making decisions based on individual as well as collective understanding?
- How do we move from holding on to what we know rather than sharing it and acting on it in ways that are mutually beneficial?
Having useful evidence available to us in a timely fashion, in a format that we can use, is critical to the change from simply knowing to doing – and doing the best we can.
Knowledge Mobilization also includes active processes of creating linkages and exchanges between producers and users of data, information, and knowledge to engage in value-added activities. It includes a more entrepreneurial perspective than is often seen in disciplinary academic research and includes awareness of opportunities, key partnerships, market conditions, technological supports, and concepts of innovation.
The Epigenetic Psychosexual Stages
Erikson believed that childhood is very important in personality development. He accepted many of Freud’s theories, including the id, ego, and superego, and Freud’s theory of infantile sexuality. But Erikson rejected Freud’s attempt to describe personality solely on the basis of sexuality, and, unlike Freud, felt that personality continued to develop beyond five years of age.
All of the stages in Erikson’s epigenetic theory are implicitly present at birth (at least in latent form), but unfold according to both an innate scheme and one’s up-bringing in a family that expresses the values of a culture. Each stage builds on the preceding stages, and paves the way for subsequent stages. Each stage is characterized by a psychosocial crisis, which is based on physiological development, but also on demands put on the individual by parents and/or society. Ideally, the crisis in each stage should be resolved by the ego in that stage, in order for development to proceed correctly. The outcome of one stage is not permanent, but can be altered by later experiences. Everyone has a mixture of the traits attained at each stage, but personality development is considered successful if the individual has more of the “good” traits than the “bad” traits.
Erikson’s theory of ego psychology holds certain tenets that differentiate his theory from Freud’s. Some of these include:
The ego is of utmost importance. Part of the ego is able to operate independently of the id and the superego. The ego is a powerful agent that can adapt to situations, thereby promoting mental health. Social and sexual factors both play a role in personality development.
Erikson’s theory was more comprehensive than Freud’s, and included information about “normal” personality as well as neurotics. He also broadened the scope of personality to incorporate society and culture, not just sexuality. Criticisms of his theories, in addition to the factors discussed in class, have noted that he did no statistical research to generate his theories, and it is very hard to test his theories in order to validate them.
Stage 1 – Basic Trust vs. Mistrust
Developing trust is the first task of the ego, and it is never complete.
The child will let mother out of sight without anxiety and rage because she has become an inner certainty as well as an outer predictability.
The balance of trust with mistrust depends largely on the quality of maternal relationship.
Stage 2 – Autonomy vs. Shame and Doubt
If denied autonomy, the child will turn against him/herself urges to manipulate and discriminate.
Shame develops with the child’s self-consciousness.
Doubt has to do with having a front and back — a “behind” subject to its own rules. Left over doubt may become paranoia.
The sense of autonomy fostered in the child and modified as life progresses serves the preservation in economic and political life of a sense of justice.
Stage 3 – Initiative vs. Guilt
Initiative adds to autonomy the quality of undertaking, planning, and attacking a task for the sake of being active and on the move.
The child feels guilt over the goals contemplated and the acts initiated in exuberant enjoyment of new locomoter and mental powers.
The castration complex occuring in this stage is due to the child’s erotic fantasies.
A residual conflict over initiative may be expressed as hysterical denial, which may cause the repression of the wish or the abrogation of the child’s ego: paralysis and inhibition, or overcompensation and showing off.
The Oedipal stage results not only in oppressive establishment of a moral sense restricting the horizon of the permissible, but also sets the direction towards the possible and the tangible which permits dreams of early childhood to be attached to goals of an active adult life.
After Stage 3, one may use the whole repetoire of previous modalities, modes, and zones for industrious, identity-maintaining, intimate, legacy-producing, dispair-countering purposes.
Stage 4 – Industry vs. Inferiority
To bring a productive situation to completion is an aim which gradually supersedes the whims and wishes of play. The fundamentals of technology are developed To lose the hope of such “industrious” association may pull the child back to the more isolated, less conscious familial rivalry of the Oedipal time. The child can become a conformist and thoughtless slave whom others exploit.
Stage 5 – Identity vs. Role Confusion (or “Diffusion”)
The adolescent is newly concerned with how they appear to others.
Ego identity is the accrued confidence that the inner sameness and continuity prepared in the past are matched by the sameness and continuity of one’s meaning for others, as evidenced in the promise of a career.
The inability to settle on a school or occupational identity is disturbing.
Stage 6 – Intimacy vs. Isolation
Body and ego must be masters of organ modes and of the other nuclear conflicts in order to face the fear of ego loss in situations which call for self-abandon. The avoidance of these experiences leads to isolation and self-absorption. The counterpart of intimacy is distantiation, which is the readiness to isolate and destroy forces and people whose essence seems dangerous to one’s own. Now true genitality can fully develop.
The danger at this stage is isolation which can lead to sever character problems.
Erikson’s listed criteria for “genital utopia” illustrate his insistence on the role of many modes and modalities in harmony:
mutuality of orgasm with a loved partner of opposite sex with whom one is willing and able to share a trust, and with whom one is willing and able to regulate the cycles of work, procreation, and recreation so as to secure to the offspring all the stages of satisfactory development.
Stage 7 – Generativity vs. Stagnation
Generativity is the concern in establishing and guiding the next generation.
Simply having or wanting children doesn’t achieve generativity. Socially-valued work and disciples are also expressions of generativity.
Stage 8 – Ego Integrity vs. Despair
Ego integrity is the ego’s accumulated assurance of its capacity for order and meaning.
Despair is signified by a fear of one’s own death, as well as the loss of self-sufficiency, and of loved partners and friends. Healthy children, Erikson tells us, won’t fear life if their elders have integrity enough not to fear death.
By Peter Muijres
What are the determinants of expatriate adjustment in a cross-cultural setting? The researchers Black, Mendenhall and Oddou suggested a ‘comprehensive’ model of international adjustment in 1991 based on a review of empirical studies on ‘overseas’ adjustment of expatriate managers by the latter two (Mendenhall & Oddou, 1985).
Eight years later, Shaffer et al. (1999) adapted the model by adding some new factors, including language fluency, and making a bunch of other changes. However, the 1985 review and the original 1991 model, displayed in the featuring image, included some useful handles that may help expats out there in their adjustment process. These individual and the ‘non-work factors’ in specific will be given full attention at the expense of all the rest.
The authors differentiated three sorts of ‘international adjustment’: (1) adjustment to work, (2) adjustment to interacting with host nationals, and (3) adjustment to the general environment. Good adjustment in one area spills over into another, as you might expect from anything having to do with people, motives and mental health.
The individual factors have been divided into a self-efficacy (self-oriented), relational skills (other-oriented) and perception skills. The self-oriented individual skill includes at least three subsets of skills:
(1) Reinforcement substitution: the ability to find replacing interests and joys.
This entails finding an alternative to fill the gap left by the loss of a cherished passtime that you cannot continue after relocation. If skiing is no longer an option, but photograpyhy is, perhaps that might develop into your new passion with a similar effect.
(2) Stress reduction: the ability to recuperate from stress.
Being exposed to an environment that is sometimes difficult to understand or predict is stressful. Some expats reduce that stress by regularly taking a time out for themselves to limit their exposure to external stressors and recuperate from stress, for example by engaging in a comforting activity like writing, yoga, or a cigarette break outside.
(3) Technical competence: on the job functionioning with good results.
Expats who are tuned into their sociocultural environment, perform better. Good performance promotes a positive attitude and successful adaptation and vice versa. However, HR people often wrongly assume that performance abroad will be as it has been at home and base the selection of future expats on their track record only.
The other-oriented individual skills has been relabelled ‘relation skills’. It involves the ability to develop new relationships and a willingness to communicate. Having host national friends (or indeed: lovers) may greatly benefit your intercultural adjustment in various ways.
Having local friends may not only enhance your opportunities to interact with host nationals, they may also introduce you to their way of life and help you to recognise, understand and appreciate the cultural differences. You might be introduced to their families or be taken to non-touristic places where you witness how things are done and people treated when undisturbed by office formalities and social expectations.
Even showing an interest in the non-expat population often earns you credits, as is learning the local language. However, beware of quick solutions and culturally insensitive approaches. Yelling local jokes out loud, reciting the tong twister of the local language (and pronunciating it wrongly), intruding into people’s breathing space and laughing hysterically at whatever one may say or do, doesn’t necessarily attract friends.
The perception based individual skills purport having a non-evaluative attitude and the ability to make correct intercultural attributions. Learned cultural differences in perceptions and evaluations of social behaviour often lead people from different cultures to misinterpret each other. Understanding the motives of host nationals also helps the foreigner to predict how their opinions and behaviour will be received.
The non-work factors affect the degree or extent of international adjustment, not how it happens. ‘Cultural novelty’, still called ‘cultural toughness’ in 1985, reflects the country specific variables that facilitate acculturation to a particular setting. Hofstede (1980) has made this dimension better known as ‘cultural distance’. Being in host countries with similar features as your home culture makes the whole process of settling in much easier.
Another non-work factor is ‘Adjustment of Family-Spouse’. Less exposure to and needs to come to terms with cultural differences make it less urgent adapt your mindset and personal life. Cultural restrictions in a male dominated society make adapting for western wives even extra challenging. Unsatisfied social and emotional needs of poorly adapted family members, and perhaps the associated consequences, may lead partners or dads to cut their assignment short and return back home.
Besides Individual and nonwork factors, also job factors, organisation culture and organisation socialization factors affect mode and/or degree of adjustment. The job dimension contain factors related to job clarity, job discretion, job novelty and job conflict. The ‘organisation culture’ dimension addresses the novelty of the organisation culture, social support and logistical help experienced by the expat. ‘Organisation socialisation’ entails tactics and content that only affects the mode, not the degree of expatriate adjustment. All these dimensions affecting in-country adjustment, are precipitated by Anticipatory adjustment factors. Intercultural training and previous experience affect ‘accurate expectations’ on an individual dimension. Selection mechanisms and criteria on an organisational level predict the mode and degree of in-country adjustment.
Although expatriate adjustment wasn’t much of a concern until the late 1970s and the research still in a very early phase in 1985, the research tradition has never changed much. Many different models of intercultural adjustment have been offered during the last four decades. Just like people or eras in time, each has its own pros, cons and particularities. Mostly, attention is paid to how individuals move around as actively processing centers of awareness, but less to the parts played in multiple systems. The transcultural dynamics involving the locally available social groups, the home front and virtual communities for example, as well as the adaptation process as an often emotion based process that takes time do not always receive the attention they deserve.
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Written by Peter Muijres – http://www.cultureclass.org
The last blog post was about the question how the availability of words in different languages facilitates people to express things. Right now, this emphasis will shift towards the question whether a language is able to express cultural uniqueness and what implications this would have for cross-cultural communication. ‘Intranslatable’ foreign words are often quoted and explained to show there is nothing special about the culture that generated them.
The Swedish word Mångata, is popular for example, meaning: the road-like reflection of the moon on the water. Next one; the Spanish sobremesa is the leisurely time spent at the table together after people have finished eating. Easy. Next, one: utepils means enjoying a beer outside in the sun. Next one in line is the Japanese Komorebi. English language might need several words to describe the effect of sunlight filtering through leaves where the Japanese need only one, but in the end we are talking about the same thing, aren’t we?
That remains the question. The Sapir-Whorf hypothesis suggests that words that exist only in one language expresses an unique experience particular to that culture, because the meaning of words determines what we are capable of thinking of. At the other hand, the structuralist approach in linguistics, proposes that the words in a language are like the holes in a fishing net. Each language group throws the fishing net in its own way over a surface, which represents reality. Although the net and the holes will always fall differently, and different words cover different aspects and dimensions, the reality underneath stays basically the same. The methaphor is used to illustrate that people all have a similar experience of reality, although the words they use to catch this reality may differ.
What does this mean to cross-cultural communication? Structuralists might argue: ‘communication between cultures is possible because people understand the words they use in the same way‘. Cultural differences are superficial and no experience is exclusive to people in one culture, the structuralist view holds. At the other hand, cultural relativists, like Sapir and Whorf, might argue that ‘communication between cultures goes wrong all the time, because people understanding the words they use in different ways’. The latter suggests that people from different cultures make sense of reality differently and should therefore be understood in their own terms.
An abilty to explain something (‘erklaeren’) and having an interpretative understanding (‘verstehen’) are two different things, Max Weber once explained. By now, you might have a notion of what utepils is. However you still have no idea what it means to live through a long, dark Scandinavian winter and the mindset, social setting and joyful expectations of spring and summer that the Norwegians tend to associate with ‘enjoying a beer in the sun’. Understanding the meaning of a word means something different than understanding that meaning in its cultural context. Let’s sink our teeth into two examples.
The German word ‘Fingerspitzengefuehl’ literally translates as ‘fingertips feeling’. The concept describes a certain strategic awareness, tact and intuition that allows for a quick responding to situational changes. The description might have drafted a picture by now, but it probably won’t include the almost geek-like joy and satisfaction that fingertips feelers may derive from observing how all particles in an incomprehensible scheme ingeniously work together to produce the tangible, hoped for result. A commitment to understand what needs to be done, why and in what way fosters a carefully cultivated mindset of punctuality, discipline and critical curiousity on a level where skills turn into art. Famous for their attention to detail, planning and punctuality, a missing cultural context would fail to make understandable why Germans were among the first to come up with a word for ‘Fingerspitzengefuehl’.
The opposite of planning is delicately caught by a word the Portuguese came up with: desenrascanço. Literally meaning “disentanglement”, desenrascanço refers to improvised, ad hoc solutions that prevent the problem from getting completely out of control and without a solution. So, that be a serious reason for concern?
Although you may have an idea of the translation of desenrascanço, developing cultural sensitivity requires a context. Desenrascanço is normally used to express an ability to solve a problem without having the knowledge or the adequate tools to do so, by use of imaginative resources or by applying knowledge to new situations. Portuguese people are said to strongly believe it to be one of their most valued virtues and a living part of their culture. There is a distinct pride and pleasure involved in the resourcefulness associated with the ability to handle unexpected situations and is not to be confused with an endorsement of amateurism, irresponsibility and lack of planning.
This brings us back to the original question: is a language able to express cultural uniqueness and what implications would that have for cross-cultural communication? The purpose of raising questions such as these is not to end up with a final answer that should be copied and applied across situations indifferently.
One post on cultureclassblog mentioned that picking up easily on new languages indicates cultural intelligence, because it shows an ability to recognize and apply subtle culture specific meanings in communication. What did the American expat, who refused to speak anything but English, communicate by stating : “If English was good enough for Jesus, it’s surely good enough for me!”? That speaking in the same language is no guarantee for being on the same page.
More important than the content of words is your view of self, others, your relation to others and the world that you communicate. Relationships depend on communication and over 80% of it happens non-verbally. Attending to mind whether another person really understands and feels understood may not seem necessary at times, but may contribute something else within a context where borders are crossed and opportunities created together.
Cultureclass.org provides training in cross-cultural personal and communication skills.
Written by: Peter Muijres
Around a decade ago a few people spearheaded the introduction of anew concept: ‘cultural intelligence’, also called ‘cultural quotient’ or ‘CQ’. Ang, van Dyne, Earley and Livermore were among these people and introduced CQ to help understand and predict why some expats adjust better than others to communicating with people from different cultures and living in a new environments.
CQ is more concerned with the personal potential to adapt, not merely with the outcomes in terms of cultural competencies. Therefore, proponents claim that CQ is able to measure and predict expatriate performance more precisely1 than cultural competence based measures. The concept of CQ seeks to line up with cognitive, social and emotional forms of intelligence . However, the differential CQ is different because it is not confined by specific cultural borders.1,2 In fact, CQ is concerned with the capability to identify and reconcile cultural differences.
CQ comprises four parts: cognitive (CQ knowledge), metacognitive (CQ strategy), motivational (CQ motivation) and behavioural (CQ action).
Cognition and meta-cognition are concerned with what information is collected and how it is processed. For example, a woman with a well-developed CQ knowledge, is aware of her personal and interpersonal experiences during everyday interactions, when they happen and how she responds. Sensitive to the responses of others and her effectiveness, she might then use information to adjust her learning strategy or her communication or problem solving style to fit the demands of the situation.
An American tourist who did not show this behaviour, was once spotted with his wife in a quiet backstreet bar in Amsterdam. He was very happy and excited about being in Holland and really felt like making some new friends on the spot. However, his loud and expressive communication style, considered obnoxious and disruptive by the Dutch visitors, only met with resistance. However, he did not reconsider and trying something else but decided not to give up. Instead, he became louder and more enthusiastic in increasingly desperate attempts to win the interest of his potential new friends.
As a part of CQ, ‘motivation’ describes a person’s level of initiative and effort: how much does he or she try to adjust to his or her new environment? Persistence, efficacy, self-confidence, affinity with the new culture, personal objectives, goals and the level of effort required, are all players in the motivation to engage with people from different cultures. Although the strategy of the American tourist did not render any new Dutch friends, he definitely deserved credits for his motivation.
CQ behaviour describes the ability to develop culturally appropriate behaviour and responses. Observing and imitating the behaviour of local role models (social mimicry) is a powerful method to acquire the culturally appropriate behaviour that facilitates effective communication. Picking up easily on new languages is considered a good indicator of culturally intelligent behaviour1, because it demonstrates an ability to recognize subtle culture specific meanings and use that in communication.
Although CQ does not provide a unique and exciting new perspective model, it has several positive sides. One of the most powerful ones is that the CQ model seeks to answer the training needs and connects with other models and theories. Many frameworks within the intercultural field, especially those developed before the 1980s, did not consider other theoretical models, research findings, field experiences or training needs.
CQ takes notions of cultural psychology and cognitive psychology into account by paying attention to how information is selected and processed and affecting the self-concept. The influence of Bandura’s social learning theory, for example, is visible in the attention for social mimicry as a social learning strategy. CQ might further complement our understanding of human intelligence by including the ability to think ‘outside the box’, including the reinvention of problem solving and communication strategies under different conditions.
The association of CQ with other types of intelligence provides a familiar reference that may foster general acceptance, but CQ seems a pretty mainstream and hardly innovative model nonetheless. In spite of an interest in other models and practical applications, the concept sticks with determining traits and capabilities of the individual. Host national views, expat experiences, the steps and stages in the process, the dynamics at play during the process receive less or no attention.
CQ makes a constructive step towards connecting theories, HR interests, and outside the box survival. Then again, the model itself makes sure to stay within the comfort zone of an established Western science. Perhaps it’s the lack of something new, bold and thought provoking, the ‘out of the box’ model seems to promise but not make true.
http://www.cultureclass.org – Cultureclass provides training and coaching that helps in- and expats develop the personal and intercultural skills they need to succeed today.
(1) Earley, P. C. (2002). Redefining interactions across cultures and organizations: Moving forward with cultural intelligence. Research in organizational behavior, 24, 271-299.
(2) Earley, P. C. & Ang, S. (2003). Cultural intelligence: An analysis of individual interactions across cultures. Palo Alto, CA: Stanford University Press.
(3) Earley, P. C., Ang, S., & Tan, J. S. (2006). CQ: Developing cultural intelligence at work. Stanford, CA: Stanford University Press.
By Peter Muijres – Culture Class
Getting sloppy with your daily prayers? Do sexy bikini girls make you sigh and your eyes wander off? Do feelings of greed, envy, anger or other sinful thoughts clutter your mind? The month of Ramadan offers Muslims a tailored opportunity to get their spiritual, moral, social and psychological ducks in a row again. However, many people who are not Islamic only have a faint idea what it involves and why Muslims do it.
Muslims fast during the month of Ramadan, because they have to and/or choose or want to. Opting out of fasting without having a good reason means inviting severe critique and social rejection and is therefor hardly an option. At the other hand, Muslims are self-motivated to fast. Fasting is a religious obligation because one of the five pillars in Islam (#4) commands that all adult Muslims have to fast during the month of Ramadan. The other four pillars are: #1: Accept God as the only god and Muhammad as his messenger (Shahadah). #2) Pray at least five times a day (Tarawih). #3) Spend 2,5 % or more of your savings to the poor and needy (Zakat). #5) Make a pilgrimage to Mecca at least once in your life (Hajj).
Ramadan is the 9th month of the Arabic calendar during which the fasting takes place between sunrise (suhoor) and sunset (iftar). The Ramadan month is holy, because the first revelation of the Qur’an was sent down by God to Muhammed during Ramadan. During the holy month, the ‘thawab‘ for being good or bad are multiplied. ‘Thawab’, entails a sort of religious credits associated with being virtuous as a Muslim. The sight of the crescent moon marks the start of the Ramadan and the break-of-fasting party (Eid-al-fitr) 30 days later marks the end. This year, in 2014, Ramadan starts today on the 28th of June and ends on the 27th of July.
Muslims who are exempted from fasting include children, and adults who are travelling, menstruating, breast-feeding, busy with a Jihad (holy war), ill or pregnant. Who is fasting and who is not has always been an inspiring source of conversation. Modern days have complicated the cut-off line, because it is harder to determine who is travelling, for example. Are first generation Muslims who are temporarily living abroad travelling? Also, are people with mental disorders ill and thus exempted, so they can continue taking their prescribed medication? Even if they are, the ‘spiritual medicine’ and healing effect that the sense of ‘social belonging’ has to offer, motivates many to participate nevertheless. When circumstances force a person to miss one or more days of fasting, these can usually be compensated with fasting extra days after the Ramadan month.
Fasting is associated with religious, cultural, social and psychological benefits:
– Religious benefits: Ramadan offers a great window of opportunity to please God, repent your sins and save your soul because the thawab are multiplied during the holy month. It is a time of reflecting on your belief and reconnect with God, repent your sins. The five prayers a day and recitation of the Qur’an help you remind how you ought to behave.
– Benefits for cultural identity: During Ramadan, all Muslims are doing and focusing on the same thing. That has a strong bonding effect within the ‘umma’, the transnational Muslim community, and strengthens to the cultural identity of Muslims.
– Social benefits: During Ramadan, Muslims try to be nice to each other, not to get upset and avoid feelings like envy, greed, lust, anger and such. They try to keep their coolness and avoid swearing and fighting. This creates a great opportunity to restore social ties, get in touch with people you haven’t seen for a while, settle old conflicts or make new arrangements. Family and friends visit each other after sunset and organise buffet style dinner parties with delicious traditional dishes and drinks in abundance. The charity resulting from observance of the third pillar helps out the poor and needy.
– Psychological benefits: To fast for 30 days during the daytime requires an effort and shows that you are capable of self-restraint and self-discipline. Abstinence, poetically worded ‘dying before you die’ (Rumi), will help you:
(a) regain appreciation for the luxuries you have,
(b) free yourself from the value and dependency you may have attached to wordly goods, and
(c) prepare you to sacrifice yourself and your possesions for a higher goal when necessary.
So, although fasting is in effect a religious and social obligation, in many Islamic countries enforced by rules and laws and an facilitated by an adaptation of daily life, many Muslims consider it a choice to fast. Pickthall illustrates that element of choice in a speech in 1920. He points out that God does not require people to fast, because God does not want or need anything from us creatures. Instead, Muslims themselves decide to fast because in the end the self-disciplinary effort of pleasing God and all social side effects include are to their own benefit. The fasting before and the feasting after sunset brings Muslims closer together and to God, and works as a source of self-respect, social restoration and the acknowledgement of others.
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